The way to bliss. In three books. Made publick, by Elias Ashmole Esq.
         Ashmole, Elias, 1617-1692.
      
       
         
           1658
        
      
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             The way to bliss. In three books. Made publick, by Elias Ashmole Esq.
             Ashmole, Elias, 1617-1692.
          
           [6], 176, 179-186, 185-220 p.
           
             printed by John Grismond for Nath. Brook, at the Angel in Corn-hill,
             London :
             1658.
          
           
             Text continuous despite pagination.
             Annotation on Thomason copy: "Aprill"; "June" is crossed out. The Thomason Catalogue says "Aprill 27".
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Christian life -- Early works to 1800.
        
      
    
     
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           THE
           Way
           to
           Bliss
           .
           IN
           THREE
           BOOKS
           .
           Made
           Publick
           ,
           By
           
             ELIAS
             ASHMOLE
          
           Esq
           .
           
             Qui
             est
             Mercuriophilus
             Anglicus
          
           .
        
         
           —
           Deus
           nobis
           haec
           Otia
           fecit
           .
        
         
           LONDON
           ,
           Printed
           by
           
             John
             Grismond
          
           for
           
             Nath.
             Brook
          
           ,
           at
           the
           Angel
           in
           Corn-hill
           ,
           1658.
           
        
      
       
         
         
         
           TO
           THE
           READER
           .
        
         
           IT
           is
           now
           somewhat
           above
           five
           years
           ,
           since
           I
           published
           the
           
             first
             Part
          
           of
           my
           THEATRUM
           CHEMICUM
           BRITANNICUM
           ;
           immediately
           after
           which
           ,
           my
           Studies
           of
           that
           Nature
           received
           most
           unfortunate
           Interruptions
           ,
           from
           the
           Commencement
           of
           several
           vexatious
           Suits
           against
           me
           :
           But
           GOD
           ,
           not
           onely
           enabled
           me
           to
           endure
           those
           impetuous
           multiplied
           Stormes
           ,
           but
           some
           few
           Moneths
           since
           ,
           was
           pleased
           to
           sweeten
           my
           long-Sufferings
           with
           a
           fair
           and
           peaceful
           Issue
           .
        
         
           And
           because
           my
           Studies
           in
           HERMETICK
           PHILOSOPHY
           ,
           would
           not
           bear
           with
           the
           aforesaid
           troublesome
           
             Rubs
             ,
             (
             She
          
           requiring
           a
           serene
           Minde
           ,
           quiet
           Thoughts
           ,
           unwearied
           Endeavours
           ,
           indeed
           the
           whole
           
             Man
             ,
          
           )
           I
           was
           with
           great
           unwillingness
           forced
           to
           lay
           them
           aside
           :
           Yet
           ,
           (
           that
           I
           might
           not
           tot●●●y
           quit
           
           Minerva's
           society
           ,
           who
           had
           nurst
           me
           up
           so
           indulgently
           ,
           )
           I
           betook
           my self
           to
           such
           other
           Studies
           ,
           whose
           Nature
           would
           better
           deal
           with
           Disturbances
           ,
           and
           suffer
           themselves
           (
           when
           unhappily
           broken
           off
           )
           to
           be
           reassumed
           with
           less
           difficulty
           ;
           and
           where
           Variety
           also
           might
           beget
           something
           of
           Appetite
           and
           Delight
           .
        
         
         
           All
           this
           while
           I
           well
           hoped
           to
           meet
           with
           One
           or
           Other
           ,
           who
           (
           inclined
           to
           advance
           the
           honour
           of
           HERMES
           his
           Family
           )
           would
           have
           taken
           the
           pains
           of
           adding
           a
           
             Second
             Volume
          
           to
           my
           said
           THEATRUM
           ,
           in
           regard
           those
           successive
           Troubles
           (
           hanging
           so
           long
           and
           heavily
           upon
           me
           )
           had
           denied
           me
           the
           Leisure
           :
           Nor
           were
           either
           my
           Invitations
           to
           it
           wanting
           ,
           or
           the
           free
           Contribution
           of
           whatever
           I
           had
           so
           painfully
           Collected
           ,
           unoffered
           :
           to
           the
           end
           my
           Design
           (
           of
           letting
           the
           World
           see
           ,
           what
           excellent
           Men
           we
           had
           once
           of
           our
           own
           Nation
           ,
           famous
           as
           well
           for
           that
           kind
           of
           Philosophy
           ,
           as
           any
           other
           Learning
           ,
           and
           Masters
           of
           so
           transcendent
           a
           
             Secret
             ;
          
           )
           might
           have
           been
           furthered
           :
           Notwithstanding
           this
           ,
           I
           hear
           of
           nothing
           (
           hitherto
           )
           done
           ,
           nothing
           endeaoured
           .
        
         
           But
           instead
           thereof
           ,
           I
           lately
           met
           with
           a
           pretended
           Copy
           of
           the
           following
           Discourse
           ,
           ready
           fitted
           for
           the
           Press
           ,
           which
           (
           upon
           perusal
           )
           I
           found
           mutilated
           with
           many
           Imperfections
           ,
           much
           injured
           by
           several
           incongruous
           Additions
           ,
           and
           they
           confest
           to
           be
           onely
           made
           up
           of
           some
           scattered
           Shreds
           and
           Fragments
           ,
           collected
           from
           the
           whole
           Work
           ;
           And
           besides
           intended
           ,
           that
           the
           World
           should
           take
           it
           for
           the
           Child
           of
           one
           
             Eugenius
             Theodidactus
          
           ,
           being
           (
           by
           Re-baptization
           )
           called
           the
           Wise
           Man's
           Crown
           ,
           or
           
             Rosie-Crucian
             Physick
          
           ;
           under
           which
           Titles
           notice
           hath
           been
           given
           of
           its
           coming
           abroad
           ,
           by
           other
           Books
           since
           Published
           .
           All
           which
           considered
           ,
           together
           with
           the
           Zeal
           I
           have
           for
           this
           noble
           Science
           ,
           and
           Regret
           to
           see
           so
           able
           a
           Champion
           thereof
           thus
           boldly
           ,
           thus
           nefariously
           robb'd
           and
           dispoiled
           of
           his
           Honour
           ;
           loth
           I
           was
           any
           longer
           to
           keep
           my
           
             Perfect
             Copy
          
           by
           me
           ;
           and
           thereupon
           resolved
           ,
           rather
           to
           venture
           it
           abroad
           ,
           (
           though
           unaccompanied
           ,
           )
           to
           prevent
           the
           Injury
           would
           otherwise
           be
           done
           our
           dead
           Author
           ,
           and
           the
           World.
           (
           I
           say
           unaccompanied
           ,
           for
           my
           past
           and
           present
           Engagements
           ,
           in
           finishing
           the
           Productions
           of
           some
           of
           those
           Houres
           ,
           I
           snatch'd
           from
           the
           intervals
           of
           my
           late
           Disturbances
           ,
           will
           not
           afford
           me
           time
           to
           fit
           it
           with
           such
           Associates
           ,
           as
           formerly
           I
           intended
           should
           complete
           one
           of
           the
           
             later
             Parts
          
           ,
           of
           my
           above
           mentioned
           THEATRUM
           .
           )
           However
           ,
           (
           considering
           the
           Nature
           of
           this
           
             Piece
             ,
          
           )
           it
           will
           properly
           enough
           appear
           by
           it self
           ,
           and
           very
           well
           serve
           as
           a
           large
           Preface
           ,
           to
           usher
           forth
           the
           remaining
           Volumes
           ,
           (
           or
           any
           
           thing
           else
           ,
           )
           that
           shall
           be
           published
           of
           this
           Subject
           .
        
         
           As
           for
           our
           Author
           ,
           he
           was
           without
           doubt
           an
           ENGLISHMAN
           ,
           but
           hath
           hitherto
           passed
           with
           us
           among
           the
           Anonymi
           ,
           and
           the
           Book
           (
           his
           Off-spring
           )
           shews
           it self
           sufficiently
           Legitimate
           ,
           though
           the
           true
           Father
           thereof
           be
           as
           yet
           unknown
           .
           I
           have
           heard
           some
           notable
           Stories
           ,
           and
           those
           backt
           with
           perswasive
           Circumstances
           ,
           to
           make
           an
           easie
           Faith
           think
           the
           Providence
           very
           observable
           ,
           that
           not
           onely
           furnished
           a
           laborious
           searcher
           into
           this
           myst●rious
           Learning
           ,
           with
           the
           Original
           it self
           ,
           but
           most
           fortunately
           directed
           him
           to
           three
           Grains
           of
           the
           Powder
           ,
           closed
           up
           between
           two
           Leaves
           thereof
           ,
           with
           which
           he
           made
           Projection
           ;
           But
           I
           affect
           not
           to
           Fly-blow
           the
           Ears
           of
           my
           Readers
           :
           Onely
           this
           ,
           I
           can
           modestly
           averr
           ,
           that
           my
           Copy
           was
           a
           Transcript
           of
           that
           Original
           .
        
         
           The
           Work
           seems
           to
           be
           written
           about
           the
           beginning
           of
           the
           last
           (
           or
           end
           of
           the
           former
           )
           Century
           ;
           The
           main
           drift
           of
           the
           Author
           being
           from
           weighty
           and
           serious
           Arguments
           and
           Examples
           ,
           to
           prove
           the
           Possibility
           of
           such
           a
           thing
           as
           the
           PHILOSOPHERS
           STONE
           :
           whereby
           is
           largely
           manifested
           ,
           that
           Nature
           has
           exhibited
           greater
           Wonders
           to
           the
           view
           of
           the
           World
           ,
           and
           as
           great
           things
           have
           been
           (
           and
           consequently
           may
           be
           )
           performed
           by
           other
           weaker
           &
           lesser
           Means
           ,
           where
           a
           
             due
             ,
             friendly
          
           ,
           and
           
             Philosophical
             conjunction
          
           of
           Art
           and
           Nature
           is
           fully
           understood
           .
           And
           yet
           howbeit
           (
           because
           such
           are
           familiar
           unto
           ,
           and
           ordinary
           among
           us
           )
           we
           consider
           them
           not
           .
           T
           is
           a
           Discourse
           fraught
           with
           variety
           of
           excellent
           rational
           Matter
           ,
           and
           fitted
           to
           the
           Learned
           as
           well
           as
           meaner
           Capacities
           ;
           Nay
           ,
           such
           ,
           as
           I
           boldly
           perswade
           my self
           ,
           will
           fully
           satisfie
           both
           ,
           beyond
           any
           thing
           yet
           extant
           of
           this
           Nature
           :
           and
           I
           believe
           many
           captious
           Arguments
           ,
           heretofore
           used
           and
           urged
           ,
           against
           the
           truth
           of
           this
           so
           infallible
           a
           Science
           ,
           will
           here
           meet
           with
           satisfactory
           Solutions
           ,
           and
           henceforth
           find
           no
           further
           place
           in
           any
           Discourse
           savouring
           but
           of
           Sobriety
           .
        
         
           I
           must
           also
           acquaint
           my
           Reader
           ,
           that
           this
           piece
           was
           of
           so
           high
           a
           value
           with
           the
           industrious
           
             Doctor
             Everard
          
           ,
           as
           it
           invited
           him
           to
           bestow
           his
           pains
           in
           the
           
             Marginal
             Notes
          
           ;
           wherein
           (
           like
           a
           skilful
           Philosopher
           ,
           whose
           first
           operation
           is
           to
           make
           Hidden
           things
           Manifest
           )
           he
           drew
           forth
           and
           discovered
           ,
           that
           which
           our
           Authors
           Magisterial
           Pen
           thought
           fit
           to
           conceal
           ;
           and
           having
           
           obtained
           those
           Notes
           (
           they
           being
           added
           to
           a
           Transcript
           of
           this
           Work
           ,
           and
           both
           fairly
           written
           with
           the
           
             Doctors
             hand
          
           )
           from
           a
           very
           intimate
           Friend
           (
           one
           extraordinary
           Learned
           ,
           and
           a
           great
           Ornament
           of
           our
           Nation
           )
           I
           was
           willing
           to
           make
           them
           publick
           also
           .
        
         
           And
           now
           (
           I
           confess
           )
           notwithstanding
           all
           this
           ,
           I
           do
           not
           expect
           ,
           what
           I
           here
           publish
           ,
           should
           please
           every
           Palate
           ;
           in
           regard
           the
           Fate
           of
           
             Mens
             Writings
          
           is
           very
           much
           suitable
           to
           that
           of
           Money
           ,
           which
           sometimes
           passeth
           currant
           ,
           and
           at
           other
           times
           is
           cryed
           down
           ,
           or
           called
           in
           :
           To
           this
           I
           consider
           ,
           how
           we
           are
           not
           born
           with
           Fancies
           and
           Appetites
           ,
           that
           relish
           every
           thing
           alike
           ;
           and
           that
           't
           is
           as
           possible
           to
           shape
           a
           Coat
           for
           the
           Moon
           ,
           as
           to
           Print
           a
           Book
           that
           can
           please
           every
           Genius
           :
           such
           and
           so
           various
           are
           the
           generality
           of
           our
           Inclinations
           !
           Besides
           ,
           I
           have
           often
           observed
           ,
           that
           Men
           ,
           both
           Wise
           and
           Learned
           ,
           distaste
           or
           affect
           not
           some
           parts
           of
           Learning
           ,
           and
           yet
           by
           a
           
             secret
             willingness
          
           ,
           or
           
             natural
             force
          
           ,
           are
           carried
           on
           in
           Admiration
           and
           Love
           of
           other
           Branches
           thereof
           ;
           And
           this
           I
           suppose
           partly
           growes
           from
           the
           neglect
           of
           a
           strict
           and
           unbyassed
           Examination
           of
           their
           choyce
           ,
           which
           (
           if
           made
           )
           would
           appear
           to
           proceed
           more
           from
           Affection
           than
           Judgment
           .
        
         
           But
           if
           any
           whose
           Ignorance
           in
           ,
           or
           Disaffection
           to
           this
           Divine
           and
           
             laudable
             Science
          
           ,
           shall
           think
           no
           better
           of
           the
           Work
           ,
           then
           of
           a
           
             Spiders
             Web
          
           ,
           [
           fit
           onely
           to
           be
           swept
           away
           :
           ]
           I
           shall
           nevertheless
           confidently
           hope
           it
           will
           fall
           into
           some
           other
           hands
           ,
           that
           may
           consider
           the
           curiosity
           of
           the
           Woofe
           ,
           and
           esteem
           it
           worthy
           their
           Contemplation
           ,
           to
           observe
           how
           our
           Author
           (
           like
           that
           ingenious
           Creature
           travelling
           with
           her
           Industry
           )
           hath
           composed
           a
           Discourse
           ,
           whose
           Excellencies
           will
           not
           discover
           themselves
           to
           the
           satisfaction
           of
           a
           superficial
           Eye
           ,
           but
           onely
           the
           intent
           and
           serious
           Inquisitor
           ;
           And
           that
           such
           may
           reap
           all
           possible
           Advantage
           by
           their
           Labour
           ,
           is
           the
           hearty
           desire
           of
        
         
           
             E.
             ASHMOLE
             .
          
           
             
               April
               16.
               1658.
               
            
          
        
      
    
     
       
         
         The
         VVAY
         to
         BLISSE
         .
      
       
         
           THE
           FIRST
           BOOK
           .
        
         
           
             CHAP.
             I.
             What
             BLISSE
             and
             HAPPINESSE
             is
             .
          
           
             IF
             in
             all
             orderly
             Speeches
             and
             matters
             of
             Learning
             ,
             a
             it
             first
             of
             all
             behoveth
             to
             agree
             upon
             the
             Thing
             in
             hand
             ,
             what
             it
             is
             ,
             and
             what
             is
             the
             Reason
             and
             Bounds
             
               [
               or
               definition
            
             ]
             of
             the
             same
             :
             It
             seemeth
             very
             needfull
             in
             this
             Discourse
             of
             THE
             WAY
             TO
             BLISSE
             ,
             to
             shew
             first
             what
             is
             BLISSE
             ,
             because
             it
             is
             a
             thing
             much
             in
             doubt
             ,
             and
             in
             question
             among
             the
             Learned
             .
          
           
             He
             that
             useth
             to
             behold
             and
             view
             the
             Reason
             and
             Nature
             of
             things
             ,
             may
             easily
             perceive
             by
             the
             outward
             shape
             ,
             and
             inward
             gifts
             of
             Man
             ,
             unlike
             and
             passing
             all
             
             other
             Wights
             (
             or
             living
             Creatures
             )
             that
             he
             was
             made
             for
             some
             notable
             end
             and
             purpose
             above
             the
             rest
             ;
             and
             so
             not
             for
             
               Pleasure
               ,
               Honour
               ,
               Health
            
             ,
             or
             enough
             of
             
               needfull
               outward
               things
            
             ,
             which
             they
             call
             Riches
             ,
             nor
             yet
             for
             any
             other
             matters
             ,
             which
             other
             Wights
             void
             of
             Wit
             and
             Reason
             ,
             seek
             and
             follow
             .
             Therefore
             a
             Man
             ought
             not
             to
             make
             any
             such
             thing
             his
             End
             and
             Happiness
             ,
             unless
             he
             think
             it
             reason
             for
             the
             Master
             and
             better
             Workman
             ,
             to
             learn
             of
             the
             Servant
             and
             worser
             :
             For
             what
             other
             pattern
             and
             end
             have
             we
             in
             the
             world
             to
             follow
             ?
             None
             at
             all
             ;
             because
             we
             are
             the
             best
             Creatures
             in
             the
             World.
             
          
           
             Then
             it
             is
             without
             the
             World
             ,
             say
             you
             ,
             and
             among
             the
             blessed
             Mindes
             
               [
               or
               Spirits
            
             ]
             above
             and
             without
             all
             :
             Neither
             yet
             have
             we
             found
             it
             ;
             for
             they
             be
             our
             Fellow-servants
             and
             Subjects
             under
             one
             
               Almighty
               King.
            
             Wherefore
             there
             remains
             nothing
             but
             GOD
             and
             his
             Happiness
             to
             be
             sought
             and
             set
             before
             us
             ,
             not
             with
             hope
             to
             overtake
             and
             reach
             it
             ,
             (
             that
             were
             madness
             )
             but
             with
             desire
             to
             attain
             so
             much
             thereof
             ,
             as
             the
             proportion
             between
             Him
             and
             us
             will
             suffer
             .
             Or
             if
             the
             unmeasureable
             and
             boundless
             
               [
               or
               infinite
            
             ]
             Blessedness
             of
             GOD
             admit
             no
             comparison
             ;
             It
             were
             best
             (
             yea
             ,
             and
             by
             the
             example
             of
             the
             best
             Men
             )
             to
             make
             the
             bounds
             of
             our
             BLISSE
             so
             much
             of
             the
             Bliss
             of
             GOD
             ,
             as
             our
             whole
             Power
             and
             Nature
             will
             hold
             and
             carry
             .
          
           
             Now
             then
             ,
             if
             we
             knew
             that
             Divine
             Pattern
             and
             Bliss
             of
             GOD
             ,
             all
             were
             well
             :
             And
             this
             ,
             as
             almost
             all
             other
             truth
             (
             especially
             in
             case
             of
             Life
             and
             Manners
             ,
             for
             the
             which
             it
             was
             chiefly
             written
             )
             by
             the
             witness
             and
             record
             of
             
               Holy
               Writ
            
             ,
             were
             each
             to
             be
             known
             and
             proved
             ,
             if
             that
             were
             not
             too
             strange
             ,
             and
             far
             off
             from
             this
             
             purpose
             ,
             which
             is
             appointed
             (
             as
             you
             see
             )
             to
             run
             through
             the
             midst
             of
             
               Nature
               ,
               Reason
            
             ,
             and
             Philosophy
             .
          
           
             Wherefore
             ,
             sithence
             both
             in
             this
             and
             all
             other
             Matters
             ,
             I
             mean
             not
             to
             lean
             over-much
             upon
             my
             own
             device
             ,
             because
             a
             Man
             (
             especially
             a
             
               young
               man
            
             )
             is
             apt
             to
             swerve
             ,
             but
             to
             call
             other
             to
             counsel
             with
             me
             ;
             and
             they
             can
             be
             no
             more
             but
             Men
             ,
             at
             most
             endowed
             with
             ripe
             and
             sound
             Reason
             and
             Judgement
             ,
             in
             the
             course
             of
             
               Kinde
               [
               or
               Nature
            
             ]
             and
             Philosophy
             :
             yet
             we
             will
             look
             ,
             as
             near
             as
             we
             can
             ,
             that
             they
             be
             still
             squared
             by
             the
             Rule
             of
             Truth
             and
             Reason
             .
          
           
             Then
             ,
             to
             finde
             this
             Happiness
             of
             Heaven
             among
             Men
             ,
             to
             whom
             were
             it
             best
             to
             travel
             ?
             Unto
             Poets
             ,
             think
             you
             ?
             No
             ;
             because
             they
             take
             their
             aim
             still
             at
             a
             vain
             Mark
             b
             ,
             the
             Peoples
             liking
             ,
             as
             we
             may
             see
             by
             Pindar
             ,
             one
             of
             the
             best
             among
             them
             ,
             (
             for
             I
             will
             not
             draw
             of
             the
             dregs
             )
             when
             he
             saith
             ,
             c
             
               If
               a
               man
               be
               Rich
               ,
               and
               have
               his
               Health
               with
               a
               contended
               Minde
               ,
               and
               Honour
               ,
               let
               him
               not
               care
               to
               be
               a
            
             GOD.
             —
             A
             vain
             and
             worldly
             BLISSE
             ,
             God
             wot
             ,
             far
             from
             a
             Divine
             Nature
             .
          
           
             Nor
             yet
             need
             we
             go
             to
             the
             lower
             and
             lesser
             houses
             of
             Philosophy
             ;
             where
             ,
             as
             they
             be
             tainted
             and
             unsound
             in
             other
             pieces
             of
             Learning
             ,
             so
             in
             matter
             of
             Manners
             ,
             they
             do
             not
             well
             to
             place
             our
             BLISSE
             in
             
               Honour
               ,
               Pleasure
               ,
               Health
            
             ,
             or
             in
             such-like
             outward
             things
             ;
             no
             ,
             nor
             to
             set
             it
             in
             
               good
               Life
            
             alone
             ,
             and
             Virtue
             .
          
           
             Plato
             and
             Aristotle
             ,
             for
             their
             matchless
             understanding
             in
             Natural
             things
             ,
             and
             Divine
             Light
             ,
             in
             the
             good
             order
             of
             Life
             and
             Manners
             ,
             have
             been
             these
             many
             Ages
             best
             accepted
             with
             the
             best
             ,
             and
             followed
             in
             all
             things
             :
             Therefore
             ,
             in
             this
             high
             point
             of
             Manners
             which
             we
             
             have
             in
             hand
             ,
             let
             us
             see
             what
             these
             Men
             hold
             ,
             and
             how
             near
             they
             come
             to
             the
             right
             line
             of
             Truth
             ,
             whereof
             we
             spake
             before
             .
          
           
             To
             begin
             with
             Plato
             ,
             the
             Spring
             of
             this
             Philosophy
             ,
             his
             Bliss
             ,
             as
             he
             disputes
             in
             Philaebus
             ,
             as
             near
             as
             I
             could
             gather
             ,
             out
             of
             so
             large
             and
             scattered
             a
             speech
             ,
             is
             nothing
             but
             Pleasure
             .
          
           
             And
             yet
             this
             divine
             Man
             meaneth
             not
             ,
             (
             lest
             you
             should
             marvel
             )
             with
             that
             Herd
             of
             Swine
             ,
             (
             though
             they
             were
             not
             the
             broachers
             of
             that
             foul
             Opinion
             ,
             but
             watered
             their
             Gardens
             ,
             as
             d
             Tully
             saith
             ,
             with
             other
             mens
             Springs
             )
             to
             set
             open
             all
             the
             gates
             of
             the
             Senses
             ,
             and
             to
             let
             in
             all
             that
             comes
             ;
             but
             onely
             at
             a
             few
             narrow
             loops
             ,
             to
             receive
             clean
             Delight
             ,
             without
             all
             grief
             enterlaced
             ;
             and
             by
             name
             e
             
               delight
               in
               Colours
               ,
               Concent
               ,
               and
               some
               Smells
               ,
               in
               Health
               ,
               Wisdome
               ,
            
             and
             Virtue
             .
             And
             again
             he
             saith
             in
             Theaetetus
             ,
             f
             that
             
               Justice
               and
               Holiness
               ,
               together
               with
               Wisdome
               ,
               makes
               us
               like
               unto
            
             GOD.
             
          
           
             To
             let
             these
             two
             places
             serve
             for
             him
             ,
             and
             to
             come
             to
             Aristotle
             :
             As
             there
             are
             two
             sorts
             of
             Men
             ,
             one
             disposed
             to
             deal
             with
             others
             ,
             which
             are
             called
             worldly-men
             ;
             and
             another
             quite
             contrarily
             ,
             bent
             to
             live
             alone
             ,
             and
             to
             seek
             Knowledge
             ,
             which
             are
             called
             Philosophers
             :
             So
             he
             in
             his
             Book
             of
             Manners
             ,
             g
             appoints
             two
             like
             several
             Ends
             and
             Blisses
             ;
             for
             the
             first
             ,
             Virtue
             ,
             (
             I
             mean
             a
             doing
             ,
             and
             no
             idle
             Virtue
             )
             garnished
             and
             fenced
             with
             outward
             helps
             and
             gifts
             of
             Body
             and
             Fortune
             ;
             for
             the
             next
             ,
             
               Knowledge
               of
               the
               best
               things
            
             :
             and
             this
             he
             setteth
             before
             that
             other
             ,
             for
             many
             reasons
             vouched
             toward
             the
             end
             of
             that
             Book
             ,
             but
             especially
             because
             GOD
             ,
             
               whom
               we
               ought
               to
               follow
               ,
               leadeth
               the
               same
               Life
               .
            
          
           
             These
             be
             the
             best
             grounds
             of
             BLISSE
             ,
             that
             ever
             
             any
             Philosopher
             hath
             laid
             at
             any
             time
             ,
             (
             for
             never
             a
             one
             hath
             quite
             built
             it
             up
             ;
             )
             let
             us
             see
             how
             they
             be
             squared
             .
          
           
             If
             the
             stall-fed
             Epicure
             may
             again
             be
             justly
             reproved
             ,
             and
             reckoned
             as
             an
             impious
             person
             ,
             whom
             never
             any
             heavenly
             Thoughts
             touched
             ,
             for
             bringing
             h
             in
             an
             idle
             God
             ,
             neither
             ruling
             the
             World
             ,
             nor
             regarding
             it
             ;
             How
             can
             Aristotle
             seem
             wrongfully
             accused
             of
             Impiety
             ,
             and
             for
             the
             same
             banished
             out
             of
             the
             Academy
             ,
             if
             there
             were
             no
             other
             proof
             against
             him
             ,
             than
             that
             he
             saith
             in
             that
             place
             ,
             that
             GOD
             
               leadeth
               no
               other
               ,
               than
               this
               beholding
               and
               gazing
               Life
               of
               his
               ?
            
             Is
             it
             not
             an
             idle
             ,
             and
             ,
             as
             it
             were
             ,
             a
             covetous
             and
             envious
             Life
             ,
             turned
             back
             upon
             it self
             ,
             and
             estranged
             from
             all
             outward
             Action
             applied
             to
             other
             ?
             yea
             ,
             (
             and
             that
             )
             in
             his
             own
             and
             all
             other
             mens
             Understanding
             ?
             Then
             to
             encounter
             him
             with
             his
             worthy
             Master
             ,
             Plato
             ;
             If
             that
             were
             the
             best
             Life
             ,
             or
             the
             Life
             of
             GOD
             ,
             why
             did
             GOD
             make
             the
             World
             ?
             He
             lived
             so
             before
             ,
             if
             that
             had
             been
             the
             best
             Life
             ;
             i
             But
             because
             He
             was
             Good
             ,
             He
             would
             have
             other
             enjoy
             his
             Goodness
             ;
             and
             therefore
             he
             was
             busie
             in
             Making
             ,
             and
             is
             yet
             in
             Ruling
             the
             World
             :
             And
             yet
             indeed
             ,
             it
             is
             no
             Business
             ,
             as
             we
             reckon
             it
             ,
             that
             is
             ,
             no
             Care
             and
             Trouble
             ;
             but
             an
             outward
             Deed
             and
             Action
             ,
             clean
             contrary
             to
             the
             inward
             Deed
             of
             a
             
               musing
               Minde
            
             ,
             onely
             shooting
             at
             his
             own
             good
             Estate
             ,
             which
             is
             Wisdome
             and
             Knowledge
             .
          
           
             But
             if
             he
             deny
             all
             this
             ,
             as
             it
             is
             like
             he
             will
             ,
             because
             ,
             to
             encrease
             the
             heap
             of
             sin
             ,
             he
             grants
             no
             Beginning
             ;
             then
             ,
             what
             can
             be
             greater
             evidence
             than
             his
             own
             Writings
             ,
             one
             quite
             thwarting
             another
             ,
             as
             cross
             as
             may
             be
             ?
             for
             in
             his
             k
             seventh
             Book
             of
             State
             ,
             he
             comes
             again
             
             and
             saith
             ,
             that
             
               Every
               man
               hath
               so
               much
            
             BLISSE
             ,
             
               as
               he
               hath
               Wisdome
               and
               Virtue
               ,
               even
               by
               the
               witness
               of
            
             GOD
             
               himself
               ,
               who
               is
               therefore
               happy
               ,
               and
               not
               for
               outward
               Goods
               .
            
             What
             can
             be
             more
             divinely
             spoken
             ,
             and
             more
             cross
             to
             that
             former
             foul
             and
             godless
             Opinion
             ?
             Nay
             ,
             see
             the
             force
             of
             Truth
             ;
             he
             yields
             again
             ,
             according
             to
             his
             heavenly
             l
             Master
             ,
             That
             ,
             m
             
               to
               forestall
               the
               Place
               from
               the
               worser
               sort
               ,
               good
               Men
               ought
               to
               take
               Office
               upon
               them
               ,
               and
               to
               manage
               Affairs
               of
               State
               :
            
             Yea
             and
             further
             ,
             n
             If
             they
             refuse
             ,
             (
             which
             if
             they
             be
             Wise
             they
             will
             ,
             quoth
             
               Zeno
               )
               that
               they
               may
               be
               rightly
               compelled
               .
            
             Then
             ,
             if
             his
             Wiseman
             hath
             Virtue
             in
             possession
             ,
             as
             no
             doubt
             he
             hath
             ,
             he
             must
             (
             as
             we
             see
             by
             his
             own
             confession
             )
             use
             it
             :
             And
             the
             same
             reason
             is
             of
             GOD
             Himself
             in
             this
             great
             City
             of
             the
             World.
             But
             o
             Plato
             by
             name
             ,
             thinks
             these
             two
             so
             nearly
             tied
             ,
             and
             of
             kin
             together
             ,
             as
             he
             dare
             openly
             deny
             his
             Happiness
             to
             that
             Common-wealth
             ,
             where
             they
             be
             dis-linked
             ,
             and
             stand
             asunder
             .
          
           
             Then
             we
             see
             ,
             that
             in
             the
             judgement
             of
             these
             two
             great
             Philosophers
             ,
             where
             they
             be
             best
             advised
             ,
             and
             in
             deed
             and
             truth
             ,
             the
             Divine
             Pattern
             of
             BLISSE
             ,
             which
             we
             ought
             to
             strive
             unto
             ,
             is
             no
             more
             ,
             nor
             no
             less
             ,
             than
             that
             worthy
             couple
             of
             Wisdome
             and
             Virtue
             ,
             knit
             together
             in
             that
             band
             of
             Fellowship
             ,
             which
             may
             never
             be
             parted
             and
             set
             asunder
             .
          
           
             But
             you
             may
             say
             ,
             We
             have
             reared
             our
             BLISSE
             aloft
             ,
             and
             made
             it
             a
             fair
             and
             goodly
             Work
             ,
             but
             more
             fit
             for
             the
             dwelling
             of
             those
             single
             and
             clean
             
               Mindes
               [
               or
               Spirits
            
             ]
             above
             ,
             which
             they
             call
             Messengers
             ,
             
               [
               or
               Angels
            
             ]
             than
             for
             us
             Men
             ,
             so
             buried
             here
             below
             in
             these
             earthly
             Bodies
             ,
             as
             we
             be
             scarce
             able
             to
             look
             up
             unto
             it
             :
             And
             therefore
             Aristotle
             both
             in
             his
             Book
             of
             
             p
             Manners
             and
             of
             q
             State
             ,
             with
             good
             advice
             often
             receiveth
             in
             enough
             of
             bodily
             and
             outward
             Goods
             ,
             to
             help
             this
             matter
             ,
             (
             though
             not
             as
             any
             other
             cause
             of
             BLISSE
             ,
             than
             the
             Instrument
             is
             of
             
               Musick
               :
            
             )
             and
             so
             Plato
             we
             see
             nameth
             his
             Servants
             and
             Helpers
             .
          
           
             Indeed
             ,
             I
             grant
             that
             this
             full
             and
             high
             pitch
             of
             Happiness
             ,
             (
             I
             mean
             that
             measure
             above
             set
             )
             is
             free
             and
             easie
             ,
             to
             free
             and
             lively
             Spirits
             ;
             but
             to
             us
             impossible
             without
             other
             outward
             means
             and
             helps
             ,
             which
             ,
             nevertheless
             ,
             shall
             not
             be
             counted
             as
             any
             part
             of
             the
             frame
             of
             BLISSE
             ,
             needful
             to
             make
             up
             the
             whole
             ;
             but
             ,
             as
             it
             were
             ,
             loose
             and
             hang-by
             steps
             and
             stairs
             leading
             up
             unto
             it
             .
          
           
             Then
             if
             these
             be
             so
             needful
             as
             they
             be
             ,
             it
             were
             as
             much
             need
             to
             lay
             them
             down
             ,
             and
             in
             just
             account
             ,
             which
             those
             Philosophers
             do
             not
             ;
             lest
             if
             there
             be
             too
             few
             ,
             our
             Happiness
             should
             halt
             ;
             if
             again
             too
             many
             ,
             the
             idle
             parts
             might
             in
             time
             infect
             and
             marre
             the
             rest
             :
             As
             we
             may
             fear
             of
             Plato
             his
             first
             three
             Delights
             ,
             although
             they
             be
             not
             hurtful
             of
             themselves
             .
             Without
             more
             words
             ,
             the
             just
             sum
             is
             this
             .
          
           
             To
             obtain
             so
             much
             Happiness
             ,
             as
             our
             Nature
             is
             able
             to
             take
             and
             hold
             ,
             the
             Body
             had
             need
             be
             first
             willing
             and
             obedient
             ,
             and
             then
             store
             of
             outward
             needful
             things
             to
             be
             at
             hand
             and
             ready
             :
             These
             every
             Man
             knoweth
             .
             But
             for
             the
             Body
             ,
             that
             is
             obedient
             when
             it
             is
             
               long-liv'd
               ,
               healthful
               ,
               young
               ,
               clear
               and
               temperate
               :
            
             when
             all
             these
             helps
             flock
             together
             ,
             we
             may
             be
             happy
             if
             we
             will
             ;
             if
             any
             want
             ,
             we
             shall
             never
             ,
             do
             what
             we
             can
             ,
             as
             we
             shall
             hear
             hereafter
             .
          
           
             Then
             let
             us
             marshal
             ,
             at
             last
             ,
             these
             things
             in
             Order
             ,
             and
             comparing
             BLISSE
             to
             a
             Family
             ,
             make
             that
             loving
             
             Couple
             ,
             Wisdome
             and
             Virtue
             ,
             as
             Man
             and
             Wife
             ,
             and
             Heads
             of
             the
             Houshold
             ;
             the
             five
             Properties
             of
             the
             Body
             ,
             like
             Children
             ;
             and
             Riches
             ,
             as
             Servants
             .
             These
             again
             ,
             if
             the
             chief
             of
             the
             Houshold
             will
             suffer
             them
             to
             Marry
             ,
             will
             beget
             other
             two
             Bond-children
             ,
             to
             beautifie
             the
             same
             house
             ,
             Honour
             and
             Pleasure
             :
             But
             the
             wise
             and
             good
             Housholder
             will
             in
             no
             wise
             suffer
             it
             ,
             lest
             his
             Houshold
             be
             troubled
             with
             more
             than
             may
             be
             ruled
             .
             And
             although
             true
             and
             right
             Honour
             and
             Pleasure
             will
             perforce
             follow
             ,
             yet
             he
             shall
             not
             regard
             them
             ,
             but
             be
             minded
             towards
             them
             ,
             as
             those
             grave
             Men
             were
             towards
             Hellen
             ,
             and
             often
             use
             their
             saying
             ,
             r
             
               Although
               they
               be
               such
               kinde
               ones
               ,
               yet
               let
               them
               go
               .
            
          
        
         
           
             CHAP.
             II.
             
               Reproof
               of
               the
               common
               and
               lighter
               sort
               of
               Arguments
               cast
               against
               the
               Way
               to
               Bliss
               .
            
          
           
             NOw
             that
             we
             know
             what
             is
             BLISSE
             and
             HAPPINESSE
             ;
             we
             may
             ,
             when
             we
             will
             ,
             go
             into
             the
             Way
             ,
             and
             shew
             how
             all
             Men
             may
             be
             Blessed
             :
             wherein
             I
             am
             quite
             bereaved
             of
             an
             helps
             from
             the
             Grecians
             ,
             as
             men
             ever
             apter
             to
             speak
             and
             think
             well
             ,
             than
             to
             do
             and
             perform
             any
             thing
             ;
             (
             though
             constancy
             and
             agreement
             in
             their
             Sayings
             ,
             would
             have
             left
             BLISSE
             ,
             as
             well
             as
             other
             good
             things
             ,
             in
             the
             power
             and
             reach
             of
             all
             Men
             :
             )
             And
             I
             must
             fly
             for
             aid
             into
             Aegypt
             ,
             a
             People
             so
             far
             
             passing
             all
             other
             Nations
             ,
             as
             it
             is
             better
             and
             nearer
             to
             GOD
             ,
             to
             work
             and
             do
             great
             wondrous
             things
             ,
             than
             to
             behold
             and
             look
             upon
             them
             .
          
           
             For
             it
             is
             delivered
             to
             ancient
             and
             true
             Record
             ,
             that
             one
             HERMES
             ,
             a
             King
             and
             Law-giver
             of
             that
             Country
             ,
             a
             Man
             of
             rare
             and
             divine
             gifts
             in
             Knowledge
             ,
             above
             all
             that
             ever
             were
             ,
             found
             out
             a
             Medicine
             able
             to
             bring
             all
             men
             to
             that
             BLISSE
             aforesaid
             ,
             and
             left
             it
             behinde
             him
             in
             writing
             to
             his
             People
             ;
             and
             that
             it
             was
             after
             him
             a
             long
             time
             by
             the
             
               wiser
               sort
            
             closely
             wrought
             and
             used
             ,
             until
             at
             last
             it
             crept
             abroad
             ,
             and
             stole
             into
             Arabia
             ,
             when
             she
             flourished
             in
             Arms
             and
             Learning
             ,
             and
             there
             got
             the
             Name
             which
             it
             now
             commonly
             keepeth
             of
             the
             PHILOSOPHERS
             STONE
             ;
             And
             that
             from
             thence
             ,
             in
             the
             same
             secret
             and
             disguised
             manner
             (
             for
             it
             is
             the
             wont
             thereof
             ,
             as
             becomes
             so
             deep
             a
             Secret
             )
             it
             hath
             travelled
             and
             spred
             it self
             over
             all
             Nations
             ,
             now
             and
             then
             opening
             and
             discovering
             it self
             to
             a
             few
             of
             the
             better
             and
             wiser
             Company
             .
          
           
             Then
             this
             is
             THE
             WAY
             TO
             BLISSE
             ,
             which
             I
             mean
             to
             take
             :
             And
             withall
             to
             prove
             it
             no
             pleasant
             Dream
             ,
             and
             happy
             Tale
             ,
             if
             it
             were
             true
             ,
             as
             the
             common
             Proverb
             goeth
             of
             it
             ;
             but
             ,
             as
             it
             is
             in
             Nature
             ,
             an
             heroical
             and
             almost
             divine
             deed
             ,
             scarce
             to
             be
             reached
             or
             matched
             with
             any
             words
             ,
             so
             I
             vow
             it
             a
             true
             and
             certain
             Story
             ,
             a
             thing
             often
             done
             ,
             and
             again
             to
             be
             done
             as
             often
             .
          
           
             I
             am
             unfit
             ,
             I
             grant
             ,
             and
             unable
             to
             bear
             so
             great
             a
             Burthen
             ,
             but
             that
             the
             great
             desire
             I
             have
             both
             to
             defend
             the
             Truth
             from
             slander
             ,
             and
             to
             do
             good
             to
             them
             that
             love
             it
             ,
             makes
             it
             light
             and
             easie
             :
             And
             again
             ,
             this
             hope
             upholds
             me
             ,
             That
             if
             I
             chance
             to
             stumble
             or
             faint
             
             at
             any
             time
             ,
             they
             will
             as
             gently
             and
             willingly
             lend
             their
             hand
             to
             stay
             me
             ,
             or
             at
             the
             least
             ,
             bear
             with
             the
             fall
             and
             misfortune
             .
             Then
             for
             the
             common
             and
             viler
             Sort
             ,
             which
             either
             for
             lack
             of
             good
             Nature
             ,
             or
             want
             of
             good
             Manners
             ,
             use
             to
             wrangle
             about
             Words
             ,
             or
             twitch
             at
             Things
             ,
             I
             care
             not
             ;
             And
             because
             I
             know
             them
             not
             ,
             I
             will
             pass
             by
             them
             ,
             as
             unknown
             men
             ;
             for
             neither
             was
             
               Hercules
               able
            
             ,
             s
             as
             they
             say
             ,
             
               to
               match
               with
               many-headed
               Hydra
               ,
               nor
               yet
               with
               the
               awk
               and
               crooked
               Crab.
               
            
          
           
             Then
             ,
             to
             turn
             my
             Speech
             ,
             which
             way
             were
             it
             best
             to
             set
             forward
             ?
             Not
             right
             and
             streight
             to
             the
             matter
             ?
             No
             ;
             Because
             there
             is
             such
             crying
             out
             against
             the
             Possibility
             of
             the
             good
             Works
             which
             our
             Medicine
             promiseth
             ;
             And
             that
             awk
             fore-judgement
             of
             the
             Matter
             hath
             been
             the
             chief
             cause
             which
             hath
             hitherto
             buried
             this
             
               Divine
               Art
            
             from
             the
             sight
             of
             good
             and
             learned
             Men
             :
             I
             take
             it
             the
             best
             way
             of
             delivery
             ,
             before
             I
             come
             to
             the
             point
             it self
             ,
             to
             fetch
             about
             a
             little
             ,
             and
             shew
             the
             possibility
             of
             these
             effects
             ,
             and
             the
             way
             to
             work
             them
             ,
             by
             other
             and
             weaker
             means
             ,
             as
             well
             as
             by
             HERMES
             his
             Medicine
             .
          
           
             For
             although
             it
             be
             t
             not
             so
             Natural
             in
             marching
             forward
             ,
             to
             move
             the
             left
             and
             weak
             part
             ,
             yet
             I
             ween
             it
             right
             Artificial
             ;
             and
             then
             it
             shall
             agree
             with
             that
             good
             order
             of
             Art
             ,
             first
             of
             all
             to
             put
             by
             a
             few
             of
             the
             light
             things
             laid
             against
             this
             
               blessed
               Science
            
             :
             Because
             ,
             albeit
             they
             be
             gathered
             but
             by
             guess
             ,
             besides
             all
             grounds
             and
             rules
             of
             certainty
             ,
             yet
             they
             have
             so
             wholly
             possessed
             the
             common
             people
             ,
             yea
             and
             some
             of
             the
             better
             and
             wiser
             sort
             likewise
             ,
             that
             ,
             without
             any
             further
             search
             or
             hearing
             of
             the
             Matter
             ,
             they
             have
             streightway
             cast
             it
             off
             for
             false
             ,
             and
             condemned
             it
             :
             for
             as
             when
             sleep
             hath
             once
             
             taken
             the
             Fort
             of
             the
             Body
             ,
             the
             Senses
             yield
             and
             can
             do
             nothing
             ;
             so
             if
             wrong
             belief
             once
             get
             possession
             of
             the
             Soul
             ,
             Reason
             is
             laid
             to
             rest
             ,
             and
             cannot
             move
             again
             ,
             before
             that
             must
             be
             loosened
             ,
             and
             put
             to
             flight
             and
             scattered
             .
          
           
             First
             ,
             say
             they
             ,
             sith
             there
             be
             seen
             in
             all
             places
             and
             times
             ,
             so
             many
             hundreds
             ,
             with
             great
             Pains
             ,
             Heed
             and
             Cunning
             ,
             to
             study
             this
             Art
             ,
             and
             to
             put
             the
             Receipts
             in
             practise
             ;
             sure
             ,
             if
             they
             were
             true
             and
             faultless
             as
             others
             are
             ,
             some
             should
             appear
             to
             hit
             the
             Mark
             ,
             and
             to
             gather
             the
             fruit
             of
             their
             Travel
             ,
             and
             not
             to
             live
             as
             they
             all
             do
             ,
             of
             all
             men
             most
             miserable
             :
             Or
             at
             least
             ,
             because
             it
             is
             so
             ancient
             an
             Art
             ,
             it
             would
             have
             been
             recorded
             in
             some
             publick
             or
             private
             Writing
             ,
             besides
             their
             own
             ,
             which
             ,
             be
             it
             bound
             with
             never
             so
             deep
             Oaths
             ,
             (
             as
             it
             is
             )
             yet
             is
             it
             unsufficient
             proof
             and
             witness
             in
             their
             own
             case
             .
          
           
             These
             be
             the
             most
             saleable
             Reasons
             ,
             and
             best
             approved
             among
             the
             People
             ,
             wherewith
             they
             use
             to
             batter
             this
             exchanging
             Science
             ;
             But
             mark
             how
             light
             and
             weak
             they
             be
             ,
             and
             easie
             to
             be
             wiped
             away
             :
             for
             how
             could
             the
             Acts
             and
             Deeds
             of
             these
             Philosophers
             come
             into
             the
             Writings
             and
             Records
             of
             Men
             ,
             (
             to
             begin
             there
             with
             them
             )
             whose
             Fame
             ,
             nay
             whose
             Company
             they
             have
             ever
             shunned
             ?
             And
             when
             their
             own
             Records
             ,
             if
             they
             chanced
             to
             like
             of
             leaving
             any
             ,
             were
             not
             sown
             abroad
             ,
             and
             published
             to
             the
             World
             ,
             as
             is
             the
             use
             of
             Worldlings
             ;
             but
             left
             like
             precious
             Heirlooms
             unto
             some
             Friend
             of
             secret
             trust
             ,
             which
             was
             counted
             as
             a
             Son
             adopted
             ,
             upon
             Condition
             to
             keep
             it
             still
             within
             the
             House
             and
             Stock
             of
             HERMES
             ,
             from
             the
             Eyes
             and
             Hands
             of
             the
             World
             and
             Strangers
             ,
             running
             evermore
             ,
             
             like
             the
             wise
             Stars
             ,
             a
             contrary
             race
             unto
             the
             World
             ,
             that
             no
             marvel
             though
             they
             be
             both
             in
             like
             sort
             ,
             crossed
             by
             the
             World
             ,
             and
             mis-called
             u
             Wanderers
             [
             or
             Planets
             ]
             when
             in
             deed
             and
             truth
             they
             go
             better
             .
          
           
             Now
             when
             they
             deem
             credit
             to
             be
             denied
             to
             the
             Mens
             own
             Report
             and
             Witness
             ,
             it
             is
             a
             sign
             that
             either
             their
             own
             Report
             and
             Witness
             is
             of
             light
             and
             little
             weight
             ,
             whereby
             they
             judge
             of
             others
             ;
             or
             else
             that
             their
             Thoughts
             are
             vain
             and
             phantastical
             ,
             puft
             up
             ,
             I
             mean
             ,
             with
             that
             new
             kinde
             of
             Self-love
             ,
             and
             overweening
             Wisdom
             ,
             to
             set
             up
             themselves
             ,
             and
             pull
             down
             Authorities
             ;
             of
             which
             sort
             it
             falls
             out
             most
             commonly
             in
             proof
             ,
             that
             while
             they
             strive
             to
             avoid
             the
             Lake
             of
             Superstition
             ,
             they
             run
             headlong
             unawares
             down
             the
             Rock
             of
             Impiety
             :
             for
             if
             such
             a
             wilde
             breach
             and
             entry
             may
             be
             suffered
             to
             be
             made
             into
             the
             Credit
             and
             Authority
             of
             Writers
             ,
             which
             are
             the
             life
             of
             Antiquity
             and
             light
             of
             Memory
             ,
             great
             darkness
             and
             confusion
             will
             soon
             come
             in
             ,
             and
             overcast
             the
             World
             ;
             yea
             ,
             and
             so
             far
             forth
             at
             length
             ,
             as
             nought
             shall
             be
             believed
             and
             judged
             true
             that
             is
             not
             seen
             ;
             w
             that
             even
             they
             which
             dwell
             in
             the
             main
             Land
             ,
             shall
             not
             grant
             a
             Sea
             :
             A
             thing
             not
             onely
             fond
             and
             childish
             among
             all
             Men
             ,
             but
             also
             (
             ill
             be
             to
             me
             ,
             if
             I
             speak
             not
             as
             I
             think
             )
             wicked
             and
             godless
             amongst
             us
             Christians
             ,
             whose
             whole
             Religion
             ,
             as
             S.
             Augustine
             saith
             ,
             stands
             upon
             that
             ground
             .
          
           
             Wherefore
             ,
             if
             we
             must
             needs
             believe
             Recorders
             of
             Acts
             and
             Stories
             ,
             yea
             though
             they
             be
             sometimes
             lewd
             men
             ,
             foolish
             and
             unlearned
             ,
             as
             if
             they
             were
             as
             whole
             and
             harmless
             as
             x
             Xenocrates
             ,
             but
             especially
             although
             they
             had
             great
             cause
             to
             lie
             ,
             and
             to
             speak
             more
             or
             less
             than
             the
             truth
             ;
             who
             can
             ,
             in
             any
             common
             Reason
             ,
             refuse
             
             the
             solemn
             Oathes
             of
             so
             many
             good
             ,
             wise
             and
             learned
             Men
             ?
             y
             for
             he
             that
             is
             Good
             ,
             for
             the
             love
             of
             Virtue
             it self
             ,
             he
             that
             is
             Wise
             ,
             to
             avoid
             the
             shame
             of
             Lying
             ,
             will
             speak
             the
             Truth
             .
             What
             should
             I
             say
             of
             the
             learned
             Men
             ,
             whose
             whole
             care
             and
             practise
             ,
             drift
             and
             study
             ,
             is
             nothing
             else
             but
             to
             finde
             and
             set
             down
             the
             Truth
             ?
             But
             all
             is
             well
             and
             clear
             of
             all
             suspicion
             ,
             if
             it
             may
             be
             thought
             these
             Oathes
             and
             Protestations
             to
             have
             sprung
             from
             themselves
             ,
             of
             meer
             good
             will
             and
             desire
             to
             perswade
             the
             lovers
             of
             Wisdome
             and
             Virtue
             ,
             and
             not
             wrung
             out
             by
             fear
             of
             flattery
             .
             Which
             may
             be
             easily
             judged
             in
             such
             Men
             ,
             as
             were
             all
             either
             Kings
             that
             needed
             not
             ,
             or
             Diogenists
             that
             cared
             not
             ,
             as
             it
             is
             clear
             in
             all
             their
             Eyes
             that
             are
             conversant
             in
             these
             kinde
             of
             Studies
             .
          
           
             Wherefore
             ,
             such
             men
             as
             are
             so
             bold
             without
             sure
             ground
             of
             Reason
             to
             deny
             ,
             and
             deny
             still
             all
             that
             comes
             ,
             are
             ,
             in
             my
             Opinion
             ,
             greatly
             to
             be
             looked
             into
             ;
             for
             although
             they
             ,
             like
             z
             Xerxes
             ,
             pull
             not
             down
             Religion
             with
             hands
             openly
             ,
             yet
             they
             are
             of
             another
             sort
             as
             dangerous
             ,
             that
             undermine
             it
             closely
             with
             wrong
             Opinions
             .
             If
             our
             Men
             avowed
             such
             plain
             untruths
             as
             might
             be
             reproved
             by
             common
             sense
             and
             daily
             experience
             ,
             as
             when
             a
             
               Anaxagor
               as
            
             said
             Snow
             was
             black
             ;
             and
             Xenophanes
             ,
             the
             Moon
             inhabited
             ,
             and
             full
             of
             Hills
             and
             Cities
             ;
             and
             Nicetes
             of
             old
             ,
             with
             some
             b
             of
             late
             ,
             that
             the
             Earth
             ,
             the
             onely
             unmoveable
             thing
             in
             the
             world
             ,
             onely
             moved
             ,
             and
             such
             like
             ugly
             and
             mis-shapen
             Lies
             ,
             wherewith
             Greece
             over-swarmed
             ;
             then
             you
             had
             reason
             to
             use
             them
             with
             ill
             words
             and
             thoughts
             as
             you
             do
             :
             But
             when
             they
             maintain
             ,
             that
             by
             a
             Heavenly
             Medicine
             they
             have
             made
             many
             great
             and
             wonderful
             Changes
             ,
             turn'd
             all
             Mettals
             
             into
             Gold
             ,
             Folly
             into
             Wisdome
             ,
             Vice
             into
             Virtue
             ,
             Weakness
             into
             long
             Life
             ,
             and
             all
             Diseases
             into
             sound
             Health
             ,
             and
             Age
             into
             Lustiness
             and
             Youth
             again
             ,
             how
             can
             you
             disprove
             them
             ?
             when
             did
             you
             see
             the
             contrary
             ?
             You
             scarcely
             know
             the
             Nature
             of
             the
             Deeds
             and
             Effects
             ,
             for
             they
             require
             great
             Knowledge
             ;
             but
             the
             
               Doing
               ,
               Cause
            
             ,
             and
             Workman
             ,
             that
             is
             ;
             this
             Medicine
             ,
             you
             never
             saw
             ,
             nor
             can
             imagine
             what
             it
             is
             ,
             much
             less
             conceive
             the
             Reason
             ,
             Strength
             and
             Nature
             of
             it
             :
             —
             Nay
             you
             see
             nothing
             ,
             but
             grope
             and
             blunder
             in
             the
             dark
             ,
             like
             blindfold
             men
             at
             all
             things
             :
             Else
             ,
             how
             could
             these
             exchanges
             have
             escaped
             ,
             and
             been
             hid
             from
             you
             ,
             in
             a
             World
             so
             full
             of
             all
             kinde
             of
             changes
             ?
             I
             mean
             ,
             you
             see
             great
             and
             admirable
             things
             ,
             (
             albeit
             you
             do
             not
             so
             take
             them
             ,
             c
             because
             you
             see
             them
             often
             )
             but
             you
             do
             not
             throughly
             see
             them
             ,
             that
             is
             ,
             you
             perceive
             not
             the
             
               Nature
               ,
               Cause
            
             and
             Reason
             of
             them
             ,
             and
             that
             makes
             you
             so
             childish
             ,
             to
             believe
             nought
             unseen
             ,
             and
             count
             all
             things
             Wonders
             which
             are
             not
             Common
             amongst
             you
             ;
             Much
             like
             that
             harmless
             and
             silly
             kinde
             of
             People
             ,
             of
             late
             discovered
             ,
             which
             made
             Miracles
             and
             Wonders
             of
             many
             matters
             ,
             that
             in
             other
             Countries
             are
             common
             and
             ordinary
             ;
             insomuch
             as
             (
             to
             take
             one
             for
             all
             )
             d
             they
             could
             not
             conceive
             how
             two
             Men
             asunder
             ,
             could
             by
             Letter
             certifie
             one
             another
             ,
             unless
             a
             Spirit
             was
             wrapt
             up
             in
             the
             Paper
             ,
             to
             make
             report
             and
             tell
             the
             News
             .
             But
             if
             you
             and
             they
             could
             once
             by
             the
             edge
             of
             Wit
             ,
             cut
             into
             the
             Depth
             and
             Nature
             of
             the
             great
             and
             marvellous
             Works
             of
             Kinde
             and
             Skill
             ,
             which
             are
             common
             and
             daily
             among
             you
             ,
             then
             and
             not
             before
             ,
             you
             would
             be
             ready
             and
             easie
             by
             comparison
             ,
             to
             receive
             almost
             any
             thing
             unseen
             ,
             and
             brought
             by
             Report
             unto
             you
             .
          
           
           
             Let
             me
             awake
             your
             Wits
             a
             little
             :
             You
             see
             daily
             ,
             but
             not
             throughly
             ,
             how
             the
             Moon
             ,
             by
             drawing
             the
             Ocean
             after
             her
             ,
             makes
             the
             Ebbe
             and
             Flow
             thereof
             .
             It
             is
             likewise
             commonly
             ,
             I
             know
             not
             how
             truly
             ,
             reported
             ,
             e
             that
             the
             Loadstone
             roof
             of
             Mahomet
             his
             Church
             ,
             draws
             up
             his
             Iron-Tomb
             from
             the
             ground
             ,
             and
             holds
             it
             hanging
             in
             the
             middle
             way
             :
             like
             as
             the
             Miners
             in
             Germany
             ,
             by
             chance
             found
             their
             Tools
             ,
             which
             they
             had
             left
             in
             such
             a
             Vault
             ,
             hanging
             in
             the
             Morning
             ;
             which
             was
             accounted
             for
             a
             Miracle
             ,
             before
             such
             time
             as
             the
             Cause
             ,
             by
             the
             skilful
             ,
             was
             seen
             and
             declared
             unto
             them
             .
          
           
             What
             should
             I
             say
             more
             of
             this
             Stone
             ?
             It
             is
             not
             unknown
             that
             there
             are
             f
             whole
             Rocks
             thereof
             in
             India
             ,
             drawing
             Ships
             that
             pass
             by
             loaden
             with
             Iron
             unto
             them
             :
             and
             yet
             we
             see
             that
             this
             mighty
             Stone
             ,
             in
             presence
             of
             the
             Diamond
             ,
             the
             King
             of
             Stones
             ,
             is
             put
             g
             out
             of
             Office
             ,
             and
             can
             do
             nothing
             .
          
           
             To
             come
             abroad
             ,
             it
             hath
             been
             often
             seen
             ,
             at
             Sea
             ,
             that
             the
             h
             little
             Stay-fish
             cleaving
             to
             the
             fore-ship
             ,
             hath
             stopt
             his
             full
             Course
             .
          
           
             I
             should
             now
             pass
             over
             to
             that
             other
             side
             of
             Skill
             and
             Craft
             ,
             and
             call
             to
             minde
             many
             great
             and
             wondrous
             Works
             there
             done
             and
             performed
             :
             The
             curious
             work
             of
             that
             i
             
               Italian
               Ring
            
             ,
             which
             held
             a
             Clock
             ,
             besides
             a
             Dial
             within
             it
             .
             Those
             three
             common
             Feats
             found
             out
             of
             late
             ,
             passing
             all
             the
             Inventions
             of
             Antiquity
             ,
             the
             
               Gun
               ,
               Card
            
             ,
             and
             Printing
             ,
             and
             many
             other
             dainty
             Devices
             of
             Mans
             Wit
             and
             Cunning
             :
             if
             this
             short
             and
             
             narrow
             Speech
             appointed
             ,
             would
             suffer
             any
             such
             out-ridings
             .
             Let
             these
             few
             serve
             to
             awake
             you
             ,
             and
             call
             your
             Wits
             together
             :
             you
             see
             these
             things
             ,
             I
             say
             ,
             and
             are
             never
             moved
             ,
             but
             if
             you
             had
             never
             seen
             them
             ,
             but
             heard
             the
             stories
             onely
             reported
             ,
             what
             would
             you
             have
             thought
             and
             said
             ?
          
           
             And
             because
             no
             man
             so
             well
             judgeth
             of
             himself
             ,
             as
             of
             another
             :
             k
             Suppose
             a
             plain
             and
             harmless
             People
             ,
             such
             as
             those
             Indians
             were
             ,
             had
             from
             the
             beginning
             dwelt
             in
             a
             dark
             Cave
             under
             ground
             ,
             (
             let
             it
             be
             the
             Centre
             ,
             if
             you
             will
             )
             and
             at
             the
             last
             one
             odde
             man
             more
             hardy
             and
             wise
             than
             the
             rest
             ,
             had
             ,
             by
             stealth
             ,
             crept
             out
             into
             the
             light
             ,
             and
             here
             by
             long
             travel
             and
             traffick
             with
             our
             People
             ,
             had
             seen
             and
             learned
             the
             Course
             and
             Nature
             of
             things
             ,
             which
             I
             have
             rehearsed
             unto
             you
             ,
             and
             then
             returning
             home
             ,
             had
             suddenly
             start
             up
             ,
             and
             begun
             to
             recount
             the
             Wonders
             which
             he
             had
             seen
             and
             learned
             ;
             first
             ,
             that
             he
             found
             the
             Earth
             hanging
             round
             in
             the
             middle
             of
             the
             Air
             ,
             and
             in
             like
             sort
             a
             bright
             and
             goodly
             Cover
             ,
             compassing
             afar
             off
             the
             same
             ;
             This
             Cover
             beset
             and
             sprinkled
             with
             infinite
             moving
             Lights
             and
             Candles
             ;
             and
             among
             the
             rest
             ,
             One
             (
             to
             be
             short
             )
             of
             a
             foot
             in
             bigness
             ,
             to
             his
             sight
             ,
             l
             without
             all
             Touching
             ,
             or
             other
             means
             and
             instruments
             to
             be
             perceived
             ,
             to
             hale
             and
             pull
             huge
             heaps
             of
             Water
             after
             her
             ,
             as
             she
             passed
             up
             and
             down
             continually
             ;
             would
             they
             not
             shout
             ,
             and
             lift
             up
             their
             hands
             ,
             and
             begin
             to
             suspect
             the
             Man
             of
             infection
             with
             strange
             and
             travelling
             Manners
             ?
          
           
             But
             ,
             admit
             ,
             when
             the
             noise
             were
             done
             ,
             and
             all
             husht
             ,
             he
             went
             forward
             ,
             and
             told
             them
             of
             such
             a
             Church
             ,
             and
             Vault
             ,
             where
             other
             things
             as
             well
             and
             more
             strangely
             than
             the
             Earth
             ,
             (
             for
             that
             cannot
             be
             otherwise
             ,
             unless
             
             heavy
             things
             flew
             up
             against
             Nature
             )
             hanged
             in
             the
             Air
             alone
             ;
             And
             of
             such
             Hills
             ,
             that
             ,
             as
             the
             Moon
             Waters
             ,
             so
             drew
             Ships
             out
             of
             their
             full
             courses
             ,
             without
             any
             strength
             ,
             or
             means
             visible
             .
             Furthermore
             ,
             if
             he
             laid
             abroad
             the
             wonderful
             might
             of
             a
             little
             Fish
             ,
             m
             like
             half
             a
             Foot
             long
             ,
             able
             to
             stay
             the
             main
             course
             of
             a
             Ship
             under
             sail
             ;
             do
             you
             not
             think
             with
             what
             sowre
             Countenances
             ,
             and
             reviling
             Words
             and
             Reproches
             they
             would
             bait
             him
             ,
             and
             drive
             him
             out
             of
             their
             Company
             ?
             But
             if
             the
             good
             and
             painful
             Man
             ,
             burning
             with
             desire
             to
             reform
             the
             estate
             of
             his
             rude
             and
             deformed
             Country
             ,
             would
             not
             be
             stayed
             so
             ,
             but
             espying
             a
             calmer
             time
             ,
             durst
             come
             in
             presence
             ,
             and
             step
             forth
             before
             them
             again
             ,
             and
             say
             ,
             that
             by
             his
             Travel
             he
             had
             learned
             to
             make
             such
             a
             Ring
             as
             I
             spake
             of
             ;
             such
             warlike
             Engines
             as
             should
             fall
             as
             fearful
             as
             Thunder
             ,
             and
             as
             hurtful
             as
             any
             Ramme
             upon
             the
             Wall
             ,
             a
             mile
             off
             planted
             ;
             such
             a
             kinde
             of
             Writing
             ,
             whereby
             four
             Men
             might
             Record
             as
             much
             in
             the
             same
             time
             ,
             as
             four
             thousand
             of
             the
             Common
             Clerks
             ;
             such
             a
             Card
             ,
             wherewith
             a
             Countryman
             ,
             that
             never
             saw
             the
             Sea
             ,
             shall
             sit
             in
             the
             bottome
             of
             a
             Ship
             ,
             and
             direct
             the
             Course
             thereof
             throughout
             the
             World
             ,
             without
             missing
             ;
             Is
             it
             not
             like
             they
             would
             apprehend
             him
             for
             a
             Cozener
             ,
             and
             adjudge
             him
             to
             Punishment
             ?
             Then
             put
             the
             case
             you
             stood
             by
             ,
             and
             saw
             the
             Matter
             ,
             I
             appeal
             to
             your
             own
             Conscience
             ,
             would
             you
             not
             think
             the
             Traveller
             worthy
             of
             Pity
             and
             Praise
             ,
             and
             the
             People
             of
             Reformation
             ?
          
           
             Well
             then
             ,
             let
             us
             return
             to
             our
             purpose
             ;
             There
             is
             a
             Nation
             of
             Wise-men
             ,
             dwelling
             in
             a
             Soil
             as
             much
             more
             blessed
             [
             than
             yours
             ]
             as
             yours
             is
             than
             theirs
             :
             That
             is
             ,
             As
             they
             bide
             under
             ground
             ,
             and
             you
             upon
             the
             face
             
             thereof
             ,
             so
             these
             Men
             inhabit
             the
             edge
             &
             skirt
             of
             Heaven
             ;
             they
             daily
             See
             and
             Work
             many
             wondrous
             things
             ,
             which
             you
             never
             saw
             nor
             made
             ,
             because
             you
             never
             mounted
             so
             high
             to
             come
             among
             them
             :
             If
             any
             one
             chance
             to
             fly
             away
             from
             you
             to
             those
             heavenly
             Places
             ,
             and
             after
             like
             experience
             to
             return
             ,
             and
             make
             the
             like
             Reports
             ,
             you
             give
             him
             like
             Rewards
             ;
             Compare
             the
             rest
             ,
             I
             say
             no
             more
             ;
             But
             if
             GOD
             would
             give
             you
             leave
             and
             power
             to
             ascend
             unto
             those
             high
             places
             ,
             I
             mean
             ,
             to
             those
             heavenly
             Thoughts
             and
             Studies
             ,
             you
             might
             quickly
             ,
             by
             view
             of
             deep
             Causes
             ,
             and
             Divine
             Secrets
             ,
             and
             comparison
             of
             one
             to
             another
             ,
             not
             onely
             believe
             the
             blessed-Art
             ,
             but
             also
             learn
             and
             perform
             the
             same
             .
          
           
             But
             they
             will
             not
             be
             rid
             so
             ,
             and
             follow
             as
             fast
             again
             another
             way
             :
             That
             whereas
             so
             many
             have
             been
             ,
             and
             are
             daily
             seen
             to
             wear
             their
             lives
             in
             Alchimy
             ,
             and
             to
             finde
             nothing
             that
             good
             is
             ,
             but
             contrary
             for
             the
             most
             part
             ,
             to
             wit
             ,
             untimely
             and
             unordinary
             Death
             ,
             Sickness
             ,
             and
             Age
             ,
             for
             
               Long-life
               ,
               Health
            
             ,
             and
             Youth
             ;
             and
             alwayes
             Smoke
             for
             Gold
             ,
             and
             Folly
             for
             Wisdome
             ;
             and
             very
             near
             as
             often
             ,
             bad
             and
             lewd
             Conditions
             ,
             for
             good
             and
             honest
             Natures
             ;
             (
             for
             ,
             by
             boiling
             themselves
             long
             in
             such
             deceitful
             stuff
             ,
             as
             though
             they
             were
             burnt
             in
             the
             Pots
             bottome
             ,
             they
             carry
             most
             commonly
             for
             ever
             after
             ,
             an
             unsavoury
             smack
             thereof
             ;
             )
             It
             is
             a
             plain
             sign
             the
             Trade
             is
             vain
             ,
             false
             ,
             and
             deceitfull
             .
             This
             is
             the
             third
             Charge
             they
             give
             unto
             us
             ,
             let
             us
             see
             how
             to
             bear
             and
             withstand
             it
             .
          
           
             The
             most
             wise
             and
             great
             Philosophers
             ,
             albeit
             they
             knew
             GOD
             had
             made
             all
             Mankinde
             for
             that
             
               happy
               Life
            
             abovesaid
             ,
             and
             that
             it
             was
             at
             first
             enjoyed
             ,
             or
             else
             it
             had
             been
             made
             in
             vain
             ;
             and
             that
             by
             corruption
             of
             ill
             
             Custom
             ,
             (
             by
             his
             secret
             appointment
             )
             our
             kinde
             is
             grown
             out
             of
             kinde
             ,
             and
             therefore
             may
             be
             restored
             ,
             because
             it
             is
             a
             mis-leading
             ,
             and
             no
             intent
             of
             Nature
             :
             (
             which
             fore-castings
             gave
             them
             occasion
             to
             seek
             the
             remedy
             ;
             )
             Yet
             they
             thought
             it
             unlawful
             ,
             and
             set
             straight
             against
             the
             Will
             of
             GOD
             ,
             that
             all
             should
             be
             restored
             ;
             for
             that
             he
             seemed
             of
             purpose
             to
             have
             sown
             Good
             and
             Bad
             ,
             and
             great
             store
             of
             both
             together
             ,
             in
             such
             sort
             as
             we
             see
             them
             ;
             lest
             if
             all
             were
             alike
             ,
             and
             in
             one
             state
             of
             Happiness
             ,
             the
             great
             variety
             of
             business
             and
             stirring
             ,
             and
             so
             the
             society
             and
             Common-wealth
             among
             Men
             ,
             should
             be
             clean
             taken
             away
             :
             Like
             as
             if
             the
             four
             first
             striving
             Seeds
             (
             whereof
             all
             things
             are
             made
             and
             spring
             )
             were
             all
             alike
             ,
             and
             one
             friend
             to
             another
             ,
             all
             should
             be
             still
             and
             quiet
             ,
             without
             Succession
             ,
             Change
             and
             Variety
             in
             the
             World
             ,
             and
             so
             there
             should
             be
             no
             World.
             For
             GOD
             ,
             when
             he
             cast
             his
             Minde
             upon
             the
             building
             of
             the
             World
             ,
             he
             meant
             to
             make
             a
             goodly
             and
             beautiful
             Work
             ,
             meet
             for
             the
             Power
             ,
             Wisdome
             and
             Pleasure
             of
             such
             a
             Builder
             ,
             and
             therefore
             a
             stirring
             and
             changeable
             Work
             ,
             because
             there
             is
             no
             might
             nor
             cunning
             shewn
             ,
             no
             delight
             taken
             in
             one
             ever-like
             or
             still
             thing
             .
             But
             light
             footing
             ,
             for
             speed
             ,
             is
             ever
             best
             in
             such
             a
             ground
             ;
             Let
             us
             away
             .
          
           
             Wherefore
             ,
             by
             the
             example
             ,
             and
             ,
             as
             it
             were
             ,
             by
             the
             secret
             blast
             and
             motion
             of
             GOD
             ,
             after
             our
             Men
             had
             found
             this
             Restorative
             ,
             and
             used
             it
             for
             the
             time
             ,
             and
             meant
             to
             leave
             it
             ,
             as
             becometh
             good
             Men
             ,
             to
             Posterity
             ,
             they
             took
             this
             way
             of
             Counsel
             ,
             to
             lay
             it
             up
             safe
             in
             a
             strong
             Castle
             as
             it
             were
             ,
             in
             the
             which
             all
             the
             broad
             Gates
             ,
             and
             common
             easie
             Entries
             ,
             should
             be
             fast
             shut
             up
             and
             barred
             ,
             leaving
             onely
             one
             little
             and
             secret
             back-door
             open
             ,
             fore-fenced
             with
             a
             winding
             Maze
             ,
             that
             the
             
             best
             sort
             ,
             by
             
               Wit
               ,
               Pains
            
             and
             Providence
             ,
             might
             come
             into
             the
             appointed
             BLISSE
             ,
             the
             rest
             stand
             back
             forsaken
             :
             n
             Their
             Maze
             and
             Plot
             is
             this
             ;
             first
             they
             hide
             themselves
             in
             low
             and
             untrodden
             Places
             ,
             to
             the
             end
             they
             might
             be
             free
             from
             the
             power
             of
             Princes
             ,
             and
             the
             Eyes
             of
             the
             wicked
             World
             :
             And
             then
             they
             wrote
             their
             Books
             with
             such
             a
             wary
             and
             well-fenced
             Style
             ,
             (
             I
             mean
             ,
             so
             over-cast
             with
             dark
             and
             sullen
             shadows
             ,
             and
             sly
             pretence
             of
             Likes
             and
             Riddles
             ,
             drawn
             out
             of
             the
             midst
             of
             deep
             knowledge
             and
             secret
             Learning
             )
             that
             it
             is
             impossible
             for
             any
             but
             the
             wise
             ,
             and
             well-given
             ,
             to
             approch
             or
             come
             near
             the
             Matter
             .
          
           
             And
             therefore
             it
             is
             ,
             when
             godless
             and
             unlearned
             Men
             ,
             hovering
             over
             Gain
             and
             Honour
             ,
             presume
             against
             
             Minerva's
             will
             ,
             to
             handle
             their
             Words
             ,
             when
             the
             Things
             should
             rather
             be
             handled
             ,
             they
             wrest
             and
             wring
             them
             a
             hundred
             wayes
             ,
             (
             for
             ,
             o
             
               nothing
               is
               so
               soft
               and
               gentle
               as
               Speech
               ,
               especially
               so
               throughly
               temper'd
               )
            
             and
             yet
             all
             besides
             the
             secret
             meaning
             thrust
             up
             in
             deep
             Knowledge
             .
          
           
             Then
             ,
             if
             these
             Wayes
             and
             Fantasies
             they
             practice
             ,
             and
             set
             on
             work
             as
             fast
             (
             as
             their
             Fingers
             itch
             )
             and
             miss
             as
             fast
             (
             as
             they
             must
             needs
             do
             ;
             )
             shall
             they
             say
             they
             followed
             our
             Rules
             and
             Precepts
             ,
             and
             put
             our
             Work
             in
             practise
             ,
             and
             found
             them
             false
             ?
             That
             were
             like
             as
             if
             a
             cunning
             Archer
             and
             Huntsman
             ,
             had
             delivered
             dark
             Rules
             of
             Shooting
             and
             Hunting
             unto
             his
             Countrymen
             ,
             and
             these
             by
             chance
             had
             fallen
             into
             the
             hands
             of
             another
             wilde
             and
             untaught
             Nation
             ,
             which
             simply
             mis-led
             by
             mis-taking
             his
             Drift
             and
             Meaning
             ,
             had
             made
             them
             Ploughs
             to
             shoot
             in
             ,
             and
             goared
             their
             Oxen
             to
             the
             game
             ,
             and
             then
             missing
             of
             their
             purpose
             ,
             cried
             out
             and
             blamed
             
             the
             Arts
             of
             Shooting
             and
             Hunting
             ,
             and
             sought
             to
             blow
             Envy
             upon
             the
             Man
             that
             taught
             them
             ;
             would
             not
             a
             Wise
             man
             judge
             ,
             hold
             and
             deem
             ,
             both
             these
             and
             them
             ,
             and
             all
             other
             busie-bodies
             ,
             that
             so
             use
             to
             myne
             &
             dig
             in
             other
             Mens
             dealings
             ,
             to
             be
             sent
             unto
             their
             own
             Trade
             and
             Business
             ,
             wherefore
             they
             were
             made
             and
             fashioned
             ,
             and
             to
             let
             the
             rest
             alone
             for
             the
             right
             owners
             ?
             And
             for
             these
             of
             HERMES
             house
             ,
             do
             not
             think
             they
             make
             claim
             ,
             sue
             and
             recover
             their
             own
             in
             open
             Court
             ,
             as
             others
             use
             ,
             (
             that
             were
             a
             way
             in
             such
             a
             wicked
             World
             ,
             to
             lose
             Land
             ,
             Life
             ,
             and
             all
             together
             quickly
             )
             but
             in
             that
             secret
             sort
             ,
             which
             falleth
             not
             within
             the
             compass
             of
             your
             Reproof
             .
          
           
             Neither
             would
             I
             have
             you
             follow
             so
             hard
             ,
             and
             be
             so
             earnest
             upon
             the
             next
             Reason
             ,
             That
             albeit
             our
             Men
             had
             cause
             to
             hide
             their
             Works
             and
             Practise
             ,
             yet
             they
             would
             have
             shewed
             the
             fruit
             and
             effect
             thereof
             ,
             advancing
             themselves
             ,
             as
             others
             do
             ,
             to
             Honour
             and
             Pleasure
             ,
             and
             not
             have
             lived
             like
             the
             refuse
             of
             the
             World
             ,
             in
             such
             mean
             plight
             and
             wretchedness
             ;
             for
             that
             is
             the
             lightest
             of
             all
             other
             ,
             though
             it
             seem
             the
             greatest
             :
             If
             I
             list
             to
             rifle
             in
             the
             Rolls
             of
             ancient
             Records
             ,
             I
             could
             easily
             finde
             and
             shew
             you
             ,
             that
             although
             the
             most
             part
             ,
             of
             purpose
             ,
             lived
             in
             this
             harmless
             and
             safe
             Estate
             ,
             which
             I
             told
             you
             ;
             yet
             some
             again
             were
             Kings
             ,
             and
             Men
             of
             great
             Place
             and
             Dignity
             ,
             (
             and
             yet
             I
             think
             by
             Remainder
             ,
             and
             not
             by
             Purchase
             so
             )
             but
             I
             love
             not
             this
             kinde
             of
             reasoning
             ;
             Let
             them
             that
             thirst
             go
             to
             the
             Fountain
             ,
             and
             us
             remember
             ,
             that
             in
             the
             Houshold
             of
             BLISSE
             ,
             Riches
             are
             made
             but
             Servants
             ,
             and
             not
             Masters
             ,
             and
             Rulers
             ;
             because
             they
             be
             for
             the
             most
             part
             unruly
             and
             ambitious
             ,
             and
             for
             that
             cause
             they
             have
             no
             liberty
             granted
             them
             ,
             
             but
             are
             injoyned
             to
             serve
             lowly
             their
             Betters
             ,
             and
             to
             look
             no
             further
             ;
             p
             So
             that
             ,
             if
             our
             Men
             were
             Happy
             ,
             or
             at
             least
             lovers
             of
             the
             same
             ,
             their
             Riches
             ought
             to
             be
             imployed
             in
             their
             own
             service
             ,
             that
             is
             ,
             to
             purchase
             and
             win
             Wisdome
             and
             Vertue
             ,
             and
             not
             sent
             out
             to
             wait
             upon
             ,
             I
             know
             not
             what
             strangers
             ,
             Honour
             and
             Pleasure
             ;
             which
             as
             they
             be
             strangers
             ,
             yea
             and
             dangerous
             strangers
             ,
             lying
             open
             (
             as
             all
             high
             things
             )
             to
             the
             blast
             of
             Envy
             ;
             so
             ,
             most
             commonly
             ,
             they
             will
             not
             be
             ruled
             ,
             no
             more
             than
             they
             which
             get
             them
             ;
             and
             then
             rebelling
             against
             them
             ,
             which
             are
             their
             Lords
             and
             Rulers
             ,
             do
             overthrow
             an
             happy
             Estate
             .
          
           
             Wherefore
             ,
             what
             marvel
             is
             it
             though
             our
             Men
             did
             thus
             ,
             when
             they
             did
             no
             more
             than
             Wisdome
             requires
             ,
             nor
             any
             more
             than
             all
             wise
             Men
             have
             ever
             taught
             and
             followed
             ?
             thinking
             ,
             and
             calling
             it
             an
             heavenly
             Life
             ,
             because
             it
             sunders
             the
             heavenly
             Minde
             from
             the
             earthly
             Body
             ,
             not
             (
             as
             q
             Pliny
             writes
             of
             Hermolinus
             )
             by
             sending
             the
             same
             out
             of
             the
             Body
             ,
             to
             gather
             and
             bring
             home
             News
             ;
             but
             by
             an
             high
             contempt
             of
             earthly
             Matters
             ,
             and
             flying
             up
             to
             divine
             Thoughts
             ,
             not
             with
             the
             golden
             feathers
             of
             Euripides
             ,
             but
             with
             the
             heavenly
             wings
             of
             r
             Plato
             .
          
           
             And
             therefore
             s
             this
             same
             divine
             Man
             ,
             makes
             the
             Minde
             alone
             the
             whole
             Man
             ;
             the
             Body
             as
             a
             thing
             that
             is
             his
             ,
             and
             belonging
             unto
             him
             ;
             but
             Riches
             ,
             Honour
             ,
             and
             such
             like
             outward
             Goods
             ,
             none
             of
             his
             own
             Matters
             ,
             nor
             belonging
             unto
             him
             ;
             but
             unto
             his
             ,
             that
             is
             ,
             the
             Body
             ,
             and
             as
             I
             may
             term
             them
             ,
             his
             Mans-men
             .
             And
             this
             thing
             also
             Bias
             ,
             t
             before
             him
             ,
             did
             as
             well
             perform
             ,
             when
             at
             the
             spoil
             of
             the
             City
             ,
             having
             leave
             ,
             he
             took
             not
             his
             Carriage
             with
             him
             ,
             and
             answered
             to
             the
             check
             
             of
             his
             Friends
             ,
             that
             
               he
               carried
               all
               his
               own
               things
               with
               him
               ,
            
             which
             was
             nothing
             but
             a
             naked
             Body
             .
          
           
             Aristotle
             is
             of
             the
             same
             minde
             just
             with
             Plato
             ,
             as
             appears
             notably
             in
             his
             u
             last
             Book
             of
             Manners
             ,
             where
             he
             hath
             laid
             down
             many
             sound
             Reasons
             ,
             why
             this
             Life
             is
             best
             ,
             and
             so
             ,
             by
             
               wise
               men
            
             is
             ,
             and
             ought
             to
             be
             taken
             :
             Because
             it
             is
             ,
             saith
             he
             ,
             the
             most
             quiet
             Life
             ,
             and
             fullest
             of
             true
             Delight
             ,
             and
             with
             all
             things
             needful
             best
             stored
             ,
             for
             indeed
             it
             wanteth
             nothing
             ;
             for
             that
             as
             a
             Minde
             is
             divine
             in
             respect
             of
             a
             Body
             ,
             so
             is
             the
             Life
             of
             it
             ,
             which
             is
             that
             we
             speak
             of
             ,
             in
             regard
             of
             a
             civil
             and
             worldly
             Life
             .
             And
             again
             ,
             if
             our
             Mindes
             are
             Our selves
             ,
             it
             were
             meet
             to
             lead
             our
             own
             Life
             ,
             before
             a
             strangers
             ;
             But
             last
             of
             all
             ,
             which
             is
             worth
             all
             ,
             because
             GOD
             our
             onely
             Pattern
             ,
             leadeth
             none
             other
             Life
             but
             this
             .
          
           
             I
             might
             be
             very
             large
             ,
             if
             I
             list
             to
             seek
             about
             and
             traverse
             this
             Matter
             :
             but
             here
             is
             enough
             to
             shew
             the
             Purpose
             and
             Reason
             our
             Men
             of
             Aegypt
             had
             ,
             if
             it
             was
             in
             their
             choice
             ,
             to
             chuse
             this
             kinde
             of
             Life
             ,
             which
             the
             World
             so
             despiseth
             ;
             But
             how
             if
             I
             could
             bring
             them
             in
             bereaved
             of
             all
             choice
             and
             free-will
             ,
             and
             driven
             by
             force
             of
             Necessity
             to
             do
             the
             same
             ?
             would
             not
             that
             stop
             the
             widest
             Mouthes
             ,
             trow
             you
             ,
             in
             all
             this
             lavish
             Company
             ?
             Let
             us
             know
             first
             that
             the
             Minde
             of
             Man
             ,
             being
             come
             from
             that
             high
             City
             of
             Heaven
             ,
             desireth
             of
             her self
             to
             live
             still
             that
             
               heavenly
               Life
            
             ,
             that
             is
             ,
             the
             
               blessed
               Life
            
             above
             described
             ;
             And
             if
             there
             be
             any
             lett
             ,
             as
             there
             is
             lightly
             ,
             it
             is
             in
             the
             weight
             and
             grossness
             of
             our
             Bodies
             ,
             over-weighing
             our
             Minde
             down
             to
             the
             Ground
             ,
             and
             to
             all
             our
             own
             muddy
             Matters
             :
             —
             Then
             that
             our
             Men
             ,
             after
             they
             have
             gotten
             this
             
               Golden
               Stone
            
             ,
             so
             famous
             in
             the
             World
             ,
             do
             not
             ,
             as
             they
             think
             and
             would
             do
             ,
             
             straightwayes
             run
             to
             their
             Coffers
             ,
             but
             first
             and
             chiefly
             Gild
             their
             Bodies
             with
             it
             ;
             wherefore
             after
             that
             by
             that
             mighty
             ,
             fine
             ,
             and
             temperate
             Medicine
             ,
             they
             have
             scoured
             out
             all
             Grossness
             and
             Distemperature
             of
             the
             Body
             ,
             the
             onely
             lets
             to
             Understanding
             ,
             and
             good
             Manners
             ,
             as
             we
             shall
             hear
             hereafter
             ,
             and
             thereby
             left
             the
             Minde
             at
             large
             ,
             and
             almost
             at
             her
             first
             freedom
             ;
             she
             ,
             and
             so
             they
             together
             ,
             laying
             aside
             ,
             and
             ,
             as
             it
             were
             ,
             casting
             down
             all
             earthly
             Matters
             ,
             must
             needs
             return
             to
             their
             own
             former
             Life
             again
             ,
             so
             far
             I
             mean
             ,
             as
             the
             Condition
             and
             State
             of
             Man
             will
             suffer
             .
             And
             so
             ,
             put
             case
             you
             finde
             your
             own
             dark
             and
             dusky
             Eye-sight
             so
             soon
             taken
             with
             every
             foul
             and
             vain
             worldly
             Beauty
             ,
             yet
             you
             must
             not
             judge
             these
             
               heavenly
               Men
            
             thereby
             ,
             but
             think
             the
             most
             sharp
             and
             clear
             eye-sight
             of
             their
             Understanding
             ,
             easily
             able
             to
             see
             the
             blemish
             ,
             and
             to
             avoid
             the
             bait
             of
             common
             love
             .
          
           
             Wherefore
             ,
             to
             close
             up
             this
             point
             at
             last
             ;
             sith
             this
             
               happy
               Craft
            
             and
             WAY
             TO
             BLISSE
             of
             HERMES
             ,
             for
             ought
             that
             they
             know
             ,
             may
             be
             true
             and
             honourable
             ,
             let
             the
             Common
             and
             Unlearned
             sort
             stay
             their
             Judgement
             ,
             and
             leave
             the
             trial
             and
             sifting
             of
             any
             further
             Matter
             unto
             the
             Wise
             and
             Learned
             .
          
           
             And
             therein
             all
             w
             Dioclesians
             ,
             if
             they
             have
             none
             of
             themselves
             ,
             might
             learn
             better
             Advice
             ,
             before
             (
             for
             the
             fault
             of
             some
             )
             they
             run
             to
             any
             raging
             Counsel
             ,
             and
             bend
             the
             edge
             of
             Authority
             against
             all
             .
          
           
             I
             grant
             that
             ,
             as
             in
             all
             good
             Arts
             ,
             so
             in
             this
             ,
             because
             it
             is
             sweetest
             ,
             there
             be
             some
             Drones
             ,
             crept
             in
             among
             the
             Swarm
             ;
             what
             then
             ?
             As
             they
             are
             of
             another
             kinde
             ,
             
             and
             never
             begotten
             by
             HERMES
             ,
             or
             any
             of
             his
             Sons
             :
             So
             no
             reason
             they
             should
             slander
             the
             Name
             and
             House
             of
             HERMES
             ,
             but
             bear
             the
             burthen
             of
             their
             own
             fault
             .
             They
             may
             be
             sorted
             out
             and
             known
             from
             the
             holy
             ,
             stinged
             ,
             and
             profitable
             Bee
             ,
             first
             by
             their
             bigness
             in
             Words
             and
             Brags
             ,
             and
             then
             (
             as
             followeth
             lightly
             by
             the
             Course
             of
             kinde
             )
             by
             their
             stingless
             ,
             and
             unarmed
             weakness
             ,
             in
             all
             defence
             of
             Learning
             ;
             And
             thirdly
             by
             their
             sloth
             and
             idleness
             .
             For
             although
             they
             never
             lyn
             stirring
             ,
             yet
             x
             as
             Seneca
             saith
             ,
             
               Operosè
               nihil
               agunt
            
             ,
             they
             painfully
             do
             Nothing
             ,
             because
             all
             they
             do
             is
             to
             no
             purpose
             ,
             all
             is
             fruitless
             and
             unprofitable
             .
          
           
             But
             Dioclesian
             lacked
             this
             discerning
             Wisdome
             ,
             and
             rashly
             ran
             upon
             all
             ,
             and
             burnt
             the
             Books
             ,
             much
             like
             that
             part
             of
             Lycurgus
             ,
             who
             for
             the
             Drunkenness
             of
             the
             People
             ,
             cut
             down
             the
             Vines
             .
             Had
             it
             not
             been
             better
             to
             have
             brought
             the
             Springs
             of
             Water
             nearer
             ,
             and
             to
             have
             bridled
             ,
             as
             Plāto
             saith
             ,
             
               that
               mad
               God
               with
               the
               sober
               ?
            
             Even
             so
             the
             Emperour
             might
             with
             better
             advice
             ,
             have
             tempered
             the
             heat
             of
             Alchimy
             ,
             with
             the
             cooling
             Card
             of
             Discretion
             ,
             and
             made
             it
             an
             Art
             lawful
             for
             a
             small
             Number
             onely
             ,
             and
             with
             the
             like
             charge
             to
             be
             Practised
             ,
             which
             had
             been
             a
             Counsel
             worthy
             a
             wise
             Prince
             ,
             neither
             to
             let
             the
             hope
             of
             so
             great
             a
             Treasure
             go
             for
             a
             small
             loss
             ;
             nor
             yet
             upon
             uncertain
             Hope
             ,
             be
             it
             never
             so
             great
             ,
             to
             lose
             a
             certain
             great
             thing
             ,
             to
             wit
             ,
             the
             Life
             and
             Goods
             of
             his
             Subjects
             ,
             well
             and
             orderly
             bestowed
             .
          
        
      
       
         
         
         
           THE
           SECOND
           BOOK
           .
        
         
           
             CHAP.
             I.
             Of
             LONG
             LIFE
             .
          
           
             AFter
             we
             have
             met
             with
             the
             common
             Arguments
             ,
             wherewith
             the
             Unlearned
             use
             to
             deface
             this
             goodly
             Science
             ;
             we
             must
             go
             forward
             ,
             and
             encounter
             with
             the
             Learned
             ;
             who
             ,
             because
             the
             great
             Deeds
             and
             Effects
             which
             are
             promised
             ,
             (
             that
             is
             ,
             to
             make
             all
             men
             
               Long-liv'd
               ,
               Healthful
               ,
               Young
               ,
               Rich
               ,
               Wise
            
             and
             Virtuous
             )
             are
             above
             any
             Skill
             of
             theirs
             ,
             or
             of
             their
             Ancestors
             the
             Gracians
             ,
             rate
             both
             the
             Work
             impossible
             ,
             and
             the
             Workman
             vain
             ,
             false
             ,
             and
             guileful
             ;
             I
             must
             ,
             I
             say
             ,
             prove
             ,
             according
             to
             my
             Task
             appointed
             ,
             That
             these
             great
             Acts
             and
             Deeds
             ,
             may
             be
             done
             and
             performed
             
             by
             other
             weaker
             Means
             than
             HERMES
             MEDICINE
             :
             And
             this
             I
             must
             do
             with
             more
             pains
             and
             diligence
             ,
             because
             this
             Way
             and
             Entry
             once
             made
             in
             their
             Hearts
             ,
             the
             great
             and
             marvellous
             Truth
             of
             this
             famous
             STONE
             ,
             may
             the
             more
             easily
             come
             in
             and
             take
             possession
             .
          
           
             But
             in
             such
             variety
             of
             hard
             and
             slippery
             Matter
             ,
             whence
             were
             it
             best
             to
             set
             out
             ?
             which
             Way
             first
             to
             take
             ?
             Were
             it
             not
             meet
             the
             means
             and
             helps
             unto
             BLISSE
             should
             be
             first
             rid
             and
             cleared
             ,
             before
             we
             come
             to
             BLISSE
             it self
             ?
             and
             among
             them
             to
             give
             
               Long
               Life
            
             the
             foremost
             place
             ,
             if
             not
             for
             his
             worthiness
             ,
             yet
             for
             his
             behoof
             and
             necessity
             ?
             being
             needful
             in
             all
             Common-wealths
             and
             private
             persons
             ,
             first
             to
             seek
             to
             live
             ,
             before
             to
             live
             well
             ,
             though
             that
             ,
             unto
             this
             end
             :
             Then
             let
             us
             see
             what
             is
             
               Long
               Life
            
             ,
             and
             how
             all
             Men
             may
             reach
             unto
             it
             .
          
           
             But
             why
             do
             we
             make
             such
             great
             haste
             ?
             we
             had
             need
             be
             slow
             and
             advised
             in
             so
             great
             a
             Matter
             ,
             and
             to
             look
             ,
             before
             we
             venture
             upon
             so
             long
             a
             Way
             ,
             and
             of
             so
             many
             dayes
             Journey
             ,
             that
             we
             be
             well
             provided
             and
             furnished
             of
             all
             things
             ;
             wherein
             I
             hope
             ,
             if
             I
             have
             not
             of
             my
             own
             ,
             or
             if
             after
             the
             thrifty
             manner
             ,
             when
             I
             am
             well
             stored
             my self
             ,
             yet
             I
             borrow
             to
             prevent
             lending
             ,
             although
             I
             take
             upon
             trust
             so
             much
             as
             shall
             serve
             this
             turn
             ,
             it
             shall
             be
             no
             stain
             to
             my
             Credit
             ;
             but
             rather
             deemed
             a
             safe
             and
             wary
             way
             ,
             to
             cut
             off
             occasion
             of
             Robbery
             both
             at
             home
             and
             abroad
             :
             especially
             if
             I
             take
             it
             up
             of
             such
             Men
             ,
             as
             are
             most
             famous
             and
             best
             beloved
             .
             These
             should
             be
             my
             Friends
             of
             Aegypt
             and
             Arabia
             ,
             (
             though
             we
             have
             their
             secret
             help
             now
             and
             then
             )
             the
             best
             able
             indeed
             ,
             and
             the
             nearest
             unto
             me
             ,
             if
             they
             were
             
             so
             well
             known
             and
             beloved
             in
             the
             World
             :
             But
             because
             they
             be
             not
             ,
             I
             will
             fly
             to
             the
             other
             side
             of
             Greece
             ,
             and
             to
             the
             most
             renowned
             there
             ,
             and
             best
             liked
             ,
             
               Hippocrates
               ,
               Plato
            
             and
             Aristotle
             ,
             whom
             I
             doubt
             not
             to
             finde
             very
             free
             and
             willing
             in
             this
             Matter
             .
             Let
             us
             then
             awake
             our
             old
             Studies
             out
             of
             sleep
             ,
             and
             hye
             us
             to
             them
             :
             what
             need
             many
             words
             ?
             after
             Greeting
             ,
             and
             the
             Matter
             broken
             ,
             they
             make
             me
             this
             Answer
             joyntly
             together
             .
          
           
             GOD
             ,
             because
             he
             was
             good
             ,
             a
             did
             not
             grieve
             to
             have
             others
             enjoy
             his
             Goodness
             ,
             (
             that
             is
             ,
             to
             be
             ,
             and
             to
             be
             well
             )
             meaning
             to
             make
             a
             World
             (
             though
             Aristotle
             b
             withdraw
             his
             hand
             herein
             )
             full
             of
             all
             kinde
             of
             everlasting
             and
             changeable
             things
             ,
             first
             made
             all
             ,
             and
             blended
             them
             in
             one
             whole
             confused
             Mass
             and
             Lump
             together
             ,
             born
             up
             by
             his
             own
             weight
             ,
             bending
             round
             upon
             it self
             .
          
           
             Then
             seeing
             it
             lay
             still
             ,
             and
             that
             nought
             could
             beget
             and
             work
             upon
             it self
             ,
             he
             sorted
             out
             ,
             and
             sundred
             away
             round
             about
             ,
             a
             fine
             and
             lively
             piece
             (
             which
             they
             call
             Heaven
             )
             for
             the
             c
             
               Male
               ,
               Mover
            
             and
             Workman
             ;
             leaving
             still
             the
             rest
             (
             as
             gross
             and
             deadly
             )
             fit
             for
             the
             Female
             ,
             to
             receive
             the
             Working
             and
             Fashioning
             ,
             which
             we
             term
             the
             four
             Beginnings
             ,
             [
             or
             
               Elements
               ]
               Earth
               ,
               Water
               ,
               Air
            
             and
             Fire
             ;
             and
             thereof
             springs
             the
             d
             Love
             which
             we
             see
             get
             between
             them
             ,
             and
             the
             great
             desire
             to
             be
             joyned
             again
             ,
             and
             coupled
             together
             .
          
           
             Then
             ,
             that
             there
             might
             be
             no
             number
             and
             confusion
             of
             Workmen
             ,
             and
             
               doing
               Causes
            
             ,
             but
             all
             to
             flow
             from
             one
             Head
             ,
             as
             he
             is
             One
             ,
             he
             drew
             all
             force
             of
             Working
             ,
             and
             virtue
             of
             Begetting
             into
             one
             narrow
             round
             Compass
             ,
             which
             we
             call
             the
             e
             Sun
             ,
             from
             thence
             he
             
             sent
             out
             ,
             spred
             and
             bestowed
             all
             about
             the
             World
             ,
             both
             above
             and
             below
             ,
             which
             again
             meeting
             together
             ,
             made
             one
             general
             
               Light
               ,
               Heat
               ,
               Nature
               ,
               Life
            
             and
             Soul
             of
             the
             World
             ,
             Cause
             of
             all
             things
             .
             And
             because
             it
             becomed
             the
             
               Might
               ,
               Wisdome
            
             and
             Pleasure
             of
             such
             a
             Builder
             ,
             to
             make
             and
             rule
             the
             infinite
             Variety
             of
             Changes
             here
             below
             ,
             f
             and
             not
             evermore
             one
             self-same
             thing
             ;
             he
             commanded
             that
             g
             
               One
               Light
               in
               many
            
             ,
             to
             run
             his
             eternal
             and
             stintless
             Race
             to
             and
             fro
             ,
             this
             way
             and
             that
             way
             ,
             that
             by
             their
             variable
             presence
             ,
             absence
             and
             meeting
             ,
             they
             might
             fitly
             work
             the
             continual
             change
             of
             flitting
             Creatures
             .
          
           
             This
             Soul
             which
             h
             Plato
             calls
             the
             
               Ever-moving
               Mover
            
             ,
             quite
             contrary
             to
             i
             Aristotles
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             he
             himself
             construes
             an
             
               Immoveable
               Mover
            
             ,
             (
             that
             we
             may
             marvel
             k
             how
             Tully
             could
             translate
             it
             so
             ,
             as
             to
             make
             it
             all
             one
             with
             Plato
             ,
             unless
             l
             Lucians
             gallows
             mis-led
             him
             ,
             which
             is
             found
             in
             some
             Copies
             )
             that
             he
             might
             be
             an
             
               Eternal
               Mover
            
             ,
             is
             ,
             in
             Nature
             and
             Being
             ,
             a
             most
             subtile
             and
             small
             Beam
             ,
             or
             spark
             of
             heavenly
             Fire
             ;
             in
             property
             and
             quality
             ,
             for
             his
             Cleanness
             ,
             Light
             and
             Fineness
             ,
             Hot
             ;
             and
             for
             his
             Moistness
             withall
             Temperate
             ,
             as
             appears
             to
             him
             that
             bendeth
             his
             Minde
             upon
             it
             .
          
           
             If
             you
             doubt
             of
             his
             Moistness
             ,
             m
             think
             nothing
             made
             without
             Mingling
             ,
             which
             is
             ,
             by
             drawing
             in
             ,
             n
             and
             breaking
             small
             together
             the
             whole
             stuff
             ,
             when
             a
             dry
             heat
             draws
             out
             ,
             and
             scattereth
             the
             fine
             from
             the
             great
             ,
             and
             thereby
             wasteth
             and
             narroweth
             all
             things
             ,
             making
             nothing
             :
             As
             for
             Example
             ;
             o
             Dung
             hatcheth
             an
             Egge
             ,
             and
             quickneth
             any
             thing
             apt
             to
             receive
             Life
             ,
             when
             
             warm
             p
             Ashes
             will
             never
             do
             it
             .
             What
             need
             we
             more
             ?
             Imagine
             an
             heavenly
             Flame
             by
             a
             good
             q
             
               burning
               Water
            
             ,
             which
             flaming
             upon
             your
             Hand
             ,
             or
             a
             dry
             Cloth
             ,
             heateth
             them
             both
             gently
             ,
             without
             hurt
             or
             perishment
             .
             And
             yet
             this
             
               Sunny
               Beam
            
             is
             not
             moist
             of
             it self
             ,
             and
             before
             it
             is
             tempered
             with
             the
             moisture
             of
             the
             r
             Moon
             his
             Wife
             ,
             to
             make
             it
             apt
             for
             Generation
             ;
             Thence
             s
             HERMES
             calls
             the
             Sun
             and
             Moon
             ,
             the
             Father
             and
             Mother
             of
             all
             things
             .
          
           
             Now
             the
             stuff
             and
             Female
             ,
             to
             be
             fit
             to
             suffer
             Working
             ,
             must
             be
             first
             open
             ,
             that
             is
             ,
             Soft
             and
             Moist
             :
             and
             then
             not
             one
             ,
             nor
             yet
             many
             like
             things
             ,
             lest
             in
             both
             these
             cases
             they
             should
             stand
             still
             the
             same
             ,
             and
             not
             when
             they
             be
             stirred
             by
             the
             Workman
             ,
             rise
             ,
             and
             strive
             ,
             and
             bruise
             and
             break
             one
             another
             fitly
             by
             continual
             change
             ,
             until
             they
             come
             at
             last
             unto
             a
             consent
             ,
             rest
             ,
             and
             stay
             ;
             And
             that
             upon
             small
             occasion
             the
             same
             consent
             might
             jarre
             again
             ,
             and
             come
             to
             change
             ,
             the
             wished
             end
             and
             purpose
             of
             the
             work
             .
             And
             therefore
             GOD
             cast
             in
             at
             first
             ,
             the
             known
             t
             four
             fighting
             enemies
             ;
             yet
             in
             the
             soft
             and
             open
             Stuff
             ,
             there
             are
             but
             two
             of
             them
             ,
             u
             Earth
             and
             Water
             in
             one
             mixture
             ,
             seen
             and
             extant
             at
             the
             beginning
             ,
             w
             before
             the
             painful
             Soul
             draws
             and
             works
             out
             the
             rest
             ,
             Fire
             out
             of
             Earth
             ,
             and
             out
             of
             Water
             that
             breath-like
             and
             windy
             thing
             called
             Air.
             
          
           
             So
             that
             ,
             x
             if
             there
             were
             much
             Earth
             ,
             little
             Water
             ,
             and
             great
             Heat
             to
             mingle
             them
             ,
             Fire
             will
             shew
             it self
             and
             bear
             the
             sway
             :
             If
             but
             small
             Heat
             upon
             the
             same
             measure
             of
             Earth
             and
             
               Water
               ,
               Earth
            
             will
             rule
             the
             rest
             :
             
             If
             on
             that
             other
             side
             ,
             upon
             small
             store
             of
             Earth
             ,
             and
             much
             Water
             ,
             but
             a
             small
             Heat
             of
             working
             ,
             the
             thing
             will
             fall
             out
             to
             be
             raw
             and
             waterish
             :
             If
             upon
             the
             same
             quantity
             a
             stronger
             Heat
             ,
             it
             ariseth
             an
             Ayery
             ,
             which
             is
             termed
             a
             fat
             and
             oily
             Body
             .
          
           
             Wherefore
             ,
             when
             the
             Soul
             comes
             down
             upon
             the
             Stuff
             ,
             clothed
             with
             a
             fine
             windy
             coat
             of
             the
             cleanest
             Air
             ,
             next
             unto
             Heaven
             ,
             called
             Aether
             ,
             (
             without
             the
             brokage
             of
             which
             y
             Mean
             ,
             the
             two
             Extremes
             and
             unacquainted
             Strangers
             would
             never
             bargain
             and
             agree
             together
             )
             by
             his
             moist
             milde
             heat
             it
             moves
             it
             ,
             and
             alters
             it
             very
             diversly
             ,
             making
             many
             fuits
             and
             kindes
             of
             things
             ,
             differing
             according
             to
             the
             Strength
             of
             the
             one
             ,
             and
             the
             Obedience
             of
             the
             other
             .
          
           
             And
             so
             by
             reason
             in
             that
             separation
             of
             the
             fine
             and
             Male
             part
             at
             first
             ,
             z
             the
             stuff
             was
             throughly
             tost
             and
             mingled
             ,
             and
             the
             Heat
             of
             Heaven
             thereby
             (
             like
             a
             hot
             Summer
             after
             a
             wet
             Spring
             )
             very
             fierce
             and
             eager
             ,
             the
             two
             causes
             serving
             very
             fitly
             ,
             all
             Wights
             ,
             a
             Man
             and
             all
             ,
             were
             made
             alike
             ,
             without
             any
             seed
             sown
             ,
             otherwise
             than
             by
             the
             great
             Seedsman
             of
             Heaven
             ,
             upon
             the
             common
             stuff
             of
             Earth
             and
             Water
             .
             As
             is
             still
             seen
             in
             the
             common
             Tillage
             yet
             used
             in
             those
             lame
             and
             unperfect
             Wights
             ,
             which
             some
             call
             Start-ups
             ,
             and
             sprung
             out
             from
             themselves
             .
             As
             we
             may
             be
             easily
             led
             to
             think
             ,
             if
             we
             consider
             how
             ,
             not
             onely
             all
             kinde
             of
             Plants
             ,
             without
             all
             setting
             or
             sowing
             ,
             grow
             up
             by
             themselves
             in
             some
             places
             ,
             b
             and
             some
             kinde
             of
             Fish
             in
             the
             Sea
             are
             onely
             Female
             ;
             but
             also
             what
             plenty
             of
             Fish
             there
             c
             abounds
             in
             the
             frozen
             Countries
             ,
             for
             the
             great
             heat
             and
             fatness
             
             of
             the
             Waters
             ;
             and
             chiefly
             that
             upon
             the
             slimy
             and
             hot
             Land
             of
             Aegypt
             ,
             there
             are
             yet
             some
             bloody
             and
             perfect
             Land-wights
             (
             as
             Hares
             d
             and
             Goates
             ,
             &c.
             )
             so
             made
             and
             fashioned
             .
          
           
             But
             because
             afterward
             the
             well-mingled
             and
             fat
             fine
             Stuff
             ,
             and
             the
             strong
             working
             Heat
             failed
             ,
             (
             as
             it
             must
             needs
             in
             time
             )
             and
             yet
             the
             great
             Lord
             would
             have
             the
             continual
             flitting
             ,
             change
             ,
             and
             succession
             hold
             ;
             The
             same
             two
             fit
             Causes
             were
             duly
             kept
             ,
             by
             continual
             succession
             e
             within
             the
             Bodies
             of
             perfect
             Wights
             ,
             (
             the
             Stuff
             in
             the
             She
             ,
             and
             the
             Heat
             in
             Both
             )
             yea
             ,
             and
             as
             far
             as
             need
             required
             ,
             in
             seeded
             Plants
             also
             .
          
           
             Now
             we
             must
             understand
             as
             well
             ,
             that
             this
             
               heavenly
               Soul
            
             ,
             (
             which
             when
             it
             is
             so
             clothed
             with
             that
             windy
             Body
             ,
             is
             called
             Spirit
             )
             not
             onely
             moveth
             ,
             and
             worketh
             with
             his
             Heat
             ,
             but
             also
             f
             for
             Food
             wasteth
             the
             Stuff
             :
             for
             nothing
             that
             is
             made
             ,
             is
             able
             to
             bear
             up
             his
             state
             and
             being
             ,
             without
             his
             proper
             and
             like
             food
             and
             sustenance
             .
             Then
             ,
             as
             our
             gross
             Fire
             here
             below
             g
             feedeth
             upon
             Weather
             and
             Wind
             ,
             called
             Air
             ,
             as
             upon
             his
             likest
             meat
             ;
             And
             as
             it
             ,
             in
             his
             due
             place
             ,
             is
             too
             thin
             and
             scattered
             ,
             spreading
             the
             Fire
             so
             far
             as
             it
             followeth
             his
             Food
             ,
             until
             at
             last
             it
             vanisheth
             to
             nothing
             ,
             unless
             it
             be
             plentifully
             heaped
             and
             crowded
             up
             together
             ,
             and
             so
             kept
             in
             a
             narrow
             shell
             of
             Water
             ,
             which
             is
             called
             Oil
             or
             Fatness
             :
             Even
             so
             it
             is
             between
             the
             fine
             starry
             Fire
             ,
             and
             his
             like
             Food
             ,
             the
             fine
             Fat
             of
             Aether
             :
             for
             that
             cause
             ,
             besides
             the
             Divine
             Purpose
             above
             set
             ,
             it
             cometh
             down
             in
             post
             into
             these
             Quarters
             ,
             to
             finde
             and
             dress
             himself
             store
             of
             meat
             ,
             as
             appeareth
             by
             his
             tarrying
             ;
             for
             as
             soon
             as
             his
             Food
             is
             spent
             ,
             he
             flieth
             away
             as
             fast
             ,
             and
             leaves
             his
             House
             at
             six
             or
             sevens
             uncared
             for
             .
             —
             I
             was
             about
             to
             
             tell
             you
             the
             Cause
             of
             the
             divers
             sorts
             and
             suits
             of
             these
             lower
             Creatures
             ,
             but
             that
             there
             was
             a
             great
             puff
             of
             Matter
             came
             between
             and
             swept
             me
             away
             ;
             which
             now
             being
             passed
             over
             ,
             I
             will
             go
             forward
             .
          
           
             Then
             if
             the
             suffering
             h
             Stuff
             be
             Gross
             ,
             Foul
             and
             Tough
             ,
             and
             the
             making
             Heat
             very
             Small
             and
             Easie
             ,
             as
             it
             is
             within
             and
             under
             the
             Ground
             ,
             things
             are
             made
             which
             they
             call
             Mettals
             ,
             or
             better
             by
             the
             Arabick
             word
             ,
             Minerals
             ,
             i
             little
             broken
             ,
             altered
             or
             changed
             ,
             but
             the
             gross
             Beginnings
             ,
             Earth
             and
             
               Water
               ,
               (
               Earth
            
             especially
             )
             rule
             still
             ;
             and
             the
             Life
             and
             Soul
             ,
             as
             it
             were
             ,
             in
             a
             dark
             dungeon
             ,
             fast
             shut
             up
             and
             chained
             ,
             is
             not
             able
             to
             stir
             and
             shew
             it self
             at
             all
             .
             When
             the
             Stuff
             is
             Finer
             and
             Softer
             ,
             with
             greater
             Heat
             upon
             it
             ,
             there
             will
             arise
             a
             rooted
             and
             growing
             thing
             called
             a
             Plant
             ,
             better
             mingled
             ,
             and
             smaller
             and
             further
             broken
             from
             the
             low
             and
             foul
             Beginnings
             ,
             and
             the
             Life
             of
             Heaven
             shall
             have
             more
             scope
             ,
             because
             Wind
             [
             or
             Air
             ]
             and
             Water
             ,
             (
             and
             yet
             Water
             chiefly
             )
             swayeth
             the
             Matter
             .
          
           
             But
             if
             the
             Soul
             be
             yet
             more
             mighty
             ,
             and
             the
             Stuff
             yet
             finer
             ,
             he
             is
             able
             
               (
               Air
            
             and
             Fire
             ,
             but
             that
             above
             this
             exalted
             )
             to
             shew
             himself
             a
             quicker
             Workman
             ,
             and
             to
             make
             yet
             a
             finer
             piece
             of
             Work
             ,
             moving
             forward
             ,
             and
             by
             mighty
             sense
             perceiving
             .
             But
             by
             reason
             these
             two
             Causes
             ,
             passing
             by
             those
             degrees
             ,
             do
             so
             mount
             and
             rise
             at
             last
             ,
             there
             is
             an
             excellent
             and
             fiery
             kinde
             contrived
             ,
             even
             
               Our
               kinde
            
             ,
             I
             mean
             ,
             most
             throughly
             ,
             and
             fair
             and
             finely
             wrought
             ,
             even
             so
             Fat
             indeed
             ,
             k
             that
             he
             may
             not
             easily
             seem
             made
             at
             all
             of
             these
             All-making
             Seeds
             ,
             the
             four
             Beginnings
             :
             whence
             it
             is
             ,
             that
             when
             a
             Corps
             is
             consumed
             with
             Fire
             ,
             there
             are
             found
             scarce
             l
             six
             Ounces
             of
             clean
             Earth
             remaining
             ;
             which
             fineness
             of
             Body
             
             gives
             occasion
             to
             the
             greatest
             freedom
             and
             quickness
             of
             the
             Soul
             ,
             and
             ability
             to
             perform
             (
             as
             his
             duty
             of
             Life
             )
             Moving
             and
             Perceiving
             ;
             yea
             ,
             and
             shall
             I
             put
             in
             Understanding
             also
             ?
             for
             albeit
             GOD
             hath
             inbreathed
             us
             with
             another
             more
             fine
             and
             clean
             Mover
             called
             m
             Minde
             ,
             for
             a
             special
             and
             Divine
             purpose
             ,
             yet
             that
             Minde
             as
             well
             as
             the
             Soul
             above
             ,
             is
             all
             one
             of
             it self
             in
             all
             places
             ,
             and
             worketh
             diversly
             according
             to
             those
             divers
             places
             ,
             as
             we
             shall
             see
             more
             at
             large
             hereafter
             .
          
           
             Then
             you
             see
             all
             the
             differences
             of
             the
             four
             great
             Heads
             or
             Kindes
             ,
             which
             contain
             all
             things
             :
             yea
             ,
             and
             of
             many
             lesser
             degrees
             and
             steps
             ,
             lying
             within
             every
             one
             of
             these
             ,
             which
             I
             named
             not
             before
             ;
             as
             also
             of
             sundry
             sorts
             (
             not
             worth
             the
             naming
             )
             of
             Doubtful
             and
             Middle
             things
             ,
             touching
             and
             partaking
             on
             each
             side
             of
             the
             four
             great
             ones
             ,
             (
             as
             between
             the
             first
             two
             ,
             Stones
             budding
             like
             Herbs
             n
             in
             the
             Scottish
             Sea
             ;
             between
             Plants
             and
             Beasts
             ,
             o
             the
             
               Spunge
               :
               Apes
            
             ,
             or
             rather
             hairy
             Wildmen
             ,
             between
             p
             Beasts
             and
             
               Us
               ;
            
             )
             to
             proceed
             from
             the
             divers
             mixtures
             of
             the
             Bodies
             .
             If
             you
             cannot
             quickly
             perceive
             the
             Matter
             ,
             behold
             at
             once
             the
             outward
             Shapes
             and
             Fashions
             ,
             as
             they
             here
             go
             down
             a
             short
             pair
             of
             Stairs
             before
             you
             .
          
           
             Do
             you
             not
             see
             Man
             alone
             ,
             through
             his
             exceeding
             fine
             and
             light
             Body
             q
             carried
             up
             and
             mounted
             with
             a
             mighty
             heat
             of
             Heaven
             ,
             of
             an
             upright
             stature
             ,
             and
             carriage
             of
             himself
             ,
             that
             this
             Divine
             Wit
             might
             be
             free
             from
             the
             clog
             of
             Flesh
             ?
             when
             other
             Wights
             ,
             from
             the
             contrary
             Cause
             (
             which
             the
             gross
             and
             earthly
             Leavings
             [
             or
             Excrements
             ]
             of
             
               Hair
               ,
               Horn
               ,
               Hoof
            
             ,
             and
             such
             like
             ,
             declare
             )
             are
             quite
             otherwise
             disposed
             ,
             as
             we
             see
             ,
             towards
             the
             Ground
             ,
             their
             like
             Companion
             :
             and
             so
             the
             less
             hot
             
             and
             fine
             they
             be
             ,
             that
             is
             ,
             the
             liker
             the
             Earth
             ,
             the
             nearer
             they
             bend
             unto
             her
             ,
             being
             less
             of
             stature
             still
             ,
             and
             after
             that
             many-footed
             ,
             to
             support
             them
             ,
             but
             at
             length
             Footless
             and
             groveling
             ,
             until
             it
             come
             to
             their
             Heads
             downward
             ;
             and
             there
             it
             stayeth
             not
             ,
             but
             passeth
             quite
             over
             ,
             and
             degenerates
             from
             Wights
             to
             Plants
             ;
             And
             from
             thence
             ,
             if
             I
             might
             tarry
             about
             it
             ,
             I
             would
             send
             them
             down
             still
             ,
             through
             all
             the
             steps
             of
             them
             and
             Minerals
             ,
             until
             they
             came
             to
             the
             main
             Rest
             and
             Stay
             ,
             from
             whence
             they
             all
             sprang
             ,
             clean
             Earth
             and
             Water
             .
          
           
             But
             I
             think
             it
             be
             now
             high
             time
             to
             take
             my
             leave
             of
             these
             Philosophers
             ,
             and
             to
             set
             forward
             as
             soon
             as
             I
             have
             packt
             up
             my
             Stuff
             round
             together
             ,
             especially
             the
             best
             and
             most
             precious
             Things
             .
          
           
             Then
             ,
             we
             gather
             by
             that
             enlarged
             Speech
             ,
             one
             chief
             and
             notable
             Rule
             in
             Learning
             ;
             that
             the
             r
             
               Shape
               ,
               Nature
               ,
               Being
               ,
               Perfection
               ,
            
             and
             all
             the
             difference
             in
             all
             things
             here
             below
             ,
             springeth
             from
             the
             Mixture
             and
             s
             Temper
             of
             the
             Stuff
             and
             Beginnings
             :
             The
             
               Doing
               ,
               Making
            
             ,
             and
             Working-Cause
             that
             Makes
             ,
             Mingles
             ,
             Brocheth
             and
             sets
             all
             a
             running
             ,
             to
             be
             a
             piece
             of
             the
             finer
             part
             of
             the
             whole
             ,
             parted
             ,
             and
             packt
             up
             together
             in
             the
             SUN
             :
             t
             Of
             which
             finer
             part
             ,
             some
             remaining
             still
             in
             the
             Raw
             and
             rude
             Stuff
             ,
             secretly
             hid
             and
             placed
             ,
             othersome
             more
             freely
             ,
             in
             the
             half-made
             Stuff
             ,
             called
             Seed
             ;
             and
             in
             finer
             Seed
             yet
             more
             lively
             ;
             and
             in
             Man
             most
             at
             liberty
             ,
             excepting
             where
             I
             said
             it
             was
             free
             indeed
             from
             all
             kinde
             of
             Body
             :
             And
             yet
             all
             these
             but
             one
             and
             the
             self-same
             thing
             called
             
               Soul
               ,
               Life
               ,
               Heavenly
            
             and
             
               Natural
               Heat
            
             ,
             &c.
             
          
           
             This
             meant
             Divine
             Hippocrates
             ,
             when
             he
             saith
             ,
             
             u
             
               Nought
               is
               made
               ,
               and
               nothing
               perisheth
               ,
               but
               all
               are
               altered
               and
               changed
               up
               and
               down
               by
               Mingling
               :
            
             And
             again
             ,
             w
             
               That
               no
               Wight
               can
               die
               ,
               unless
               all
               fall
            
             ;
             wherein
             he
             is
             most
             agreeable
             ,
             and
             jumpeth
             even
             with
             these
             Grounds
             and
             Rules
             ,
             and
             with
             the
             whole
             Web
             of
             our
             Philosophy
             .
             If
             any
             man
             doubt
             of
             the
             other
             two
             ,
             Plato
             and
             Aristotle
             ,
             let
             him
             reade
             their
             Books
             with
             heed
             ,
             and
             he
             shall
             finde
             them
             where
             they
             speak
             naturally
             ,
             and
             by
             the
             light
             of
             humane
             Reason
             ,
             to
             draw
             still
             towards
             this
             one
             head
             and
             point
             of
             Truth
             :
             though
             they
             seem
             to
             stray
             sometimes
             ,
             to
             the
             infinite
             Variety
             of
             divers-natured
             and
             conditioned
             Stars
             above
             ,
             causing
             the
             like
             endless
             odds
             and
             difference
             of
             all
             things
             .
             Let
             us
             now
             ,
             I
             say
             ,
             set
             forward
             in
             our
             first
             dayes
             Journey
             to
             
               Long
               Life
            
             ,
             unfolding
             first
             What
             it
             is
             ,
             and
             the
             Cause
             thereof
             ,
             and
             lastly
             the
             Common
             and
             high
             way
             to
             it
             .
          
           
             It
             seems
             hard
             for
             a
             Man
             to
             appoint
             what
             bounds
             of
             Life
             are
             large
             and
             long
             enough
             for
             BLISSE
             ,
             unless
             GOD
             (
             who
             knoweth
             best
             ,
             both
             the
             measure
             of
             Happiness
             fit
             for
             us
             ,
             and
             the
             race
             of
             Time
             meet
             for
             it
             )
             had
             first
             set
             and
             marked
             them
             .
             So
             that
             the
             greatest
             Age
             and
             furthest
             Time
             that
             the
             lustiest
             Men
             ,
             and
             best
             disposed
             Bodies
             ,
             both
             by
             kinde
             and
             diet
             ,
             have
             at
             any
             time
             reached
             and
             lived
             ,
             may
             well
             ,
             by
             the
             grant
             and
             good
             will
             of
             our
             great
             Landlord
             ,
             be
             set
             the
             Bounds
             ,
             Stint
             and
             End
             of
             Life
             ,
             large
             enough
             to
             hold
             all
             the
             Bliss
             meet
             for
             Mankinde
             ,
             and
             the
             Mark
             which
             we
             may
             all
             aim
             and
             level
             our
             endevours
             at
             ,
             yea
             and
             with
             sure
             hope
             to
             hit
             and
             reach
             it
             ,
             and
             no
             further
             ,
             is
             about
             an
             hundred
             
             and
             fifty
             years
             ,
             as
             you
             shall
             hear
             anon
             .
          
           
             Now
             ,
             if
             there
             do
             three
             Causes
             meet
             to
             the
             making
             up
             of
             Things
             ,
             and
             thereon
             leaneth
             all
             their
             Being
             ,
             the
             Stuff
             ,
             the
             Mover
             ,
             and
             the
             
               Meat
               of
               the
               Mover
            
             ,
             which
             is
             the
             Fatness
             of
             the
             Stuff
             ;
             then
             ,
             sure
             ,
             the
             cause
             of
             their
             long
             Being
             and
             Continuance
             in
             their
             Estate
             can
             be
             nothing
             else
             ,
             but
             the
             favour
             and
             goodness
             of
             those
             three
             Causes
             .
          
           
             The
             Soul
             and
             Heat
             of
             Heaven
             is
             good
             and
             favourable
             to
             Wights
             ,
             (
             to
             let
             the
             rest
             go
             ,
             far
             more
             dark
             ,
             and
             further
             off
             my
             Purpose
             )
             when
             she
             pours
             her self
             plentifully
             upon
             them
             ;
             for
             there
             can
             be
             no
             other
             odds
             in
             one
             and
             the
             self-same
             thing
             in
             all
             places
             .
             But
             the
             Fat
             Food
             of
             Life
             ,
             (
             which
             they
             call
             the
             first
             Moisture
             ,
             and
             the
             finest
             piece
             of
             all
             the
             Seed
             lying
             hid
             and
             unseen
             in
             the
             sound
             parts
             of
             Wights
             ,
             and
             yet
             by
             skill
             to
             be
             fetched
             out
             ,
             and
             set
             before
             us
             )
             must
             not
             onely
             be
             plentiful
             and
             great
             in
             store
             ,
             to
             match
             the
             feeding
             Soul
             ,
             but
             also
             Fast
             and
             Fine
             ,
             that
             by
             his
             Fineness
             he
             may
             be
             both
             friendly
             and
             like
             to
             Life
             ,
             and
             Aiery
             ,
             or
             rather
             Aetherial
             (
             we
             must
             x
             wear
             these
             Words
             with
             handling
             )
             to
             keep
             himself
             ,
             both
             in
             Cold
             and
             Heat
             flowing
             :
             and
             that
             through
             his
             Fastness
             or
             Closeness
             ,
             (
             which
             they
             call
             in
             Latine
             densum
             or
             solidum
             )
             that
             is
             ,
             through
             his
             much
             Stuff
             in
             a
             narrow
             room
             ,
             he
             may
             be
             more
             lasting
             ,
             and
             fit
             to
             continue
             .
             Now
             the
             Stuff
             and
             Body
             is
             best
             ,
             when
             it
             is
             Fast
             and
             Fine
             also
             ;
             one
             to
             hold
             and
             hang
             long
             together
             ;
             and
             that
             other
             to
             give
             free
             scope
             without
             stopping
             or
             lett
             ,
             unto
             the
             continual
             and
             swift
             race
             of
             Life
             .
          
           
             Then
             ,
             to
             make
             a
             sum
             of
             all
             ,
             y
             
               The
               Cause
               of
               long
               Life
               ,
               is
               a
               fast
               fine
               Body
               ,
               sprinkled
               and
               seasoned
               with
               much-like
            
             
             
               first
               Moisture
               ,
               and
               store
               of
               heavenly
               Heat
               :
            
             If
             this
             Matter
             needed
             any
             further
             proof
             ,
             I
             could
             easily
             ,
             by
             cutting
             up
             the
             Nature
             of
             Things
             ,
             so
             lay
             it
             open
             before
             you
             ,
             as
             your
             own
             Eyes
             should
             witness
             and
             see
             the
             same
             ;
             But
             if
             it
             need
             to
             some
             ,
             they
             shall
             see
             something
             ,
             and
             that
             sufficient
             to
             content
             them
             .
          
           
             For
             the
             first
             ,
             z
             Aristotle
             saith
             ,
             and
             we
             finde
             it
             true
             by
             Experience
             ,
             that
             they
             live
             longest
             in
             hot
             Countries
             for
             the
             Dry
             ,
             Sound
             ,
             Fast
             and
             Fine
             Bodies
             ;
             but
             chiefly
             for
             their
             Fineness
             ,
             yielding
             free
             recourse
             and
             passage
             unto
             Life
             :
             for
             ▪
             Age
             and
             kindly
             Death
             come
             of
             Rottenness
             ,
             which
             flows
             from
             the
             stillness
             of
             Heat
             ,
             and
             slackness
             to
             salt
             and
             refresh
             the
             parts
             .
          
           
             Touching
             the
             rest
             ,
             to
             wit
             that
             much
             Heat
             and
             much
             good
             Fatness
             are
             a
             cause
             of
             
               Long
               Life
            
             ,
             mark
             the
             short
             life
             of
             those
             Wights
             ,
             that
             either
             want
             them
             by
             kinde
             ,
             as
             the
             maimed
             and
             imperfect
             ones
             ;
             or
             waste
             them
             by
             motion
             ,
             as
             the
             a
             
               Male
               Greyhound
            
             of
             Lacedaemon
             was
             ,
             against
             the
             course
             of
             Kinde
             ,
             shorter
             lived
             than
             the
             Bitch
             ,
             for
             his
             pains
             in
             Hunting
             ;
             and
             b
             the
             
               Cock
               ▪
               Sparrow
            
             lives
             but
             half
             so
             long
             as
             the
             Hen
             ,
             (
             and
             yet
             this
             but
             three
             years
             )
             for
             their
             Venery
             :
             The
             World
             is
             full
             of
             such
             Examples
             .
             And
             behold
             ,
             again
             ,
             the
             Elephant
             ,
             on
             that
             other
             side
             ,
             for
             the
             great
             help
             and
             favour
             of
             all
             the
             Causes
             ,
             above
             the
             rest
             ,
             (
             as
             may
             appear
             by
             their
             great
             fruits
             and
             effects
             in
             him
             ,
             that
             is
             ,
             Strength
             ,
             Bigness
             ,
             and
             Stomach
             ,
             being
             able
             to
             c
             be
             the
             ground-work
             of
             a
             Castle
             of
             fifteen
             armed
             men
             ,
             to
             eat
             nine
             Bushels
             at
             a
             time
             ,
             and
             to
             drink
             fourteen
             Tun
             )
             to
             endure
             and
             hold
             out
             much
             longer
             than
             the
             rest
             ,
             and
             to
             live
             
               (
               Aristotle
            
             is
             mine
             Author
             in
             the
             story
             )
             three
             hundred
             years
             in
             all
             .
          
           
           
             Now
             we
             know
             what
             
               Long
               Life
            
             is
             ,
             and
             the
             Cause
             thereof
             ,
             let
             us
             see
             whether
             all
             Men
             reach
             it
             or
             no
             ;
             and
             then
             which
             way
             they
             may
             reach
             it
             .
          
           
             At
             the
             first
             all
             Mankinde
             ,
             by
             the
             will
             and
             appointment
             of
             Kinde
             ,
             was
             Sound
             and
             Lusty
             ,
             and
             lived
             long
             ;
             and
             all
             the
             fail
             and
             corruption
             now
             adayes
             (
             which
             falsly
             seemeth
             a
             weak
             Condition
             of
             our
             Nature
             )
             crept
             in
             through
             Disorder
             in
             our selves
             by
             little
             and
             little
             ,
             and
             so
             by
             sowing
             still
             the
             like
             Children
             ,
             it
             spred
             it self
             at
             last
             ,
             deeply
             rooted
             over
             all
             ,
             and
             made
             it
             ,
             as
             it
             were
             ,
             a
             certain
             State
             ,
             Nature
             and
             Kinde
             of
             Man
             ;
             wherefore
             by
             good
             order
             in
             our Selves
             ,
             it
             may
             be
             reformed
             and
             brought
             back
             again
             unto
             the
             ancient
             State.
             But
             how
             may
             we
             prove
             this
             ?
             If
             GOD
             and
             Nature
             have
             ordained
             Man
             unto
             a
             Divine
             End
             and
             Bliss
             above
             the
             rest
             ,
             and
             yet
             some
             Beasts
             (
             as
             d
             Theophrastus
             for
             a
             wonder
             complains
             )
             live
             longer
             than
             our
             common
             rate
             ,
             yea
             and
             longer
             than
             any
             Bounds
             above-set
             ;
             certainly
             we
             ought
             to
             do
             as
             much
             and
             more
             ,
             by
             the
             rule
             of
             Nature
             ,
             and
             of
             all
             Right
             and
             Reason
             :
             and
             so
             we
             did
             at
             first
             ,
             before
             we
             fell
             by
             our
             default
             ,
             which
             may
             be
             amended
             .
          
           
             But
             lest
             I
             may
             happen
             to
             deal
             with
             some
             ,
             who
             will
             neither
             grant
             the
             Justice
             of
             GOD
             ,
             nor
             yet
             yield
             to
             the
             End
             of
             Man
             ;
             with
             some
             ,
             I
             say
             ,
             that
             have
             so
             far
             put
             off
             all
             Humanity
             :
             I
             will
             bring
             them
             to
             Natural
             Causes
             ;
             I
             will
             open
             and
             lay
             before
             them
             ,
             both
             the
             sorts
             ,
             and
             suits
             of
             Wights
             ,
             I
             mean
             ,
             of
             Men
             and
             Beasts
             ;
             that
             they
             being
             a
             monstrous
             and
             doubtful
             Kinde
             between
             both
             ,
             that
             is
             ,
             Beasts
             within
             ,
             cloth'd
             only
             with
             the
             outward
             shape
             of
             Men
             ,
             may
             the
             better
             judge
             of
             both
             (
             as
             in
             like
             case
             they
             feign
             of
             the
             like
             mis-shapen
             Monsters
             —
             The
             Poets
             know
             my
             meaning
             ,
             it
             is
             not
             worth
             the
             flourish
             
             of
             a
             chaste
             and
             modest
             Pen
             )
             which
             had
             in
             kinde
             the
             more
             cause
             to
             live
             long
             :
             That
             seeing
             at
             last
             the
             worser
             Wights
             to
             overgo
             us
             in
             Life
             ,
             and
             to
             run
             to
             the
             very
             goal
             it self
             ,
             and
             yet
             to
             have
             received
             less
             cause
             from
             Nature
             ,
             they
             may
             be
             driven
             by
             force
             of
             Reason
             to
             yield
             ,
             e
             that
             
               we
               have
               a
               better
               Kinde
               and
               worser
               Custom
               ,
            
             and
             that
             we
             did
             and
             might
             live
             long
             ,
             but
             for
             our
             own
             fault
             ,
             which
             may
             be
             reformed
             .
          
           
             To
             begin
             with
             the
             Soul
             and
             
               Natural
               Heat
            
             ,
             for
             his
             worthiness
             ;
             let
             us
             see
             which
             of
             them
             is
             endowed
             with
             more
             store
             of
             him
             ,
             that
             is
             ,
             of
             the
             chief
             cause
             of
             
               Long
               Life
            
             .
             If
             we
             call
             to
             minde
             a
             little
             ,
             we
             shall
             remember
             ,
             That
             Man
             walketh
             upright
             ,
             when
             the
             rest
             are
             thrown
             to
             the
             Ground
             ,
             because
             they
             lack
             the
             force
             of
             this
             
               ascending
               Heat
            
             ,
             to
             bear
             up
             the
             weight
             of
             their
             Bodies
             ,
             which
             we
             have
             abundantly
             .
             But
             ,
             if
             we
             leave
             the
             outward
             shape
             ,
             and
             look
             into
             them
             ,
             we
             shall
             finde
             that
             by
             the
             great
             foresight
             of
             Nature
             ,
             all
             Wights
             which
             are
             f
             Hot
             and
             full
             of
             Blood
             ,
             have
             against
             the
             Root
             and
             Spring
             thereof
             ,
             to
             cool
             and
             temper
             the
             same
             ,
             a
             Contrary
             in
             place
             and
             property
             ,
             set
             :
             the
             Brain
             ,
             I
             mean
             ,
             some
             more
             and
             some
             less
             ,
             still
             according
             to
             the
             behoof
             and
             g
             request
             of
             the
             Heart
             ;
             Insomuch
             as
             they
             that
             have
             no
             Blood
             ,
             and
             small
             Heat
             within
             them
             ,
             as
             not
             needing
             any
             Cooler
             ,
             have
             no
             Brain
             at
             all
             .
             Then
             ,
             by
             certain
             race
             and
             course
             of
             Kinde
             ,
             if
             that
             be
             true
             which
             all
             Philosophers
             and
             Leaches
             hold
             ,
             that
             a
             Man
             h
             hath
             the
             greatest
             Brain
             of
             all
             Wights
             ,
             it
             must
             needs
             follow
             that
             he
             hath
             the
             greatest
             store
             of
             Heat
             also
             .
             But
             enter
             further
             into
             them
             ,
             and
             you
             shall
             see
             Man
             ,
             by
             how
             much
             
             more
             he
             goeth
             beyond
             a
             Beast
             in
             Wit
             ,
             i
             so
             much
             to
             burn
             in
             Heat
             above
             him
             :
             for
             Wit
             springeth
             out
             of
             the
             clearness
             of
             the
             Body
             ,
             and
             this
             out
             of
             Heat
             ,
             as
             I
             will
             prove
             in
             his
             place
             hereafter
             .
          
           
             Now
             ,
             if
             this
             first
             point
             be
             done
             and
             granted
             ,
             the
             next
             is
             quickly
             made
             ,
             even
             as
             one
             Match
             is
             made
             by
             another
             :
             It
             standing
             with
             the
             Justice
             of
             Nature
             that
             makes
             nought
             in
             vain
             ,
             to
             match
             this
             greedy
             Heat
             with
             store
             of
             good
             Meat
             ,
             that
             is
             ,
             of
             Fast
             and
             Fine
             first
             Moisture
             ,
             suitably
             ;
             or
             else
             sure
             ,
             saith
             Heraclitus
             ,
             the
             Officers
             of
             Justice
             ,
             the
             Furies
             ,
             would
             soon
             apprehend
             her
             .
          
           
             To
             be
             short
             ,
             both
             this
             ,
             and
             that
             ,
             and
             the
             third
             likewise
             ,
             to
             wit
             ,
             a
             close
             fine
             Body
             and
             all
             ,
             is
             cleared
             ,
             if
             it
             be
             so
             that
             a
             Man
             in
             making
             is
             most
             far
             and
             finely
             mixt
             and
             broken
             ,
             of
             all
             the
             lower
             Creatures
             ,
             as
             we
             heard
             even
             now
             Decreed
             in
             the
             Councel
             of
             the
             best
             Philosophers
             :
             For
             ,
             if
             nought
             makes
             but
             Heat
             ,
             then
             nought
             makes
             well
             but
             much
             Heat
             ,
             if
             there
             be
             no
             other
             odds
             in
             Souls
             ,
             as
             was
             said
             above
             .
             And
             if
             the
             Beginnings
             be
             well
             and
             firmly
             mingled
             ,
             and
             the
             Concoction
             hold
             ,
             they
             must
             needs
             gather
             themselves
             in
             ,
             close
             together
             also
             ,
             to
             make
             another
             cause
             ,
             yea
             and
             the
             last
             ;
             for
             what
             is
             fast
             fine
             Oil
             and
             Fatness
             ,
             but
             Water
             (
             where
             with
             we
             flow
             ,
             as
             our
             Brain
             declareth
             )
             throughly
             mingled
             ,
             and
             raised
             into
             an
             Aiery
             ,
             or
             rather
             into
             an
             Aetherial
             close
             Substance
             :
             But
             if
             you
             will
             not
             stand
             to
             this
             Decree
             ,
             then
             once
             for
             all
             Consider
             ,
             and
             weigh
             but
             this
             one
             Example
             :
             That
             albeit
             Man
             be
             more
             given
             k
             to
             Lust
             ,
             than
             any
             other
             Wight
             ,
             and
             thereby
             drying
             up
             the
             Body
             ,
             plainly
             pareth
             off
             more
             than
             any
             other
             ,
             and
             weakneth
             all
             the
             helps
             of
             
               Long
               Life
            
             together
             ,
             
             (
             both
             the
             Moisture
             that
             knits
             and
             holds
             the
             Frame
             ,
             and
             that
             which
             feeds
             our
             Heat
             ,
             and
             this
             and
             all
             ;
             )
             and
             so
             that
             sum
             of
             Life
             which
             yet
             is
             due
             to
             Nature
             ,
             he
             payeth
             before
             his
             Day
             to
             his
             own
             Wantonness
             ;
             yet
             he
             Liveth
             and
             holdeth
             out
             longer
             than
             l
             almost
             any
             other
             :
             that
             we
             may
             easily
             see
             ,
             that
             if
             he
             lived
             as
             Chastly
             ,
             and
             in
             other
             points
             as
             Orderly
             as
             the
             rest
             ,
             he
             might
             far
             pass
             and
             over-run
             them
             all
             ,
             in
             this
             Race
             of
             Life
             and
             Continuance
             .
          
           
             But
             methinks
             I
             hear
             them
             whisper
             ,
             that
             I
             forget
             my self
             ,
             and
             the
             Bounds
             of
             my
             
               Long
               Life
            
             ,
             when
             I
             make
             Men
             able
             to
             live
             as
             long
             ,
             and
             longer
             than
             any
             Beast
             :
             for
             to
             let
             pass
             the
             Hart
             and
             Camel
             ,
             which
             overtake
             the
             longest
             life
             of
             our
             old
             Men
             ;
             sure
             the
             Elephant
             ,
             as
             we
             have
             heard
             ,
             goeth
             far
             beyond
             the
             very
             bounds
             of
             Age
             :
             especially
             the
             Raven
             ,
             whom
             m
             Euripides
             will
             have
             to
             live
             Nine
             of
             our
             Ages
             .
          
           
             These
             may
             seem
             sore
             matters
             ,
             but
             chiefly
             the
             last
             uncurable
             ,
             and
             yet
             they
             are
             indeed
             light
             and
             easie
             ,
             and
             the
             last
             most
             of
             all
             ,
             I
             mean
             the
             Raven
             :
             for
             if
             there
             was
             never
             yet
             Man
             of
             sound
             Judgement
             and
             Knowledge
             in
             the
             wayes
             of
             Nature
             that
             allowed
             the
             Story
             ,
             (
             and
             Aristotle
             by
             name
             n
             condemns
             it
             ,
             when
             he
             giveth
             the
             Elephant
             the
             longest
             Life
             of
             all
             ,
             and
             Man
             next
             to
             him
             )
             what
             should
             we
             reckon
             of
             a
             Poets
             Record
             ?
             Besides
             ,
             doth
             not
             one
             among
             them
             confess
             himself
             ,
             o
             they
             are
             not
             to
             be
             believed
             ,
             and
             held
             as
             Witnesses
             ?
             Doth
             not
             Plato
             ,
             once
             a
             Poet
             ,
             and
             then
             a
             wise
             Philosopher
             ,
             p
             chase
             them
             up
             and
             down
             in
             all
             places
             ?
             and
             in
             one
             say
             ,
             q
             
               They
               be
               besides
               themselves
               when
               they
               sit
               on
               their
               Muses
               stool
               ,
               and
               run
               like
               a
               Spring
               ,
               pouring
               out
               all
               that
               comes
               ?
            
             Are
             they
             not
             in
             all
             wise
             Mens
             account
             the
             greatest
             Enemies
             
             to
             GOD
             ,
             good
             Manners
             ,
             and
             all
             right
             and
             true
             Knowledge
             ,
             that
             ever
             the
             World
             or
             the
             Devil
             bred
             ?
          
           
             But
             I
             slide
             too
             far
             unawares
             ,
             and
             if
             we
             must
             of
             force
             receive
             this
             aged
             Raven
             ,
             yet
             perhaps
             there
             shall
             be
             no
             great
             hurt
             received
             ;
             and
             I
             cannot
             see
             why
             we
             may
             not
             match
             him
             with
             Methusalem
             ,
             and
             some
             other
             aged
             Fathers
             in
             Holy
             Writ
             ,
             reported
             to
             have
             lived
             as
             many
             years
             as
             Nine
             of
             our
             Lives
             come
             to
             with
             advantage
             .
             It
             is
             not
             enough
             to
             say
             ,
             that
             which
             some
             say
             ,
             those
             Years
             to
             be
             meant
             for
             Moneths
             ,
             and
             not
             as
             we
             account
             them
             :
             for
             albeit
             I
             know
             the
             Aegyptians
             reckon
             so
             (
             as
             we
             may
             see
             in
             r
             Pliny
             ,
             where
             some
             of
             them
             are
             said
             to
             live
             a
             thousand
             Years
             apiece
             ,
             that
             is
             ,
             so
             many
             Moneths
             ;
             )
             yet
             it
             is
             agreed
             among
             the
             s
             Divines
             ,
             Men
             best
             skill'd
             in
             these
             Matters
             ,
             that
             the
             Jews
             account
             was
             otherwise
             ,
             even
             as
             we
             ,
             and
             almost
             all
             other
             Nations
             make
             it
             .
             But
             if
             this
             ancient
             Story
             of
             our
             old
             holy
             Man
             be
             a
             thing
             in
             doubt
             ,
             or
             certainly
             untrue
             ,
             and
             to
             be
             meant
             of
             Moneths
             ,
             yet
             our
             Aged
             Raven
             may
             go
             with
             it
             ,
             and
             the
             Father
             of
             that
             Tale
             together
             :
             And
             we
             may
             ,
             when
             we
             will
             ,
             pass
             to
             the
             Elephant
             .
          
           
             Aristotle
             indeed
             is
             the
             Author
             of
             this
             Story
             ,
             that
             the
             Elephant
             liveth
             three
             hundred
             years
             ;
             How
             then
             ?
             shall
             me
             mislike
             in
             like
             manner
             of
             this
             Man
             ,
             and
             refuse
             his
             Witness
             ?
             I
             cannot
             tell
             what
             to
             say
             :
             It
             is
             a
             very
             hard
             matter
             that
             he
             saith
             .
             And
             again
             ,
             I
             know
             that
             when
             by
             the
             power
             and
             purse
             of
             his
             King
             and
             Scholar
             Alexander
             ,
             who
             t
             gave
             him
             eight
             hundred
             Talents
             of
             Silver
             ,
             a
             huge
             sum
             ,
             to
             that
             use
             ,
             he
             heaped
             up
             a
             rabble
             of
             all
             kinde
             of
             Reports
             and
             Hear-sayes
             ,
             into
             those
             Books
             ,
             (
             thereof
             by
             
             some
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             some
             false
             and
             untrue
             Tales
             might
             creep
             in
             among
             them
             ;
             yet
             I
             owe
             much
             to
             that
             Mans
             worthiness
             ;
             and
             again
             ,
             the
             Books
             have
             ever
             held
             the
             place
             of
             a
             true
             Record
             :
             And
             besides
             ,
             this
             matter
             of
             the
             Elephant
             ,
             u
             both
             for
             the
             fore
             ▪
             vouched
             Causes
             ,
             and
             for
             his
             Wit
             and
             Manners
             ,
             somewhat
             near
             our
             Nature
             ,
             may
             reasonably
             well
             agree
             with
             the
             sound
             of
             Reason
             .
          
           
             How
             then
             ?
             I
             say
             again
             ,
             Methinks
             I
             feel
             w
             my
             Minde
             ebbe
             and
             flow
             within
             me
             :
             and
             yet
             suppose
             it
             true
             that
             the
             Beast
             liveth
             so
             many
             years
             .
             The
             Islanders
             x
             of
             Zeil
             near
             Calecut
             ,
             and
             the
             Inhabitants
             of
             the
             Hill
             y
             Atho
             ,
             both
             of
             them
             commonly
             and
             usually
             reach
             our
             appointed
             time
             of
             one
             hundred
             and
             fifty
             Years
             ,
             by
             the
             favour
             of
             the
             Air
             onely
             ,
             and
             Soil
             where
             they
             dwell
             ,
             taking
             besides
             ,
             for
             ought
             I
             can
             know
             ,
             the
             common
             race
             and
             course
             of
             the
             World
             :
             That
             we
             may
             lawfully
             deem
             ,
             if
             they
             lived
             as
             chastly
             as
             the
             Elephant
             ,
             who
             comes
             but
             once
             in
             two
             z
             years
             to
             Venery
             ,
             and
             followed
             his
             other
             good
             Orders
             of
             Life
             as
             well
             ,
             that
             they
             might
             easily
             draw
             forth
             their
             age
             longer
             ,
             and
             come
             to
             the
             dayes
             of
             the
             Elephant
             .
             For
             as
             we
             in
             our
             less
             happy
             Soils
             ,
             by
             our
             own
             ill
             Diet
             and
             crooked
             Custom
             ,
             have
             cut
             off
             and
             lost
             the
             better
             half
             of
             our
             Time
             ;
             so
             it
             may
             seem
             of
             them
             :
             for
             we
             must
             not
             think
             ,
             in
             this
             disorder
             of
             the
             World
             ,
             that
             any
             Man
             fulfilleth
             the
             time
             of
             Nature
             ,
             but
             all
             are
             swept
             away
             with
             the
             blast
             of
             untimely
             Death
             .
          
           
             But
             it
             may
             chance
             that
             long
             race
             of
             Life
             ,
             which
             the
             Author
             makes
             the
             Beast
             to
             run
             ,
             was
             no
             common
             and
             ordinary
             course
             in
             that
             Kinde
             ,
             but
             some
             odde
             and
             rare
             Example
             ;
             And
             then
             no
             doubt
             ,
             as
             there
             be
             some
             
             amongst
             us
             ,
             which
             by
             their
             diligence
             ,
             and
             I
             know
             not
             by
             what
             good
             hap
             ,
             a
             double
             the
             common
             Term
             ;
             so
             they
             be
             not
             wanting
             in
             those
             places
             ,
             which
             sometime
             prove
             aged
             Men
             ,
             and
             which
             live
             twice
             as
             long
             as
             the
             common
             sort
             ,
             that
             is
             ,
             as
             long
             as
             the
             Elephant
             .
             Wherefore
             ,
             for
             all
             this
             ,
             or
             ought
             else
             that
             can
             be
             cast
             against
             us
             ,
             let
             us
             conclude
             ,
             That
             b
             Man
             ,
             if
             he
             kept
             the
             good
             and
             kindly
             Diet
             and
             Order
             of
             Life
             ,
             which
             other
             Wights
             void
             of
             Reason
             ,
             by
             the
             true
             and
             certain
             guide
             of
             Nature
             ,
             keep
             ,
             having
             more
             helps
             and
             means
             unto
             it
             ,
             might
             live
             longer
             than
             any
             of
             them
             ,
             yea
             ,
             and
             with
             ease
             reach
             the
             bounds
             of
             
               Long
               Life
            
             appointed
             ,
             and
             perhaps
             further
             also
             :
             but
             we
             have
             staid
             in
             the
             midst
             ,
             and
             mean
             ,
             as
             it
             were
             ,
             because
             it
             seems
             to
             obey
             the
             secret
             Will
             of
             GOD
             the
             better
             ,
             and
             yet
             withall
             to
             fulfill
             the
             whole
             desire
             of
             Nature
             .
          
           
             Then
             say
             you
             ,
             it
             were
             good
             to
             learn
             the
             Order
             of
             Life
             ,
             which
             Beasts
             do
             use
             to
             keep
             and
             follow
             ,
             if
             it
             were
             meet
             and
             seemly
             for
             Men
             to
             lead
             a
             Beastly
             Life
             :
             Do
             not
             so
             take
             the
             meaning
             of
             a
             good
             thing
             ,
             with
             the
             snare
             of
             a
             foul
             and
             filthy
             word
             :
             A
             Man
             is
             not
             one
             and
             single
             ,
             as
             they
             be
             ,
             but
             double
             ,
             and
             two
             things
             ;
             and
             partly
             a
             Wight
             ,
             nay
             a
             Beast
             (
             be
             it
             spoken
             with
             reverence
             )
             and
             partly
             a
             more
             divine
             thing
             :
             and
             therefore
             ,
             albeit
             according
             to
             his
             Divine
             Part
             and
             Reason
             ,
             he
             ought
             to
             follow
             the
             Divine
             Pattern
             ,
             and
             Form
             of
             Life
             above-set
             ;
             yet
             as
             he
             is
             a
             Wight
             ,
             and
             an
             earthly
             Creature
             also
             ,
             it
             is
             not
             uncomely
             ,
             c
             nay
             it
             is
             necessary
             to
             do
             as
             they
             do
             after
             a
             sort
             :
             And
             if
             it
             were
             altogether
             so
             ,
             it
             were
             better
             ,
             and
             more
             agreeable
             with
             the
             Will
             of
             Nature
             ,
             who
             knoweth
             best
             what
             belongs
             to
             Life
             ,
             that
             is
             ,
             unto
             her self
             :
             for
             Kinde
             leadeth
             them
             still
             after
             one
             due
             and
             orderly
             
             manner
             ,
             when
             great
             variety
             of
             Wit
             and
             Device
             guideth
             us
             against
             
             Minerva's
             will
             ,
             as
             they
             say
             ,
             and
             quite
             besides
             the
             way
             of
             Nature
             ,
             unto
             a
             Thousand
             by
             and
             forraign
             Customs
             ,
             which
             is
             the
             onely
             Cause
             of
             our
             degeneration
             from
             our
             ancient
             and
             first
             whole
             and
             sound
             Estate
             .
          
           
             Wherefore
             ,
             if
             a
             company
             of
             pickt
             and
             lusty
             Men
             and
             Women
             would
             agree
             to
             live
             together
             in
             some
             wilde
             ,
             open
             ,
             clear
             and
             sweet
             Air
             ,
             scatteredly
             like
             a
             Country
             Village
             ,
             and
             not
             like
             a
             close
             and
             smothered
             City
             ,
             (
             which
             one
             thing
             prevents
             a
             thousand
             Diseases
             and
             Deaths
             alone
             )
             and
             to
             lie
             together
             to
             the
             right
             end
             of
             Nature
             ,
             that
             is
             ,
             for
             Children
             ,
             d
             and
             not
             for
             Pleasures
             sake
             ,
             (
             for
             this
             was
             made
             a
             Spur
             to
             the
             right
             purpose
             )
             and
             in
             as
             seldome
             and
             due
             a
             course
             ,
             as
             the
             better
             sort
             of
             Beasts
             ,
             (
             the
             ready
             way
             to
             preserve
             Life
             and
             fore-stall
             Diseases
             ,
             but
             specially
             to
             get
             good
             
               Children
               ;
            
             )
             and
             to
             bring
             up
             their
             Children
             in
             Labour
             and
             Hardship
             ,
             e
             mingled
             with
             much
             Mirth
             and
             Sleep
             together
             (
             no
             small
             helps
             to
             
               Long
               Life
            
             and
             Health
             ,
             as
             the
             Dieters
             themselves
             confess
             and
             know
             :
             )
             But
             for
             this
             Meat
             and
             Diet
             (
             wherein
             those
             Leaches
             offend
             and
             fail
             greatly
             )
             if
             they
             would
             consent
             to
             take
             no
             Physick
             ,
             but
             in
             great
             danger
             cast
             in
             by
             misfortune
             ,
             (
             in
             which
             case
             the
             Beasts
             do
             not
             want
             their
             Remedies
             )
             never
             to
             drink
             Wine
             ,
             the
             shortner
             of
             Life
             ;
             and
             to
             be
             short
             ,
             not
             take
             any
             Meat
             and
             Drink
             that
             the
             fire
             hath
             touched
             ,
             (
             for
             it
             f
             sunders
             the
             Fine
             from
             the
             Gross
             ,
             that
             is
             ,
             the
             best
             from
             the
             worst
             ,
             which
             we
             now
             choose
             )
             but
             as
             Nature
             hath
             left
             them
             ,
             and
             other
             Wights
             use
             them
             .
             If
             these
             things
             ,
             I
             say
             ,
             were
             duly
             kept
             and
             performed
             ,
             I
             am
             fully
             perswaded
             within
             three
             or
             four
             Generations
             and
             Off-springs
             ,
             it
             would
             come
             to
             pass
             ,
             that
             
             we
             should
             see
             this
             People
             prove
             a
             Nation
             of
             Giants
             ,
             not
             onely
             passing
             the
             age
             of
             Beasts
             ,
             and
             the
             bounds
             of
             
               Long
               Life
            
             afore-set
             ,
             but
             wholly
             recovering
             and
             restoring
             all
             the
             Blessings
             of
             the
             first
             estate
             of
             Body
             .
          
           
             And
             this
             I
             gather
             ,
             not
             by
             our
             own
             contrary
             Customs
             onely
             ,
             taking
             effects
             as
             cross
             and
             contrary
             ,
             but
             chiefly
             by
             the
             Life
             and
             Use
             of
             Giants
             and
             lusty
             People
             in
             times
             past
             ,
             and
             some
             other
             yet
             at
             this
             day
             ;
             which
             was
             and
             is
             the
             very
             self-same
             race
             and
             course
             which
             I
             described
             .
          
           
             And
             sure
             for
             the
             Inhabitants
             of
             Zeil
             and
             Atbo
             ,
             which
             I
             brought
             in
             even
             now
             ,
             filling
             the
             Term
             of
             our
             
               Long
               Life
            
             ,
             although
             I
             am
             not
             certain
             of
             their
             use
             and
             custom
             ,
             and
             where
             g
             I
             finde
             the
             Story
             ,
             I
             know
             the
             Cause
             is
             laid
             upon
             the
             goodliness
             of
             the
             Soil
             in
             the
             first
             ,
             (
             for
             it
             is
             thought
             to
             be
             the
             blessed
             Paradise
             )
             and
             upon
             the
             goodness
             of
             the
             Air
             in
             the
             next
             ,
             for
             the
             height
             of
             the
             Hill
             ,
             h
             without
             all
             Wind
             and
             Rain
             ,
             two
             great
             troubles
             of
             Mens
             bodies
             :
             yet
             I
             am
             led
             to
             think
             ,
             that
             they
             do
             keep
             the
             same
             orderly
             and
             kindly
             form
             and
             rule
             of
             Life
             ,
             or
             ,
             at
             the
             least
             ,
             do
             draw
             near
             unto
             it
             :
             because
             albeit
             clean
             Air
             ,
             by
             cleaning
             and
             quickning
             the
             Spirits
             ,
             and
             searching
             the
             Body
             ,
             be
             no
             little
             help
             and
             comfort
             in
             this
             Journey
             ;
             (
             As
             we
             shall
             easily
             see
             ,
             if
             we
             mark
             ,
             i
             how
             amongst
             all
             Creatures
             ,
             those
             that
             lead
             their
             lives
             in
             the
             cleaner
             Element
             do
             live
             the
             longer
             ;
             Fish
             than
             Worms
             ;
             and
             Land-Wights
             than
             These
             ;
             and
             
               Winged
               ones
            
             ,
             yet
             longer
             ,
             because
             the
             higher
             ,
             the
             better
             Air
             still
             :
             Insomuch
             that
             k
             Cardan
             dares
             think
             ,
             that
             if
             any
             dwell
             in
             Aether
             ,
             as
             
             Plato's
             heirs
             affirm
             ,
             they
             live
             for
             ever
             :
             )
             yet
             if
             ill
             Diet
             went
             withall
             ,
             it
             would
             marre
             as
             much
             as
             the
             other
             made
             ,
             and
             greatly
             cloy
             and
             hinder
             ,
             yea
             ,
             
             and
             cut
             short
             the
             race
             of
             their
             
               Long
               Life
            
             .
          
           
             I
             am
             of
             the
             same
             minde
             for
             all
             other
             odde
             and
             private
             Persons
             of
             great
             Age
             and
             Long
             Life
             recorded
             ;
             (
             as
             for
             some
             Italians
             in
             i
             
             Pliny's
             time
             registred
             of
             one
             hundred
             and
             forty
             years
             ,
             and
             such
             other
             aged
             Men
             in
             Authors
             )
             a
             Man
             might
             let
             in
             here
             a
             Sea
             of
             Examples
             ,
             but
             I
             must
             be
             short
             .
             Neither
             would
             I
             name
             King
             Arganthon
             ,
             k
             that
             lived
             a
             hundred
             and
             twenty
             years
             ,
             and
             reigned
             eighty
             thereof
             ;
             nor
             yet
             that
             old
             Knight
             of
             our
             Country
             ,
             Sir
             —
             l
             Allington
             ,
             yet
             twenty
             years
             older
             ,
             but
             that
             it
             is
             so
             strange
             in
             Nobility
             :
             that
             they
             came
             as
             near
             unto
             that
             kindly
             course
             of
             Life
             ,
             as
             unto
             the
             goal
             and
             end
             of
             
               Long
               Life
            
             .
          
           
             Then
             we
             see
             at
             length
             ,
             that
             it
             is
             not
             impossible
             ,
             as
             they
             say
             ,
             but
             an
             ordinary
             and
             easie
             matter
             to
             strengthen
             the
             weak
             Nature
             of
             Mankinde
             ,
             to
             enlarge
             the
             straits
             of
             his
             Life
             ,
             and
             to
             lead
             him
             on
             still
             to
             the
             ancient
             Age
             ,
             and
             
               Long
               Life
            
             appointed
             .
          
           
             But
             I
             see
             them
             start
             and
             say
             ,
             that
             like
             as
             m
             Cato
             in
             Affairs
             of
             State
             ,
             used
             to
             give
             Counsel
             (
             unwisely
             ,
             though
             never
             so
             well
             )
             as
             if
             he
             had
             been
             in
             
             Plato's
             Common-wealth
             ,
             and
             not
             in
             the
             Dregs
             of
             Romulus
             :
             so
             I
             ,
             in
             matter
             of
             Diet
             ,
             and
             order
             of
             Body
             ,
             speak
             as
             if
             we
             lived
             in
             the
             former
             
               Golden
               Age
            
             ,
             which
             ,
             as
             Poets
             feign
             ,
             was
             under
             Saturn
             ,
             and
             not
             in
             the
             corruption
             of
             Jupiters
             Kingdom
             :
             and
             that
             sith
             the
             World
             ,
             as
             it
             now
             goeth
             ,
             cannot
             be
             brought
             ,
             without
             a
             kind
             of
             Divine
             Power
             ,
             to
             rase
             out
             the
             old
             ,
             and
             make
             a
             new
             World
             ,
             (
             and
             that
             in
             long
             time
             )
             unto
             the
             first
             and
             kindly
             custom
             of
             Life
             ;
             I
             must
             ,
             if
             I
             mean
             to
             do
             wisely
             ,
             take
             the
             Men
             as
             I
             finde
             them
             ,
             and
             prove
             that
             all
             such
             weakness
             ,
             as
             is
             now
             among
             them
             ,
             may
             by
             Mans
             endevour
             and
             skill
             of
             Healing
             ,
             be
             upholden
             
             and
             led
             forth
             unto
             those
             bounds
             ,
             and
             that
             end
             of
             
               Long
               Life
            
             afore-set
             .
          
           
             Albeit
             I
             have
             done
             as
             much
             as
             reasonably
             may
             be
             required
             at
             my
             hands
             ,
             in
             this
             place
             ,
             which
             was
             allotted
             out
             to
             shew
             the
             possibility
             of
             the
             Matter
             ;
             yet
             because
             I
             count
             it
             better
             ,
             by
             plainness
             of
             speech
             to
             do
             good
             ,
             which
             is
             the
             end
             of
             my
             Writing
             ,
             than
             by
             subtileness
             of
             Argument
             to
             obtain
             my
             purpose
             ;
             I
             will
             come
             unto
             you
             ,
             and
             venture
             upon
             that
             Point
             also
             ,
             be
             it
             never
             so
             hard
             and
             desperate
             ,
             hoping
             ,
             not
             that
             Fortune
             will
             favour
             bold
             Men
             ,
             but
             GOD
             good
             Men.
             
          
           
             Then
             ,
             as
             there
             are
             three
             Causes
             of
             Life
             and
             Being
             :
             the
             Life
             and
             Soul
             it self
             ;
             and
             his
             Food
             the
             
               first
               Moisture
            
             ;
             and
             the
             frame
             and
             temper
             of
             the
             Body
             that
             holds
             them
             both
             :
             so
             let
             us
             take
             them
             all
             in
             order
             ,
             and
             see
             how
             they
             may
             be
             preserved
             and
             kept
             together
             ,
             beginning
             first
             with
             the
             last
             ,
             because
             it
             is
             least
             and
             lightest
             .
          
           
             It
             is
             enacted
             by
             the
             Law
             of
             Nature
             ,
             n
             That
             no
             Body
             ,
             mixt
             or
             single
             ,
             shall
             or
             may
             live
             and
             preserve
             his
             estate
             and
             being
             ,
             without
             two
             helps
             or
             stayes
             ,
             that
             is
             ,
             Meat
             and
             Exercise
             ,
             each
             like
             his
             Kinde
             ,
             and
             of
             his
             Nature
             :
             As
             in
             lone
             and
             simple
             ,
             or
             subtile
             Bodies
             ,
             (
             for
             it
             is
             plain
             in
             the
             first
             row
             ,
             especially
             if
             they
             be
             Living
             ,
             as
             they
             term
             them
             ,
             though
             all
             things
             indeed
             have
             Life
             and
             Soul
             ,
             as
             we
             heard
             above
             )
             the
             Hot
             ones
             crave
             fiery
             Meat
             and
             moving
             Exercise
             ,
             Moist
             ones
             ,
             as
             Wind
             and
             Water
             ,
             flowing
             Food
             and
             Exercise
             ;
             Cold
             and
             Dry
             things
             like
             and
             Earthly
             Sustenance
             ,
             and
             Rest
             for
             Exercise
             ,
             which
             is
             also
             like
             ,
             and
             preserves
             their
             State
             and
             Being
             .
          
           
             But
             if
             all
             lone
             and
             simple
             things
             are
             within
             the
             Compass
             of
             this
             Law
             ,
             then
             Heaven
             may
             not
             be
             free
             nor
             
             exempted
             ;
             and
             they
             speak
             not
             altogether
             fondly
             that
             say
             ,
             the
             Stars
             o
             feed
             upon
             the
             Sea
             ,
             and
             for
             that
             cause
             ,
             by
             good
             advice
             of
             Nature
             ,
             the
             Ocean
             so
             rightly
             placed
             under
             the
             course
             and
             walk
             of
             the
             Sun
             :
             for
             although
             the
             Water
             be
             yet
             so
             far
             off
             and
             unlike
             them
             ,
             yet
             their
             power
             and
             strength
             is
             such
             ,
             as
             they
             are
             able
             by
             their
             labour
             ,
             easily
             to
             refine
             it
             ,
             and
             turn
             it
             first
             into
             Air
             ,
             and
             then
             into
             Aether
             ,
             a
             weaker
             like
             thing
             ,
             and
             their
             proper
             food
             .
          
           
             That
             this
             is
             so
             ,
             the
             hungry
             Souls
             (
             which
             are
             but
             Imps
             slipt
             off
             the
             Heavenly
             Body
             )
             make
             it
             plain
             here
             below
             unto
             us
             ,
             when
             we
             see
             them
             still
             unwilling
             to
             tarry
             ,
             and
             unable
             to
             live
             amongst
             us
             without
             Meat
             ;
             as
             they
             bewray
             themselves
             by
             the
             plain
             expence
             and
             waste
             of
             the
             first
             moisture
             :
             Nay
             ,
             take
             this
             one
             away
             ,
             if
             you
             will
             mark
             well
             ,
             and
             all
             lieth
             on
             the
             Ground
             ;
             Then
             there
             is
             an
             old
             coyl
             and
             fighting
             here
             below
             ,
             for
             Meat
             and
             Exercise
             ,
             that
             is
             ,
             
               for
               life
               and
               being
            
             ,
             (
             which
             makes
             the
             cause
             of
             all
             action
             and
             doing
             ,
             rest
             and
             change
             ,
             and
             of
             all
             things
             :
             )
             and
             every
             one
             runneth
             easily
             and
             gladly
             to
             his
             like
             ,
             and
             if
             his
             strength
             be
             never
             so
             little
             greater
             ,
             he
             subdues
             ,
             digests
             ,
             and
             turns
             him
             into
             his
             own
             Nature
             ,
             and
             is
             strengthned
             by
             him
             :
             But
             if
             he
             miss
             of
             his
             like
             food
             at
             hand
             ,
             and
             be
             much
             stronger
             ,
             he
             dares
             encounter
             ,
             and
             is
             able
             to
             quell
             unlike
             things
             also
             ;
             as
             I
             said
             of
             the
             Stars
             ,
             the
             mightiest
             things
             (
             giving
             Might
             to
             all
             things
             )
             in
             the
             World.
             But
             in
             case
             the
             unlikes
             and
             contraries
             be
             of
             equal
             power
             ,
             and
             matches
             ,
             then
             neither
             devoureth
             and
             
             consumeth
             other
             ,
             but
             both
             are
             marred
             ,
             dulled
             and
             weakned
             ,
             which
             they
             call
             Consent
             ,
             and
             Temper
             and
             Mixture
             .
             For
             Example
             ,
             Fire
             extreme
             hot
             and
             somewhat
             dry
             withall
             ,
             and
             Water
             very
             cold
             and
             somewhat
             wet
             ,
             meeting
             together
             in
             even
             powers
             and
             proportions
             of
             strength
             are
             both
             impaired
             ,
             but
             neither
             lost
             and
             destroyed
             :
             But
             if
             this
             Water
             chance
             by
             the
             heat
             of
             Heaven
             to
             be
             taken
             in
             hand
             ,
             and
             turned
             into
             Aiery
             and
             fat
             substance
             ;
             though
             there
             be
             now
             two
             Moistures
             set
             against
             the
             drought
             of
             Fire
             ,
             yet
             because
             of
             the
             heat
             of
             Weather
             and
             Heaven
             abounding
             ,
             it
             is
             now
             become
             partly
             like
             to
             Fire
             ,
             and
             friendly
             ,
             or
             at
             least
             his
             weaker
             Foe
             and
             Enemy
             ,
             yielding
             himself
             for
             Food
             unto
             it
             ,
             and
             increasing
             his
             strength
             and
             Nature
             :
             But
             if
             ,
             on
             the
             other
             side
             ,
             Air
             ,
             unto
             his
             exceeding
             Moisture
             ,
             matching
             the
             drought
             of
             Fire
             ,
             get
             some
             strength
             and
             watery
             coldness
             (
             as
             appeareth
             in
             a
             thick
             and
             foggy
             weather
             )
             it
             is
             able
             easily
             to
             overcome
             the
             Fire
             ,
             and
             eat
             him
             up
             .
          
           
             Now
             for
             a
             mixt
             Body
             (
             which
             is
             a
             p
             consent
             and
             dulling
             the
             four
             first
             famous
             Enemies
             ,
             made
             and
             kept
             in
             tune
             and
             awe
             ,
             by
             the
             force
             and
             skill
             of
             an
             heavenly
             and
             natural
             Heat
             upon
             them
             )
             it
             hath
             the
             same
             reason
             ;
             for
             when
             ,
             either
             for
             lack
             of
             Meat
             ,
             or
             driven
             by
             Violence
             ,
             this
             Heat
             departeth
             ,
             the
             friends
             begin
             to
             stir
             and
             fight
             for
             Food
             and
             Freedom
             ,
             until
             some
             one
             stands
             out
             above
             the
             rest
             ,
             and
             recovers
             some
             part
             of
             his
             former
             Power
             ,
             (
             which
             puts
             those
             that
             can
             feel
             to
             pain
             ,
             and
             breeds
             Diseases
             )
             and
             at
             last
             gets
             the
             whole
             Lordship
             and
             rule
             over
             all
             ,
             and
             turns
             them
             all
             into
             his
             own
             Nature
             ;
             Then
             the
             old
             consent
             ,
             knot
             and
             body
             ,
             is
             broken
             ,
             lost
             and
             spoiled
             ;
             and
             a
             new
             made
             and
             gotten
             ,
             still
             going
             downward
             ,
             untill
             they
             return
             to
             Earth
             ,
             from
             whence
             they
             all
             came
             ;
             
             for
             Example
             ,
             and
             that
             near
             home
             ;
             for
             the
             fiery
             frame
             of
             Mans
             Body
             ,
             q
             when
             the
             Soul
             for
             want
             of
             food
             fails
             and
             flits
             away
             ,
             they
             straight
             retire
             ,
             and
             run
             back
             in
             order
             ;
             first
             Fire
             waxeth
             moist
             and
             lukewarm
             ,
             supt
             up
             with
             Air
             ;
             and
             this
             ,
             soon
             after
             ,
             thick
             and
             cold
             ,
             that
             is
             ,
             Waterish
             ;
             and
             Water
             muddy
             ,
             still
             more
             and
             more
             thick
             and
             dry
             ,
             till
             at
             last
             it
             be
             moist
             ,
             dry
             and
             heavy
             ,
             and
             all
             be
             devoured
             and
             brought
             to
             r
             Earth
             ,
             from
             whence
             they
             all
             set
             forth
             before
             .
          
           
             And
             this
             is
             natural
             Dissolution
             ,
             and
             Death
             of
             our
             Bodies
             ,
             forcible
             Death
             and
             Destruction
             is
             by
             Diseases
             ,
             (
             to
             bar
             out
             other
             force
             ,
             which
             no
             man
             can
             warrant
             )
             when
             either
             Breath
             or
             Meat
             ,
             distemper'd
             in
             some
             quality
             ,
             do
             feed
             and
             nourish
             some
             one
             their
             like
             beginning
             above
             the
             rest
             ,
             and
             make
             him
             strong
             and
             able
             to
             vanquish
             them
             ,
             and
             bring
             in
             the
             Jarre
             of
             that
             Musical
             Consent
             aforesaid
             :
             As
             when
             by
             waterish
             Meat
             and
             Air
             ,
             all
             the
             beginnings
             are
             changed
             into
             Water
             ,
             the
             Hot
             and
             Dry
             ,
             into
             a
             fiery
             temper
             ,
             and
             so
             forth
             ;
             or
             else
             when
             the
             Body
             wants
             the
             Exercise
             ,
             which
             is
             owing
             and
             due
             unto
             him
             ;
             which
             is
             quick
             Motion
             ,
             to
             preserve
             the
             Air
             and
             Fire
             in
             the
             fine
             frame
             and
             temper
             of
             Man
             ,
             from
             the
             sloth
             and
             idleness
             of
             the
             slow
             and
             rusty
             Beginnings
             .
          
           
             By
             which
             grounds
             laid
             ,
             we
             see
             the
             way
             to
             uphold
             the
             temper
             of
             our
             Body
             ,
             made
             plain
             and
             easie
             ;
             No
             more
             but
             to
             feed
             and
             cherish
             it
             with
             clean
             and
             temperate
             Air
             and
             Meat
             continually
             :
             that
             all
             the
             Beginnings
             served
             and
             fed
             alike
             ,
             one
             may
             not
             be
             more
             proud
             ,
             strong
             and
             able
             than
             another
             ,
             to
             subdue
             the
             rest
             ,
             and
             overthrow
             the
             state
             .
             And
             thereof
             it
             is
             that
             Poyson
             killeth
             ,
             is
             ,
             because
             it
             is
             extreme
             Cold
             and
             Dry
             ,
             (
             for
             we
             may
             shut
             out
             all
             Rotten
             ,
             as
             also
             Fiery
             and
             Watery
             Tempers
             ,
             from
             the
             
             name
             of
             Poyson
             )
             feeding
             and
             strengthning
             the
             Dregs
             ,
             but
             devouring
             the
             fine
             Liquor
             of
             the
             Body
             ,
             wherein
             the
             Life
             standeth
             ,
             when
             as
             the
             same
             Poyson
             nourisheth
             and
             maintaineth
             the
             like
             framed
             and
             so
             tempered
             Body
             ,
             as
             venomous
             Juyces
             the
             like
             Plants
             ,
             and
             these
             noisome
             Beasts
             ,
             as
             one
             of
             these
             another
             .
             Nay
             ,
             which
             is
             very
             strange
             ,
             I
             have
             read
             of
             such
             natured
             s
             Men
             of
             India
             ,
             that
             used
             to
             eat
             Toads
             and
             Vipers
             :
             And
             Albertus
             saith
             he
             saw
             a
             Girl
             of
             three
             years
             old
             ,
             that
             fed
             greedily
             upon
             Spiders
             ,
             and
             was
             never
             hurt
             ,
             but
             liked
             greatly
             with
             it
             .
          
           
             Do
             not
             think
             it
             any
             Discord
             ,
             when
             I
             said
             above
             Fast-fineness
             ,
             and
             now
             Temperateness
             upholds
             the
             Body
             ;
             all
             is
             one
             .
             It
             cannot
             be
             Fast
             ,
             unless
             the
             Earth
             and
             Water
             be
             well
             and
             evenly
             mixt
             ;
             nor
             Fine
             ,
             except
             Fire
             and
             Air
             bear
             as
             good
             a
             stroke
             of
             rule
             among
             them
             .
          
           
             But
             you
             will
             say
             ,
             that
             Nature
             hath
             given
             her
             Creatures
             a
             walk
             of
             course
             ,
             not
             to
             stand
             still
             in
             one
             stay
             and
             place
             for
             ever
             ,
             but
             to
             move
             and
             walk
             up
             and
             down
             ,
             to
             and
             fro
             ,
             from
             one
             side
             to
             another
             ;
             that
             is
             ,
             as
             it
             was
             said
             before
             ,
             GOD
             hath
             made
             a
             changeable
             World
             ;
             and
             therefore
             this
             frame
             and
             building
             of
             
               Mans
               Body
            
             ,
             cannot
             ever
             hold
             and
             hang
             together
             ,
             but
             must
             needs
             one
             day
             be
             loosened
             ,
             and
             fall
             asunder
             .
             —
             I
             grant
             it
             must
             be
             so
             ,
             by
             the
             course
             of
             Nature
             ,
             because
             to
             fulfil
             the
             Will
             of
             her
             Lord
             ,
             she
             hath
             appointed
             a
             stronger
             means
             and
             cause
             to
             work
             it
             ;
             either
             the
             want
             and
             absence
             of
             the
             inward
             Friendship
             ,
             and
             keeping
             of
             the
             Soul
             in
             those
             which
             the
             common
             sort
             call
             
               Living
               things
            
             ;
             or
             ,
             in
             the
             rest
             ,
             the
             presence
             of
             some
             ravenous
             and
             spoiling
             Enemy
             :
             But
             if
             cunning
             Art
             
             and
             Skill
             (
             which
             by
             the
             help
             of
             Nature
             ,
             is
             above
             the
             course
             of
             Nature
             )
             by
             knowledge
             of
             the
             due
             Food
             for
             Life
             ,
             and
             defence
             against
             the
             Enemy
             ,
             may
             be
             able
             to
             defend
             the
             one
             ,
             and
             keep
             off
             the
             other
             ;
             then
             ,
             no
             doubt
             ,
             the
             frame
             and
             temper
             of
             both
             Dead
             and
             Quick
             may
             last
             for
             ever
             .
          
           
             The
             way
             is
             found
             already
             ,
             and
             known
             by
             certain
             and
             often
             proof
             for
             the
             one
             ;
             I
             mean
             ,
             that
             Art
             hath
             often
             ,
             by
             keeping
             off
             the
             spoiling
             Enemy
             with
             a
             strong
             Contrary
             ,
             preserved
             and
             upheld
             a
             dead
             thing
             of
             slippery
             state
             ,
             and
             soon
             decay
             ,
             for
             ever
             :
             as
             a
             t
             Corps
             by
             Balm
             ,
             or
             Water
             of
             
               Salt
               ,
               Timber
            
             by
             the
             Oyl
             of
             u
             Brimstone
             ,
             and
             such
             like
             :
             why
             then
             should
             the
             next
             prove
             impossible
             ?
             to
             wit
             ,
             by
             giving
             store
             of
             fit
             Food
             still
             to
             Life
             and
             natural
             Heat
             ,
             (
             for
             the
             other
             two
             helps
             of
             Meat
             and
             Exercise
             are
             easie
             )
             to
             under-shore
             ,
             and
             keep
             upright
             our
             weak
             and
             falling
             frame
             for
             ever
             ?
             The
             Greeks
             hold
             ,
             that
             our
             natural
             Heat
             and
             Life
             ,
             because
             it
             feeds
             upon
             and
             washeth
             the
             most
             fine
             and
             unseen
             Oyl
             (
             called
             
               first
               Moisture
            
             )
             daily
             ,
             which
             no
             Food
             of
             Air
             or
             Meat
             is
             fit
             and
             fine
             enough
             to
             repair
             ,
             must
             needs
             faint
             and
             fail
             withall
             ,
             and
             cannot
             be
             restored
             :
             Let
             us
             see
             what
             may
             be
             said
             to
             this
             ,
             yea
             and
             bend
             all
             our
             force
             unto
             it
             ;
             for
             this
             is
             all
             .
          
           
             The
             Soul
             and
             Life
             ,
             and
             
               Natural
               Heat
            
             of
             things
             ,
             is
             often
             and
             fitly
             compared
             and
             likened
             unto
             the
             other
             gross
             and
             fierce
             ,
             hot
             and
             dry
             Body
             ,
             called
             Fire
             ;
             to
             feed
             and
             maintain
             this
             ,
             his
             weak
             Like
             ,
             that
             is
             ,
             Air
             ,
             cannot
             be
             wanting
             :
             and
             because
             it
             ,
             in
             his
             due
             place
             ,
             is
             too
             thin
             and
             scattered
             ,
             dividing
             the
             Fire
             to
             nought
             in
             pursuit
             of
             
             his
             Food
             &
             Sustenance
             ,
             it
             must
             needs
             by
             heaps
             be
             crowded
             up
             in
             a
             shell
             of
             Water
             ,
             called
             Oyl
             or
             Fat
             ,
             as
             we
             heard
             before
             .
             In
             that
             Fight
             &
             Battel
             ,
             if
             much
             Heat
             and
             Oyl
             meet
             together
             ,
             the
             work
             is
             great
             and
             busie
             ,
             &
             thereout
             ariseth
             a
             smoke
             ,
             as
             a
             leaving
             of
             the
             Meat
             ,
             and
             the
             Fire
             follows
             as
             far
             as
             the
             Smoke
             hath
             any
             Fatness
             ,
             which
             makes
             a
             flame
             .
          
           
             Albeit
             the
             Nature
             of
             Fire
             be
             ,
             as
             long
             as
             he
             hath
             Food
             enough
             to
             crave
             no
             great
             Exercise
             ,
             and
             will
             last
             well
             in
             a
             close
             place
             ,
             w
             as
             under
             Ashes
             ,
             &c.
             yet
             a
             Flame
             being
             more
             than
             Fire
             ,
             (
             a
             hot
             Smoke
             or
             Breath
             besides
             )
             desires
             open
             and
             clean
             Air
             ,
             both
             to
             receive
             the
             thi●k
             refuse
             ,
             which
             else
             would
             choke
             him
             ;
             as
             also
             for
             his
             like
             weaker
             Food
             ,
             that
             he
             be
             not
             starved
             :
             which
             two
             are
             enough
             ,
             besides
             a
             little
             Motion
             for
             his
             Exercise
             .
             That
             we
             may
             marvel
             as
             those
             Men
             x
             which
             bring
             in
             Cooling
             for
             another
             needful
             thing
             in
             this
             business
             ,
             whereas
             the
             kinde
             of
             Fire
             and
             Air
             abhor
             Cooling
             as
             his
             contrary
             ;
             as
             it
             is
             engraven
             in
             the
             Nature
             of
             all
             things
             ,
             still
             to
             fly
             from
             that
             which
             hurts
             it
             .
          
           
             Now
             in
             like
             manner
             to
             come
             to
             the
             purpose
             ,
             if
             the
             Fire
             of
             Life
             and
             
               Natural
               Heat
            
             be
             not
             great
             ,
             a
             little
             fine
             Oyl
             and
             first
             Moisture
             will
             serve
             to
             feed
             it
             ,
             and
             out
             of
             that
             slack
             working
             small
             store
             of
             refuse
             Breath
             and
             Smoke
             ariseth
             ,
             to
             make
             any
             need
             of
             fresh
             and
             open
             Air
             to
             clense
             and
             feed
             it
             ,
             as
             appears
             by
             those
             Wights
             ,
             which
             are
             able
             to
             live
             in
             their
             places
             without
             help
             of
             
               Wind
               ,
               Breath
            
             and
             Air
             :
             The
             little
             parted
             Vermin
             (
             called
             in
             Latine
             Insecta
             )
             anywhere
             ;
             &
             Fish
             in
             the
             Water
             ,
             y
             nay
             in
             the
             sound
             Earth
             sometimes
             ;
             and
             Toads
             in
             close
             Rocks
             ,
             as
             z
             Agricola
             ;
             and
             Flies
             in
             the
             most
             fierce
             
               Miners
               fire
            
             ,
             as
             a
             Aristotle
             
             reports
             .
             But
             when
             that
             Heat
             on
             the
             other
             side
             ,
             is
             great
             and
             lively
             like
             a
             Flame
             ,
             as
             in
             the
             hotter
             b
             Fish
             ,
             and
             other
             ;
             no
             Wight
             can
             want
             fresh
             Air
             and
             fine
             Breath
             ,
             both
             by
             his
             clearness
             to
             purge
             ,
             and
             his
             weaker
             likeness
             to
             nourish
             the
             
               Aethereal
               Smoke
            
             ,
             and
             Spirit
             that
             carrieth
             it
             :
             Now
             this
             ,
             no
             more
             than
             a
             Flame
             ,
             needeth
             cooling
             to
             preserve
             his
             Being
             ,
             but
             to
             temper
             a
             kinde
             of
             hid
             proportion
             ,
             fit
             for
             Wit
             and
             weighty
             Perceiving
             ,
             which
             I
             said
             before
             ,
             the
             Brain
             and
             not
             the
             Air
             performed
             .
          
           
             That
             Aether
             is
             stronger
             than
             Air
             ,
             and
             able
             to
             consume
             it
             ,
             't
             is
             plain
             in
             Reason
             by
             his
             Warmth
             and
             Moistness
             ,
             passing
             Air
             in
             his
             own
             Nature
             ;
             and
             yet
             gross
             and
             thick
             Air
             ,
             as
             bent
             toward
             enmity
             and
             contrariety
             with
             it
             ,
             will
             stand
             in
             combate
             against
             it
             ,
             and
             overcome
             it
             :
             And
             thence
             it
             is
             ,
             that
             in
             deep
             Mine-pits
             and
             Caves
             under
             ground
             ,
             where
             the
             Air
             is
             thick
             ,
             corrupt
             and
             unkinde
             ,
             for
             want
             of
             flowing
             ,
             no
             Wight
             nor
             Light
             can
             draw
             Breath
             and
             live
             ,
             unless
             by
             sly
             device
             the
             way
             be
             found
             to
             move
             and
             nourish
             the
             same
             Air
             and
             make
             it
             kindly
             .
          
           
             Then
             to
             draw
             near
             the
             Matter
             ;
             If
             the
             Stars
             do
             feed
             on
             Aether
             ,
             and
             this
             upon
             clean
             and
             spotless
             Air
             ,
             as
             on
             the
             weaker
             Likes
             ;
             and
             our
             Soul
             and
             Life
             is
             of
             a
             starry
             kind
             ;
             even
             a
             slip
             and
             spark
             thereof
             ,
             as
             is
             aforesaid
             ,
             then
             it
             followeth
             ,
             That
             to
             feed
             our
             Aether
             c
             ,
             the
             carrier
             of
             our
             Soul
             ,
             good
             Air
             which
             is
             round
             about
             us
             ,
             will
             serve
             the
             turn
             ;
             but
             to
             nourish
             Life
             and
             Heat
             it self
             ,
             Aether
             it self
             must
             be
             the
             Food
             ,
             even
             this
             Body
             which
             is
             so
             high
             ,
             and
             so
             far
             past
             our
             reach
             ,
             except
             this
             Spark
             of
             heavenly
             Fire
             ,
             were
             able
             like
             the
             whole
             Body
             ,
             and
             Spring
             above
             ,
             by
             his
             power
             over
             our
             Meats
             ,
             to
             turn
             the
             Water
             ,
             first
             into
             Breath
             ,
             and
             this
             into
             Aether
             ;
             which
             it
             is
             not
             ,
             and
             can
             
             go
             no
             further
             than
             to
             Air
             ,
             and
             to
             make
             a
             common
             Oyl
             and
             Fatness
             ,
             fit
             to
             nourish
             an
             Elemental
             ,
             as
             they
             term
             it
             ,
             but
             not
             an
             
               Heavenly
               Fire
            
             .
          
           
             Where
             then
             shall
             our
             Life
             finde
             Food
             and
             Sustenance
             ,
             say
             you
             ,
             fit
             to
             bear
             it
             up
             ,
             and
             maintain
             his
             Being
             ?
             In
             that
             fine
             Oyl
             ,
             and
             unseen
             first
             Fat
             and
             Moisture
             ?
             And
             call
             you
             that
             Aethereal
             ?
             how
             can
             that
             which
             was
             once
             Seed
             ,
             and
             before
             that
             Blood
             ,
             and
             first
             of
             all
             a
             Plant
             ,
             become
             a
             Body
             so
             fine
             ,
             clean
             and
             Aethereal
             ?
             especially
             when
             one
             weak
             Star
             ,
             a
             soft
             Fire
             of
             Heaven
             ,
             is
             not
             able
             to
             make
             so
             fine
             a
             Work
             ,
             so
             far
             and
             highly
             sundred
             ?
             —
             I
             marry
             ,
             this
             is
             the
             Secret
             and
             Depth
             of
             all
             ,
             which
             because
             the
             Greeks
             never
             sounded
             ,
             I
             do
             not
             marvel
             if
             the
             means
             to
             preserve
             Life
             did
             escape
             them
             .
             But
             let
             us
             shut
             out
             Envy
             ,
             and
             help
             them
             in
             this
             helpless
             Matter
             ;
             yea
             ,
             although
             we
             be
             driven
             to
             open
             the
             things
             that
             have
             lain
             long
             hid
             ,
             and
             covered
             long
             with
             great
             Darkness
             .
          
           
             When
             our
             Life
             in
             the
             lusting
             parts
             is
             by
             the
             Bellows
             of
             Thought
             stirred
             up
             and
             moved
             unto
             Work
             ,
             it
             sendeth
             forth
             out
             of
             every
             part
             ,
             the
             hot
             natural
             Spirits
             and
             Breath
             of
             Begetting
             ,
             d
             clothed
             with
             the
             shell
             of
             Seed
             ,
             cut
             out
             from
             the
             dewy
             part
             of
             our
             Meat
             ,
             ready
             to
             be
             turned
             into
             our
             Body
             ;
             (
             or
             at
             least
             ,
             already
             and
             now
             newly
             turned
             )
             and
             not
             from
             the
             Refuse
             and
             Leaving
             of
             it
             ,
             e
             as
             some
             say
             ,
             when
             I
             could
             shew
             it
             ,
             if
             time
             would
             suffer
             ,
             f
             the
             best
             Juyce
             in
             all
             the
             Body
             .
          
           
             This
             is
             the
             furthest
             and
             finest
             Workmanship
             of
             our
             Meat
             and
             Food
             of
             Body
             ,
             the
             very
             beginning
             and
             first
             Stuff
             of
             that
             fine
             Oyl
             the
             Food
             of
             Life
             ,
             after
             that
             remaining
             forty
             dayes
             in
             heat
             ,
             before
             it
             come
             to
             perfection
             ,
             being
             wrought
             ,
             as
             we
             know
             ,
             with
             the
             double
             natural
             
             heat
             of
             the
             begetting
             Breath
             and
             Womb
             ,
             forty
             dayes
             before
             it
             be
             fully
             framed
             and
             fashioned
             into
             the
             Form
             and
             Shape
             of
             a
             Man
             ,
             ready
             to
             draw
             Food
             and
             Nourishment
             (
             be
             it
             Milk
             or
             Menstrue
             ,
             received
             by
             Mouth
             or
             Navel
             ,
             I
             cannot
             stand
             to
             Reason
             )
             from
             the
             Mother
             ,
             to
             the
             increase
             of
             the
             tough
             or
             sounder
             parts
             :
             But
             the
             first
             Moisture
             is
             now
             at
             his
             full
             growth
             and
             perfection
             ,
             and
             from
             thence
             feedeth
             Life
             ,
             being
             unfed
             it self
             ,
             and
             wasteth
             daily
             ,
             against
             the
             grounds
             and
             rules
             of
             Physick
             :
             for
             the
             Childe
             hath
             now
             received
             all
             that
             the
             Workman
             can
             ,
             and
             is
             put
             over
             for
             the
             rest
             ,
             which
             is
             his
             Nourishment
             ,
             unto
             his
             Mothers
             payment
             ;
             but
             what
             hath
             she
             to
             give
             unto
             the
             food
             of
             Life
             ?
             nought
             ,
             as
             I
             shewed
             ,
             else
             we
             might
             live
             for
             ever
             .
          
           
             Then
             we
             see
             what
             the
             first
             Moisture
             is
             ,
             and
             how
             it
             excels
             the
             Food
             of
             the
             Body
             ,
             and
             why
             it
             cannot
             be
             maintained
             by
             it
             ,
             because
             it
             is
             the
             most
             fine
             and
             aiery
             piece
             (
             for
             the
             rest
             go
             every
             one
             his
             own
             way
             ,
             to
             make
             his
             own
             part
             from
             whence
             he
             came
             )
             of
             all
             the
             Seed
             mingled
             ,
             wrought
             ,
             purged
             ,
             raised
             and
             refined
             ,
             and
             then
             closely
             thickned
             ,
             and
             driven
             up
             close
             together
             ,
             forty
             times
             more
             and
             above
             our
             Meat
             ,
             which
             in
             one
             day
             is
             ended
             ,
             and
             ready
             to
             be
             turned
             ,
             and
             therefore
             unfit
             in
             any
             wise
             to
             increase
             and
             cleave
             to
             our
             first
             Moisture
             ,
             the
             Food
             of
             Life
             ,
             even
             as
             unmeet
             for
             all
             the
             world
             ,
             as
             Water
             is
             to
             other
             Oyl
             and
             Fatness
             .
          
           
             And
             by
             this
             ,
             to
             come
             to
             the
             point
             ,
             we
             have
             a
             plain
             Pattern
             (
             if
             we
             be
             Wise
             and
             Careful
             )
             and
             way
             to
             work
             the
             great
             Mystery
             of
             Adjournment
             of
             Life
             ;
             for
             if
             it
             be
             so
             as
             I
             proved
             above
             ,
             that
             all
             the
             Moisture
             of
             the
             Matter
             lieth
             in
             the
             maintenance
             of
             our
             
               Natural
               Heat
            
             ;
             and
             it
             ,
             as
             our
             Men
             ,
             &
             all
             Reason
             teacheth
             ,
             followeth
             the
             steps
             of
             
             common
             Fire
             ,
             waxeth
             and
             waneth
             ,
             is
             quick
             and
             faint
             ,
             according
             to
             the
             store
             of
             his
             Food
             and
             first
             Moisture
             ;
             then
             sure
             if
             we
             can
             make
             an
             Oyl
             as
             fine
             and
             close
             as
             this
             ,
             nay
             in
             all
             points
             all
             one
             with
             this
             ,
             it
             will
             easily
             mingle
             and
             joyn
             with
             our
             first
             Moisture
             ,
             and
             so
             feed
             ,
             nourish
             and
             encreafe
             it
             ,
             and
             Life
             withall
             ;
             even
             in
             as
             good
             and
             plain
             Reason
             ,
             as
             the
             same
             Oyl
             dropt
             in
             still
             into
             the
             Fire
             ,
             augments
             both
             Food
             and
             Flame
             together
             :
             yea
             ,
             put
             case
             the
             same
             natural
             Fire
             of
             ours
             ,
             should
             not
             onely
             pair
             his
             strength
             ,
             for
             lack
             of
             Meat
             ,
             and
             slack
             his
             force
             ,
             but
             abate
             of
             bigness
             also
             ,
             as
             some
             Physicians
             hold
             ,
             yet
             there
             were
             no
             great
             hurt
             done
             ;
             for
             this
             second
             spark
             and
             slip
             of
             the
             great
             and
             common
             Fire
             of
             Nature
             ,
             being
             a
             piece
             of
             the
             finer
             part
             of
             the
             whole
             ,
             (
             which
             is
             all
             one
             in
             all
             things
             )
             and
             fellow
             to
             his
             Like
             in
             us
             ,
             when
             it
             is
             made
             free
             and
             loose
             in
             this
             fine
             and
             
               Aethereal
               Medicine
            
             ,
             would
             restore
             the
             Heap
             and
             mend
             the
             Matter
             .
          
           
             But
             how
             shall
             we
             get
             the
             like
             fine
             Oyl
             and
             first
             Moisture
             ?
             the
             Matter
             is
             driven
             so
             far
             ,
             that
             there
             is
             all
             the
             hardness
             .
             I
             shewed
             you
             the
             Pattern
             ;
             even
             as
             Nature
             got
             the
             same
             before
             you
             ,
             by
             the
             like
             Stuff
             and
             Seed
             ,
             and
             by
             the
             like
             Heat
             and
             moving
             Workman
             :
             This
             by
             certain
             proof
             of
             all
             our
             Men
             is
             easie
             to
             be
             found
             ,
             even
             any
             gentle
             ,
             continual
             ,
             equal
             ,
             and
             moist
             ,
             that
             is
             ,
             any
             rotting
             Heat
             .
             But
             the
             Seed
             seemeth
             hard
             and
             unable
             to
             be
             matched
             ,
             because
             a
             kinde
             of
             strange
             and
             hid
             proportion
             and
             temper
             of
             our
             Body
             ,
             (
             which
             no
             Man
             by
             conceit
             and
             knowledge
             ,
             much
             less
             by
             hand
             and
             workmanship
             ,
             can
             reach
             and
             counterfeit
             ,
             no
             not
             if
             he
             boiled
             all
             the
             Mixtures
             in
             all
             the
             Heats
             ,
             that
             all
             the
             Wits
             in
             the
             World
             could
             devise
             )
             made
             it
             thus
             after
             his
             own
             fashion
             .
          
           
             Then
             ,
             how
             if
             we
             take
             the
             same
             frame
             and
             temper
             ,
             
             not
             by
             us
             ,
             but
             by
             Kinde
             proportioned
             ,
             I
             mean
             ,
             the
             same
             
               Blood
               ,
               Flesh
            
             and
             Seed
             ,
             if
             we
             will
             ,
             (
             which
             the
             Man
             of
             Germany
             chooseth
             ,
             and
             commendeth
             above
             all
             ,
             and
             calls
             it
             Mummia
             )
             would
             it
             not
             be
             very
             natural
             ?
             for
             if
             the
             g
             Leaches
             hold
             it
             good
             ,
             if
             any
             part
             about
             us
             fail
             in
             his
             duty
             ,
             to
             correct
             and
             help
             him
             with
             the
             like
             part
             of
             some
             Beast
             ,
             passing
             in
             that
             property
             ;
             as
             to
             mend
             fainting
             h
             Lust
             ,
             with
             the
             Yard
             of
             a
             
               Lusty
               Beast
            
             ;
             the
             Womb
             that
             cannot
             hold
             ,
             with
             the
             Womb
             of
             a
             
               quick
               Conceiver
               ;
               Narrow
               breathing
            
             ,
             with
             the
             Lungs
             of
             a
             
               long-winded
               Wight
            
             ,
             and
             so
             forth
             :
             then
             consider
             with
             how
             much
             more
             kindly
             consent
             ,
             we
             might
             with
             our
             own
             parts
             finely
             dressed
             help
             our selves
             in
             our
             Diseases
             .
          
           
             But
             for
             my
             part
             ,
             I
             cannot
             unwinde
             the
             bottom
             of
             this
             great
             Secret
             of
             Germany
             ;
             for
             we
             mean
             not
             to
             make
             a
             Man
             ,
             which
             is
             to
             be
             feared
             in
             that
             course
             ,
             if
             his
             Rule
             be
             true
             ,
             but
             a
             first
             Moisture
             onely
             :
             and
             then
             ,
             sith
             all
             things
             are
             made
             of
             the
             same
             Stuff
             ,
             by
             the
             same
             Workman
             ,
             and
             differ
             but
             by
             Mingling
             onely
             ,
             it
             boots
             not
             where
             we
             begin
             ,
             and
             upon
             what
             Stuff
             ,
             in
             stead
             of
             that
             Seed
             ,
             if
             we
             give
             him
             the
             same
             Mingling
             and
             form
             at
             the
             last
             ,
             which
             Art
             is
             able
             in
             time
             to
             do
             ,
             because
             that
             which
             Kind
             is
             forced
             to
             do
             at
             once
             ,
             she
             may
             do
             often
             ,
             and
             so
             reach
             the
             end
             of
             Nature
             .
          
           
             What
             need
             I
             say
             more
             ?
             Is
             not
             the
             Matter
             clear
             enough
             ?
             that
             another
             fast
             fine
             Oyl
             and
             first
             Moisture
             may
             be
             made
             in
             all
             points
             like
             to
             our
             own
             ,
             and
             able
             to
             maintain
             or
             repair
             it
             ,
             and
             the
             natural
             Heat
             together
             ?
             and
             then
             that
             by
             the
             same
             (
             though
             other
             easie
             means
             would
             serve
             )
             because
             it
             is
             so
             temperate
             ,
             the
             Body
             may
             be
             brought
             and
             held
             in
             square
             and
             temper
             ?
             And
             so
             ,
             by
             reason
             all
             the
             Causes
             meet
             and
             flock
             together
             ,
             that
             
             Life
             may
             be
             preserved
             ,
             I
             dare
             not
             say
             for
             Ever
             ,
             for
             fear
             of
             the
             stroke
             of
             Destiny
             ,
             which
             GOD
             hath
             made
             ,
             and
             will
             have
             kept
             ,
             but
             unto
             that
             Term
             ,
             and
             those
             Bounds
             above-set
             ,
             and
             beyond
             them
             also
             ,
             if
             any
             Man
             have
             ever
             gone
             beyond
             them
             .
          
           
             But
             if
             it
             should
             chance
             any
             of
             our
             chosen
             Children
             ,
             (
             to
             use
             the
             phrase
             of
             our
             Family
             )
             to
             be
             unable
             yet
             for
             all
             this
             teaching
             ,
             to
             take
             and
             digest
             this
             Food
             of
             Learning
             ,
             what
             is
             to
             be
             done
             ?
             shall
             we
             cast
             them
             off
             for
             untoward
             Changelings
             ,
             as
             the
             foolish
             Women
             think
             ?
             or
             else
             for
             Bears
             and
             Apes
             ,
             as
             i
             Galen
             did
             the
             Germans
             ?
             No
             ,
             that
             were
             Inhumanity
             ;
             Let
             us
             rather
             nourish
             them
             still
             easily
             and
             gently
             ,
             hoping
             that
             they
             will
             one
             day
             prove
             Men
             ;
             and
             give
             it
             out
             unto
             them
             ,
             That
             all
             the
             most
             Wise
             and
             Cunning
             Men
             in
             the
             World
             ,
             I
             mean
             ,
             all
             the
             Hosts
             of
             Hermetists
             ,
             have
             from
             Age
             to
             Age
             ever
             held
             (
             but
             under
             Vails
             and
             Shadows
             somewhat
             covertly
             )
             and
             taught
             for
             certain
             ,
             that
             such
             a
             first
             fine
             Oyl
             ,
             whereof
             I
             spake
             ,
             and
             which
             they
             call
             a
             
               Fifth
               Nature
               ,
               Heaven
            
             ,
             or
             ,
             by
             a
             more
             fit
             name
             Aether
             ,
             is
             able
             alone
             to
             hold
             together
             the
             brittle
             state
             of
             Man
             very
             long
             above
             the
             wonted
             race
             ,
             both
             in
             
               Life
               ,
               Health
            
             and
             Lustiness
             .
             Nay
             ,
             for
             fear
             there
             be
             yet
             some
             suspicion
             left
             in
             their
             Authorities
             ,
             I
             will
             go
             further
             .
          
           
             As
             many
             of
             the
             other
             side
             of
             Greece
             ,
             as
             had
             travelled
             in
             these
             Matters
             ,
             and
             seen
             something
             ,
             (
             though
             not
             with
             Eyes
             ,
             but
             in
             Minde
             ,
             I
             think
             )
             confess
             the
             same
             ;
             as
             (
             besides
             them
             which
             perhaps
             I
             know
             not
             )
             Fernelius
             in
             part
             ,
             and
             altogether
             Ficinus
             and
             Cardan
             ,
             (
             two
             as
             wily
             and
             learned
             Men
             as
             any
             time
             hath
             of
             late
             brought
             forth
             )
             do
             openly
             declare
             in
             their
             Writings
             .
             But
             if
             this
             soft
             and
             easie
             kinde
             of
             delivery
             will
             not
             yet
             serve
             the
             
             turn
             ,
             and
             they
             must
             feed
             their
             Eye
             as
             well
             as
             their
             Belly
             ,
             as
             the
             Proverb
             goes
             ;
             then
             let
             them
             tell
             me
             ,
             by
             what
             diligence
             did
             k
             Plato
             so
             order
             Himself
             and
             school
             his
             Body
             (
             to
             use
             his
             own
             words
             )
             as
             he
             could
             be
             able
             to
             cause
             Nature
             to
             end
             his
             dayes
             at
             his
             pleasure
             ?
             And
             by
             Departing
             upon
             the
             same
             day
             Eighty
             one
             years
             after
             his
             Birth
             ,
             to
             fulfill
             of
             purpose
             
               Nine
               times
               Ninè
            
             ,
             the
             most
             perfect
             Number
             ?
             Might
             he
             not
             have
             had
             some
             such
             Medicine
             ?
             Nay
             ,
             is
             it
             not
             like
             he
             had
             ,
             when
             he
             was
             in
             l
             Aegypt
             among
             the
             Priests
             and
             Wise-men
             ,
             and
             brought
             home
             Learning
             from
             them
             ?
             and
             when
             he
             speaks
             so
             much
             and
             often
             in
             disgrace
             of
             his
             own
             Country
             m
             Physick
             ,
             though
             Hippocrates
             himself
             then
             reigned
             ?
             But
             it
             is
             for
             certain
             written
             in
             divers
             of
             our
             Records
             ,
             that
             many
             of
             those
             wise
             Aegyptians
             ,
             the
             Springs
             of
             this
             Water
             of
             Life
             ,
             have
             before
             and
             since
             Plato
             ,
             by
             the
             self-same
             Water
             ,
             kept
             themselves
             twice
             as
             long
             as
             Plato
             ,
             if
             I
             might
             bring
             in
             their
             Witness
             ,
             or
             if
             this
             whole
             proof
             ,
             (
             which
             I
             like
             full
             ill
             )
             were
             not
             counted
             by
             the
             Art
             of
             proof
             unskilful
             .
          
           
             Then
             let
             this
             one
             Example
             told
             by
             n
             Cardan
             ,
             a
             Man
             allowed
             among
             them
             ,
             serve
             for
             all
             :
             That
             one
             Gallus
             of
             late
             ,
             Charles
             the
             Fifth
             his
             Physician
             ,
             by
             this
             Heaven
             of
             ours
             ,
             beset
             with
             Stars
             ,
             (
             as
             some
             do
             term
             it
             )
             that
             is
             ,
             increased
             with
             the
             Spirits
             of
             Herbs
             ,
             by
             an
             easie
             feat
             put
             into
             her
             ,
             preserved
             himself
             in
             lusty
             sort
             ,
             until
             a
             hundred
             and
             twenty
             four
             Years
             .
             Neither
             think
             that
             Mixture
             better
             than
             our
             single
             Oyl
             ,
             (
             though
             
               Lully
               ,
               Rupescisse
               ;
               Paracelsus
            
             ,
             and
             some
             others
             allow
             it
             so
             )
             but
             rather
             worse
             in
             Reason
             ,
             for
             too
             much
             Heat
             in
             a
             weak
             and
             loose
             Body
             ;
             worse
             ,
             I
             mean
             for
             
               Long
               Life
            
             ,
             by
             his
             over-greediness
             in
             eating
             up
             too
             fast
             his
             own
             and
             our
             first
             
             Moisture
             :
             It
             may
             be
             better
             ,
             because
             it
             is
             stronger
             against
             Diseases
             ,
             even
             as
             the
             Leaches
             judge
             between
             a
             Dunghill
             and
             a
             Garden
             Herb
             ,
             for
             the
             same
             cause
             .
             But
             I
             think
             the
             devise
             not
             good
             in
             either
             ,
             nor
             agreeable
             to
             the
             Justice
             of
             Nature
             ,
             which
             more
             evenly
             weigheth
             her
             Works
             ;
             nor
             yet
             to
             the
             kindly
             skill
             of
             HERMES
             ,
             who
             ,
             to
             the
             great
             heat
             of
             his
             Medicine
             ,
             hath
             a
             most
             fast
             ,
             tough
             ,
             and
             lasting
             Stuff
             ,
             according
             as
             we
             shall
             shew
             in
             that
             which
             followeth
             .
             Now
             it
             is
             time
             to
             rest
             ,
             we
             have
             made
             the
             first
             a
             long
             dayes
             Journey
             .
          
        
         
           
             CHAP.
             II.
             Of
             HEALTH
             .
          
           
             AFter
             a
             Man
             hath
             ended
             his
             desire
             to
             Live
             ,
             he
             begins
             to
             wish
             for
             Health
             ,
             without
             which
             no
             Life
             is
             sweet
             and
             savoury
             .
             Then
             let
             us
             bend
             our Selves
             that
             way
             next
             ,
             and
             endevour
             to
             shew
             the
             Means
             ,
             (
             besides
             the
             Way
             of
             HERMES
             )
             how
             every
             Man
             may
             get
             and
             keep
             his
             Health
             ;
             that
             is
             ,
             as
             I
             partly
             told
             you
             before
             ,
             the
             consent
             ,
             and
             equal
             (
             I
             mean
             ,
             agreeable
             to
             Kinde
             )
             temper
             and
             dulling
             of
             the
             four
             first
             Beginnings
             ,
             the
             Stuff
             of
             our
             Bodies
             ,
             for
             if
             this
             Knot
             be
             broken
             ,
             and
             they
             let
             loose
             towards
             their
             former
             liberty
             ,
             they
             wax
             proud
             and
             strong
             ,
             and
             fight
             ,
             as
             their
             Nature
             is
             ,
             together
             ,
             and
             put
             us
             to
             pain
             ,
             and
             Lett
             the
             Rule
             of
             Nature
             ,
             which
             they
             call
             Disease
             .
          
           
           
             Then
             to
             handle
             one
             at
             once
             ,
             as
             we
             did
             before
             ,
             and
             will
             do
             still
             ;
             To
             keep
             our
             Health
             ,
             and
             Body
             in
             temper
             ,
             seems
             no
             such
             matter
             to
             me
             as
             the
             world
             would
             make
             it
             ,
             even
             plainly
             impossible
             ,
             when
             I
             know
             that
             all
             the
             Ways
             and
             Entries
             to
             let
             in
             Diseases
             ,
             and
             distemper
             the
             same
             ,
             may
             by
             small
             heed
             be
             stopped
             and
             fenced
             .
          
           
             We
             must
             needs
             draw
             Breath
             ,
             and
             eat
             Meat
             ,
             for
             the
             causes
             before-alledged
             ;
             and
             as
             this
             is
             not
             all
             clean
             and
             agreeable
             ,
             so
             Nature
             hath
             her
             Leavings
             :
             And
             again
             ,
             Labour
             &
             Rest
             are
             needful
             ;
             and
             perhaps
             we
             cannot
             chuse
             but
             be
             moved
             in
             Minde
             with
             
               Joy
               ,
               Grief
               ,
               Fear
               ,
               Hope
               ,
            
             and
             such
             like
             Passions
             ,
             though
             the
             Stoicks
             do
             deny
             necessity
             .
          
           
             By
             so
             many
             Wayes
             and
             Gates
             Diseases
             may
             enter
             ,
             if
             they
             be
             not
             well
             watched
             and
             looked
             unto
             ,
             which
             may
             be
             done
             in
             Reason
             ,
             and
             hath
             been
             done
             often
             ,
             as
             they
             assure
             us
             that
             have
             lived
             long
             without
             all
             Diseases
             and
             Sickness
             :
             As
             o
             Pliny
             of
             a
             Musician
             called
             Xenophilus
             ,
             to
             have
             so
             continued
             for
             the
             space
             of
             one
             hundred
             and
             five
             years
             together
             ,
             and
             such
             like
             Stories
             are
             to
             be
             found
             enough
             ,
             if
             we
             might
             stay
             to
             seek
             them
             :
             Some
             are
             contented
             for
             all
             but
             Air
             and
             Meat
             ,
             but
             these
             they
             say
             have
             often
             seeds
             of
             Diseases
             lie
             hid
             in
             them
             ,
             unable
             to
             be
             fore-seen
             or
             prevented
             :
             and
             as
             we
             finde
             those
             Meats
             that
             make
             the
             finest
             shew
             (
             as
             Wine
             and
             Sugar
             ,
             and
             such
             enticing
             Baits
             )
             to
             have
             hid
             in
             them
             most
             hurtful
             dross
             and
             dregs
             in
             the
             bottom
             ;
             so
             the
             Air
             ,
             when
             it
             seems
             the
             best
             and
             lightest
             ,
             yet
             is
             sometime
             infected
             and
             poisoned
             with
             a
             venomous
             Breath
             ,
             sent
             and
             thrust
             into
             it
             ,
             either
             from
             below
             ,
             or
             from
             the
             Stars
             of
             Heaven
             ;
             and
             as
             the
             cause
             is
             hid
             and
             unknown
             unto
             us
             ,
             so
             the
             hurt
             impossible
             to
             be
             warded
             and
             prevented
             .
          
           
             If
             I
             list
             to
             let
             my
             Speech
             run
             out
             at
             large
             ,
             especially
             
             in
             other
             Mens
             grounds
             ;
             I
             could
             finde
             that
             Division
             false
             first
             ,
             (
             to
             come
             to
             Meat
             anon
             )
             and
             then
             ,
             if
             it
             were
             true
             ,
             yet
             the
             cause
             of
             that
             Infection
             not
             unable
             to
             be
             fore-seen
             and
             warded
             :
             But
             I
             am
             so
             sorry
             for
             the
             fault
             above
             ,
             that
             I
             can
             the
             better
             take
             heed
             hereafter
             .
             Yet
             ,
             methinks
             ,
             it
             is
             a
             grief
             to
             hear
             the
             harmless
             p
             and
             glorious
             Divine
             things
             above
             ,
             so
             defaced
             with
             Slander
             ,
             and
             no
             Man
             make
             answer
             for
             them
             ;
             Then
             by
             your
             leave
             a
             little
             .
          
           
             If
             the
             Stars
             have
             no
             Light
             ,
             and
             so
             no
             Power
             but
             from
             the
             Sun
             ,
             that
             most
             wholsome
             and
             prosperous
             Creature
             ;
             then
             they
             hurt
             him
             most
             wrongfully
             ,
             and
             reprove
             themselves
             very
             rightly
             .
             And
             again
             ,
             if
             they
             be
             but
             a
             piece
             of
             the
             finer
             part
             ,
             and
             first
             Nature
             ,
             as
             it
             were
             ,
             of
             the
             World
             ,
             (
             as
             it
             was
             declared
             above
             )
             then
             they
             be
             the
             wholsomest
             things
             in
             the
             World
             ,
             so
             far
             be
             they
             from
             poisoned
             slander
             :
             q
             And
             so
             ,
             let
             their
             Lights
             be
             never
             so
             crosly
             mingled
             in
             their
             Meetings
             ,
             r
             and
             thereby
             the
             state
             of
             the
             Weather
             suddenly
             changed
             ,
             and
             from
             thence
             our
             Bodies
             troubled
             ,
             and
             tumbled
             into
             Diseases
             ,
             because
             they
             were
             not
             prepared
             and
             made
             ready
             for
             it
             ,
             s
             yet
             the
             things
             are
             good
             and
             prosperous
             ,
             and
             by
             knowledge
             of
             the
             Stars
             ,
             and
             their
             Race
             ,
             we
             may
             prepare
             our selves
             and
             prevent
             all
             :
             Now
             for
             the
             lower
             Infection
             ,
             it
             is
             not
             worth
             answering
             ,
             when
             there
             is
             so
             much
             waste
             ground
             in
             the
             Work.
             
          
           
             Then
             let
             us
             pass
             over
             to
             that
             other
             Branch
             ;
             May
             we
             not
             shun
             the
             luring
             Baits
             of
             our
             Diet
             ,
             and
             take
             such
             Meat
             as
             is
             most
             temperate
             and
             near
             our
             Nature
             ?
             and
             then
             dress
             the
             same
             ,
             after
             the
             most
             kindly
             and
             wholsome
             
             manner
             ,
             seasoning
             it
             well
             with
             
               Labour
               ,
               Mirth
            
             and
             Sleep
             ?
             And
             to
             be
             plain
             ,
             did
             I
             not
             shew
             before
             ,
             what
             a
             Jewel
             of
             Health
             it
             were
             ,
             to
             use
             all
             raw
             and
             temperate
             Meats
             ?
             Or
             ,
             because
             we
             be
             Wise
             and
             Virtuous
             ,
             and
             this
             Diet
             perhaps
             would
             change
             our
             Nature
             ,
             and
             bring
             it
             down
             towards
             the
             ground
             ,
             and
             a
             Beastly
             kinde
             ;
             we
             may
             by
             skill
             dress
             our
             Meat
             ,
             if
             we
             will
             ,
             and
             use
             the
             Fire
             ,
             but
             not
             as
             Cooks
             do
             ,
             (
             for
             I
             told
             you
             the
             nature
             of
             Fire
             )
             but
             like
             Philosophers
             a
             quite
             contrary
             way
             ,
             taking
             the
             best
             ,
             which
             is
             now
             last
             ,
             and
             leaving
             that
             which
             we
             now
             take
             ,
             which
             is
             the
             worst
             :
             A
             way
             ,
             I
             say
             ,
             to
             strip
             off
             all
             grossness
             and
             foulness
             of
             Bodies
             ,
             the
             onely
             hurt
             of
             themselves
             and
             us
             ,
             and
             the
             Seeds
             of
             all
             Diseases
             .
          
           
             I
             will
             tell
             you
             another
             way
             ,
             which
             you
             will
             think
             strange
             ,
             and
             yet
             you
             shall
             finde
             it
             true
             ;
             If
             the
             Meat
             be
             temperate
             ,
             as
             I
             bid
             you
             choose
             it
             ,
             there
             is
             no
             hurt
             can
             come
             thereby
             ,
             (
             if
             you
             keep
             measure
             in
             your selves
             )
             save
             from
             the
             Leavings
             ;
             These
             ,
             in
             so
             clear
             a
             Diet
             ,
             first
             will
             be
             very
             few
             ;
             But
             if
             you
             would
             be
             ruled
             by
             my
             Counsel
             which
             Nature
             taught
             me
             ,
             those
             few
             should
             never
             hurt
             you
             .
             Of
             all
             the
             Leavings
             in
             the
             Body
             ,
             there
             are
             three
             which
             the
             Liver
             maketh
             most
             troublesome
             unto
             us
             ,
             for
             the
             rest
             are
             easily
             dispatched
             :
             A
             light
             and
             easie
             ,
             or
             rather
             a
             fiery
             Scum
             called
             Choler
             :
             A
             cold
             and
             heavy
             Mud
             called
             Melancholy
             ,
             and
             a
             third
             is
             Urine
             ;
             but
             those
             two
             the
             worser
             .
             And
             this
             fault
             is
             not
             in
             themselves
             ,
             but
             all
             by
             reason
             of
             the
             needless
             and
             hurtful
             Bowels
             in
             our
             Bodies
             ,
             (
             as
             the
             Seedsman
             useth
             to
             sow
             good
             and
             bad
             together
             )
             which
             being
             of
             the
             same
             kinde
             and
             quality
             with
             those
             Humours
             ,
             do
             hale
             and
             pull
             them
             still
             unto
             them
             ,
             (
             as
             all
             other
             parts
             and
             things
             do
             )
             for
             their
             food
             and
             nourishment
             :
             and
             so
             by
             the
             narrow
             passages
             
             to
             and
             fro
             ,
             their
             greediness
             in
             pulling
             and
             holding
             ,
             and
             a
             hundred
             such
             like
             means
             ,
             subject
             to
             great
             mischances
             ,
             have
             brought
             in
             as
             many
             mischiefs
             ;
             Whereas
             Nature
             ,
             the
             great
             expeller
             of
             her
             Unlikes
             and
             Enemies
             ,
             if
             she
             had
             her
             free
             choice
             and
             liberty
             ,
             would
             otherwise
             with
             ease
             ,
             and
             without
             hurt
             ,
             expel
             those
             Leavings
             ,
             especially
             so
             small
             a
             number
             of
             the
             better
             sort
             ,
             in
             so
             clean
             a
             Diet.
             Nay
             ,
             see
             the
             malice
             of
             those
             Parts
             (
             those
             Parts
             are
             
               Milt
               ,
               Gall
            
             and
             Reins
             )
             if
             there
             be
             not
             sufficient
             store
             of
             other
             foul
             Meat
             at
             hand
             ,
             like
             a
             poisoned
             and
             purging
             Medicine
             ,
             they
             use
             to
             draw
             good
             Juyces
             ,
             and
             to
             make
             food
             of
             them
             .
          
           
             Wherefore
             Aristotle
             ,
             the
             wily
             Spy
             of
             Nature
             ,
             as
             if
             he
             had
             been
             made
             in
             this
             matter
             ,
             shewing
             the
             need
             and
             use
             of
             the
             greater
             Entrails
             and
             Bowels
             of
             Wights
             ,
             saith
             very
             truly
             and
             wisely
             ,
             t
             
               The
               Heart
               and
               Liver
               as
               the
               Spring
               of
               Life
               and
               Food
               to
               be
               needful
               for
               all
               Wights
            
             ;
             adding
             to
             the
             hotter
             ones
             the
             Brain
             to
             cool
             ,
             and
             the
             Lights
             to
             cleanse
             the
             heat
             ;
             staying
             there
             ,
             as
             if
             he
             thought
             the
             other
             three
             unprofitable
             :
             Nay
             ,
             for
             one
             of
             them
             ,
             u
             in
             the
             same
             Book
             ,
             I
             ween
             ,
             telling
             the
             stories
             of
             the
             Hart
             and
             Camel
             ,
             and
             giving
             reason
             why
             they
             be
             both
             so
             Swift
             ,
             Healthful
             ,
             Long-lived
             ,
             and
             of
             such
             other
             good
             properties
             above
             the
             rest
             ,
             enfeoffed
             ,
             voucheth
             in
             plain
             Terms
             ,
             the
             want
             of
             the
             fiery
             and
             scummy
             Gall
             ,
             as
             a
             great
             Enemy
             unto
             them
             .
          
           
             For
             the
             Milt
             ,
             that
             muddy
             Bowel
             ,
             that
             it
             may
             be
             left
             out
             as
             needless
             ,
             in
             the
             Bodies
             of
             the
             better
             Wights
             ,
             w
             the
             Medows
             of
             Candy
             ,
             near
             to
             Cartina
             ,
             declare
             ;
             When
             by
             a
             strange
             and
             hidden
             Virtue
             ,
             they
             bereave
             the
             Beasts
             thereof
             that
             graze
             upon
             them
             :
             Nay
             ,
             that
             the
             Milt
             is
             not
             onely
             idle
             ,
             but
             hurtful
             withall
             ,
             Experience
             
             even
             in
             our selves
             hath
             taught
             it
             ,
             in
             the
             Turks
             light
             Footmen
             ,
             I
             say
             ,
             (
             I
             know
             not
             by
             what
             Example
             ,
             except
             it
             were
             the
             want
             of
             the
             same
             in
             the
             Camel
             ,
             making
             that
             Beast
             able
             to
             travel
             an
             hundred
             miles
             a
             day
             ,
             and
             so
             without
             drink
             fifteen
             dayes
             together
             )
             being
             in
             their
             Childhood
             gelt
             of
             their
             Milt
             ,
             prove
             thereby
             the
             most
             Light
             ,
             Swift
             ,
             Sound
             and
             Fasting
             Footmen
             in
             the
             World.
             
          
           
             As
             for
             the
             Reins
             ,
             the
             
               Urine
               ▪
               drawers
            
             ,
             as
             drinkless
             Wights
             have
             none
             at
             all
             ;
             so
             some
             Men
             have
             but
             one
             of
             them
             ,
             as
             if
             Nature
             passed
             not
             to
             make
             any
             :
             and
             if
             we
             could
             forbear
             our
             Drink
             ,
             (
             as
             those
             Beasts
             do
             by
             kinde
             ,
             and
             some
             Men
             by
             custome
             )
             we
             might
             the
             better
             spare
             them
             ,
             and
             avoid
             many
             Mischiefs
             in
             our
             Bodies
             .
             Therefore
             that
             odde
             man
             x
             Paracelsus
             ,
             I
             know
             not
             by
             what
             Light
             ,
             (
             cast
             in
             ,
             I
             think
             ,
             from
             above
             )
             not
             onely
             seeth
             these
             faults
             ,
             but
             also
             findes
             wayes
             to
             amend
             them
             ,
             and
             to
             cut
             off
             the
             mischief
             of
             all
             these
             three
             noisom
             Parts
             ,
             not
             with
             any
             gelding
             Craft
             ,
             but
             with
             his
             Divine
             kinde
             of
             Healing
             .
             So
             that
             to
             avoid
             all
             Diseases
             that
             spring
             of
             the
             Leavings
             ,
             my
             Counsel
             is
             ,
             either
             with
             Knife
             in
             Childhood
             ,
             or
             rather
             with
             this
             Mans
             gelding
             Medicines
             ,
             (
             you
             know
             where
             to
             finde
             them
             ,
             I
             need
             not
             shew
             you
             )
             to
             put
             out
             the
             sway
             and
             power
             of
             those
             idle
             Bowels
             :
             Or
             perhaps
             it
             should
             not
             need
             ,
             and
             in
             a
             stock
             that
             useth
             our
             clean
             
               Diet
               ,
               Nature
            
             her self
             ,
             as
             she
             doth
             in
             those
             Medows
             ,
             would
             quite
             raze
             ,
             and
             dispatch
             them
             within
             a
             few
             Generations
             .
          
           
             But
             I
             will
             go
             further
             ;
             Hear
             a
             new
             and
             unheard-of
             Opinion
             ,
             and
             yet
             let
             not
             your
             Judgement
             run
             ,
             before
             you
             see
             good
             ground
             of
             Reason
             .
             What
             if
             we
             could
             fast
             for
             ever
             ,
             and
             live
             without
             all
             Food
             ?
             Might
             not
             all
             hurt
             and
             danger
             of
             Meat
             be
             then
             fore-stalled
             ?
             If
             other
             
             Wights
             ,
             whose
             Life
             hangeth
             upon
             the
             same
             hold
             ,
             by
             the
             sufferance
             ,
             nay
             by
             the
             command
             of
             Nature
             ,
             do
             Fast
             for
             ever
             ;
             there
             is
             no
             Reason
             but
             the
             same
             common
             Nature
             ,
             will
             at
             least
             ,
             suffer
             it
             in
             us
             .
             Let
             us
             see
             —
             And
             to
             step
             over
             the
             Chameleon
             ,
             because
             it
             is
             a
             cold
             and
             bloodless
             Wight
             ,
             what
             may
             we
             say
             to
             a
             Bird
             which
             is
             a
             hot
             and
             perfect
             one
             ?
             a
             Bird
             in
             the
             Molucca's
             ,
             y
             Manucodiaca
             by
             name
             ,
             which
             by
             reason
             she
             hath
             so
             large
             Wings
             upon
             so
             small
             a
             Body
             ,
             (
             her
             Wings
             are
             as
             large
             ,
             almost
             ,
             as
             the
             Wings
             of
             an
             Eagle
             ,
             when
             her
             Body
             is
             no
             bigger
             than
             a
             Swallow
             )
             is
             born
             up
             by
             force
             of
             Wind
             ,
             with
             more
             ease
             than
             z
             Archyta's
             Dove
             ,
             and
             hovereth
             and
             hangeth
             in
             the
             Air
             continually
             ,
             taking
             no
             other
             Food
             (
             as
             ,
             alas
             ,
             how
             can
             she
             ?
             )
             than
             there
             is
             found
             ?
             Nay
             ,
             have
             you
             not
             heard
             of
             the
             little
             a
             Dog
             in
             the
             West-India
             ,
             which
             singeth
             so
             sweetly
             all
             the
             Night
             long
             ,
             neither
             Night
             nor
             Day
             eating
             any
             thing
             ?
             But
             if
             there
             be
             Examples
             in
             our
             kinde
             as
             well
             ,
             then
             it
             is
             certain
             ,
             and
             above
             controlment
             .
          
           
             b
             Pliny
             saith
             ,
             there
             is
             a
             Mouthless
             ,
             and
             so
             a
             Meatless
             kinde
             of
             Men
             about
             the
             head
             of
             Ganges
             ,
             which
             liveth
             by
             the
             breath
             of
             their
             Nostrils
             ,
             except
             when
             they
             take
             a
             far
             Journey
             they
             mend
             their
             Diet
             with
             the
             smell
             of
             Flowers
             :
             And
             lest
             you
             might
             think
             I
             lean
             upon
             bare
             Authorities
             without
             the
             stay
             of
             Reason
             ,
             all
             the
             matter
             rests
             upon
             this
             Reason
             ;
             I
             told
             you
             before
             ,
             that
             our
             Life
             lay
             in
             the
             hands
             (
             besides
             a
             little
             Exercise
             )
             of
             two
             like
             Meats
             ;
             One
             for
             the
             Soul
             and
             
               Natural
               Heat
            
             ,
             which
             is
             within
             us
             ,
             and
             the
             finest
             and
             first
             Moisture
             in
             the
             Body
             ;
             The
             other
             is
             without
             ,
             even
             any
             Meat
             of
             the
             same
             temper
             with
             our
             Bodies
             ,
             as
             near
             as
             may
             be
             ,
             to
             uphold
             the
             Frame
             and
             Bullding
             of
             the
             same
             ,
             which
             I
             said
             to
             
             be
             a
             fine
             aiery
             and
             fiery
             Frame
             .
          
           
             Then
             the
             Air
             it self
             ,
             especially
             when
             it
             is
             evermore
             (
             as
             the
             wet
             Sun-beams
             declare
             )
             so
             sprinkled
             with
             some
             fine
             forreign
             Fatness
             ;
             c
             may
             seem
             sufficient
             food
             to
             nourish
             the
             fine
             part
             of
             our
             Frame
             ,
             whereon
             the
             temper
             of
             Mankinde
             and
             his
             Life
             touching
             that
             point
             standeth
             ;
             which
             is
             as
             much
             as
             any
             Meat
             can
             do
             to
             Life
             ,
             (
             for
             it
             is
             not
             fed
             by
             common
             Food
             ,
             as
             I
             said
             above
             )
             though
             not
             enough
             for
             strength
             ,
             because
             the
             grosser
             ,
             sounder
             and
             tougher
             parts
             whereon
             the
             strength
             lieth
             ,
             shall
             want
             food
             in
             this
             Diet
             ,
             and
             fail
             ,
             no
             doubt
             ,
             greatly
             ;
             yet
             Life
             shall
             hang
             still
             ,
             as
             long
             as
             Air
             and
             first
             Moisture
             hold
             ,
             in
             my
             Opinion
             .
          
           
             Or
             ,
             if
             we
             think
             that
             too
             spare
             a
             Diet
             ,
             we
             may
             mend
             it
             ,
             as
             the
             Mouthless
             People
             do
             ,
             d
             with
             smell
             of
             Flowers
             :
             Or
             rather
             ,
             as
             we
             know
             Nature
             is
             able
             to
             draw
             Air
             ,
             and
             other
             Food
             which
             she
             desireth
             ,
             through
             the
             Skin
             in
             all
             places
             of
             the
             Body
             ;
             so
             if
             she
             had
             Meat
             applied
             to
             the
             Stomach
             ,
             she
             would
             ,
             no
             doubt
             ,
             satisfie
             her self
             that
             way
             most
             finely
             ,
             without
             the
             heap
             of
             hurts
             let
             in
             at
             the
             broad
             and
             common
             Gates
             .
             As
             we
             see
             ,
             by
             Example
             ,
             for
             Drink
             ,
             that
             all
             the
             while
             we
             sit
             in
             Water
             ,
             we
             shall
             never
             Thirst
             :
             and
             for
             Meat
             ,
             e
             Paracelsus
             reporteth
             a
             Man
             of
             his
             knowledge
             ,
             that
             by
             applying
             of
             fresh
             Sods
             (
             a
             bare
             Food
             ,
             God
             wot
             )
             in
             this
             sort
             fasted
             ,
             without
             all
             hunger
             ,
             for
             half
             a
             year
             together
             .
          
           
             But
             if
             all
             that
             would
             not
             serve
             the
             turn
             ,
             and
             we
             must
             needs
             receive
             in
             Meat
             at
             the
             common
             Gate
             ,
             yet
             we
             may
             let
             it
             pass
             no
             further
             than
             the
             Gate
             ,
             and
             make
             the
             Stomach
             in
             the
             Mouth
             (
             which
             was
             the
             use
             of
             some
             
               holy
               men
            
             ,
             f
             as
             he
             doth
             witness
             )
             and
             so
             provide
             enough
             ,
             both
             for
             Life
             and
             Strength
             ,
             and
             a
             great
             deal
             better
             for
             
             our
             Health
             than
             we
             do
             ,
             because
             the
             cleaner
             part
             alone
             shall
             be
             received
             ;
             and
             moreover
             ,
             as
             he
             saith
             ,
             for
             the
             clean
             dispatch
             of
             that
             our
             ordinary
             trouble
             and
             annoyance
             ,
             which
             your
             reverence
             will
             not
             suffer
             me
             to
             name
             (
             although
             I
             might
             ,
             among
             Physicians
             )
             but
             they
             know
             my
             meaning
             .
          
           
             But
             it
             shall
             not
             need
             to
             seek
             shifts
             and
             holes
             ,
             if
             we
             will
             believe
             the
             German
             ,
             that
             we
             may
             easily
             Fast
             all
             our
             Life
             (
             though
             it
             be
             many
             Years
             together
             )
             without
             all
             kinde
             of
             Meat
             ,
             and
             so
             cut
             off
             all
             doubts
             and
             dangers
             of
             Diseases
             there
             of
             springing
             ,
             for
             he
             saith
             in
             the
             first
             Book
             of
             his
             high
             g
             Opinions
             ,
             that
             ,
             
               He
               knew
               some
               holy
               Men
               ,
               that
               had
               fasted
               and
               lived
               without
               all
               Food
               ,
               for
               twenty
               years
               space
               together
               .
            
          
           
             What
             need
             I
             say
             more
             ?
             If
             you
             be
             both
             so
             hard
             of
             belief
             ,
             and
             dull
             of
             sight
             ,
             as
             neither
             Reports
             of
             good
             Authors
             will
             sink
             into
             you
             ,
             nor
             yet
             you
             can
             see
             the
             Light
             of
             Reason
             shining
             before
             you
             ;
             take
             here
             a
             few
             of
             ordinary
             matters
             ,
             in
             the
             life
             and
             use
             of
             Men
             ,
             and
             weigh
             one
             with
             another
             .
          
           
             Is
             it
             not
             as
             common
             in
             use
             ,
             and
             indeed
             as
             needful
             to
             Spit
             ,
             and
             to
             avoid
             another
             nameless
             Leaving
             ,
             and
             to
             Drink
             ,
             but
             to
             Sleep
             especially
             ?
             If
             some
             of
             these
             ,
             nay
             all
             may
             be
             spared
             ,
             why
             not
             our
             Meat
             as
             well
             ?
             Let
             us
             see
             a
             little
             ,
             and
             by
             Example
             ,
             because
             Reason
             is
             both
             too
             long
             ,
             and
             too
             open
             to
             cavil
             .
          
           
             To
             leave
             Drink
             ,
             h
             which
             many
             have
             all
             their
             lives
             left
             ;
             Antonia
             i
             the
             Wife
             of
             Drusus
             the
             Roman
             never
             spat
             ;
             No
             nor
             the
             whole
             Indian
             Nation
             :
             
             Fernel
             .
             k
             saith
             ,
             he
             knew
             one
             that
             kept
             that
             nameless
             Matter
             forty
             days
             together
             :
             and
             although
             this
             answereth
             not
             the
             Question
             ,
             yet
             it
             sheweth
             the
             truth
             of
             the
             former
             
               holy
               Story
            
             ;
             for
             if
             he
             ,
             in
             so
             foul
             and
             gross
             a
             Diet
             as
             the
             common
             Diet
             is
             ,
             could
             so
             long
             want
             it
             ;
             why
             not
             those
             Men
             for
             ever
             ,
             in
             so
             clean
             and
             fine
             a
             Diet
             ,
             almost
             empty
             and
             void
             of
             all
             Leavings
             ?
             for
             the
             grosser
             sort
             ,
             which
             make
             up
             this
             foul
             and
             shameless
             one
             ,
             were
             left
             before
             as
             you
             heard
             ,
             and
             the
             finer
             in
             that
             passage
             from
             the
             Stomach
             ,
             through
             the
             former
             Guts
             were
             drawn
             all
             away
             ,
             to
             the
             Liver
             ,
             as
             the
             like
             is
             ever
             in
             us
             ,
             and
             voided
             other
             wayes
             .
          
           
             To
             close
             up
             all
             ;
             Mecaenas
             ,
             l
             Augustus
             his
             Minion
             ,
             slept
             not
             one
             wink
             for
             his
             three
             last
             years
             space
             together
             ,
             as
             Pliny
             reporteth
             .
             And
             thus
             we
             see
             these
             strange
             things
             fall
             out
             in
             proof
             :
             But
             how
             ,
             I
             cannot
             stand
             to
             shew
             ;
             first
             Nature
             suffers
             them
             ;
             then
             Use
             and
             Custom
             ,
             another
             Nature
             ,
             brings
             them
             in
             ,
             that
             we
             may
             well
             believe
             the
             like
             in
             this
             matter
             of
             Meat
             we
             have
             in
             hand
             :
             for
             as
             the
             m
             Bear
             ,
             according
             to
             the
             guise
             of
             many
             Beasts
             that
             lurk
             in
             Winter
             ,
             fasteth
             forty
             dayes
             ;
             so
             n
             Cardan
             tells
             of
             a
             Scottish
             young
             Man
             in
             the
             Popes
             Court
             at
             Rome
             ,
             that
             by
             use
             brought
             himself
             to
             Fast
             thirty
             dayes
             together
             ,
             which
             by
             use
             might
             have
             been
             three
             Hundred
             ,
             three
             Thousand
             as
             well
             ,
             if
             he
             had
             ordered
             himself
             thereafter
             ,
             by
             slow
             and
             creeping
             Custom
             ,
             and
             by
             such
             Means
             as
             I
             set
             down
             before
             .
          
           
             So
             we
             see
             ,
             I
             say
             ,
             great
             worldly
             Wonders
             prove
             plain
             and
             easie
             Truths
             in
             the
             sight
             of
             Wisdome
             ;
             and
             that
             by
             
             the
             means
             aforesaid
             (
             where
             are
             moe
             than
             one
             ,
             if
             this
             like
             them
             not
             ,
             they
             may
             take
             another
             )
             it
             is
             possible
             for
             all
             Men
             by
             Kinde
             and
             Custom
             ,
             to
             keep
             their
             Health
             for
             ever
             :
             Let
             us
             come
             to
             the
             next
             point
             ,
             that
             it
             is
             as
             well
             to
             be
             recovered
             ,
             if
             it
             were
             lost
             ;
             and
             that
             all
             Diseases
             may
             be
             cured
             :
             This
             is
             a
             point
             much
             harder
             than
             the
             first
             ,
             even
             so
             beset
             and
             stopt
             with
             all
             kindes
             of
             Letts
             and
             Incumbrances
             ,
             that
             a
             Man
             can
             scarce
             tell
             which
             way
             to
             set
             a
             Foot
             forwards
             .
          
           
             First
             appears
             
               Aesculapius
               ,
               Hippocrates
            
             and
             Plato
             ,
             the
             chief
             among
             the
             Grecians
             ,
             bearing
             in
             hand
             sundry
             Diseases
             of
             both
             kindes
             (
             both
             came
             by
             descent
             ,
             and
             gotten
             by
             purchase
             )
             hopeless
             and
             past
             recovery
             ,
             and
             giving
             over
             the
             Men
             that
             owe
             them
             for
             troublesome
             to
             themselves
             ,
             and
             to
             the
             Common-wealth
             ;
             Then
             you
             may
             see
             Galen
             ,
             and
             his
             soft
             and
             fine
             Company
             with
             him
             ,
             and
             those
             with
             a
             long
             train
             of
             Caters
             and
             Cooks
             after
             them
             ,
             loaden
             with
             all
             kinde
             of
             dainty
             Drugs
             ,
             stand
             forth
             and
             cry
             ,
             o
             
               They
               have
               these
               many
               Ages
               ,
               devoured
               heaps
               of
               Books
               ,
               and
               took
               endless
               pains
               in
               s●arching
               out
               the
               Natures
               of
               single
               Medicines
               ,
               and
               making
               Mixtures
               of
               the
               same
               ,
               and
               yet
               could
               hardly
               cure
               some
               Agues
               ,
               and
               other
               less
               Diseases
               :
               But
               for
               the
               four
               Stagers
               ,
               to
               wit
               ,
               the
               Gout
               ,
               Leprosie
               ,
               Dropsie
               ,
               and
               Falling-sickness
               ,
               they
               could
               never
               heal
               them
               ,
               and
               have
               for
               Oracles
               set
               them
               down
               incurable
               .
            
          
           
             What
             were
             best
             to
             be
             done
             in
             this
             matter
             ?
             What
             shall
             we
             set
             against
             the
             weight
             of
             so
             many
             great
             
               Mens
               Authorities
            
             ?
             Marry
             ,
             put
             them
             in
             Ballance
             ,
             as
             we
             have
             done
             hitherto
             ,
             and
             weigh
             them
             with
             Truth
             and
             Reason
             .
             But
             where
             shall
             we
             finde
             it
             ,
             say
             they
             ?
             As
             it
             is
             every
             where
             (
             as
             p
             Democritus
             said
             )
             drowned
             in
             the
             Deep
             ,
             so
             in
             this
             Matter
             it
             is
             scattered
             all
             about
             ,
             and
             largely
             spred
             
             withall
             ;
             for
             there
             be
             three
             things
             ,
             and
             every
             one
             full
             of
             under-branches
             belonging
             to
             this
             Art
             and
             way
             of
             Healing
             :
             The
             first
             is
             knowledge
             of
             the
             Diseases
             :
             the
             second
             is
             the
             Remedies
             against
             them
             :
             and
             the
             third
             of
             the
             appliance
             of
             Remedies
             ;
             All
             which
             should
             be
             traversed
             in
             this
             Discourse
             .
             But
             it
             shall
             not
             need
             ,
             I
             hope
             ,
             nay
             we
             must
             take
             heed
             how
             we
             enter
             into
             so
             large
             and
             long
             a
             Race
             ,
             in
             so
             short
             and
             narrow
             a
             compass
             of
             time
             appointed
             :
             Especially
             being
             never
             run
             before
             by
             any
             of
             our
             worthy
             Ancestors
             ,
             the
             wise
             Aegyptians
             ,
             whose
             steps
             we
             strive
             to
             follow
             ;
             for
             when
             they
             have
             once
             hit
             the
             Mark
             they
             shoot
             at
             ,
             and
             gotten
             the
             great
             and
             general
             MEDICINE
             ,
             curing
             with
             ease
             all
             Diseases
             ;
             they
             think
             it
             straight
             enough
             ,
             and
             an
             empty
             and
             needless
             labour
             (
             as
             it
             is
             indeed
             )
             to
             trouble
             themselves
             and
             their
             Children
             with
             large
             Rules
             about
             innumerable
             signs
             and
             causes
             of
             Infinite
             Diseases
             ,
             and
             about
             such
             other
             small
             particulars
             in
             appliance
             .
          
           
             Neither
             would
             I
             have
             you
             set
             Paracelsus
             and
             his
             heirs
             upon
             me
             ,
             and
             say
             they
             have
             taken
             great
             and
             goodly
             pains
             in
             this
             field
             ;
             you
             will
             then
             force
             me
             to
             speak
             my
             Fantasie
             .
             Though
             this
             Man
             ,
             (
             to
             let
             his
             Scholars
             go
             ,
             as
             too
             young
             yet
             )
             by
             great
             Light
             of
             Wit
             ,
             wherewith
             he
             flowed
             ,
             and
             by
             long
             proling
             about
             both
             with
             Eyes
             ,
             Ears
             and
             Hands
             in
             the
             Mysteries
             of
             Aegypt
             ,
             saw
             and
             performed
             many
             of
             their
             Deep
             Secrets
             ,
             yea
             and
             found
             out
             some
             of
             his
             own
             worthy
             praise
             ,
             (
             albeit
             I
             think
             a
             number
             feigned
             ;
             )
             yet
             his
             
               new
               Art
            
             and
             Rules
             of
             Healing
             are
             not
             good
             in
             mine
             Opinion
             ;
             for
             First
             ,
             against
             the
             Example
             of
             his
             Ancestors
             ,
             from
             whom
             he
             had
             received
             all
             things
             ;
             and
             then
             in
             spight
             and
             disgrace
             of
             Galen
             ,
             for
             mis-calling
             his
             Country-men
             ,
             as
             you
             have
             heard
             ;
             but
             
             chiefly
             carried
             away
             with
             a
             mad
             and
             raging
             desire
             of
             Fame
             and
             Honour
             ;
             he
             took
             in
             hand
             ,
             (
             a
             Man
             unfit
             to
             do
             it
             )
             to
             pull
             down
             and
             rase
             the
             old
             Work
             of
             Physick
             ,
             and
             to
             set
             up
             that
             strange
             and
             famous
             
               New
               one
            
             :
             Then
             see
             how
             it
             is
             performed
             :
             He
             sets
             down
             some
             false
             Rules
             ,
             some
             waste
             and
             idle
             ,
             and
             some
             wanting
             ;
             and
             all
             unconstant
             ,
             disordered
             and
             unlearned
             !
             Where
             he
             doth
             well
             (
             as
             he
             doth
             sometimes
             )
             he
             doth
             no
             more
             than
             was
             done
             before
             him
             ,
             and
             brings
             in
             the
             same
             things
             disguised
             with
             new
             ,
             odde
             ,
             cross
             ,
             and
             unheard-of
             Names
             ,
             such
             as
             may
             move
             Wonder
             at
             the
             first
             ,
             but
             when
             they
             be
             scanned
             ,
             laughter
             ,
             q
             as
             Tully
             saith
             of
             the
             Stoicks
             like
             device
             in
             Philosophy
             .
          
           
             And
             that
             I
             do
             not
             slander
             them
             ,
             for
             this
             is
             no
             Cause
             ,
             I
             could
             easily
             prove
             ,
             if
             this
             place
             would
             admit
             such
             a
             Volume
             .
             Wherefore
             ,
             let
             us
             follow
             the
             true
             and
             right
             Aegyptians
             ,
             and
             leave
             Paracelse
             in
             this
             ill
             Matter
             ,
             or
             light
             one
             ,
             if
             it
             were
             good
             ;
             and
             spend
             all
             our
             care
             and
             thought
             about
             that
             which
             is
             all
             ,
             good
             Medicines
             and
             Remedies
             against
             Diseases
             :
             with
             which
             old
             Wives
             in
             the
             Country
             ,
             and
             simple
             Men
             on
             our
             side
             ,
             (
             I
             mean
             ,
             simple
             in
             respect
             of
             the
             Graecian
             Subtilties
             about
             Nothing
             )
             have
             healed
             most
             ,
             nay
             even
             all
             Diseases
             :
             and
             with
             which
             indeed
             the
             German
             (
             let
             us
             give
             him
             his
             due
             praise
             )
             hath
             utterly
             slain
             the
             
               Graecian
               Physick
            
             ,
             and
             herein
             done
             much
             for
             Mankinde
             ,
             by
             descrying
             and
             dispatching
             our
             close
             and
             secret
             Enemy
             ,
             which
             under
             colour
             of
             friendship
             ,
             and
             fighting
             against
             our
             Enemies
             ,
             hath
             this
             long
             time
             betraid
             us
             ,
             and
             done
             us
             much
             mischief
             :
             which
             thing
             one
             of
             their
             best
             Captains
             and
             Pillars
             of
             their
             State
             ,
             Fernel
             r
             by
             name
             ,
             after
             he
             had
             been
             a
             while
             in
             Aegypt
             ,
             began
             to
             smell
             at
             last
             ,
             and
             to
             repent
             him
             of
             all
             his
             former
             
             pains
             ,
             (
             which
             we
             know
             were
             great
             )
             bestowed
             in
             that
             kinde
             of
             Healing
             ,
             saying
             it
             to
             be
             but
             
               Words
               ,
               and
               the
               whole
               force
               and
               weight
               of
               this
               Art
               ,
               to
               lean
               upon
               the
               Knowledge
               of
               the
               virtues
               of
               Medicines
               secretly
               hid
               and
               couched
               in
               the
               midst
               and
               Oyl
               of
               Bodies
               ,
               to
               be
               fetcht
               out
               and
               gotten
               by
               skilfull
               means
               of
               Alchimy
               ,
            
             even
             of
             that
             Art
             ,
             I
             say
             ,
             which
             is
             so
             much
             condemned
             of
             his
             Fellows
             and
             Companions
             .
             To
             this
             Harbour
             also
             the
             best
             of
             his
             Fellows
             ,
             before
             and
             since
             him
             have
             fled
             ,
             and
             do
             daily
             fly
             apace
             ,
             from
             the
             toil
             and
             trouble
             of
             their
             fruitless
             and
             barren
             dead
             Sea
             ;
             Then
             let
             us
             shift
             our
             Sails
             ,
             and
             fly
             as
             far
             and
             further
             too
             ,
             I
             hope
             ,
             if
             Tide
             and
             Wind
             and
             all
             ,
             which
             we
             have
             at
             will
             ,
             fail
             not
             .
          
           
             But
             first
             let
             us
             describe
             that
             Haven
             of
             Medicine
             ,
             and
             see
             what
             Marks
             it
             hath
             ,
             and
             how
             it
             differs
             from
             other
             Creeks
             adjoyning
             ,
             lest
             at
             our
             Journeys
             end
             we
             miss
             with
             more
             shame
             and
             grief
             ,
             and
             suffer
             shipwreck
             .
          
           
             A
             Medicine
             is
             that
             which
             kills
             the
             force
             of
             that
             which
             hurts
             us
             :
             and
             this
             it
             doth
             many
             wayes
             ,
             and
             yet
             all
             to
             one
             end
             (
             which
             is
             the
             End
             of
             all
             doing
             and
             working
             )
             as
             I
             said
             before
             )
             for
             his
             Food
             and
             Sustenance
             ;
             then
             let
             us
             come
             again
             and
             sort
             our
             Speeches
             .
             A
             Medicine
             heals
             us
             ,
             and
             kills
             our
             Enemy
             ,
             either
             by
             dulling
             or
             consuming
             it
             :
             for
             when
             it
             meets
             with
             the
             contrary
             of
             even
             strength
             (
             as
             when
             s
             Oyl
             and
             Poison
             ,
             &c.
             joyn
             )
             then
             in
             Fight
             they
             neither
             eat
             up
             nor
             destroy
             each
             other
             ,
             but
             both
             are
             dulled
             and
             weakned
             ,
             and
             make
             one
             blockish
             thing
             ,
             which
             Nature
             casteth
             out
             for
             an
             unlike
             and
             unkindly
             dead
             thing
             ,
             which
             they
             call
             a
             Leaving
             (
             or
             
               Excrement
               .
            
             )
             But
             in
             case
             it
             be
             of
             more
             strength
             and
             power
             than
             our
             Enemy
             ,
             then
             it
             quite
             destroys
             ,
             devours
             and
             turns
             him
             into
             his
             own
             
               Nature
               ;
            
             —
             And
             this
             Consumer
             is
             either
             like
             
             the
             thing
             that
             hurts
             us
             ;
             In
             which
             sore
             ,
             even
             as
             every
             Herb
             of
             sundry
             qualities
             draws
             and
             feeds
             upon
             his
             own
             Juyce
             in
             a
             Garden
             ,
             so
             one
             t
             Poison
             doth
             cure
             another
             ,
             and
             all
             purging
             and
             drawing
             things
             do
             heal
             us
             ,
             and
             all
             u
             
             Fernel's
             hid
             and
             divine
             Properties
             work
             by
             plain
             reason
             ;
             Or
             else
             it
             is
             unlike
             and
             contrary
             ;
             after
             which
             manner
             ,
             As
             dry
             Sticks
             and
             Towe
             ,
             and
             Vinegar
             quench
             wilde
             Fires
             ,
             or
             other
             fat
             Fires
             ,
             before
             Water
             whose
             fatness
             feeds
             it
             ,
             for
             the
             stronger
             contrary
             quality
             quelling
             and
             eating
             up
             the
             weaker
             ;
             so
             doth
             any
             cold
             and
             dry
             thing
             ,
             as
             w
             
               Bole
               Armin
               ,
               Terra
               Lemnia
            
             ,
             &c.
             cure
             a
             rotten
             Poison
             ,
             and
             so
             are
             a
             great
             number
             of
             Cures
             done
             ;
             which
             onely
             course
             in
             word
             the
             
               Graecian
               Physick
            
             taketh
             ,
             though
             not
             in
             deed
             ;
             for
             we
             heard
             even
             now
             of
             two
             oother
             wayes
             of
             Healing
             ,
             which
             they
             themselves
             and
             other
             Folk
             did
             take
             unawares
             ;
             though
             Paracelse
             found
             out
             the
             name
             ,
             belike
             ,
             of
             late
             ,
             but
             he
             strayeth
             as
             much
             as
             they
             on
             that
             other
             side
             ,
             when
             he
             thinks
             all
             Cures
             thereby
             performed
             .
          
           
             Now
             when
             the
             consuming
             Medicines
             have
             done
             their
             duties
             ,
             Nature
             expels
             them
             for
             Poison
             and
             unlike
             strange
             things
             ,
             according
             to
             the
             Graecian
             Rules
             ,
             because
             all
             their
             Medicines
             were
             ,
             by
             their
             own
             confessions
             ,
             such
             .
             But
             if
             they
             had
             either
             Thought
             of
             the
             dulling
             Nourisher
             ,
             which
             ,
             as
             I
             told
             you
             ,
             takes
             the
             nature
             of
             Leaving
             ;
             or
             had
             known
             our
             Mens
             wholsome
             Medicines
             ,
             they
             would
             have
             made
             another
             reckoning
             .
             But
             let
             them
             go
             ,
             and
             let
             us
             set
             out
             in
             time
             towards
             the
             Haven
             of
             Health
             .
          
           
             If
             the
             Art
             of
             Healing
             be
             nothing
             else
             but
             the
             matching
             of
             hurtful
             things
             and
             their
             stronger
             Enemies
             ,
             (
             but
             equality
             will
             sometimes
             serve
             the
             turn
             )
             or
             Likes
             together
             ,
             and
             the
             world
             be
             full
             of
             both
             these
             kindes
             of
             Creatures
             ,
             
             following
             the
             nature
             of
             their
             Parents
             ,
             the
             four
             Beginnings
             ,
             which
             are
             ,
             as
             we
             see
             ,
             some
             like
             ,
             and
             some
             contrary
             ,
             one
             to
             another
             ;
             Then
             sure
             our
             
               All-healing
               Art
            
             is
             not
             impossible
             ,
             and
             wanteth
             nought
             but
             a
             Man
             well
             skilled
             in
             the
             Nature
             of
             things
             ,
             a
             Philosopher
             by
             name
             ;
             for
             I
             need
             not
             put
             in
             a
             Physician
             also
             ,
             to
             know
             that
             other
             part
             ,
             the
             causes
             of
             Diseases
             which
             must
             be
             matched
             ,
             because
             ,
             as
             Paracelse
             well
             saith
             in
             that
             ,
             he
             that
             knoweth
             the
             causes
             of
             Changes
             and
             Chances
             in
             the
             great
             World
             ,
             may
             soon
             espy
             them
             in
             the
             little
             .
          
           
             But
             our
             nought-healing
             Leaches
             will
             step
             in
             and
             say
             ,
             Diseases
             are
             some
             so
             great
             ,
             and
             in
             all
             so
             many
             ,
             Mans
             wit
             so
             weak
             and
             shallow
             ,
             and
             the
             Medicine
             so
             hid
             and
             drown'd
             in
             the
             deep
             of
             Nature
             ,
             that
             it
             is
             not
             possible
             to
             finde
             them
             all
             ;
             or
             if
             they
             were
             found
             ,
             to
             apply
             them
             with
             such
             discretion
             ,
             as
             Nature
             might
             abide
             those
             poisoned
             frayes
             and
             battels
             within
             her
             :
             And
             again
             ,
             that
             admit
             all
             this
             untrue
             ,
             yet
             there
             be
             some
             Diseases
             sent
             from
             Witch-craft
             and
             Sorcery
             ,
             and
             other
             means
             ,
             which
             have
             their
             Cause
             ,
             and
             so
             their
             Cure
             ,
             without
             the
             compass
             of
             Nature
             ;
             to
             let
             pass
             our
             tickle
             standing
             daily
             and
             hourly
             so
             beset
             with
             Destinies
             ,
             that
             a
             man
             can
             warrant
             nothing
             .
          
           
             I
             marry
             ,
             Destinies
             are
             too
             deep
             and
             bottomless
             ,
             (
             to
             return
             straight
             x
             Homer-like
             upon
             them
             )
             and
             therefore
             it
             were
             best
             indeed
             to
             let
             them
             go
             ,
             and
             the
             applying
             of
             the
             Medicines
             with
             them
             ;
             the
             rather
             ,
             because
             the
             other
             ,
             (
             the
             former
             ,
             I
             mean
             )
             is
             so
             slight
             a
             matter
             to
             a
             discreet
             and
             well-ordered
             Leach
             ,
             such
             a
             one
             as
             is
             pointed
             out
             by
             their
             old
             and
             famous
             Leader
             Hippocrates
             ,
             who
             ,
             both
             in
             this
             ,
             and
             all
             other
             duties
             of
             his
             Art
             ,
             hath
             made
             such
             speed
             ,
             and
             so
             far
             passed
             all
             his
             Fellows
             ,
             as
             none
             since
             
             (
             which
             is
             a
             good
             time
             )
             could
             ever
             overtake
             him
             ,
             no
             nor
             yet
             come
             so
             near
             ,
             as
             to
             keep
             the
             sight
             of
             him
             whom
             they
             had
             in
             chase
             ,
             and
             followed
             .
             Then
             ,
             for
             those
             unsearchable
             and
             supernatural
             Causes
             ,
             (
             as
             they
             call
             them
             )
             if
             they
             flow
             from
             unclean
             and
             wicked
             Spirits
             ,
             (
             as
             some
             think
             )
             they
             are
             not
             the
             Stuff
             of
             the
             thing
             that
             hurts
             us
             ,
             (
             though
             they
             sometimes
             dwell
             in
             and
             possess
             the
             Body
             )
             but
             windy
             movers
             ,
             workers
             and
             disturbers
             of
             the
             peace
             and
             good
             order
             of
             our
             Bodies
             ,
             much
             like
             unto
             those
             fierce
             and
             sudden
             changes
             of
             Weather
             ,
             proceeding
             from
             the
             Stars
             ,
             and
             working
             the
             like
             effect
             in
             
               Mens
               Bodies
            
             ;
             so
             that
             sith
             the
             nearest
             Cause
             is
             Natural
             ,
             let
             the
             rest
             be
             what
             it
             will
             ,
             and
             the
             Cure
             be
             done
             by
             
               Natural
               Means
            
             ,
             as
             we
             see
             it
             sometimes
             amongst
             us
             .
             And
             therefore
             y
             Paracelse
             ,
             who
             puts
             the
             fault
             in
             the
             Faith
             of
             the
             wicked
             Witch
             ,
             (
             a
             thing
             as
             far
             above
             Nature
             )
             yet
             holds
             it
             curable
             with
             a
             natural
             Medicine
             ,
             which
             they
             call
             a
             Quintessence
             ;
             Although
             I
             am
             not
             unwitting
             that
             sometimes
             (
             his
             Sickness
             is
             such
             )
             he
             bids
             us
             withstand
             it
             with
             another
             as
             strong
             a
             Belief
             set
             against
             it
             .
             But
             for
             my
             part
             ,
             I
             cannot
             reach
             it
             with
             my
             Conceit
             ,
             (
             let
             deeper
             Heads
             think
             upon
             it
             )
             How
             those
             Beliefs
             and
             Imaginations
             ,
             and
             other
             parts
             and
             powers
             of
             the
             Soul
             or
             Minde
             of
             Man
             ,
             can
             so
             fly
             out
             of
             their
             own
             Kingdom
             ,
             and
             reign
             over
             a
             forreign
             Body
             ;
             when
             we
             know
             the
             whole
             Soul
             and
             Minde
             so
             fast
             bound
             in
             durance
             ,
             and
             so
             like
             to
             be
             ,
             until
             it
             be
             the
             pleasure
             of
             the
             great
             Magistrate
             ,
             who
             hath
             committed
             them
             ,
             to
             let
             them
             loose
             at
             once
             ,
             and
             set
             them
             out
             at
             full
             liberty
             ,
             let
             old
             Wives
             buz
             of
             a
             Hermotimus
             ,
             and
             such
             like
             Tales
             ,
             what
             they
             will.
             
          
           
             But
             if
             those
             Diseases
             spring
             (
             as
             some
             of
             Learning
             hold
             ,
             and
             with
             Reason
             )
             from
             neither
             of
             both
             those
             two
             
             Roots
             named
             ,
             but
             from
             a
             foul
             and
             venomous
             Breath
             ,
             sent
             forth
             from
             a
             Poisoned
             temper
             of
             the
             Witches
             Body
             ,
             through
             the
             Windows
             of
             hateful
             Eyes
             ,
             for
             Thought
             b
             fashioneth
             the
             Blood
             and
             Spirits
             almost
             at
             his
             pleasure
             ;
             then
             all
             the
             Causes
             being
             ordinary
             ,
             and
             agreeing
             to
             the
             course
             of
             Kinde
             ,
             they
             may
             be
             cured
             and
             put
             to
             flight
             by
             the
             same
             course
             and
             means
             ;
             which
             Opinion
             ,
             (
             bear
             with
             the
             tarrying
             ,
             it
             is
             worth
             the
             handling
             )
             taketh
             hold
             upon
             this
             Reason
             ,
             because
             (
             as
             good
             Authors
             do
             witness
             )
             some
             Beasts
             of
             ranker
             Venom
             do
             bewitch
             and
             hurt
             after
             the
             same
             manner
             :
             As
             an
             old
             Toad
             ,
             c
             by
             stedfast
             view
             ,
             not
             onely
             amazeth
             and
             benums
             a
             Weasel
             ,
             but
             also
             kills
             a
             young
             Childe
             :
             And
             by
             the
             same
             means
             the
             d
             Benummer
             hurts
             the
             little
             Fish
             and
             takes
             his
             prey
             ;
             but
             most
             fiercely
             and
             mischievously
             of
             all
             Creatures
             in
             the
             World
             ,
             the
             two
             Monsters
             in
             kinde
             ,
             the
             e
             Cockatrice
             and
             f
             Catoblepas
             :
             Again
             ,
             for
             that
             the
             Eye
             of
             a
             
               Menstruous
               Woman
            
             (
             as
             they
             g
             all
             report
             )
             doth
             spot
             the
             Glass
             which
             it
             beholdeth
             :
             And
             moreover
             because
             h
             Pliny
             out
             of
             Tully
             ,
             forth
             of
             his
             Books
             which
             are
             lost
             belike
             ,
             and
             many
             good
             Authors
             i
             ,
             telleth
             of
             many
             Folk
             ,
             that
             through
             a
             Poisoned
             Prerogative
             ,
             which
             a
             monstrous
             mark
             of
             a
             double-sighted
             Eye
             gave
             unto
             them
             ,
             were
             able
             to
             bewitch
             to
             death
             all
             those
             upon
             whom
             that
             Eye
             was
             angerly
             and
             surely
             set
             and
             fastned
             :
             But
             chiefly
             because
             we
             see
             them
             that
             use
             this
             wicked
             Trade
             ,
             to
             be
             by
             kinde
             of
             a
             muddy
             and
             earth-like
             Temperature
             and
             Complexion
             ,
             brought
             by
             Age
             ,
             (
             as
             they
             
             be
             most
             commonly
             )
             lone-life
             ,
             and
             foul
             Diet
             ,
             unto
             the
             pitch
             of
             Melancholy
             ,
             that
             is
             ,
             unto
             a
             cold
             and
             moist
             ,
             dry
             Temperature
             ,
             which
             is
             the
             most
             poisoned
             and
             venomous
             Temperature
             in
             the
             world
             :
             for
             certain
             proof
             whereof
             ,
             bring
             one
             of
             them
             out
             of
             that
             beastly
             Life
             ,
             unto
             merry
             company
             ,
             and
             full
             &
             dainty
             Diet
             ,
             and
             within
             twenty
             days
             (
             as
             hath
             been
             found
             true
             by
             Report
             k
             of
             a
             good
             Author
             )
             the
             whole
             state
             and
             order
             of
             her
             Body
             will
             be
             so
             changed
             ,
             as
             it
             shall
             not
             suffer
             her
             to
             bewitch
             and
             hurt
             again
             .
          
           
             To
             come
             to
             the
             next
             and
             chiefest
             point
             :
             Let
             us
             not
             say
             for
             shame
             ,
             those
             Helps
             and
             Remedies
             lie
             hid
             in
             Nature
             ,
             too
             far
             for
             the
             Wit
             of
             Man
             to
             finde
             ,
             unless
             we
             will
             accuse
             our
             own
             sloth
             and
             dulness
             :
             for
             Nature
             hath
             brought
             them
             forth
             ,
             and
             laid
             them
             open
             as
             well
             as
             the
             Poisons
             and
             hurtful
             things
             ;
             or
             else
             she
             were
             very
             cross
             ,
             and
             ill-willing
             towards
             him
             ,
             for
             whose
             sake
             ,
             it
             seems
             ,
             she
             doth
             all
             things
             :
             Nay
             further
             ,
             her
             good
             will
             is
             such
             ,
             as
             she
             hath
             not
             onely
             laid
             them
             open
             ,
             but
             given
             us
             wayes
             to
             come
             by
             them
             ,
             and
             means
             of
             Speech
             ,
             Hands
             and
             Wit
             also
             ,
             far
             above
             all
             other
             Wights
             and
             Creatures
             .
             And
             yet
             she
             hath
             not
             left
             us
             so
             ,
             but
             lest
             by
             chance
             we
             might
             go
             wide
             and
             miss
             them
             ,
             to
             shew
             her
             Motherly
             Love
             and
             Affection
             towards
             us
             ,
             she
             hath
             guided
             many
             witless
             Beasts
             ,
             even
             by
             common
             sense
             ,
             unto
             their
             speedy
             help
             and
             remedy
             in
             their
             Diseases
             l
             ,
             that
             we
             by
             the
             plainness
             and
             shame
             of
             that
             Example
             ,
             might
             be
             taught
             and
             moved
             to
             seek
             &
             find
             us
             help
             in
             the
             like
             Diseases
             m
             As
             to
             name
             a
             few
             not
             unworthy
             naming
             ;
             she
             maketh
             the
             Beast
             Hippopotamus
             n
             in
             time
             of
             his
             fulness
             and
             fatness
             to
             go
             to
             a
             Reed
             ,
             and
             by
             rubbing
             a
             Vein
             against
             a
             Knot
             ,
             to
             let
             himself
             Blood
             ,
             and
             to
             stop
             it
             again
             by
             
             laying
             Mud
             upon
             it
             .
             A
             sick
             Dog
             ,
             to
             seek
             an
             o
             Herb
             and
             purge
             himself
             ;
             and
             the
             Bear
             to
             do
             the
             same
             ,
             p
             after
             his
             long
             fast
             in
             Winter
             :
             She
             leads
             the
             Panther
             q
             when
             he
             is
             poisoned
             ,
             to
             our
             foul
             and
             nameless
             Leaving
             ;
             and
             the
             Tortoife
             r
             ,
             after
             he
             hath
             eat
             a
             Viper
             ,
             to
             Summer-Savoury
             ,
             and
             many
             such
             like
             Examples
             hath
             Nature
             laid
             before
             us
             ,
             for
             our
             Instruction
             .
          
           
             By
             the
             which
             ,
             at
             last
             ,
             wise
             and
             painful
             men
             of
             Greece
             (
             as
             themselves
             report
             ,
             be
             they
             Apollo
             ,
             or
             his
             Son
             ,
             or
             whosoever
             )
             and
             by
             laying
             Reason
             and
             further
             Proof
             together
             ,
             first
             made
             the
             Art
             and
             Rules
             of
             Healing
             ,
             to
             know
             whence
             Diseases
             come
             ,
             and
             how
             to
             Remove
             them
             :
             And
             then
             seeking
             all
             about
             for
             Remedies
             to
             serve
             each
             turn
             ,
             by
             little
             and
             little
             they
             matched
             the
             most
             part
             of
             the
             lesser
             rank
             ,
             with
             single
             Medicines
             ;
             and
             for
             the
             greater
             ones
             ,
             they
             doubled
             and
             coupled
             a-many
             of
             them
             together
             ,
             Insomuch
             that
             at
             last
             (
             which
             was
             in
             Hippocrates
             his
             time
             )
             they
             were
             able
             to
             heal
             all
             ,
             saving
             four
             of
             the
             greatest
             and
             deepest
             Diseases
             ,
             the
             s
             Gout
             ,
             the
             Dropsie
             ,
             the
             Leprosie
             ,
             and
             Falling-sickness
             .
             This
             race
             they
             have
             held
             on
             ever
             since
             ,
             both
             in
             Greece
             and
             all
             the
             World
             :
             Thus
             much
             ,
             with
             much
             ado
             ,
             they
             could
             ,
             and
             no
             more
             ,
             leaving
             the
             rest
             ,
             with
             one
             consent
             ,
             uncurable
             .
          
           
             But
             to
             come
             to
             the
             point
             ;
             What
             wrong
             this
             was
             both
             to
             Skill
             and
             Nature
             ,
             they
             do
             easily
             see
             and
             laugh
             at
             ,
             which
             know
             that
             in
             this
             labour
             ,
             they
             did
             not
             onely
             oversee
             and
             skip
             the
             Minerals
             ,
             the
             stoutest
             helps
             in
             the
             whole
             store-house
             of
             Kinde
             ,
             (
             although
             they
             could
             dig
             
             them
             out
             well
             enough
             to
             other
             and
             worser
             uses
             ;
             )
             but
             also
             ,
             which
             is
             all
             in
             all
             ,
             did
             let
             HERMES
             skill
             of
             dressing
             Medicines
             (
             whereby
             weak
             things
             are
             made
             almighty
             )
             quite
             escape
             them
             .
          
           
             Wherefore
             ,
             to
             make
             up
             the
             Art
             of
             Healing
             ,
             and
             to
             make
             it
             able
             to
             help
             and
             cure
             all
             Diseases
             ,
             came
             in
             (
             or
             rather
             went
             before
             them
             )
             the
             Aegyptians
             t
             ,
             Men
             in
             great
             favour
             with
             Nature
             ,
             both
             for
             their
             soil
             and
             bringing
             up
             ,
             so
             notably
             commended
             above
             all
             Nations
             ,
             (
             having
             for
             example
             to
             move
             and
             teach
             them
             ,
             even
             the
             great
             Wight
             of
             the
             World
             ,
             as
             HERMES
             saith
             )
             for
             Wits
             to
             devise
             ,
             and
             Bodies
             to
             put
             in
             practise
             :
             Whereby
             in
             short
             space
             ,
             they
             unfolded
             the
             Knot
             ,
             why
             the
             Minerals
             were
             of
             greatest
             force
             and
             power
             against
             Diseases
             :
             And
             soon
             after
             (
             which
             was
             a
             
               divine
               Light
            
             and
             insight
             )
             they
             perceived
             the
             huge
             labour
             in
             seeking
             such
             an
             infinite
             sort
             of
             Singles
             and
             Mixtures
             to
             be
             vain
             and
             empty
             ,
             and
             pitiful
             among
             
               Wise
               Men.
            
             Because
             ,
             first
             ,
             u
             there
             is
             nothing
             hurtful
             and
             a
             breeder
             of
             Disease
             ,
             but
             it
             hath
             the
             help
             and
             remedy
             for
             the
             same
             about
             him
             ;
             for
             as
             the
             Wings
             w
             and
             Feet
             of
             Cantharides
             ,
             the
             Fruit
             x
             of
             the
             Root
             Bezar
             ,
             the
             Ashes
             of
             
               Scorpions
               ,
               Toads
            
             and
             Vipers
             ,
             and
             divers
             other
             stronger
             Poisons
             ,
             both
             by
             Nature
             and
             Skill
             drest
             and
             prepared
             ,
             do
             cure
             and
             heal
             their
             own
             and
             all
             other
             Poisons
             ;
             Nay
             ,
             as
             all
             stronger
             Likes
             do
             cure
             their
             Likes
             ,
             throughout
             the
             whole
             World
             of
             Diseases
             ;
             y
             Even
             so
             ,
             when
             a
             Man
             hath
             once
             found
             out
             the
             thing
             that
             hurts
             him
             ,
             he
             may
             ,
             by
             easie
             skill
             ,
             mingle
             and
             break
             the
             temper
             of
             the
             same
             further
             ,
             that
             is
             ,
             make
             it
             stronger
             ,
             and
             able
             to
             eat
             up
             and
             consume
             it self
             as
             easily
             ,
             without
             
             any
             further
             doubt
             ,
             toil
             or
             labour
             .
             But
             especially
             ,
             z
             because
             there
             is
             no
             one
             thing
             in
             the
             World
             ,
             take
             what
             you
             will
             ,
             that
             hath
             not
             all
             the
             Virtues
             of
             Heaven
             ,
             and
             of
             the
             qualities
             thereof
             ,
             within
             it self
             ;
             that
             is
             not
             as
             good
             as
             all
             ,
             and
             may
             not
             serve
             in
             stead
             of
             all
             ;
             and
             that
             is
             not
             able
             to
             cure
             all
             Diseases
             :
             which
             thing
             weighed
             ,
             and
             with
             discourse
             of
             Wit
             and
             Reason
             fully
             reached
             ,
             they
             went
             to
             practise
             ,
             and
             by
             the
             like
             sharpness
             of
             Wit
             ,
             they
             found
             out
             as
             soon
             the
             kindly
             and
             ready
             way
             to
             dress
             and
             make
             fit
             those
             three
             kindes
             of
             Medicines
             aforesaid
             ,
             which
             contain
             all
             the
             Art
             of
             Healing
             :
             All
             the
             rest
             are
             but
             waste
             Words
             ,
             and
             grievous
             Toil
             ,
             to
             tire
             a
             world
             of
             Wits
             about
             a
             bootless
             Matter
             .
          
           
             But
             especially
             they
             rested
             in
             that
             one
             the
             last
             ,
             which
             is
             enough
             alone
             ;
             and
             yet
             not
             without
             great
             fore-cast
             to
             choose
             one
             of
             the
             best
             ,
             or
             rather
             the
             very
             best
             of
             all
             ,
             for
             their
             ease
             in
             dressing
             ;
             though
             Paracelse
             ,
             of
             late
             ,
             was
             not
             content
             with
             this
             ,
             but
             ran
             through
             the
             rest
             as
             well
             to
             spight
             his
             Enemy
             ,
             as
             I
             said
             ,
             and
             to
             make
             himself
             known
             and
             famous
             ,
             against
             the
             Rule
             of
             Wisdome
             and
             Virtue
             ,
             and
             the
             example
             of
             all
             his
             Ancestors
             .
          
           
             But
             how
             hath
             every
             thing
             all
             the
             Virtues
             of
             Heaven
             and
             Earth
             ,
             that
             is
             ,
             all
             the
             Curing
             and
             Healing
             power
             of
             all
             things
             in
             the
             World
             ?
             very
             well
             ;
             you
             must
             remember
             that
             I
             proved
             above
             ,
             all
             the
             Virtue
             and
             Power
             of
             Heaven
             ,
             poured
             down
             upon
             these
             lower
             Creatures
             ,
             to
             be
             nothing
             else
             ,
             but
             
               One
               self-same
               Life
               and
               Soul
               ,
               and
               heavenly
               Heat
               in
               all
               things
               :
            
             And
             again
             ,
             that
             
               All
               Diseases
               flow
               from
               Distemper
               ,
               and
               as
               it
               were
               from
               discord
               of
               the
               kindly
               consent
               of
               the
               Body
               :
            
             Then
             ,
             that
             
               that
               thing
               which
               is
               endued
               with
               store
               of
               Life
               ,
               and
               with
               exact
               and
               perfect
               temperateness
               ,
               seated
               upon
               both
               a
               subtile
               and
               strong
               Body
               ,
            
             
             
               (
               which
               all
               things
               are
               in
               the
               bottom
               )
               is
               able
               alone
               ,
               by
               subduing
               his
               weaker
               Enemies
               ,
               the
               distempered
               Diseases
               ,
               by
               strengthning
               his
               fellow
               Life
               in
               our
               Body
               ,
               and
               lastly
               by
               binding
               together
               again
               the
               Frame
               that
               was
               slipt
               out
               of
               Order
               ,
               to
               do
               as
               much
               as
               all
               the
               powers
               and
               forces
               of
               all
               the
               Plants
               ,
               Wights
               and
               Minerals
               in
               the
               World
               ;
               that
               is
               ,
               to
               put
               to
               flight
               all
               trouble
               of
               Diseases
               ,
               and
               restore
               the
               Body
               to
               perfect
               health
               and
               quietness
               .
            
          
           
             But
             how
             is
             all
             this
             done
             ?
             we
             huddle
             up
             too
             many
             great
             matters
             together
             ;
             It
             were
             good
             to
             mark
             them
             out
             more
             distinctly
             .
             When
             this
             hot
             (
             by
             the
             Heat
             we
             spake
             of
             )
             and
             strong
             tempered
             Medicine
             slips
             into
             the
             Stomach
             ,
             it
             stayes
             no
             long
             digestion
             ,
             being
             already
             throughly
             digested
             ,
             nor
             looketh
             for
             any
             ordinary
             passages
             to
             be
             opened
             unto
             it
             ,
             but
             as
             soon
             as
             it
             is
             raised
             out
             of
             sleep
             by
             his
             Fellow
             the
             
               Natural
               Heat
            
             ,
             by
             and
             by
             he
             flies
             out
             and
             scowres
             about
             ,
             even
             as
             fast
             as
             the
             a
             Dolphin
             after
             her
             prey
             ,
             or
             as
             Nature
             her self
             ,
             whom
             Hippocrates
             saith
             to
             pierce
             bounds
             and
             all
             to
             that
             purpose
             ;
             that
             is
             ,
             to
             seek
             his
             like
             food
             and
             sustenance
             ,
             whereby
             to
             preserve
             his
             State
             and
             Being
             ,
             which
             is
             the
             purpose
             of
             all
             things
             in
             the
             World
             ,
             as
             it
             was
             said
             above
             .
          
           
             Now
             ,
             there
             is
             nothing
             so
             like
             and
             near
             a
             perfect
             temperature
             in
             the
             World
             ,
             as
             the
             
               Aethereal
               first
               Moisture
            
             of
             Man.
             This
             is
             best
             and
             most
             in
             the
             Heart
             ,
             the
             Root
             of
             Life
             :
             then
             thither
             it
             hieth
             ,
             and
             preyeth
             upon
             that
             part
             first
             ,
             and
             that
             is
             the
             Cause
             why
             it
             presently
             restoreth
             a
             Man
             half
             dead
             ,
             and
             as
             it
             were
             pulls
             him
             out
             of
             the
             Throat
             of
             Death
             ;
             then
             it
             runs
             to
             the
             rest
             all
             about
             ,
             increasing
             by
             that
             means
             the
             natural
             Heat
             and
             first
             Moisture
             of
             every
             part
             of
             the
             Body
             :
             When
             this
             is
             done
             ,
             he
             turns
             back
             upon
             the
             parts
             themselves
             ,
             and
             by
             encountring
             
             with
             them
             in
             the
             same
             sort
             ,
             according
             to
             his
             might
             feeds
             upon
             them
             ,
             and
             brings
             them
             a
             certain
             way
             towards
             his
             own
             Nature
             ,
             even
             as
             far
             as
             we
             will
             by
             our
             usage
             suffer
             ;
             for
             if
             we
             take
             it
             with
             measure
             and
             discretion
             ,
             it
             will
             bring
             our
             Body
             to
             a
             middle
             and
             Mean
             state
             ,
             between
             his
             own
             exact
             temperature
             ,
             and
             the
             distemper
             of
             Diseases
             ,
             even
             a
             better
             state
             than
             ever
             it
             had
             before
             .
             If
             we
             use
             it
             out
             of
             measure
             b
             ,
             it
             takes
             us
             up
             too
             high
             ,
             and
             too
             near
             his
             own
             Temperature
             ,
             and
             makes
             us
             unmeet
             for
             the
             Deeds
             and
             Duties
             of
             an
             Earthly
             Life
             .
          
           
             But
             in
             the
             mean
             while
             ,
             and
             in
             the
             midst
             of
             this
             work
             ,
             we
             must
             know
             ,
             that
             by
             his
             exceeding
             Heat
             and
             Subtileness
             ,
             which
             is
             gotten
             by
             his
             lofty
             workmanship
             ,
             and
             which
             makes
             up
             his
             Strength
             above
             all
             things
             ,
             it
             divides
             and
             scatters
             ,
             like
             Smoke
             before
             the
             Wind
             ,
             all
             distempered
             and
             hurtful
             things
             ,
             and
             if
             they
             cannot
             be
             reconciled
             and
             turned
             to
             goodness
             ,
             Nature
             throws
             them
             out
             as
             dead
             and
             unfruitful
             Leavings
             .
          
           
             But
             how
             do
             we
             talk
             so
             much
             of
             exact
             and
             perfect
             Temper
             ,
             when
             by
             the
             verdict
             of
             all
             the
             Quest
             in
             these
             Cases
             ,
             there
             is
             no
             such
             thing
             found
             in
             Nature
             ,
             save
             in
             Heaven
             ,
             extant
             ?
             Neither
             heard
             you
             me
             say
             that
             it
             floated
             aloft
             ,
             but
             was
             sunk
             to
             the
             bottom
             of
             all
             Nature
             ,
             notwithstanding
             by
             skill
             to
             be
             sounded
             and
             weighed
             up
             :
             for
             as
             Heaven
             was
             once
             a
             gross
             and
             distempered
             Lump
             ,
             by
             the
             Divine
             Art
             of
             GOD
             refined
             and
             sundred
             away
             round
             to
             that
             place
             and
             nature
             where
             it
             standeth
             ;
             Even
             so
             ,
             one
             of
             our
             gross
             Bodies
             here
             below
             ,
             being
             a
             piece
             of
             the
             same
             Lump
             also
             ,
             and
             all
             one
             with
             that
             which
             Heaven
             once
             was
             ,
             may
             by
             the
             like
             Art
             and
             Cunning
             be
             refined
             ,
             and
             parted
             from
             all
             his
             distempered
             gross
             and
             foul
             drossiness
             ,
             and
             brought
             unto
             an
             heavenly
             
             Nature
             ,
             and
             unto
             the
             Nature
             of
             the
             best
             and
             goodliest
             thing
             in
             Heaven
             .
          
           
             And
             yet
             you
             must
             not
             take
             me
             so
             ,
             as
             though
             I
             would
             have
             the
             Minde
             and
             Wit
             of
             Man
             ,
             which
             is
             but
             a
             Spark
             of
             the
             Divine
             and
             great
             Minde
             ,
             to
             be
             able
             to
             reach
             the
             excellency
             of
             his
             Work
             ,
             and
             to
             match
             so
             great
             perfection
             ;
             If
             he
             do
             but
             shadow
             it
             ,
             and
             make
             a
             Counterfeit
             ,
             that
             is
             ,
             if
             he
             reach
             not
             so
             far
             as
             to
             make
             all
             things
             ,
             but
             to
             mend
             a
             few
             by
             this
             his
             Heaven
             ,
             all
             is
             well
             ;
             it
             is
             as
             much
             as
             can
             be
             looked
             for
             at
             the
             hands
             of
             weak
             Mortality
             .
          
           
             Then
             this
             Heaven
             c
             ,
             nay
             this
             Sun
             of
             ours
             ,
             is
             nought
             else
             but
             an
             Oyl
             full
             of
             heavenly
             Spirits
             ,
             and
             yet
             in
             Quality
             of
             his
             Body
             ,
             
               just
               ,
               even
            
             and
             
               temperate
               ,
               fine
            
             and
             
               piercing
               ,
               close
            
             and
             lasting
             ,
             able
             as
             well
             to
             rule
             this
             little
             World
             ,
             as
             the
             great
             Sun
             is
             able
             to
             govern
             the
             great
             World.
             But
             what
             is
             he
             ,
             say
             they
             ,
             that
             can
             see
             the
             Divine
             Art
             and
             Way
             whereby
             GOD
             made
             his
             great
             and
             mighty
             Work
             ?
             Or
             if
             he
             saw
             it
             ,
             learn
             and
             match
             it
             by
             Imitation
             ?
             None
             but
             he
             whom
             GOD
             hath
             enlightned
             ,
             and
             unsealed
             his
             Eyes
             ;
             then
             shall
             he
             easily
             spy
             the
             Way
             lying
             open
             in
             all
             places
             ,
             and
             in
             all
             kindly
             changes
             ;
             he
             shall
             see
             them
             pass
             and
             travel
             ,
             I
             say
             ,
             still
             by
             that
             course
             which
             HERMES
             calls
             soft
             and
             witty
             ,
             that
             is
             ,
             
               kindly
               separation
            
             :
             And
             if
             he
             be
             not
             swift
             and
             rash
             ,
             but
             will
             have
             sober
             Patience
             ,
             his
             own
             skill
             and
             labour
             shall
             be
             but
             little
             ,
             and
             Nature
             her self
             very
             kindly
             will
             in
             her
             due
             time
             perform
             all
             ,
             even
             all
             that
             
               heavenly
               Workmanship
            
             ;
             And
             yet
             I
             mean
             not
             so
             ,
             but
             that
             Art
             must
             accompany
             and
             attend
             upon
             Nature
             ,
             though
             with
             no
             great
             pains
             and
             skill
             ,
             both
             forward
             and
             backward
             in
             this
             Journey
             ,
             (
             some
             know
             my
             meaning
             )
             untill
             she
             come
             to
             her
             
             wished
             rest
             ,
             and
             to
             the
             top
             of
             all
             perfection
             .
          
           
             If
             you
             perceive
             not
             ,
             call
             to
             minde
             and
             consider
             the
             way
             whereby
             we
             made
             our
             Aether
             in
             the
             former
             Chapter
             ,
             and
             matched
             our
             first
             Moisture
             ,
             a
             thing
             Aethereal
             ,
             I
             say
             ,
             and
             almost
             Temperate
             :
             Mark
             what
             I
             say
             ,
             there
             is
             a
             further
             end
             in
             the
             matter
             :
             hold
             on
             the
             same
             Means
             ,
             whereby
             you
             came
             so
             far
             ,
             which
             is
             the
             return
             I
             speak
             of
             ,
             and
             you
             may
             reach
             it
             .
             Then
             you
             see
             the
             way
             to
             cure
             all
             Diseases
             by
             the
             third
             way
             of
             Aegyptian
             Healing
             ,
             which
             they
             do
             ,
             and
             we
             may
             well
             call
             the
             Aegyptian
             d
             Heaven
             ;
             And
             yet
             it
             is
             a
             way
             far
             beneath
             HERMES
             Medicine
             ,
             as
             we
             shall
             hear
             hereafter
             .
          
           
             But
             if
             they
             will
             not
             yield
             yet
             to
             Reason
             ,
             but
             mutter
             and
             blabber
             out
             ,
             still
             Country-like
             ,
             that
             this
             heavenly
             Medicine
             of
             ours
             is
             over-high
             for
             the
             reach
             of
             Mens
             silly
             Wits
             here
             strewed
             below
             upon
             the
             ground
             ,
             for
             other
             lesser
             and
             baser
             uses
             ;
             and
             that
             no
             Man
             since
             the
             first
             Man
             hath
             ever
             yet
             been
             known
             to
             have
             found
             and
             wrought
             the
             same
             :
             I
             will
             not
             stand
             to
             beat
             Reason
             into
             such
             hard
             Heads
             ,
             but
             go
             to
             the
             other
             two
             lower
             and
             weaker
             wayes
             of
             Healing
             ,
             which
             the
             Aegyptians
             also
             found
             ,
             but
             used
             not
             ,
             and
             called
             the
             first
             
               Mineral
               Medicines
            
             ,
             and
             the
             next
             Mysteries
             and
             Secrets
             ,
             as
             may
             appear
             by
             Paracelse
             .
             We
             may
             fitly
             call
             this
             
               Second
               Kinde
            
             ,
             because
             that
             is
             too
             large
             a
             Name
             ,
             (
             if
             it
             be
             lawful
             for
             us
             ,
             as
             well
             as
             for
             all
             learned
             Men
             ,
             where
             a
             fit
             Word
             wants
             to
             make
             a
             new
             )
             we
             may
             do
             well
             ,
             I
             say
             ,
             to
             call
             it
             a
             Cure-it-self
             ,
             because
             it
             is
             by
             that
             way
             of
             Healing
             ,
             whereby
             every
             self-same
             thing
             ,
             further
             broken
             ,
             Cures
             it self
             ;
             and
             the
             inward
             and
             hidden
             thing
             ,
             as
             they
             say
             ,
             the
             outward
             and
             apparent
             ,
             by
             that
             course
             of
             Kinde
             ,
             whereby
             the
             stronger-like
             eats
             up
             in
             trial
             ,
             and
             consumes
             the
             weaker
             .
          
           
           
             If
             this
             leave
             be
             once
             granted
             ,
             we
             will
             borrow
             a
             little
             more
             for
             the
             other
             two
             likewise
             ,
             because
             their
             Names
             do
             not
             yet
             square
             and
             fit
             our
             purpose
             ;
             and
             call
             that
             Heaven
             a
             Cure-all
             ,
             for
             that
             it
             doth
             so
             ,
             and
             the
             next
             a
             Cure-the-great
             ,
             because
             the
             order
             of
             Paracelsians
             is
             ,
             alwayes
             to
             match
             the
             greater
             and
             more
             stubborn
             sort
             of
             Diseases
             with
             the
             stout
             and
             mighty
             Minerals
             ,
             and
             the
             rest
             with
             those
             hidden
             Cure-themselves
             .
             Or
             at
             least
             ,
             in
             the
             lower
             rank
             of
             lighter
             Diseases
             ,
             with
             their
             Likes
             onely
             raw
             ,
             as
             the
             Graecians
             use
             them
             ,
             without
             any
             curious
             dressing
             .
          
           
             Let
             us
             set
             forward
             afresh
             towards
             the
             Matter
             ;
             and
             because
             the
             Graecians
             themselves
             are
             able
             ,
             if
             it
             hit
             well
             ,
             to
             cure
             the
             
               lighter
               sort
            
             ,
             and
             to
             heal
             all
             but
             the
             four
             Stagers
             aforesaid
             ,
             we
             will
             leave
             the
             rest
             for
             them
             ,
             and
             so
             let
             this
             second
             kinde
             of
             Healing
             go
             ,
             called
             our
             hidden
             Cure-themselves
             ,
             and
             bend
             all
             our
             battery
             against
             these
             four
             ,
             which
             they
             could
             never
             shake
             ,
             and
             see
             how
             by
             force
             of
             
               Mineral
               Medicines
            
             ,
             they
             may
             be
             won
             ,
             and
             beaten
             down
             ,
             and
             quite
             razed
             out
             of
             Being
             .
          
           
             We
             see
             the
             poisoned
             Spirits
             and
             Breaths
             of
             venomous
             things
             ,
             with
             what
             force
             and
             might
             they
             come
             upon
             our
             Bodies
             ,
             things
             in
             Nature
             and
             Quality
             set
             against
             them
             ,
             and
             how
             they
             spoil
             ,
             waste
             and
             consume
             them
             :
             If
             you
             do
             not
             see
             by
             Imagination
             with
             your selves
             ,
             nor
             remember
             those
             above-named
             that
             killed
             by
             sight
             ;
             hear
             one
             or
             two
             that
             work
             the
             same
             by
             Touch
             as
             violently
             .
             The
             e
             Hare-fish
             ,
             a
             most
             cold
             and
             dry
             Creature
             ,
             (
             to
             omit
             that
             she
             makes
             a
             Mans
             Head
             ake
             by
             Sight
             )
             if
             you
             touch
             her
             aloof
             onely
             with
             a
             Staff
             ,
             that
             her
             venomous
             Breath
             may
             go
             straight
             and
             round
             together
             upon
             you
             ,
             you
             die
             presently
             :
             The
             Root
             Baaram
             in
             Palestine
             ,
             (
             as
             
             f
             Josephus
             writes
             )
             kills
             the
             Man
             that
             handleth
             it
             ,
             and
             therefore
             they
             used
             to
             make
             a
             Dog
             pull
             it
             up
             ,
             who
             thereby
             was
             put
             to
             death
             immediately
             .
          
           
             To
             come
             into
             the
             Body
             ,
             that
             costly
             Poison
             in
             g
             Nubia
             ,
             in
             one
             Grain
             weight
             kills
             a
             Man
             out
             of
             hand
             ;
             yea
             ,
             stay
             but
             a
             quarter
             of
             an
             Hours
             working
             ,
             and
             that
             one
             Grain
             divided
             will
             overcome
             ten
             Men.
             I
             hope
             you
             doubt
             not
             but
             these
             mighty
             Poisons
             ,
             if
             they
             were
             like
             in
             Nature
             to
             the
             four
             great
             Diseases
             ,
             and
             by
             little
             and
             little
             ,
             in
             a
             proportion
             to
             be
             born
             by
             Nature
             to
             be
             set
             upon
             them
             ,
             would
             be
             able
             easily
             ,
             by
             their
             great
             strength
             ,
             to
             devour
             and
             consume
             them
             ,
             or
             else
             sure
             such
             heaps
             of
             Poison
             could
             not
             dwell
             so
             long
             within
             us
             ,
             but
             would
             put
             out
             Life
             in
             a
             moment
             .
          
           
             Now
             ,
             what
             are
             these
             poisoned
             Vapours
             ,
             but
             most
             cold
             and
             dry
             Bodies
             ,
             wrought
             and
             broken
             by
             natural
             mingling
             unto
             great
             fineness
             and
             subtileness
             ,
             by
             this
             piercing
             swiftly
             all
             about
             ,
             and
             by
             those
             contrary
             qualities
             overcoming
             ?
             Then
             let
             us
             take
             the
             stoutest
             Minerals
             ,
             such
             as
             are
             called
             
               Middle
               Minerals
            
             by
             our
             Men
             ,
             or
             hard
             Juyces
             ,
             by
             
               G.
               Agricola
            
             ,
             (
             to
             leave
             the
             Metals
             for
             a
             better
             purpose
             )
             be
             they
             Poisons
             ,
             as
             some
             say
             ,
             or
             what
             they
             be
             ,
             I
             care
             not
             ,
             and
             after
             we
             have
             by
             meer
             working
             clensed
             them
             ,
             and
             stripped
             off
             their
             clogs
             and
             hinderances
             ,
             broken
             and
             raised
             them
             into
             a
             fine
             substance
             ,
             match
             them
             with
             their
             Likes
             ,
             the
             hurtful
             things
             in
             our
             Bodies
             ;
             shall
             they
             not
             let
             all
             the
             rest
             alone
             ,
             and
             straightway
             cleave
             to
             their
             Fellows
             ,
             as
             well
             as
             a
             Purging
             Medicine
             ,
             and
             so
             devour
             and
             draw
             them
             out
             by
             little
             and
             little
             ?
             If
             there
             be
             no
             Likes
             ,
             I
             grant
             they
             will
             ,
             h
             as
             well
             as
             that
             ,
             fall
             upon
             their
             Enemies
             ,
             our
             good
             Juyces
             ,
             and
             feed
             upon
             them
             .
          
           
           
             Then
             what
             do
             you
             doubt
             ?
             Is
             not
             a
             
               Mineral
               Body
            
             far
             better
             ?
             and
             therefore
             ,
             if
             it
             be
             raised
             to
             as
             great
             a
             Fineness
             ,
             much
             stronger
             in
             Working
             ,
             than
             the
             gentle
             and
             loose
             temper
             of
             a
             Wight
             or
             Plant
             ?
             Wherefore
             ,
             these
             our
             
               Mineral
               Medicines
            
             ,
             and
             Cure-the-greats
             ,
             as
             we
             call
             them
             ,
             shall
             ,
             in
             any
             Reason
             ,
             work
             more
             violently
             upon
             their
             Likes
             ,
             than
             the
             natural
             Poisons
             of
             Wights
             and
             Plants
             do
             upon
             their
             Contraries
             ,
             both
             because
             the
             Like
             doth
             more
             easily
             yield
             than
             the
             Contrary
             ,
             and
             for
             that
             the
             lighter
             here
             is
             stronger
             .
          
           
             But
             if
             you
             cannot
             see
             these
             things
             by
             Light
             of
             Minde
             ,
             open
             your
             Eyes
             ,
             &
             cast
             them
             a
             little
             way
             into
             the
             School
             of
             Alchimy
             ,
             into
             the
             lesser
             and
             lower
             School
             ,
             I
             mean
             of
             Germans
             ,
             and
             you
             shall
             see
             the
             Scholars
             ,
             especially
             the
             Master
             ,
             by
             stripping
             the
             Minerals
             but
             a
             few
             degrees
             ,
             to
             work
             wonders
             :
             As
             to
             name
             three
             or
             four
             ;
             By
             quenching
             the
             Loadstone
             i
             in
             the
             Oyl
             of
             Iron
             ,
             his
             proper
             food
             ,
             they
             make
             him
             ten
             times
             stronger
             ,
             able
             to
             pull
             out
             a
             Nail
             of
             a
             Post
             ,
             and
             such
             like
             :
             And
             by
             this
             kindly
             Pattern
             ,
             they
             make
             artificial
             Drawers
             ,
             not
             for
             Iron
             onely
             ,
             but
             for
             all
             other
             things
             :
             k
             yea
             ,
             and
             some
             so
             mighty
             ,
             as
             they
             will
             lift
             up
             an
             Ox
             from
             the
             ground
             ,
             and
             rent
             the
             Arm
             of
             a
             Tree
             from
             the
             Body
             ,
             as
             the
             Master
             himself
             doth
             witness
             ;
             who
             reports
             again
             ,
             that
             he
             saw
             a
             Flesh-drawer
             ,
             that
             pulled
             up
             a
             hundred
             weight
             of
             Flesh
             ,
             and
             a
             
               Mans
               Eye
            
             out
             of
             his
             Head
             ,
             and
             Lights
             up
             his
             Throat
             and
             choked
             him
             .
          
           
             They
             make
             Binders
             also
             ,
             l
             to
             glew
             two
             pieces
             of
             Iron
             as
             fast
             together
             as
             the
             Smith
             can
             joyn
             them
             :
             To
             be
             short
             ,
             they
             make
             Eaters
             m
             also
             ,
             consuming
             
               Iron
               ,
               Stones
            
             ,
             
             and
             any
             hard
             thing
             to
             nought
             ,
             in
             a
             Moment
             :
             And
             all
             these
             Wonders
             ,
             and
             many
             moe
             ,
             they
             do
             by
             certain
             Reason
             ,
             if
             I
             might
             stand
             about
             it
             .
             In
             the
             mean
             while
             consider
             ,
             if
             these
             ,
             or
             any
             other
             such
             like
             Minerals
             were
             raised
             higher
             ,
             and
             led
             to
             the
             top
             of
             their
             Fineness
             and
             Subtileness
             ,
             and
             matched
             with
             their
             like
             Companions
             ,
             or
             with
             their
             Contraries
             ,
             if
             you
             will
             ,
             those
             great
             Diseases
             in
             our
             Bodies
             ,
             what
             stirs
             and
             skirmishes
             they
             were
             like
             to
             make
             among
             them
             ,
             how
             easily
             they
             would
             hew
             them
             ,
             pierce
             ,
             divide
             ,
             waste
             and
             consume
             them
             !
             But
             you
             must
             have
             alwayes
             special
             regard
             ,
             that
             the
             Medicines
             be
             not
             liker
             our
             Nature
             ,
             than
             the
             Nature
             of
             the
             thing
             that
             hurts
             us
             ;
             for
             then
             they
             would
             first
             fall
             upon
             us
             ,
             and
             let
             the
             Diseases
             alone
             ;
             which
             heed
             is
             easily
             taken
             in
             Minerals
             ,
             things
             very
             far
             off
             our
             Temper
             .
          
           
             What
             is
             to
             be
             said
             more
             in
             this
             matter
             ?
             I
             think
             nothing
             ;
             unless
             through
             the
             Countenance
             of
             an
             idle
             opinion
             that
             reigns
             among
             them
             ,
             they
             dare
             fly
             to
             the
             last
             ,
             and
             of
             all
             other
             the
             most
             slender
             shelter
             ,
             and
             deny
             our
             ability
             to
             break
             and
             tame
             ,
             and
             handle
             as
             we
             list
             ,
             such
             stout
             and
             stubborn
             Bodies
             .
             What
             ?
             because
             you
             know
             not
             how
             to
             do
             it
             ,
             will
             you
             fashion
             all
             Men
             by
             your
             own
             Mold
             ?
             
               Wise
               Men
            
             would
             first
             look
             into
             the
             power
             and
             strength
             of
             Skill
             and
             Nature
             ,
             and
             see
             what
             they
             can
             do
             ,
             and
             measure
             it
             thereby
             ,
             and
             not
             by
             their
             own
             weakness
             :
             Then
             shall
             you
             understand
             ,
             that
             there
             is
             nothing
             in
             Nature
             so
             strong
             and
             stubborn
             ,
             but
             it
             hath
             his
             match
             at
             least
             ,
             if
             not
             his
             over-match
             in
             Nature
             ,
             such
             is
             the
             Nature
             of
             things
             :
             But
             admit
             somewhat
             weaker
             ,
             yet
             this
             ,
             if
             he
             get
             the
             help
             of
             Art
             unto
             him
             ,
             shall
             quickly
             wax
             and
             mend
             in
             strength
             ,
             and
             be
             able
             easily
             to
             overcome
             that
             other
             .
             Mark
             how
             the
             Dregs
             of
             Vinegar
             (
             a
             thing
             
             sprung
             out
             from
             a
             weak
             beginning
             ,
             and
             it self
             as
             weak
             as
             Water
             )
             is
             able
             ,
             if
             it
             be
             but
             once
             distilled
             ,
             to
             make
             stouter
             things
             than
             Minerals
             ,
             even
             Metals
             themselves
             (
             all
             but
             Silver
             and
             Gold
             )
             to
             yield
             and
             melt
             down
             ,
             towards
             his
             own
             waterish
             Nature
             .
             n
             Nay
             ,
             which
             is
             more
             ,
             the
             milde
             dew
             of
             Heaven
             ,
             as
             they
             call
             it
             ,
             wrought
             first
             by
             the
             Bee
             ,
             that
             cunning
             Beast
             ,
             and
             then
             twice
             or
             thrice
             by
             the
             Distiller
             ,
             will
             do
             the
             same
             :
             that
             you
             may
             weigh
             with
             your selves
             ,
             what
             not
             onely
             these
             ,
             but
             other
             fiercer
             and
             sharper
             things
             ,
             (
             as
             Salts
             ,
             &c.
             )
             were
             like
             to
             do
             upon
             Minerals
             :
             And
             by
             the
             way
             Consider
             ,
             if
             such
             milde
             things
             as
             Wine
             and
             Honey
             ,
             so
             meanly
             prepared
             ,
             are
             able
             to
             subdue
             in
             that
             sort
             the
             most
             stiff
             and
             tough
             things
             in
             the
             World
             ,
             what
             they
             would
             ,
             nay
             ,
             what
             Minerals
             in
             their
             highest
             degree
             of
             dignity
             would
             do
             to
             the
             stoutest
             Disease
             that
             can
             grow
             in
             our
             Bodies
             .
          
           
             But
             I
             wear
             the
             time
             in
             vain
             ,
             to
             speak
             so
             much
             about
             so
             small
             a
             matter
             ;
             and
             yet
             sith
             all
             are
             not
             of
             like
             Capacity
             ,
             I
             will
             adde
             yet
             one
             familiar
             example
             :
             When
             a
             Chirurgeon
             goeth
             about
             to
             search
             the
             matter
             somewhat
             deeply
             ,
             if
             he
             thrust
             at
             it
             with
             a
             
               Butchers
               Prick
            
             ,
             he
             shall
             do
             nothing
             but
             move
             laughter
             ;
             let
             him
             take
             a
             Thorn
             ,
             and
             it
             will
             pierce
             somewhat
             prettily
             ;
             but
             to
             do
             it
             throughly
             ,
             and
             at
             his
             pleasure
             ,
             he
             will
             use
             (
             though
             to
             the
             great
             grief
             of
             his
             Patient
             )
             a
             fine
             and
             long
             Instrument
             of
             Metal
             :
             But
             a
             right
             Chirurgeon
             (
             the
             common
             ones
             are
             but
             Butchers
             )
             such
             an
             one
             as
             is
             a
             Physician
             ,
             nay
             a
             Philosopher
             also
             ,
             would
             touch
             his
             Tool
             with
             a
             kinde
             o
             of
             Loadstone
             ,
             (
             such
             as
             is
             to
             be
             found
             )
             to
             make
             it
             pierce
             throughout
             the
             Body
             without
             all
             Sense
             and
             Feeling
             .
          
           
           
             Even
             so
             a
             good
             Physician
             ,
             such
             an
             one
             as
             is
             not
             often
             seen
             ,
             if
             he
             have
             to
             encounter
             with
             our
             greatest
             Enemies
             ,
             those
             four
             we
             spake
             of
             ,
             would
             not
             ,
             I
             hope
             ,
             be
             so
             mad
             as
             to
             thrust
             at
             them
             with
             the
             raw
             and
             blunt
             
               Herby
               Medicines
            
             ,
             no
             nor
             although
             they
             be
             sharpned
             by
             plain
             Distillation
             ;
             neither
             would
             he
             ,
             I
             think
             ,
             for
             pity
             ,
             sting
             the
             poor
             Patient
             with
             the
             Martyrdoms
             of
             rude
             and
             rank
             Minerals
             ,
             unless
             they
             were
             made
             into
             a
             fine
             and
             clean
             ,
             and
             a
             kinde
             of
             temperate
             quality
             ,
             which
             would
             work
             mightily
             to
             vex
             and
             spoil
             his
             Enemies
             ,
             but
             feed
             and
             comfort
             ,
             or
             at
             least
             not
             offend
             and
             hurt
             his
             Friend
             the
             Patient
             :
             This
             is
             the
             Medicine
             which
             a
             good
             and
             wise
             Physician
             ought
             onely
             to
             seek
             and
             use
             ;
             if
             he
             cannot
             finde
             it
             ,
             let
             him
             use
             the
             Cure-themselves
             :
             But
             such
             a
             thing
             as
             this
             ,
             I
             say
             ,
             brought
             to
             this
             equality
             and
             fineness
             of
             frame
             and
             temper
             ,
             (
             were
             it
             at
             the
             first
             
               Wight
               ,
               Plant
            
             or
             Mineral
             )
             was
             it
             which
             our
             Father
             and
             Founder
             p
             HERMES
             said
             is
             like
             to
             Heaven
             ,
             and
             the
             Strength
             of
             all
             
               Strengths
               ,
               piercing
               and
               subduing
               all
               things
               .
            
          
           
             This
             is
             it
             that
             warranted
             his
             Sons
             to
             avow
             stoutly
             ,
             q
             That
             Art
             was
             short
             ,
             and
             Life
             long
             ,
             and
             all
             Diseases
             curable
             ;
             when
             Hippocrates
             r
             the
             Father
             of
             them
             ,
             was
             driven
             by
             the
             infirmity
             and
             endless
             matter
             of
             his
             weak
             and
             feeble
             Medicines
             ,
             to
             cry
             out
             in
             the
             first
             setting
             forth
             ,
             that
             
               Art
               was
               long
               ,
               and
               Life
               was
               short
               :
            
             And
             whereas
             both
             he
             and
             all
             his
             Off-spring
             were
             fain
             to
             leave
             many
             Diseases
             helpless
             ,
             to
             the
             great
             shame
             of
             Art
             ,
             and
             plague
             of
             Mankinde
             ;
             Is
             it
             any
             marvel
             ,
             when
             as
             they
             prick
             at
             them
             ,
             as
             I
             said
             ,
             with
             a
             
               Butchers
               Prick
            
             ?
             Nay
             ,
             see
             what
             they
             do
             by
             their
             practise
             ;
             They
             be
             so
             far
             from
             all
             help
             and
             comfort
             to
             the
             Patient
             ,
             in
             greatest
             danger
             ,
             that
             they
             increase
             his
             Miseries
             many
             wayes
             ,
             except
             that
             great
             
             easer
             of
             all
             pain
             ,
             and
             their
             common
             Medicine
             Death
             ,
             be
             quickly
             administred
             .
             First
             they
             make
             the
             Patient
             suffer
             the
             punishment
             due
             to
             their
             own
             proud
             and
             slothful
             Idleness
             ,
             burthening
             his
             weak
             Stomach
             ,
             with
             that
             labour
             of
             loosing
             and
             sundering
             the
             fine
             from
             the
             gross
             ,
             which
             they
             should
             before
             have
             taken
             in
             their
             Glasses
             :
             And
             then
             ,
             by
             doing
             the
             same
             often
             ,
             they
             clean
             tire
             his
             feeble
             Nature
             ,
             (
             as
             it
             would
             tire
             a
             Horse
             )
             when
             as
             by
             stripping
             off
             the
             foul
             and
             gross
             Stuff
             ,
             that
             dulls
             the
             working
             ,
             and
             retaining
             the
             Virtue
             in
             a
             narrow
             strong
             body
             ,
             they
             might
             do
             as
             much
             ,
             and
             without
             hurt
             ,
             at
             one
             time
             ,
             as
             they
             do
             now
             at
             Twenty
             :
             And
             lastly
             ,
             because
             their
             Medicines
             applied
             are
             of
             smaller
             power
             ,
             and
             weaker
             than
             the
             things
             that
             hurt
             us
             ,
             they
             feed
             ,
             nourish
             and
             strengthen
             the
             Disease
             and
             Sickness
             .
          
           
             But
             for
             all
             this
             ,
             (
             to
             close
             up
             this
             Matter
             )
             if
             some
             of
             this
             Company
             and
             side
             of
             Leaches
             have
             been
             and
             are
             yet
             sometimes
             able
             to
             heal
             all
             Diseases
             in
             our
             Body
             ,
             (
             though
             with
             much
             ado
             ,
             as
             you
             have
             heard
             )
             save
             the
             four
             Remediless
             ,
             yea
             and
             those
             as
             well
             in
             their
             Spring
             ,
             and
             before
             their
             Ripeness
             ,
             as
             they
             themselves
             report
             ;
             Is
             there
             any
             proportion
             in
             Geometry
             (
             let
             Galen
             lay
             the
             Measures
             )
             why
             the
             German
             mighty
             Medicine
             ,
             which
             I
             call
             the
             Cure-the-great
             ,
             passing
             these
             in
             power
             ,
             as
             much
             as
             the
             Ripeness
             of
             a
             Disease
             is
             above
             the
             Spring
             ,
             shall
             not
             over-match
             the
             ripe
             as
             well
             as
             the
             green
             Diseases
             ?
             Wherefore
             ,
             if
             there
             be
             no
             doubt
             left
             ,
             but
             this
             plainly
             true
             ,
             that
             albeit
             the
             
               Graecians
               Art
            
             is
             weak
             and
             halting
             in
             this
             work
             of
             Healing
             ,
             yet
             the
             Aegyptian
             ,
             or
             as
             they
             now
             term
             it
             ,
             the
             Paracelsian
             and
             
               Mineral
               Skill
            
             is
             sufficient
             and
             able
             to
             cure
             all
             Diseases
             ,
             then
             I
             have
             paid
             the
             whole
             sum
             of
             my
             Promise
             ,
             touching
             the
             second
             means
             and
             
             help
             to
             BLISSE
             and
             HAPPINESSE
             ,
             and
             we
             may
             go
             to
             the
             third
             at
             our
             pleasure
             .
          
           
             But
             first
             it
             were
             meet
             ,
             while
             the
             time
             and
             place
             very
             fitly
             serveth
             ,
             to
             do
             a
             good
             Deed
             ,
             (
             and
             this
             is
             the
             drift
             of
             my
             Travel
             )
             to
             admonish
             and
             exhort
             the
             
               Graecian
               Leaches
            
             ,
             whom
             I
             like
             for
             their
             Learning
             ,
             and
             pity
             for
             their
             Mis-leading
             ,
             (
             although
             it
             be
             grievous
             ,
             s
             I
             know
             ,
             for
             old
             Scholars
             ,
             worn
             in
             a
             kinde
             of
             Learning
             ,
             to
             unlearn
             all
             ,
             as
             it
             were
             ,
             and
             begin
             again
             )
             for
             their
             own
             Credit
             and
             Virtue
             ,
             yea
             and
             Profits
             sake
             also
             ,
             if
             they
             esteem
             the
             best
             ,
             to
             leave
             those
             gilded
             Pills
             and
             sugred
             Baits
             ,
             and
             all
             other
             crafty
             Snares
             ,
             wherewith
             the
             World
             hath
             been
             so
             long
             caught
             and
             tormented
             ;
             and
             to
             seek
             this
             one
             ,
             heavenly
             ,
             plain
             ,
             and
             (
             to
             you
             that
             be
             Learned
             )
             easie
             ,
             ready
             ,
             true
             and
             certain
             way
             of
             healing
             Diseases
             .
          
           
             I
             think
             before-times
             they
             were
             not
             greatly
             to
             be
             blamed
             and
             accused
             ,
             but
             of
             dulness
             and
             weakness
             in
             Understanding
             ,
             in
             not
             espying
             and
             seeing
             this
             Perfection
             ,
             and
             supplying
             of
             all
             their
             Wants
             ;
             But
             now
             since
             of
             late
             they
             have
             been
             so
             often
             warned
             ,
             not
             with
             Words
             onely
             ,
             but
             with
             Examples
             of
             Learned
             
               Men
               ,
               Matheolus
               ,
               Gorraeus
               ,
               Fernelius
               ,
               Severinus
               ,
               Danus
               ,
            
             and
             other
             such
             like
             ,
             which
             have
             and
             do
             revolt
             ,
             and
             fly
             away
             from
             them
             daily
             ;
             yea
             ,
             and
             by
             the
             certain
             and
             sufficient
             both
             written
             and
             living
             Witness
             of
             the
             Deeds
             of
             Paracelsus
             ,
             it
             were
             Impiety
             to
             stand
             still
             .
             Well
             ,
             few
             words
             will
             serve
             to
             Wise
             and
             Virtuous
             Physicians
             ,
             such
             as
             are
             of
             themselves
             forward
             .
          
           
             But
             there
             is
             another
             ,
             and
             (
             I
             am
             afraid
             )
             the
             greater
             sort
             ,
             less
             honest
             ,
             more
             idle
             and
             covetous
             ,
             full
             of
             windy
             Pride
             and
             Words
             ,
             but
             empty
             of
             all
             good
             Learning
             ,
             with
             whom
             gentle
             warning
             (
             no
             though
             the
             Truth
             her
             
             self
             should
             come
             in
             person
             )
             would
             prevail
             nothing
             :
             who
             care
             not
             ,
             it
             seems
             ,
             to
             behold
             half
             Mankinde
             to
             perish
             for
             want
             of
             help
             and
             succour
             ,
             rather
             than
             they
             would
             either
             blot
             their
             Credit
             ,
             increase
             their
             Pains
             ,
             or
             lose
             their
             Gains
             ,
             and
             which
             not
             onely
             speak
             foully
             ,
             and
             write
             foolishly
             against
             this
             over-flourishing
             Virtue
             ,
             but
             also
             ,
             like
             the
             giddy
             People
             ,
             where
             they
             catch
             the
             State
             ,
             banish
             the
             Men
             that
             hold
             and
             possess
             it
             :
             Whereas
             ,
             if
             it
             were
             a
             good
             Common-wealth
             ,
             saith
             t
             Aristotle
             ,
             the
             matter
             would
             be
             so
             far
             from
             Banishment
             ,
             as
             they
             would
             deem
             such
             a
             Man
             ,
             as
             well
             as
             the
             Laws
             ,
             (
             for
             he
             is
             himself
             a
             Law
             )
             exempt
             from
             all
             Obedience
             ,
             and
             judge
             him
             worthy
             to
             be
             followed
             and
             obeyed
             as
             a
             perpetual
             King.
             
          
           
             This
             untowardness
             and
             crookedness
             in
             Men
             ,
             caused
             all
             our
             
               All-healing
               Ancestors
            
             ,
             from
             time
             to
             time
             never
             to
             abide
             their
             Sentence
             ,
             but
             (
             to
             the
             great
             hurt
             and
             loss
             of
             Mankinde
             )
             to
             go
             into
             willing
             Banishment
             :
             —
             You
             have
             established
             a
             kinde
             of
             Government
             among
             you
             ,
             (
             to
             pursue
             the
             same
             Like
             a
             little
             )
             wherein
             you
             rule
             alone
             over
             the
             weak
             and
             sorry
             Subjects
             of
             
               Mens
               Bodies
            
             :
             Then
             their
             Health
             and
             Safety
             you
             ought
             to
             seek
             onely
             ,
             (
             besides
             enough
             to
             maintain
             contented
             estate
             ,
             which
             u
             Plato
             allows
             his
             Governours
             )
             and
             not
             profit
             onely
             ,
             (
             that
             were
             Tyranny
             )
             both
             for
             Humanity
             and
             Religion
             sake
             ;
             for
             to
             omit
             Religion
             ,
             which
             they
             do
             lightly
             omit
             ,
             if
             a
             Leach
             begin
             once
             to
             make
             a
             prey
             of
             Men
             ,
             he
             is
             not
             onely
             no
             Man
             ,
             but
             a
             most
             fierce
             and
             cruel
             Beast
             ;
             not
             so
             fit
             to
             be
             compared
             and
             matched
             any
             where
             ,
             if
             you
             seek
             all
             over
             ,
             as
             with
             that
             mis-shapen
             Monster
             of
             India
             ,
             (
             which
             Aristotle
             describes
             and
             calls
             w
             Mantichora
             )
             which
             being
             by
             Kinde
             ,
             or
             Custom
             ,
             (
             I
             know
             not
             whether
             )
             very
             
             greedy
             upon
             
               Mans
               flesh
            
             ,
             is
             with
             manifold
             and
             wonderful
             helps
             furnished
             and
             armed
             unto
             it
             ;
             first
             with
             a
             Face
             like
             a
             Man
             ,
             and
             Voice
             like
             a
             Trumpet
             ,
             two
             fit
             things
             to
             allure
             and
             toll
             him
             in
             ;
             and
             then
             ,
             if
             he
             fly
             ,
             with
             the
             swiftness
             of
             a
             Hart
             to
             overtake
             him
             ,
             and
             darts
             like
             a
             Porcupine
             ,
             to
             wound
             him
             afar
             off
             ,
             and
             with
             the
             Tail
             of
             a
             Scorpion
             ,
             as
             it
             were
             a
             poisoned
             shaft
             near
             hand
             to
             sting
             him
             ;
             furthermore
             ,
             lest
             all
             this
             might
             not
             serve
             ,
             by
             reason
             of
             Armours
             he
             hath
             Feet
             like
             a
             Lion
             ,
             fiercely
             and
             stoutly
             to
             tear
             him
             ,
             and
             three
             rows
             of
             Teeth
             on
             each
             Chap
             for
             speed
             in
             devouring
             .
          
           
             Apply
             You
             ,
             and
             your
             Apothecaries
             the
             rest
             of
             your selves
             in
             secret
             ;
             for
             my
             part
             ,
             as
             I
             am
             sorry
             to
             see
             evil
             done
             ,
             so
             am
             I
             as
             loth
             to
             speak
             evil
             of
             it
             ;
             and
             sure
             ,
             were
             not
             the
             great
             grief
             and
             Envy
             I
             do
             bear
             ,
             and
             always
             did
             ,
             to
             see
             desert
             trodden
             down
             by
             such
             unworthiness
             ,
             and
             some
             little
             hope
             besides
             ,
             to
             hear
             of
             your
             amendment
             ,
             and
             so
             of
             the
             return
             of
             the
             Truth
             and
             her
             honours
             out
             of
             banishment
             ;
             you
             should
             have
             found
             me
             ,
             as
             I
             have
             been
             long
             ,
             and
             mean
             to
             be
             longer
             ,
             quite
             dumb
             ,
             and
             Tongueless
             ,
             both
             in
             this
             and
             all
             other
             Matters
             .
          
           
             Do
             not
             think
             I
             speak
             of
             Spight
             ,
             or
             for
             hope
             of
             gain
             ,
             or
             for
             any
             such
             matter
             ;
             There
             is
             no
             cause
             ,
             God
             knows
             ,
             I
             am
             no
             Physician
             ,
             never
             was
             ,
             nor
             ever
             mean
             to
             be
             ;
             what
             I
             am
             ,
             it
             makes
             no
             matter
             .
             Let
             us
             go
             forward
             .
          
        
         
           
           
             CHAP.
             III.
             Of
             YOUTH
             .
          
           
             ALbeit
             we
             live
             Long
             and
             in
             Health
             ,
             yet
             if
             our
             Bodies
             be
             weak
             and
             unwieldy
             ,
             as
             it
             is
             in
             Age
             ,
             it
             must
             needs
             lett
             and
             clog
             us
             much
             in
             this
             happy
             Race
             ;
             Wherefore
             the
             third
             help
             and
             step
             to
             BLISSE
             ,
             that
             is
             ,
             Youth
             ,
             was
             not
             idle
             ,
             nor
             out
             of
             Order
             .
             Then
             what
             is
             Youth
             ?
             They
             know
             best
             that
             have
             lost
             it
             ;
             It
             is
             the
             most
             active
             ,
             fruitful
             and
             beautiful
             state
             of
             the
             Body
             :
             These
             be
             the
             Marks
             and
             Differences
             whereby
             we
             may
             know
             it
             from
             all
             things
             else
             ;
             I
             mean
             Activity
             ,
             not
             in
             deeds
             of
             Moving
             onely
             ,
             but
             of
             Life
             and
             Sense
             also
             :
             This
             is
             it
             which
             makes
             up
             the
             Nature
             of
             Youth
             :
             The
             other
             two
             Marks
             are
             taken
             in
             ,
             not
             as
             needful
             helps
             ,
             either
             to
             Youth
             or
             BLISSE
             ,
             and
             such
             as
             may
             not
             be
             spared
             ,
             (
             especially
             Beauty
             )
             but
             because
             they
             be
             very
             notable
             Marks
             ,
             as
             I
             said
             ,
             to
             know
             Youth
             by
             ;
             and
             that
             as
             we
             heard
             of
             true
             Honour
             and
             Pleasure
             above
             ,
             so
             these
             will
             also
             perforce
             hang
             on
             and
             follow
             ,
             though
             they
             be
             unlooked
             for
             and
             unregarded
             .
          
           
             Then
             this
             is
             the
             matter
             under-hand
             in
             this
             place
             ;
             This
             we
             must
             prove
             possibly
             to
             be
             kept
             and
             preserved
             unto
             our
             lives
             end
             ;
             yea
             ,
             and
             although
             it
             were
             lost
             before
             ,
             that
             it
             may
             be
             gotten
             again
             and
             restored
             :
             And
             yet
             ,
             first
             ,
             as
             our
             
               Natural
               Heat
            
             is
             the
             cause
             of
             our
             Being
             ,
             
             so
             the
             cause
             of
             our
             best
             Estate
             and
             Youth
             ,
             is
             the
             flower
             and
             best
             estate
             of
             it
             ,
             that
             is
             ,
             his
             chief
             strength
             and
             quickness
             :
             Then
             keep
             or
             recover
             this
             ,
             and
             all
             is
             done
             .
          
           
             But
             we
             had
             need
             be
             sure
             of
             this
             ,
             that
             the
             flower
             of
             Heat
             ,
             makes
             us
             Young
             and
             flourishing
             ,
             and
             sure
             by
             proof
             and
             experience
             ,
             the
             best
             assurance
             in
             the
             World
             ;
             Let
             us
             look
             all
             over
             ,
             and
             we
             shall
             finde
             it
             so
             .
          
           
             To
             begin
             with
             Plants
             ,
             although
             their
             life
             is
             dark
             ,
             and
             they
             be
             but
             lame
             and
             unperfect
             Wights
             ,
             (
             for
             x
             Plato
             gives
             them
             sense
             )
             yet
             their
             flourishing
             and
             decay
             ,
             their
             Youth
             and
             Age
             ,
             (
             as
             I
             may
             term
             them
             )
             do
             clearly
             follow
             the
             quickness
             or
             dulness
             of
             their
             in
             bred
             heat
             ,
             caused
             by
             the
             two
             Seasons
             of
             Summer
             and
             Winter
             ;
             as
             appears
             in
             y
             India
             ,
             where
             for
             the
             continual
             heat
             and
             moisture
             and
             Summer
             of
             the
             Country
             ,
             no
             Plant
             feels
             Age
             ,
             or
             fall
             of
             the
             Leaf
             ,
             (
             that
             word
             is
             idle
             in
             those
             parts
             )
             save
             Fen-greek
             ,
             because
             by
             a
             strange
             property
             besides
             the
             rest
             ,
             it
             hath
             strange
             cooling
             above
             the
             rest
             ,
             standing
             in
             Water
             first
             ,
             and
             then
             somewhat
             deeply
             from
             the
             Sun.
             Nay
             ,
             z
             amongst
             us
             we
             see
             those
             Plants
             which
             are
             Hot
             and
             Dry
             ,
             sound
             and
             hardy
             ,
             able
             to
             withstand
             the
             force
             of
             Cold
             ,
             to
             keep
             their
             leaves
             in
             Winter
             .
          
           
             Moreover
             ,
             keep
             off
             that
             starving
             Cold
             ,
             and
             cherish
             the
             Life
             within
             ,
             and
             you
             may
             help
             and
             amend
             Nature
             ,
             and
             make
             any
             Plant
             flourish
             and
             bear
             in
             Winter
             .
             How
             is
             that
             ?
             But
             an
             easie
             matter
             ,
             a
             plant
             it
             in
             a
             Stove
             ,
             and
             cover
             the
             Root
             with
             Horse-dung
             ,
             and
             the
             rest
             with
             Chaff
             ,
             and
             you
             shall
             see
             the
             proof
             ,
             if
             not
             the
             profit
             worth
             your
             cost
             and
             travel
             .
             The
             same
             is
             seen
             in
             Beasts
             ;
             But
             let
             us
             leave
             the
             middle
             ,
             that
             we
             come
             not
             to
             the
             end
             too
             late
             .
          
           
           
             Then
             why
             are
             Children
             and
             
               old
               Folk
            
             less
             active
             ,
             fruitful
             and
             beautiful
             than
             the
             
               younger
               sort
            
             ,
             but
             for
             want
             of
             heat
             ?
             for
             let
             the
             Sun
             the
             first
             day
             ,
             as
             Galen
             saith
             ,
             or
             before
             the
             Birth
             ,
             as
             I
             shewed
             ,
             be
             greatest
             in
             store
             ,
             bulk
             and
             quantity
             ,
             because
             it
             waxeth
             and
             waneth
             still
             with
             his
             food
             ,
             our
             first
             Moistner
             ,
             and
             this
             from
             thence
             decayeth
             daily
             ;
             yet
             this
             
               quality
               ,
               strength
            
             and
             activity
             ,
             which
             maketh
             him
             worthy
             the
             name
             of
             Heat
             ,
             is
             then
             little
             ,
             as
             drowned
             with
             over-much
             forreign
             and
             strange
             wetness
             ,
             (
             like
             as
             we
             see
             in
             a
             green
             Faggot
             )
             and
             unable
             to
             work
             his
             will
             ,
             and
             shew
             himself
             ,
             either
             to
             knit
             the
             Sinews
             for
             Strength
             ,
             or
             concoct
             the
             Blood
             for
             Seed
             and
             Colour
             ,
             before
             that
             forreign
             moisture
             be
             spent
             and
             gone
             ,
             which
             is
             not
             in
             long
             time
             .
          
           
             Now
             for
             old
             Folks
             ,
             what
             is
             so
             clear
             as
             this
             ,
             that
             by
             reason
             of
             the
             daily
             decay
             of
             the
             food
             of
             Life
             ,
             the
             fainting
             heat
             ,
             le
             ts
             the
             strong
             knot
             of
             Strength
             and
             Lustiness
             slack
             and
             loose
             again
             ,
             and
             the
             good
             concoction
             and
             colour
             of
             Blood
             ,
             which
             before
             made
             Seed
             and
             Beauty
             ,
             to
             decline
             and
             grow
             to
             waterishness
             ?
             In
             the
             same
             case
             are
             sick
             Men
             and
             Women
             for
             the
             same
             cause
             ;
             And
             albeit
             Women
             have
             their
             Seed
             ,
             yet
             it
             is
             not
             hot
             and
             quickning
             Seed
             ,
             but
             a
             dead
             Stuff
             ,
             onely
             fit
             to
             receive
             Life
             and
             Fashion
             :
             And
             admit
             they
             be
             more
             b
             fair
             and
             smooth
             than
             Men
             ,
             which
             are
             hotter
             ,
             it
             comes
             by
             chance
             ,
             because
             the
             foul
             Leavings
             ,
             the
             blemish
             of
             Beauty
             ,
             by
             the
             force
             of
             manly
             heat
             are
             driven
             outwards
             ,
             when
             the
             slackness
             of
             the
             heat
             of
             Women
             suffers
             them
             to
             remain
             within
             ,
             and
             turn
             into
             Menstrues
             ,
             a
             thing
             more
             grievous
             and
             noisom
             ,
             in
             truth
             ,
             than
             Beauty
             is
             delightsome
             .
             And
             thereof
             c
             Aristotle
             very
             well
             calls
             her
             a
             
               Weak
               Man
            
             ,
             which
             our
             Tongue
             more
             fitly
             calls
             a
             Wombed-man
             ;
             and
             
             he
             makes
             the
             Male
             in
             all
             kindes
             ,
             to
             be
             that
             which
             is
             able
             to
             concoct
             the
             Blood
             ;
             and
             that
             which
             is
             not
             ,
             the
             Female
             .
          
           
             Then
             ,
             if
             it
             be
             cleared
             of
             all
             doubt
             ,
             that
             the
             chief
             strength
             of
             heat
             is
             the
             cause
             of
             the
             flower
             of
             Age
             and
             Youth
             ,
             and
             nothing
             else
             in
             the
             World
             ;
             Let
             us
             take
             and
             stick
             to
             that
             matter
             ,
             and
             see
             how
             that
             may
             be
             maintained
             first
             ,
             and
             then
             restored
             .
          
           
             I
             will
             not
             urge
             the
             way
             of
             upholding
             heat
             in
             Plants
             ,
             abovesaid
             ,
             nor
             yet
             the
             witness
             of
             the
             German
             ,
             who
             hath
             found
             out
             means
             for
             the
             same
             ,
             both
             in
             Plants
             and
             Wights
             ,
             as
             he
             teacheth
             in
             his
             
               High
               Opinions
            
             ;
             Nor
             yet
             make
             Account
             of
             those
             Examples
             ,
             which
             by
             course
             of
             Nature
             &
             good
             Order
             of
             Life
             have
             done
             well
             ,
             and
             drawn
             near
             to
             this
             matter
             ,
             as
             of
             Lucia
             d
             the
             Player
             ,
             who
             pronounced
             upon
             the
             Stage
             at
             Rome
             an
             hundred
             years
             together
             ;
             nor
             of
             Cornelia
             ,
             who
             bare
             e
             Saturnine
             the
             Consul
             after
             sixty
             two
             years
             ;
             nor
             yet
             of
             
               King
               Mass●nissa
            
             ,
             who
             about
             Ninety
             got
             a
             Childe
             ,
             and
             ever
             t●avelled
             both
             in
             Frost
             and
             Snow
             bare-headed
             ;
             nor
             of
             such
             other
             like
             ,
             notably
             marked
             with
             long
             continued
             Life
             and
             Lustiness
             ;
             I
             will
             come
             to
             the
             point
             at
             once
             .
          
           
             f
             Pliny
             (
             such
             an
             Autbor
             )
             reporteth
             ,
             that
             the
             whole
             Nation
             of
             India
             liveth
             long
             free
             from
             all
             Diseases
             ,
             well-nigh
             ,
             and
             grief
             of
             Body
             ,
             not
             once
             touched
             with
             ache
             of
             
               Head
               ,
               Teeth
            
             or
             Eyes
             ,
             nor
             troubled
             with
             spitting
             ,
             all
             the
             great
             Companions
             (
             as
             we
             see
             )
             of
             Age
             ,
             that
             we
             may
             gather
             by
             likely
             guess
             ,
             when
             they
             know
             not
             the
             Companions
             ,
             the
             thing
             it self
             is
             unknown
             to
             them
             :
             But
             what
             needs
             any
             guessing
             ,
             when
             the
             same
             Man
             sor
             certain
             ,
             and
             in
             plain
             Terms
             assureth
             ,
             That
             in
             that
             part
             of
             India
             ,
             where
             the
             Sun
             being
             right
             over
             their
             heads
             casteth
             no
             
             shadow
             ,
             the
             Men
             are
             five
             Cubits
             and
             two
             handfuls
             high
             ,
             and
             live
             an
             hundred
             and
             thirty
             years
             ,
             never
             waxing
             Old
             ,
             and
             being
             when
             they
             Die
             ,
             as
             in
             their
             middle
             Age
             ,
             and
             chief
             Strength
             and
             Lustiness
             ?
             what
             needed
             more
             words
             ?
             If
             this
             Report
             be
             true
             ,
             as
             we
             may
             not
             easily
             doubt
             of
             such
             an
             Author
             ,
             then
             sure
             this
             matter
             is
             not
             impossible
             ,
             as
             they
             would
             have
             it
             ,
             but
             all
             Men
             ,
             if
             they
             lived
             in
             such
             an
             Air
             ,
             and
             took
             so
             good
             a
             race
             of
             Life
             as
             I
             described
             ,
             (
             I
             must
             still
             fly
             to
             that
             succour
             )
             might
             preserve
             their
             Youth
             ,
             and
             never
             was
             Old
             ,
             until
             the
             term
             and
             stint
             of
             Life
             appointed
             .
             Or
             if
             this
             kinde
             of
             teaching
             be
             now
             somewhat
             stale
             ,
             and
             bare
             with
             wearing
             ,
             yet
             perhaps
             some
             other
             means
             may
             be
             found
             for
             the
             matter
             ,
             in
             the
             Store-house
             of
             Skill
             and
             Cunning.
             Let
             us
             see
             ,
             much
             more
             briefly
             than
             we
             have
             done
             before
             ,
             because
             this
             part
             is
             already
             well-nigh
             dispatched
             ;
             so
             straight
             is
             the
             link
             of
             all
             these
             helps
             ,
             that
             one
             can
             scarce
             be
             loosened
             without
             the
             rest
             ,
             and
             all
             must
             go
             together
             .
          
           
             Then
             ,
             what
             means
             may
             we
             finde
             ?
             what
             preserveth
             this
             natural
             and
             heavenly
             Heat
             of
             ours
             ?
             the
             common
             use
             taketh
             hot
             Meats
             and
             Drinks
             ,
             and
             thinks
             that
             these
             preserveth
             Heat
             and
             Nature
             ;
             as
             simply
             ,
             as
             if
             a
             Man
             should
             put
             Lime
             to
             the
             Root
             of
             a
             Tree
             which
             he
             loved
             ;
             for
             as
             this
             hastneth
             the
             Fruit
             with
             Heat
             ,
             but
             kills
             the
             Stock
             with
             Drought
             ,
             and
             soaking
             up
             the
             lively
             juyce
             and
             moisture
             ,
             so
             in
             them
             their
             hot
             Meats
             out
             of
             kinde
             ,
             laid
             to
             the
             Root
             of
             Life
             ,
             quicken
             and
             stir
             up
             the
             Spirits
             ,
             the
             fruit
             of
             Life
             ,
             for
             a
             season
             ;
             but
             withall
             under-hand
             ,
             drink
             up
             and
             waste
             the
             first
             Moisture
             ,
             that
             is
             ,
             the
             whole
             Stock
             of
             Nature
             :
             and
             so
             by
             softning
             thus
             the
             hardness
             of
             Age
             ,
             as
             if
             it
             were
             g
             Iron
             in
             the
             Fire
             ,
             they
             make
             it
             seem
             for
             a
             time
             Youthful
             and
             Lively
             ,
             yet
             it
             is
             but
             a
             vain
             
             and
             empty
             shew
             and
             shadow
             ;
             and
             as
             Iron
             when
             it
             comes
             out
             of
             the
             Fire
             is
             the
             harder
             for
             it
             ,
             so
             they
             make
             their
             Age
             more
             unwieldy
             ,
             and
             draw
             it
             on
             the
             faster
             by
             that
             means
             .
             And
             that
             is
             the
             very
             cause
             ,
             together
             with
             Care
             and
             Pleasure
             ,
             why
             Princes
             and
             Nobles
             ,
             by
             drying
             up
             their
             Bodies
             in
             that
             sort
             ,
             live
             not
             so
             long
             ,
             for
             the
             most
             part
             ,
             nor
             in
             so
             good
             Health
             ,
             as
             other
             Folk
             ;
             and
             depart
             especially
             at
             such
             times
             (
             if
             the
             Report
             be
             true
             )
             as
             those
             
               bushed
               Stars
            
             called
             Comets
             ,
             appear
             .
             Because
             whether
             it
             be
             a
             stedfast
             Star
             ,
             or
             an
             Elemental
             Flame
             ,
             (
             I
             am
             not
             to
             dispute
             such
             Questions
             here
             )
             it
             is
             never
             seen
             but
             in
             very
             fine
             and
             dry
             Weather
             ,
             which
             consumes
             dry
             Bodies
             ,
             and
             sends
             them
             packing
             ;
             and
             besides
             ,
             (
             though
             it
             be
             besides
             my
             purpose
             )
             turns
             good
             humours
             into
             scum
             ,
             called
             Choler
             ,
             cause
             of
             Broil
             and
             Sedition
             ;
             and
             so
             making
             ,
             as
             we
             see
             ,
             h
             the
             Bush-starr
             a
             plain
             sign
             of
             both
             these
             matters
             ,
             but
             causes
             of
             neither
             .
          
           
             What
             then
             preserveth
             Heat
             ?
             Learned
             Men
             have
             brought
             in
             certain
             fine
             ,
             fat
             ,
             and
             aiery
             Meats
             ,
             as
             
               Butter
               ,
               Oyl
            
             and
             Honey
             ,
             and
             i
             commended
             them
             for
             very
             great
             helps
             and
             means
             to
             preserve
             Life
             and
             Youth
             ,
             (
             for
             both
             are
             done
             by
             one
             way
             ,
             and
             under
             one
             )
             but
             especially
             one
             of
             them
             ,
             that
             is
             ,
             Honey
             ,
             have
             they
             lifted
             up
             above
             the
             rest
             ,
             for
             this
             the
             Bee
             ,
             that
             little
             ,
             cold
             and
             bloodless
             Beast
             ,
             by
             reason
             it
             is
             both
             made
             of
             ,
             and
             fed
             with
             the
             same
             ,
             liveth
             so
             long
             above
             that
             kinde
             of
             parted
             Wights
             ,
             even
             k
             eight
             years
             ,
             as
             they
             report
             ;
             and
             because
             Manna
             that
             famous
             Nourisher
             unto
             Man
             ,
             is
             nothing
             else
             but
             Honey
             ,
             l
             a
             Dew
             concocted
             in
             Hot
             Countreys
             by
             the
             heat
             of
             Heaven
             ,
             in
             stead
             of
             the
             Bee
             ;
             and
             for
             such
             like
             Causes
             too
             long
             to
             be
             told
             in
             so
             short
             a
             race
             of
             Speech
             ,
             as
             I
             have
             throughout
             appointed
             .
             But
             these
             Men
             are
             
             wide
             ,
             as
             well
             ,
             though
             not
             so
             far
             as
             the
             former
             ;
             for
             if
             you
             remember
             well
             ,
             when
             we
             spake
             of
             things
             that
             preserved
             Life
             ,
             (
             which
             is
             nothing
             else
             but
             Heat
             )
             there
             were
             found
             onely
             two
             belonging
             to
             that
             use
             ,
             
               like
               Meat
            
             and
             Exercise
             ;
             and
             that
             (
             to
             let
             pass
             Exercise
             )
             although
             the
             finer
             Breaths
             of
             the
             outward
             Air
             ,
             or
             of
             Meat
             ,
             may
             serve
             to
             feed
             the
             
               Aethereal
               Spirit
            
             ,
             which
             carrieth
             Life
             ,
             yet
             our
             heavenly
             Heat
             must
             have
             finer
             food
             ,
             an
             
               Aethereal
               Body
            
             ,
             which
             is
             ready
             and
             at
             hand
             no
             where
             in
             Nature
             ,
             save
             in
             our
             first
             Moisture
             of
             our
             Body
             .
          
           
             Then
             this
             fat
             and
             aiery
             Meat
             of
             theirs
             ,
             may
             help
             to
             lengthen
             Life
             &
             Youth
             indeed
             ;
             but
             not
             directly
             by
             feeding
             Life
             ,
             &
             maintaining
             the
             first
             Moisture
             ,
             but
             by
             another
             by-way
             procuring
             Health
             &
             Soundness
             ,
             (
             for
             Sickness
             and
             Disease
             bring
             Age
             and
             Death
             apace
             .
             )
             And
             this
             is
             because
             for
             their
             great
             cleanness
             ,
             whereunto
             they
             be
             wrought
             by
             Nature
             and
             Art
             together
             ,
             they
             neither
             breed
             (
             as
             other
             Meats
             doe
             many
             )
             any
             drossy
             Disease
             ,
             nor
             stop
             the
             Lives
             and
             heats
             free
             course
             and
             passage
             .
          
           
             Sith
             then
             there
             is
             nothing
             in
             the
             world
             within
             the
             compasse
             of
             reach
             ,
             able
             to
             maintain
             and
             nourish
             Heat
             ,
             but
             it
             must
             needs
             faint
             and
             wane
             daily
             with
             our
             first
             Moysture
             ;
             How
             falls
             it
             out
             ,
             say
             you
             ,
             that
             those
             Indians
             so
             kept
             their
             Youth
             without
             waxing
             Old
             ,
             as
             we
             heard
             out
             of
             Pliny
             ?
             I
             cannot
             tell
             ,
             unlesse
             the
             Sunne
             ,
             for
             that
             great
             and
             familiar
             acquaintance
             sake
             ,
             hath
             favoured
             and
             blessed
             them
             above
             all
             People
             ,
             and
             brought
             down
             Aether
             ,
             and
             given
             them
             to
             nourish
             them
             ;
             for
             their
             Soyle
             and
             Meat
             ,
             because
             it
             lyeth
             right
             under
             the
             Suns
             walk
             and
             travel
             ,
             m
             is
             not
             through
             extreme
             heat
             uninhabitable
             ,
             
             (
             as
             in
             times
             past
             some
             fondly
             supposed
             )
             but
             of
             all
             other
             the
             best
             and
             most
             temperate
             ,
             by
             reason
             that
             extreme
             Heat
             of
             Heaven
             is
             most
             equally
             answered
             ,
             and
             justly
             tempered
             with
             Cold
             and
             Moisture
             of
             the
             Ground
             proportionable
             ;
             which
             thing
             they
             knew
             not
             ,
             because
             their
             Eyes
             were
             set
             too
             high
             ,
             to
             see
             the
             lower
             cause
             and
             course
             of
             Nature
             most
             plain
             and
             certain
             .
          
           
             For
             GOD
             ,
             when
             he
             meant
             to
             make
             our
             changeable
             World
             here
             below
             ,
             by
             a
             wonderfull
             fore-sighted
             Wisdome
             ,
             stinted
             the
             Sun
             within
             the
             known
             bounds
             ,
             the
             North
             and
             South
             turns
             ,
             (
             which
             they
             call
             Tropicks
             )
             lest
             if
             he
             had
             run
             round
             about
             ,
             he
             should
             have
             worn
             and
             wasted
             it
             every
             where
             alike
             ,
             and
             made
             it
             smooth
             and
             even
             in
             all
             places
             ,
             and
             so
             all
             either
             dry
             Ground
             ,
             or
             a
             standing
             Poole
             ,
             both
             unfit
             for
             the
             variety
             of
             Change
             ,
             which
             he
             meant
             to
             see
             play
             before
             him
             .
             But
             now
             he
             is
             so
             curbed
             and
             restrained
             within
             those
             bounds
             aforesaid
             ,
             he
             can
             wear
             the
             Ground
             no
             farther
             then
             his
             force
             can
             reach
             ,
             nor
             any
             otherwise
             than
             as
             his
             Force
             serveth
             :
             n
             So
             that
             the
             Earth
             must
             needs
             be
             most
             worn
             and
             lowest
             where
             it
             lyeth
             within
             the
             compasse
             of
             his
             Walk
             ,
             and
             so
             rise
             by
             little
             and
             little
             on
             both
             sides
             without
             the
             Turnes
             ,
             untill
             it
             come
             to
             the
             top
             and
             highest
             pitch
             ,
             where
             it
             is
             furthest
             off
             ;
             that
             is
             ,
             under
             the
             Pins
             (
             which
             they
             call
             Poles
             )
             of
             the
             World.
             
          
           
             Then
             here
             ,
             for
             the
             Coldnesse
             ,
             the
             Earth
             is
             fit
             to
             thicken
             the
             Ayre
             and
             breed
             Water
             ,
             and
             for
             the
             bent
             and
             falling
             to
             send
             it
             down
             to
             the
             widest
             and
             lowest
             part
             ;
             where
             by
             the
             great
             strength
             of
             Heat
             it
             is
             drawn
             upon
             heaps
             ,
             and
             in
             great
             plenty
             ;
             and
             for
             this
             cause
             ,
             and
             the
             length
             of
             the
             Night
             ,
             it
             cannot
             scatter
             abroad
             ,
             and
             vanish
             away
             to
             nought
             ,
             but
             thickens
             apace
             ,
             and
             fals
             again
             abundantly
             ,
             
             raining
             three
             or
             foure
             times
             a
             day
             ;
             whereby
             we
             may
             judge
             that
             this
             middle
             girdle
             where
             our
             Indians
             inhabit
             ,
             cannot
             be
             so
             broyled
             and
             unsufferable
             ,
             (
             as
             some
             have
             avowed
             )
             but
             in
             all
             reason
             very
             milde
             and
             temperate
             ,
             and
             think
             ,
             that
             as
             the
             Sun
             meant
             to
             favour
             all
             parts
             as
             much
             as
             may
             be
             ,
             so
             chiefly
             ,
             and
             above
             all
             that
             (
             as
             Reason
             ,
             yea
             and
             Necessity
             bound
             him
             )
             with
             which
             he
             is
             best
             acquainted
             .
             And
             as
             this
             is
             certain
             (
             by
             report
             of
             all
             Authors
             )
             in
             all
             other
             things
             ,
             yea
             and
             in
             Men
             ,
             touching
             all
             other
             Gifts
             and
             Blessings
             ,
             so
             we
             may
             guesse
             this
             one
             ,
             which
             we
             have
             in
             hand
             ,
             was
             not
             skipt
             and
             left
             out
             in
             so
             large
             a
             Charter
             .
          
           
             But
             for
             all
             this
             ,
             and
             in
             good
             sadnesse
             ,
             (
             we
             have
             but
             argued
             hitherto
             )
             it
             is
             not
             good
             to
             seek
             dispence
             against
             the
             Law
             of
             Nature
             ;
             and
             it
             were
             better
             to
             discredit
             Pliny
             the
             Reporter
             (
             though
             he
             be
             never
             so
             good
             an
             Author
             )
             than
             Nature
             her self
             the
             Author
             of
             all
             things
             .
             For
             this
             Story
             is
             set
             against
             the
             whole
             course
             and
             drift
             of
             Nature
             ,
             whose
             Works
             as
             they
             be
             not
             woven
             and
             made
             up
             at
             once
             ,
             so
             they
             decay
             and
             wear
             away
             by
             little
             and
             little
             :
             And
             therefore
             admit
             these
             men
             of
             India
             by
             speciall
             Licence
             from
             above
             ,
             doe
             bear
             their
             Age
             fresh
             and
             young
             a
             long
             time
             ,
             in
             respect
             of
             other
             Nations
             ;
             yet
             we
             must
             in
             no
             wise
             think
             this
             is
             for
             Ever
             ,
             and
             untill
             Death
             ,
             as
             Pliny
             saith
             ;
             for
             then
             they
             should
             not
             dye
             and
             depart
             as
             other
             Men
             doe
             ,
             naturally
             ,
             which
             is
             ,
             when
             Age
             creeping
             on
             ,
             and
             changing
             by
             little
             and
             little
             ,
             is
             at
             last
             made
             ripe
             and
             falling
             ;
             but
             rather
             by
             some
             sudden
             force
             be
             taken
             ,
             and
             as
             it
             were
             delivered
             by
             and
             by
             to
             the
             hands
             of
             I
             know
             not
             what
             Hang-man
             amongst
             the
             Destinies
             ,
             to
             be
             cut
             off
             and
             put
             to
             death
             by
             Violence
             .
             But
             what
             Force
             can
             that
             be
             ?
             Nay
             I
             assure
             you
             farther
             ,
             that
             if
             the
             stock
             of
             Sicknesse
             
             and
             Disease
             were
             away
             ,
             as
             ,
             saith
             he
             ,
             it
             is
             almost
             ,
             they
             might
             live
             for
             ever
             ;
             another
             breach
             of
             the
             never-broken
             Laws
             of
             Kinde
             .
          
           
             Wherefore
             let
             this
             Story
             goe
             ,
             and
             us
             hold
             this
             rule
             of
             certain
             ,
             that
             by
             reason
             there
             is
             no
             other
             Food
             for
             naturall
             Heat
             ,
             open
             in
             Kinde
             but
             our
             fitst
             Moisture
             ,
             which
             because
             for
             want
             of
             supply
             ,
             it
             likewise
             wasteth
             daily
             ,
             Youth
             must
             needs
             by
             Nature
             fail
             away
             ,
             and
             cannot
             last
             for
             ever
             :
             And
             yet
             we
             must
             also
             (
             to
             come
             to
             the
             purpose
             )
             remember
             how
             it
             was
             full
             often
             above
             proved
             ,
             that
             such
             a
             supply
             of
             due
             food
             of
             Life
             ,
             were
             to
             be
             made
             by
             Skill
             ,
             and
             fetched
             out
             of
             the
             bottome
             of
             Naturall
             things
             ,
             by
             the
             Divine
             Art
             of
             HERMES
             .
             Wherefore
             to
             avoid
             the
             jarre
             and
             ill
             sound
             of
             our
             often
             beating
             upon
             one
             thing
             ,
             our
             Cure-all
             and
             Heaven
             above
             declared
             ,
             is
             it
             that
             feeds
             our
             hearts
             ,
             that
             holdeth
             and
             perserveth
             Youth
             ;
             This
             is
             it
             ,
             I
             say
             ,
             that
             doth
             the
             deed
             ,
             for
             many
             causes
             set
             down
             before
             :
             I
             will
             send
             them
             that
             cannot
             come
             hither
             along
             the
             right
             way
             ,
             back
             again
             to
             take
             all
             before
             them
             .
          
           
             But
             there
             is
             another
             thing
             ,
             Motion
             ,
             I
             mean
             ,
             that
             helps
             to
             bear
             up
             the
             state
             of
             Life
             ,
             and
             Heat
             ,
             which
             I
             scant
             touched
             there
             ,
             and
             yet
             it
             should
             be
             handled
             ;
             because
             although
             it
             be
             not
             so
             needfull
             as
             the
             former
             ,
             yet
             it
             cannot
             in
             any
             case
             be
             wanting
             :
             For
             as
             a
             Martiall
             People
             ,
             like
             unto
             Mars
             ,
             (
             as
             we
             term
             it
             )
             and
             Valour
             it self
             ,
             loseth
             his
             Glory
             and
             Brightnesse
             in
             Peace
             and
             Quietnesse
             ;
             So
             this
             Heat
             that
             rules
             our
             Body
             ,
             though
             he
             be
             never
             so
             strong
             and
             lusty
             ,
             yet
             he
             cannot
             so
             soon
             rest
             ,
             as
             he
             decayes
             ,
             and
             ,
             as
             it
             were
             ,
             rusts
             with
             Idlenesse
             :
             Nay
             ,
             the
             Body
             it self
             ,
             being
             (
             as
             I
             shewed
             above
             )
             an
             ayery
             and
             fiery
             temperature
             ,
             must
             needs
             have
             quick
             Motion
             ,
             as
             one
             of
             the
             two
             Pillars
             of
             his
             Estate
             ;
             And
             therefore
             
             Plata
             ,
             o
             by
             the
             Example
             of
             the
             great
             World
             ;
             very
             well
             adviseth
             us
             still
             to
             move
             both
             Body
             and
             Mind
             ,
             and
             that
             together
             ,
             if
             we
             mean
             to
             have
             them
             long
             to
             continue
             .
             And
             we
             find
             his
             counsell
             good
             by
             daily
             proof
             ,
             when
             we
             see
             those
             that
             move
             the
             Memory
             most
             ,
             as
             wise
             and
             learned
             Men
             ,
             to
             hold
             it
             longest
             ;
             but
             because
             they
             doe
             not
             for
             the
             most
             part
             exercise
             their
             Body
             ,
             to
             lose
             that
             quickly
             ;
             whereas
             ,
             quite
             contrary
             ,
             the
             common
             sort
             ,
             by
             reason
             they
             move
             this
             much
             and
             that
             other
             little
             ,
             are
             a
             great
             while
             in
             Body
             lusty
             ,
             when
             their
             Memory
             is
             gone
             as
             quickly
             .
          
           
             How
             Moving
             increaseth
             Heat
             ,
             appeareth
             in
             all
             places
             ,
             first
             in
             the
             spring
             of
             all
             Heat
             ,
             the
             Sun
             above
             ,
             which
             could
             in
             no
             wise
             serve
             to
             stretch
             so
             far
             ,
             as
             to
             heat
             half
             the
             World
             at
             once
             ,
             if
             those
             huge
             heaps
             of
             heavenly
             Beams
             and
             Spirits
             were
             shut
             up
             fast
             ,
             as
             they
             be
             in
             stones
             and
             metals
             ,
             and
             such
             like
             close
             and
             hard
             lower
             lodgings
             ,
             and
             not
             (
             as
             we
             see
             them
             )
             most
             free
             ,
             quick
             ,
             lively
             ,
             and
             swiftly
             stirring
             :
             p
             No
             more
             doth
             any
             Fire
             below
             burn
             so
             fiercely
             ,
             as
             that
             by
             a
             cold
             blast
             driven
             up
             close
             together
             ,
             we
             see
             to
             move
             ,
             and
             stir
             most
             lively
             .
          
           
             To
             passe
             the
             Lightning
             ,
             (
             as
             the
             swiftest
             ,
             so
             the
             strangest
             fire
             in
             the
             World
             )
             and
             a
             number
             more
             such
             proofs
             ,
             (
             for
             what
             should
             I
             stand
             so
             long
             upon
             so
             plain
             a
             matter
             ?
             )
             Motion
             doth
             not
             onely
             increase
             Heat
             where
             it
             is
             ,
             but
             beget
             and
             purchase
             it
             of
             nothing
             :
             and
             not
             onely
             that
             way
             which
             every
             Man
             seeth
             by
             rubbing
             two
             hard
             things
             together
             ,
             but
             also
             by
             grating
             an
             hard
             thing
             against
             the
             soft
             and
             yielding
             Ayre
             ,
             which
             is
             somewhat
             rare
             ,
             yet
             known
             to
             the
             q
             Babylonians
             in
             time
             past
             ,
             when
             they
             used
             to
             roast
             Egges
             by
             whirling
             them
             about
             in
             a
             sling
             ,
             in
             the
             same
             manner
             .
             And
             so
             those
             
             Archers
             r
             that
             have
             seen
             the
             leaden
             Heads
             of
             their
             Arrows
             to
             melt
             in
             flying
             ;
             so
             great
             a
             father
             of
             Heat
             is
             Motion
             ,
             that
             we
             may
             judge
             easily
             he
             is
             able
             to
             keep
             it
             ,
             when
             it
             is
             once
             gotten
             .
          
           
             Now
             ,
             if
             this
             be
             sufficiently
             shewn
             and
             proved
             ,
             we
             need
             bestow
             the
             less
             labour
             in
             teaching
             Men
             how
             to
             move
             their
             Heat
             and
             Spirits
             ,
             because
             every
             Childe
             that
             can
             go
             ,
             can
             do
             it
             ,
             and
             it
             is
             enough
             to
             exhort
             them
             that
             love
             themselves
             to
             do
             it
             .
          
           
             Then
             by
             these
             two
             Means
             of
             like
             Heat
             and
             Motion
             ,
             we
             have
             our
             Youth
             still
             ,
             that
             is
             ,
             our
             chief
             
               Colour
               ,
               Fruitfulness
            
             and
             Activity
             ;
             Is
             there
             any
             thing
             else
             ?
             These
             make
             up
             all
             the
             being
             and
             nature
             of
             Youth
             ;
             except
             you
             fear
             the
             loss
             of
             his
             Hang-byes
             ,
             and
             appurtenances
             ,
             which
             are
             ,
             Teeth
             ,
             the
             
               sweetness
               of
               Breath
            
             ,
             the
             
               smoothness
               of
               the
               Skin
            
             ,
             and
             of
             
               Hair
               the
               colour
               that
               is
               natural
               .
            
             But
             it
             is
             no
             danger
             ,
             if
             you
             will
             let
             me
             run
             them
             over
             ;
             for
             if
             our
             Heat
             and
             Moisture
             remain
             without
             decay
             ,
             first
             the
             Jaw-bones
             ,
             wherein
             the
             Teeth
             be
             mortized
             ,
             will
             be
             full
             and
             moist
             ,
             able
             to
             gripe
             and
             glew
             ,
             and
             so
             to
             hold
             the
             same
             from
             falling
             :
             Then
             as
             ill
             Smell
             comes
             s
             of
             rawness
             ,
             and
             want
             of
             Heat
             to
             concoct
             it
             ,
             Wrinkles
             of
             Cold
             ,
             which
             makes
             to
             shrink
             ,
             and
             gathers
             that
             together
             ,
             which
             heat
             spreads
             abroad
             smoothly
             ;
             and
             
               grey
               Hairs
            
             from
             the
             same
             cause
             ;
             for
             when
             our
             
               Natural
               Heat
            
             faints
             and
             fails
             ,
             it
             withdraws
             it self
             from
             the
             outmost
             and
             coldest
             parts
             soonest
             ,
             and
             leaves
             the
             Moisture
             raw
             ,
             which
             ,
             for
             lack
             of
             inward
             Heat
             and
             Salt
             to
             keep
             it
             ,
             lies
             open
             to
             the
             force
             of
             outward
             Cold
             ,
             whence
             comes
             all
             rottenness
             ,
             and
             from
             this
             ,
             a
             white
             Coat
             ,
             and
             hoariness
             .
             Therefore
             
             we
             t
             see
             why
             Sickness
             and
             Sorrow
             bring
             
               grey
               Hairs
            
             so
             fast
             ,
             yea
             sometimes
             presently
             ;
             As
             ,
             to
             pass
             by
             the
             plainer
             ,
             you
             shall
             hear
             of
             one
             strange
             Example
             of
             a
             sorrowful
             young
             Gentleman
             of
             Italy
             ,
             u
             that
             being
             faln
             into
             the
             hands
             of
             Pirats
             ,
             and
             laid
             wrapt
             in
             a
             Sail
             ready
             to
             be
             cast
             over-board
             ,
             and
             within
             four
             and
             twenty
             hours
             space
             released
             and
             set
             at
             liberty
             ,
             by
             great
             Grief
             and
             Fear
             ,
             forcing
             his
             Heat
             to
             retire
             to
             the
             Heart
             his
             Castle
             ,
             made
             his
             Head
             white
             and
             aged
             in
             that
             space
             ,
             and
             could
             never
             get
             it
             turn
             again
             all
             his
             life
             ,
             which
             was
             long
             after
             .
          
           
             And
             so
             we
             have
             this
             point
             briefly
             and
             easily
             dispatched
             ,
             because
             it
             was
             a
             loose
             and
             easie
             matter
             :
             But
             the
             next
             ,
             that
             is
             ,
             to
             recover
             
               Young
               Years
            
             spent
             and
             blown
             away
             ,
             seems
             no
             such
             thing
             ,
             nor
             to
             be
             used
             in
             that
             Order
             ;
             for
             as
             a
             new
             and
             strong
             Building
             ,
             by
             due
             and
             daily
             reparation
             is
             kept
             sound
             a
             long
             time
             ,
             whereas
             ,
             if
             for
             lack
             of
             care
             it
             be
             once
             faln
             to
             decay
             ,
             it
             cannot
             without
             great
             cost
             and
             time
             be
             renewed
             ;
             even
             so
             it
             is
             of
             our
             Body
             :
             As
             it
             is
             easie
             if
             it
             be
             taken
             in
             time
             ,
             with
             heed
             to
             preserve
             it
             ,
             so
             if
             by
             Negligence
             the
             Weather
             have
             once
             beat
             in
             ,
             and
             made
             it
             rotten
             ,
             it
             seems
             a
             marvellous
             work
             to
             repair
             it
             .
          
           
             Although
             ,
             indeed
             ,
             it
             be
             much
             harder
             not
             onely
             than
             his
             fellow
             ,
             but
             then
             all
             the
             rest
             that
             went
             before
             ;
             yet
             we
             will
             not
             give
             it
             over
             now
             ,
             and
             like
             an
             idle
             
               Poet
               ,
               faint
               in
               the
               last
               Act
               of
               Life
               :
            
             wherefore
             let
             us
             go
             forward
             ,
             and
             with
             all
             our
             endevour
             strive
             to
             shew
             ,
             that
             Youth
             long
             before
             lost
             ,
             though
             not
             easily
             ,
             yet
             as
             well
             may
             
             be
             recovered
             ;
             as
             it
             was
             before
             preserved
             .
          
           
             There
             be
             so
             many
             kindes
             of
             waxing
             Young
             again
             named
             in
             Philosophy
             ,
             and
             given
             to
             the
             nature
             of
             Wights
             ,
             that
             it
             were
             good
             first
             to
             sort
             them
             out
             ,
             to
             say
             which
             we
             mean
             in
             this
             place
             ,
             lest
             our
             labour
             fall
             into
             their
             hands
             that
             can
             quickly
             mistake
             .
             One
             of
             these
             wayes
             is
             by
             Name
             onely
             ,
             and
             not
             in
             deed
             ,
             as
             when
             the
             soft
             and
             bark-skinned
             Beasts
             use
             by
             course
             of
             kinde
             ,
             twice
             a
             year
             ,
             at
             the
             Spring
             and
             Fall
             of
             the
             Leaf
             ,
             to
             cast
             off
             their
             upper
             Coat
             and
             Skin
             ,
             they
             say
             they
             put
             off
             
               Old
               Age
            
             ,
             and
             wax
             Young
             again
             ;
             when
             it
             is
             in
             truth
             ,
             the
             putting
             on
             of
             Age
             rather
             ,
             and
             decay
             of
             Nature
             ,
             as
             appeareth
             to
             them
             that
             know
             the
             Cause
             ,
             that
             even
             for
             very
             Cold
             and
             Drought
             ,
             w
             the
             two
             plain
             Ear-marks
             of
             Age
             ,
             their
             Skins
             do
             loosen
             and
             wither
             away
             .
          
           
             There
             is
             another
             kinde
             as
             far
             in
             extremity
             that
             other
             way
             ,
             and
             altogether
             in
             deed
             ,
             which
             Alomaean
             calls
             joyning
             of
             ones
             End
             to
             his
             Beginning
             ,
             and
             which
             he
             saith
             Man
             cannot
             do
             ,
             and
             therefore
             dies
             :
             And
             this
             is
             ,
             and
             ever
             was
             the
             Opinion
             not
             of
             Poets
             onely
             ,
             but
             of
             Philosophers
             ,
             and
             not
             of
             Greece
             onely
             ,
             but
             of
             all
             Nations
             ,
             except
             our
             old
             Aegyptians
             ,
             x
             Men
             alwayes
             in
             all
             rare
             Wisdom
             excepted
             :
             These
             Men
             ,
             as
             I
             said
             above
             ,
             do
             not
             onely
             use
             to
             mark
             the
             steps
             of
             Kinde
             ,
             and
             her
             most
             strange
             and
             unwonted
             changes
             ,
             but
             also
             set
             and
             venture
             upon
             the
             like
             by
             Skill
             ;
             yea
             and
             to
             pass
             further
             ,
             if
             any
             Reason
             will
             carry
             them
             :
             and
             so
             at
             length
             they
             come
             ,
             I
             know
             not
             how
             ,
             nor
             whether
             by
             guess
             or
             knowledge
             ,
             to
             this
             Rule
             and
             certain
             Ground
             ,
             that
             it
             was
             possible
             for
             any
             Man
             ,
             put
             out
             by
             forcible
             and
             violent
             Death
             ,
             by
             
               natural
               means
            
             to
             Rise
             and
             quicken
             again
             ,
             and
             so
             to
             be
             renewed
             ,
             and
             as
             it
             were
             by
             a
             new
             Birth
             restored
             .
          
           
           
             But
             what
             be
             their
             new
             and
             marvellous
             means
             ?
             which
             way
             is
             this
             incredible
             course
             performed
             ?
             After
             they
             saw
             not
             onely
             some
             parts
             of
             other
             Wights
             ,
             (
             as
             y
             the
             Tails
             of
             Lizards
             ,
             the
             z
             Eyes
             of
             Snakes
             ,
             and
             a
             Swallows
             )
             but
             also
             the
             whole
             Bodies
             of
             cold
             and
             bloodless
             ones
             ,
             clean
             rased
             and
             destroyed
             ,
             naturally
             to
             spring
             afresh
             ,
             and
             to
             be
             restored
             ;
             As
             a
             b
             Snake
             cut
             in
             pieces
             ,
             and
             rotted
             in
             Dung
             ,
             to
             quicken
             ,
             and
             every
             piece
             to
             prove
             a
             whole
             Snake
             again
             ,
             and
             such
             like
             ,
             they
             began
             to
             reach
             by
             device
             and
             practise
             at
             some
             further
             matters
             ,
             and
             to
             slay
             some
             hot
             and
             bloody
             Wights
             ,
             that
             spring
             not
             out
             of
             nothing
             ,
             but
             are
             bred
             by
             force
             of
             Seed
             and
             conjunction
             of
             Male
             and
             Female
             ,
             and
             by
             the
             like
             kindly
             corruption
             ,
             to
             raise
             them
             up
             again
             ,
             and
             renew
             them
             ,
             (
             as
             c
             a
             Bird
             burnt
             alive
             in
             a
             close
             Glass
             ,
             and
             so
             rotted
             ,
             and
             then
             inclosed
             in
             a
             shell
             ,
             to
             hatch
             it
             under
             a
             Hen
             ,
             and
             restore
             the
             same
             ;
             )
             And
             other
             such
             strange
             proofs
             they
             ceased
             not
             to
             make
             ,
             until
             at
             last
             they
             durst
             be
             bold
             to
             think
             ,
             that
             any
             Wight
             ,
             even
             a
             Man
             and
             all
             ,
             might
             by
             the
             same
             course
             wax
             young
             ,
             and
             be
             born
             again
             still
             and
             live
             for
             ever
             .
          
           
             This
             is
             the
             second
             way
             of
             waxing
             Young
             again
             ,
             and
             as
             great
             an
             Extreme
             as
             that
             other
             ,
             and
             as
             far
             from
             my
             meaning
             :
             Though
             there
             be
             divers
             Reports
             and
             Stories
             flown
             abroad
             ,
             of
             Men
             that
             took
             the
             same
             race
             in
             themselves
             ,
             and
             others
             ,
             and
             found
             both
             good
             and
             bad
             success
             ,
             according
             (
             as
             a
             Man
             that
             favours
             it
             will
             think
             )
             as
             the
             Work
             was
             tended
             by
             them
             which
             were
             put
             in
             trust
             .
             Medea
             sped
             well
             ,
             say
             they
             ,
             in
             proof
             upon
             Jasons
             father
             ,
             and
             made
             him
             Young
             again
             ,
             as
             Tully
             saith
             ,
             recoquendo
             ;
             
             But
             HERMES
             ,
             and
             the
             
               Poet
               Virgil
            
             ,
             and
             that
             
               Spanish
               Earl
            
             failed
             upon
             themselves
             ,
             as
             some
             hold
             ,
             but
             as
             others
             hold
             ,
             they
             had
             good
             luck
             ,
             and
             came
             to
             their
             purpose
             .
          
           
             What
             should
             a
             Man
             say
             to
             this
             matter
             ?
             Albeit
             I
             do
             not
             chuse
             this
             kinde
             of
             Renewing
             ,
             yet
             I
             will
             not
             condemn
             it
             without
             cause
             ,
             and
             judge
             it
             for
             kinde
             impossible
             ;
             for
             I
             see
             no
             Reason
             but
             that
             the
             Story
             of
             the
             Snake
             may
             be
             full
             easily
             true
             ,
             because
             it
             is
             bred
             by
             it self
             ,
             and
             of
             more
             unfit
             Stuff
             in
             the
             same
             manner
             ;
             And
             for
             the
             rest
             ,
             all
             is
             one
             to
             Nature
             ,
             if
             the
             Stuff
             and
             Place
             be
             meet
             and
             currant
             ,
             having
             that
             her
             general
             Seed
             of
             begetting
             ,
             (
             which
             I
             said
             )
             was
             all
             one
             in
             all
             things
             ,
             in
             her
             bosom
             ever
             ready
             ,
             and
             thereby
             making
             yet
             (
             as
             we
             heard
             before
             )
             all
             seeded
             Plants
             without
             seed
             ,
             somewhere
             ;
             yea
             and
             perfect
             Wights
             ,
             both
             Water
             and
             Land
             ones
             :
             And
             at
             first
             ,
             when
             the
             Stuff
             and
             Womb
             ,
             and
             her
             own
             Heat
             and
             all
             served
             very
             fitly
             ,
             having
             wrought
             Man
             and
             all
             ,
             so
             .
          
           
             But
             now
             why
             is
             Seed
             given
             unto
             things
             ?
             Because
             Nature
             for
             want
             of
             the
             former
             helps
             (
             as
             they
             could
             not
             last
             for
             ever
             )
             is
             not
             able
             ,
             in
             all
             places
             ,
             to
             work
             the
             raw
             stuff
             of
             the
             beginnings
             so
             far
             ,
             to
             such
             perfection
             ,
             unless
             she
             finde
             both
             the
             stuff
             well
             drest
             ,
             and
             half
             made
             to
             her
             hand
             ;
             and
             an
             hot
             Womb
             ,
             like
             an
             artificial
             Fornace
             to
             help
             and
             set
             her
             forward
             :
             Well
             then
             ,
             for
             this
             our
             matter
             ,
             and
             manner
             of
             restoring
             Man
             ,
             let
             us
             call
             it
             to
             the
             account
             of
             Reason
             ,
             and
             consider
             what
             is
             that
             Seed
             that
             makes
             Man
             ,
             and
             the
             place
             where
             he
             is
             made
             :
             What
             is
             all
             the
             work
             ?
             Is
             it
             any
             thing
             else
             ,
             but
             a
             part
             of
             Man
             (
             except
             his
             Minde
             )
             rotted
             in
             a
             continual
             ,
             even
             ,
             gentle
             ,
             moist
             and
             wightly
             Heat
             ?
             Is
             it
             not
             like
             ,
             that
             the
             whole
             Body
             rotted
             in
             like
             manner
             ,
             and
             in
             a
             Womb
             agreeable
             ,
             
             shall
             swim
             out
             ,
             at
             last
             quicken
             ,
             and
             arise
             the
             same
             thing
             ?
             I
             cannot
             tell
             ;
             I
             will
             neither
             avow
             nor
             disavow
             the
             matter
             ;
             Nature
             is
             deep
             ,
             and
             wonderful
             in
             her
             Deeds
             ,
             if
             they
             be
             searched
             and
             unwound
             to
             the
             bottom
             :
             I
             cannot
             tell
             ,
             I
             say
             ,
             Nature
             may
             suffer
             this
             ,
             but
             not
             Religion
             ;
             And
             yet
             it
             is
             a
             dangerous
             trial
             ,
             as
             our
             Men
             ,
             and
             the
             Poet
             found
             it
             ,
             by
             some
             Mens
             sayings
             .
          
           
             They
             might
             more
             safely
             have
             made
             a
             proof
             upon
             a
             piece
             of
             themselves
             ,
             which
             we
             call
             Seed
             ,
             ordered
             by
             that
             skilful
             kinde
             of
             Recoction
             ,
             (
             which
             hath
             been
             found
             true
             d
             as
             some
             Report
             ,
             and
             I
             think
             it
             certain
             )
             or
             perhaps
             more
             kindly
             and
             throughly
             ,
             but
             ,
             sure
             ,
             more
             civilly
             and
             religiously
             ,
             in
             the
             due
             place
             appointed
             :
             for
             this
             is
             also
             a
             kinde
             of
             renewing
             of
             himself
             ,
             and
             waxing
             Young
             again
             ,
             when
             his
             Childe
             is
             (
             as
             e
             Aristotle
             saith
             well
             )
             another
             Himself
             ,
             onely
             severed
             and
             set
             apart
             from
             himself
             .
             But
             neither
             is
             this
             third
             kinde
             enough
             for
             us
             ;
             we
             must
             have
             the
             whole
             and
             unparted
             Man
             restored
             .
          
           
             Then
             the
             fourth
             Kinde
             is
             it
             I
             mean
             ,
             which
             is
             indeed
             a
             Mean
             between
             all
             the
             rest
             ;
             especially
             between
             that
             empty
             Word
             ,
             and
             dangerous
             Deed
             aforesaid
             ;
             performing
             more
             than
             the
             one
             in
             the
             outside
             ,
             and
             less
             within
             than
             the
             other
             :
             for
             this
             way
             doth
             not
             onely
             by
             a
             better
             race
             of
             refreshing
             it
             with
             Heat
             and
             Moisture
             ,
             renew
             the
             Skin
             ,
             but
             the
             
               Hair
               ,
               Nails
            
             and
             Teeth
             also
             ,
             though
             these
             by
             the
             same
             way
             of
             putting
             off
             the
             old
             ones
             .
             But
             for
             the
             inward
             ,
             chief
             and
             needful
             parts
             ,
             hewn
             out
             of
             the
             Seed
             at
             first
             ,
             by
             the
             Natural
             Workman
             ,
             it
             shall
             neither
             make
             nor
             marre
             any
             ,
             onely
             change
             and
             alter
             ,
             purge
             and
             place
             them
             all
             in
             their
             former
             State
             and
             Soundness
             ,
             Youth
             and
             Lustiness
             .
          
           
             Then
             let
             us
             see
             how
             we
             may
             be
             renewed
             and
             wax
             
             Young
             again
             in
             that
             order
             ;
             beginning
             first
             with
             those
             idle
             and
             needless
             things
             (
             I
             cannot
             call
             them
             Parts
             )
             of
             the
             Body
             ,
             which
             after
             we
             were
             made
             up
             and
             finished
             ,
             grew
             and
             sprung
             out
             from
             the
             Leavings
             of
             our
             Meat
             and
             Nourishment
             ,
             the
             
               Teeth
               ,
               Nails
            
             and
             Hair
             ;
             As
             for
             the
             Skin
             ,
             it
             is
             a
             part
             of
             the
             Seed
             ,
             or
             the
             Crust
             that
             overcast
             the
             thing
             ,
             when
             it
             was
             fully
             baked
             .
             Then
             ,
             as
             these
             keep
             no
             certain
             course
             and
             order
             of
             Kinde
             in
             coming
             ,
             for
             (
             to
             omit
             Hair
             ,
             that
             comes
             and
             goes
             upon
             every
             light
             Occasion
             )
             some
             are
             born
             without
             Nails
             ;
             some
             with
             Teeth
             ,
             when
             others
             again
             have
             none
             before
             they
             wax
             old
             ,
             and
             such
             like
             disorders
             ;
             so
             ,
             no
             doubt
             ,
             by
             Skill
             ,
             they
             may
             come
             and
             go
             again
             ,
             without
             any
             hurt
             ,
             or
             great
             change
             to
             the
             Body
             .
             f
             Pliny
             tells
             of
             one
             whose
             Teeth
             came
             again
             after
             he
             was
             an
             hundred
             years
             old
             and
             upwards
             :
             and
             I
             know
             not
             well
             whether
             the
             Souldiers
             in
             g
             Germanicus
             his
             Host
             ,
             that
             by
             drinking
             of
             a
             Spring
             by
             the
             
               River
               Rhyne
            
             ,
             had
             their
             Teeth
             shaken
             out
             and
             loose
             ,
             had
             them
             come
             again
             ,
             or
             no
             :
             But
             this
             is
             certain
             ,
             that
             there
             be
             Waters
             in
             the
             World
             ,
             which
             by
             a
             special
             quality
             ,
             make
             those
             Beasts
             that
             drink
             thereof
             ,
             cast
             their
             
               Hair
               ,
               Horns
            
             and
             Hoofs
             ,
             and
             so
             renew
             them
             .
          
           
             What
             need
             many
             more
             words
             ?
             This
             part
             is
             easie
             ,
             and
             of
             small
             weight
             ,
             we
             may
             pass
             it
             over
             :
             But
             that
             an
             old
             ,
             withered
             ,
             crooked
             ,
             feeble
             and
             barren
             Man
             ,
             should
             be
             taken
             from
             the
             brink
             of
             his
             Grave
             ,
             as
             it
             were
             ,
             and
             led
             back
             to
             his
             former
             Youth
             and
             Lustiness
             ,
             is
             a
             thing
             ,
             say
             they
             ,
             both
             in
             Truth
             false
             ,
             and
             in
             Reason
             incredible
             ;
             nay
             ,
             if
             two
             such
             Men
             were
             set
             before
             us
             ,
             it
             would
             seem
             ,
             in
             sense
             ,
             ridiculous
             :
             —
             Indeed
             it
             will
             seem
             to
             such
             Men
             ,
             as
             are
             either
             all
             Sense
             ,
             and
             no
             Reason
             ,
             or
             else
             whose
             Wit
             is
             all
             bestowed
             upon
             the
             search
             of
             such
             
             Truth
             ,
             as
             is
             not
             worth
             the
             searching
             .
          
           
             If
             it
             had
             been
             spent
             about
             the
             deep
             and
             hidden
             works
             of
             Nature
             ,
             there
             would
             have
             some
             appeared
             as
             great
             as
             this
             is
             ,
             and
             staid
             all
             Childish
             Wonders
             ;
             for
             my
             part
             ,
             I
             am
             willing
             enough
             to
             supply
             that
             want
             ,
             to
             unfold
             the
             greatest
             Acts
             of
             Kinde
             ,
             and
             set
             them
             before
             you
             ,
             but
             that
             this
             Work
             grows
             too
             fast
             ,
             and
             proves
             bigger
             than
             either
             I
             wist
             or
             would
             ,
             it
             is
             planted
             upon
             so
             good
             and
             fruitful
             a
             Ground
             ;
             yet
             have
             one
             or
             two
             of
             the
             fittest
             examples
             ,
             and
             nearest
             ,
             and
             match
             them
             and
             this
             together
             ,
             that
             you
             may
             see
             it
             ,
             at
             last
             ,
             fall
             out
             no
             jest
             ,
             and
             worthy
             laughter
             (
             I
             am
             loth
             to
             fall
             into
             the
             mouthes
             of
             Jesters
             )
             but
             a
             sad
             and
             earnest
             matter
             .
          
           
             Is
             it
             not
             as
             hard
             and
             wonderful
             a
             change
             ,
             think
             you
             ,
             to
             see
             a
             Woman
             suddenly
             prove
             a
             Man
             ,
             as
             to
             behold
             an
             
               old
               Man
            
             ,
             by
             little
             and
             little
             wax
             Young
             again
             ?
             Compare
             ;
             —
             yes
             ,
             but
             you
             doubt
             of
             the
             Story
             :
             h
             Pliny
             is
             mine
             Author
             still
             ,
             who
             reports
             of
             three
             such
             sundry
             chances
             ,
             whereof
             he
             himself
             saw
             ,
             (
             he
             names
             the
             place
             and
             party
             )
             performed
             upon
             her
             marriage-day
             .
             
               (
               i
               )
               Gardan
            
             doubts
             no
             whit
             of
             the
             Truth
             ,
             but
             ventures
             at
             a
             Reason
             for
             it
             ,
             (
             which
             because
             it
             is
             both
             likely
             to
             be
             true
             ,
             and
             unseemly
             to
             be
             told
             ,
             I
             will
             let
             it
             go
             )
             and
             voucheth
             the
             same
             change
             i
             again
             ,
             but
             in
             another
             kinde
             ;
             and
             yet
             more
             strangely
             than
             the
             first
             ,
             and
             whereof
             no
             Man
             ever
             durst
             or
             could
             yield
             a
             Reason
             .
             k
             The
             same
             Man
             again
             saith
             ,
             that
             the
             cruel
             Beast
             Hyaena
             every
             year
             changeth
             her
             Sex
             ,
             being
             by
             course
             one
             year
             Male
             ,
             another
             year
             Female
             ,
             never
             ceasing
             nor
             missing
             that
             strange
             and
             
             marvellous
             turning
             .
             Is
             not
             this
             a
             much
             more
             hard
             and
             greater
             kindly
             change
             and
             alteration
             than
             that
             we
             spake
             of
             ?
             Then
             we
             grant
             Nature
             is
             able
             to
             do
             this
             ,
             if
             she
             be
             willing
             ;
             But
             it
             seemeth
             no
             ,
             because
             she
             never
             doth
             it
             ;
             she
             runneth
             still
             ,
             if
             she
             be
             not
             letted
             her
             appointed
             race
             :
             But
             if
             there
             be
             many
             dead
             chances
             able
             to
             lett
             and
             hinder
             this
             Course
             of
             Nature
             ,
             how
             much
             more
             can
             the
             Wit
             of
             Man
             (
             which
             is
             a
             spark
             of
             that
             Minde
             which
             gave
             Kinde
             her
             Commission
             )
             do
             it
             ?
             As
             he
             doth
             often
             (
             if
             I
             might
             stand
             to
             shew
             it
             )
             both
             stop
             and
             lengthen
             ,
             and
             turn
             her
             course
             another
             way
             ,
             and
             yet
             she
             is
             ever
             willing
             and
             consenting
             .
          
           
             Let
             us
             see
             then
             for
             this
             matter
             in
             hand
             ,
             how
             Skill
             is
             able
             to
             over-rule
             Kinde
             by
             her
             own
             consent
             ,
             and
             make
             her
             willing
             to
             return
             ,
             and
             wax
             Young
             again
             .
             First
             let
             us
             know
             ,
             that
             all
             Philosophers
             l
             hold
             the
             Life
             and
             Soul
             ,
             and
             
               Natural
               Heat
            
             to
             be
             alwayes
             of
             it self
             young
             and
             lusty
             ,
             and
             never
             old
             ,
             but
             to
             appear
             so
             by
             reason
             of
             the
             failing
             parts
             ,
             her
             Instruments
             ;
             And
             that
             I
             have
             often
             shewed
             it
             a
             kinde
             of
             Fire
             ,
             waxing
             and
             waning
             still
             according
             to
             her
             Meat
             and
             Motion
             :
             Then
             here
             is
             one
             good
             help
             to
             the
             great
             Work
             of
             Renewing
             :
             In
             like
             sort
             the
             parts
             of
             the
             Body
             are
             not
             marred
             and
             lost
             ,
             but
             as
             they
             say
             of
             a
             
               Rich
               Man
            
             ,
             that
             he
             is
             decayed
             ,
             when
             his
             Money
             ,
             the
             Life
             of
             the
             World
             ,
             hath
             left
             and
             forsaken
             him
             m
             ;
             Even
             so
             ,
             when
             our
             
               Natural
               Heat
            
             ,
             the
             Life
             of
             this
             little
             World
             ,
             is
             faint
             and
             gone
             ,
             the
             Body
             shrinks
             up
             ,
             and
             is
             defaced
             ;
             But
             bring
             again
             Heat
             into
             the
             parts
             ,
             and
             likewise
             Money
             into
             the
             Bankrupts
             Coffers
             ,
             and
             they
             shall
             be
             both
             lusty
             ,
             and
             flourish
             again
             as
             much
             as
             ever
             they
             did
             .
          
           
             But
             how
             may
             this
             Heat
             be
             brought
             again
             ?
             To
             make
             
             few
             words
             ,
             even
             as
             she
             is
             kept
             and
             held
             ,
             by
             due
             Meat
             and
             Motion
             ;
             for
             if
             she
             faint
             ,
             and
             falleth
             for
             want
             of
             them
             onely
             ,
             then
             give
             her
             them
             ,
             and
             she
             shall
             recover
             her self
             again
             ;
             Meat
             is
             the
             bait
             that
             draws
             her
             down
             :
             Motion
             comes
             after
             ,
             like
             a
             Gad-Bee
             to
             prick
             her
             forward
             ;
             but
             the
             work
             is
             performed
             in
             this
             Order
             :
             first
             this
             Meat
             ,
             which
             is
             that
             fine
             and
             
               Aethereal
               Oyl
            
             often
             above-described
             ,
             by
             the
             exceeding
             piercing
             swiftness
             divides
             ,
             scatters
             and
             scowres
             away
             the
             gross
             and
             foul
             Dregs
             and
             Leavings
             ,
             which
             for
             want
             of
             the
             Tillage
             of
             Heat
             ,
             had
             overgrown
             in
             our
             Bodies
             ,
             and
             which
             was
             cast
             like
             a
             blockish
             Stay-fish
             in
             the
             way
             ,
             to
             stay
             the
             free
             course
             of
             the
             Ship
             of
             Life
             :
             These
             flying
             out
             of
             all
             sides
             abundantly
             ,
             pluck
             up
             all
             the
             old
             Leavings
             of
             
               Hair
               ,
               Nails
            
             and
             Teeth
             by
             the
             roots
             ,
             and
             drive
             them
             out
             before
             them
             :
             In
             the
             mean
             while
             our
             Medicine
             makes
             not
             onely
             clear
             way
             and
             passage
             for
             Life
             ,
             if
             she
             list
             to
             stir
             and
             run
             her
             wonted
             race
             ,
             (
             which
             some
             think
             enough
             of
             this
             matter
             )
             but
             also
             scattereth
             all
             about
             her
             due
             and
             desired
             Meat
             and
             first
             Moisture
             to
             draw
             her
             forward
             .
          
           
             By
             which
             means
             our
             Life
             having
             gotten
             both
             her
             full
             strength
             and
             liveliness
             ,
             and
             returned
             like
             the
             Sun
             in
             Summer
             into
             all
             our
             quarters
             ,
             begins
             to
             work
             afresh
             as
             she
             did
             at
             first
             ;
             (
             for
             being
             the
             same
             upon
             the
             same
             ,
             she
             must
             needs
             do
             the
             same
             )
             knitting
             and
             binding
             the
             weak
             and
             loose
             Joynts
             and
             Sinews
             ,
             watering
             and
             concocting
             all
             by
             good
             digestion
             ,
             and
             then
             the
             idle
             parts
             ,
             like
             leaves
             ,
             shall
             in
             this
             hot
             Summer
             spring
             and
             grow
             forth
             afresh
             ,
             out
             of
             this
             new
             and
             young
             temper
             of
             the
             Body
             ,
             and
             all
             the
             whole
             face
             and
             shew
             shall
             be
             young
             again
             and
             flourishing
             .
          
           
             This
             is
             quickly
             spoken
             ,
             say
             you
             ;
             If
             it
             were
             as
             soon
             
             done
             ,
             it
             were
             a
             happy
             Medicine
             ;
             Nay
             that
             were
             an
             Miracle
             ,
             but
             I
             work
             no
             Miracles
             ;
             I
             onely
             help
             ,
             as
             I
             said
             ,
             the
             willing
             race
             of
             Kinde
             :
             wherefore
             ,
             as
             a
             Man
             is
             long
             decaying
             and
             wearing
             away
             ,
             or
             rather
             in
             making
             and
             waxing
             to
             his
             perfection
             ,
             so
             in
             mending
             ,
             no
             doubt
             ,
             he
             cannot
             return
             all
             at
             once
             ,
             but
             must
             creep
             back
             by
             little
             and
             little
             ,
             and
             so
             be
             restored
             :
             or
             else
             I
             would
             have
             told
             you
             at
             the
             first
             dash
             of
             that
             Spring
             in
             the
             
               Isle
               Bovicca
            
             ,
             which
             (
             as
             P.
             n
             Martyr
             doth
             witness
             )
             will
             in
             few
             dayes
             restore
             a
             Man
             quite
             ,
             (
             having
             grey
             hairs
             and
             wrinkles
             )
             and
             make
             him
             young
             again
             .
             Nay
             ,
             if
             I
             had
             taken
             a
             course
             to
             delight
             Women
             and
             Children
             ,
             and
             to
             win
             credit
             among
             the
             common
             sort
             ,
             I
             could
             have
             sought
             the
             Legend
             ,
             and
             rifled
             all
             the
             goodly
             Wonders
             in
             the
             World
             ,
             and
             fitted
             many
             to
             my
             purpose
             .
             But
             as
             I
             serve
             Nature
             ,
             and
             wait
             upon
             a
             wiser
             Mistress
             ,
             yea
             and
             in
             the
             most
             inward
             and
             secret
             place
             among
             them
             ,
             so
             I
             would
             by
             my
             Will
             ,
             speak
             nothing
             that
             should
             not
             be
             pleasing
             in
             her
             sight
             ,
             and
             well-sounding
             in
             the
             Ears
             of
             Wisdome
             ;
             wherefore
             ,
             let
             these
             few
             suffice
             for
             this
             Matter
             .
          
        
         
           
           
             CHAP.
             IV.
             Of
             RICHES
             .
          
           
             VVE
             are
             now
             come
             to
             that
             point
             at
             last
             ,
             which
             the
             
               Golden
               World
            
             looked
             for
             first
             ,
             the
             way
             to
             Riches
             ;
             because
             it
             is
             indeed
             the
             last
             and
             lowest
             part
             ,
             (
             being
             Servants
             ,
             and
             so
             to
             be
             used
             )
             and
             yet
             very
             needful
             ,
             and
             not
             to
             be
             spared
             in
             this
             blessed
             Houshold
             ;
             for
             although
             we
             have
             all
             the
             helps
             of
             
               Long
               Life
               ,
               Health
            
             and
             Youth
             that
             may
             be
             ,
             yet
             if
             we
             want
             the
             service
             of
             
               Riches
               ,
               Poverty
            
             will
             besiege
             us
             ,
             and
             keep
             us
             under
             ,
             and
             cut
             off
             and
             hinder
             many
             goodly
             Deeds
             and
             Works
             of
             Wisdome
             and
             
               Virtue
               :
            
             —
             But
             what
             are
             Riches
             ?
             for
             the
             World
             and
             Philosophy
             agree
             not
             in
             this
             account
             :
             No
             nor
             this
             within
             it self
             .
             The
             World
             o
             reckons
             store
             of
             Gold
             and
             Silver
             to
             be
             
               Riches
               ;
               Aristotle
            
             ,
             enough
             of
             needful
             things
             ;
             the
             Stoicks
             ,
             enough
             of
             Earth
             and
             Air
             :
             To
             begin
             here
             ;
             These
             might
             be
             stretched
             and
             made
             large
             enough
             ,
             but
             that
             we
             know
             their
             straitness
             :
             would
             they
             have
             us
             live
             by
             breath
             alone
             ,
             and
             never
             eat
             ,
             according
             to
             the
             guise
             which
             I
             set
             out
             in
             the
             
               Art
               of
               Healing
            
             ?
             Be
             it
             possible
             ,
             as
             it
             seemeth
             ,
             yet
             it
             is
             somewhat
             feeble
             ,
             as
             I
             shewed
             there
             ,
             and
             so
             somewhat
             halting
             and
             unperfect
             (
             by
             lack
             of
             Youth
             and
             Lustiness
             )
             for
             our
             first
             and
             perfect
             Life
             appointed
             ,
             besides
             the
             maims
             and
             hurts
             of
             Poverty
             ,
             which
             I
             right
             now
             touched
             .
          
           
             Aristotle
             is
             somewhat
             strait
             also
             ,
             for
             so
             the
             Beasts
             are
             rich
             as
             well
             ;
             If
             he
             had
             put
             in
             enough
             of
             things
             
             needful
             for
             good
             Life
             ,
             wherefore
             we
             were
             made
             ,
             he
             had
             said
             much
             better
             ,
             yet
             not
             all
             ,
             for
             so
             should
             all
             the
             bodily
             means
             and
             helps
             aforesaid
             be
             counted
             Riches
             ,
             a
             great
             deal
             too
             confusedly
             .
             Now
             much
             less
             can
             we
             rate
             the
             Golden-wealth
             right
             and
             true
             Riches
             ,
             p
             because
             a
             Man
             may
             die
             with
             hunger
             for
             all
             this
             ;
             as
             he
             that
             sold
             a
             Mouse
             for
             two
             hundred
             pence
             ,
             died
             himself
             for
             lack
             of
             Food
             ,
             when
             the
             Buyer
             lived
             ;
             and
             q
             this
             was
             done
             (
             to
             let
             go
             feigned
             Midas
             )
             when
             Hannibal
             besieged
             Casiline
             .
          
           
             Then
             true
             Riches
             are
             enough
             of
             outward
             things
             needfull
             for
             good
             Life
             ,
             that
             is
             ,
             for
             our
             BLISSE
             above-set
             :
             But
             because
             that
             golden
             and
             worldly
             Wealth
             is
             a
             ready
             and
             certain
             way
             and
             means
             to
             this
             ,
             (
             out-barring
             Violence
             ,
             which
             no
             man
             can
             warrant
             )
             we
             will
             use
             the
             cause
             for
             the
             effect
             in
             this
             place
             ,
             and
             strive
             to
             shew
             how
             all
             Men
             may
             get
             enough
             of
             Gold
             and
             Silver
             ;
             and
             that
             by
             weaker
             means
             than
             HERMES
             Medicine
             ,
             as
             the
             place
             require●h
             ,
             although
             by
             the
             same
             way
             concerning
             the
             Stuff
             we
             work
             on
             ,
             that
             is
             ,
             by
             turning
             base
             Metals
             into
             Silver
             and
             Gold.
             This
             is
             the
             hard
             matter
             ,
             which
             turns
             the
             edge
             of
             worldly
             Wits
             ;
             the
             brightness
             ,
             I
             say
             ,
             of
             this
             glorious
             thing
             ,
             dazles
             the
             Eyes
             of
             the
             common
             and
             blear-ey'd
             People
             ,
             because
             it
             is
             ,
             in
             their
             account
             ,
             the
             best
             and
             highest
             and
             most
             happy
             thing
             in
             the
             World
             ;
             when
             in
             deed
             and
             truth
             ,
             as
             it
             is
             the
             least
             and
             lowest
             ,
             and
             worst
             of
             all
             the
             helps
             unto
             BLISSE
             belonging
             ,
             so
             it
             is
             in
             proof
             and
             trial
             ,
             the
             less
             hard
             and
             troublesome
             both
             to
             Art
             and
             Nature
             ,
             the
             most
             ready
             ,
             and
             easie
             to
             be
             gotten
             and
             performed
             .
          
           
             And
             to
             shew
             this
             ,
             (
             we
             will
             make
             no
             long
             tarrying
             )
             it
             were
             good
             first
             of
             all
             to
             enter
             into
             the
             way
             and
             order
             
             which
             Nature
             below
             keepeth
             ,
             in
             making
             the
             Metals
             under
             ground
             .
             If
             I
             thought
             I
             might
             not
             run
             into
             that
             part
             of
             r
             Socrates
             accusation
             ,
             for
             searching
             over-deeply
             the
             Under-ground-matters
             :
             But
             I
             hope
             I
             shall
             not
             ,
             now
             by
             the
             mighty
             pains
             of
             Miners
             Spades
             and
             Mattocks
             ,
             the
             way
             is
             made
             so
             plain
             before
             me
             ;
             or
             else
             sure
             ,
             as
             they
             be
             indeed
             ,
             I
             would
             account
             them
             over-deep
             and
             hard
             for
             my
             Pen
             to
             dig
             in
             .
          
           
             Then
             all
             under-ground
             Bodies
             ,
             which
             the
             Arabians
             call
             Minerals
             ,
             are
             either
             Stones
             ,
             or
             hard
             s
             Juyces
             (
             which
             we
             name
             Middle-Minerals
             )
             or
             else
             they
             be
             Metals
             :
             These
             ,
             as
             all
             other
             perfect
             things
             ,
             have
             all
             one
             
               Stuff
               ,
               Earth
            
             and
             Water
             ,
             and
             one
             Workman
             ,
             the
             
               Heat
               of
               Heaven
            
             ,
             as
             I
             said
             above
             :
             for
             their
             Womb
             ,
             because
             they
             be
             but
             dead
             things
             ,
             as
             they
             call
             them
             ,
             t
             the
             Earth
             will
             serve
             .
             But
             for
             that
             Nature
             meant
             to
             make
             most
             perfect
             things
             in
             that
             kinde
             ,
             which
             require
             long
             time
             to
             finish
             them
             ,
             she
             chose
             a
             most
             sure
             and
             certain
             place
             ,
             u
             even
             the
             deep
             and
             hard
             Rock
             it self
             ;
             not
             to
             the
             end
             the
             Earth
             might
             hide
             them
             as
             hurtful
             things
             ,
             and
             lean
             upon
             them
             with
             all
             her
             weight
             ,
             as
             w
             Seneca
             saith
             very
             severely
             ,
             or
             rather
             finely
             (
             for
             we
             know
             how
             he
             hunts
             after
             fineness
             )
             like
             an
             Orator
             ,
             to
             whom
             it
             is
             granted
             to
             lie
             a
             little
             in
             a
             Story
             ,
             that
             he
             may
             bring
             it
             in
             the
             more
             prettily
             ,
             as
             the
             x
             Orator
             himself
             confesseth
             .
          
           
             Then
             the
             manner
             of
             the
             work
             of
             Minerals
             is
             this
             :
             first
             the
             Water
             piercing
             downwards
             ,
             softens
             and
             breaks
             the
             Rock
             ,
             taking
             her
             course
             still
             that
             way
             where
             it
             is
             softest
             ,
             to
             make
             the
             cross
             and
             crooked
             race
             ,
             which
             we
             see
             ,
             y
             of
             Wombs
             ,
             called
             Veins
             and
             Pipes
             of
             the
             Minerals
             :
             
             But
             as
             the
             Water
             runneth
             (
             to
             take
             the
             stuffe
             as
             the
             next
             thing
             in
             order
             )
             it
             washeth
             and
             shaveth
             off
             small
             z
             pieces
             of
             the
             Rock
             ,
             and
             when
             it
             stands
             and
             gathers
             together
             in
             one
             place
             ,
             a
             by
             continuall
             drayning
             clenseth
             and
             refineth
             the
             same
             ,
             untill
             the
             middle
             heat
             of
             the
             Earth
             ,
             which
             is
             the
             heat
             of
             Heaven
             ,
             come
             ,
             and
             by
             long
             boyling
             makes
             it
             thicker
             ,
             and
             grow
             together
             in
             one
             body
             of
             many
             kinds
             ,
             according
             to
             the
             difference
             of
             the
             stuffe
             and
             heat
             ,
             which
             they
             call
             Hard-juices
             ,
             as
             I
             said
             ,
             or
             Middle-minerals
             .
          
           
             This
             Workman
             continuing
             and
             holding
             on
             his
             labour
             ,
             (
             though
             Agricola
             b
             saith
             the
             cold
             and
             drought
             of
             the
             Rock
             now
             layes
             hold
             upon
             the
             stuffe
             ,
             and
             by
             little
             and
             little
             ,
             at
             last
             binds
             it
             into
             that
             hard
             form
             of
             a
             Metall
             ;
             Nay
             ,
             though
             Aristotle
             from
             the
             beginning
             gives
             the
             work
             to
             the
             same
             cause
             )
             out
             of
             the
             heart
             ,
             as
             it
             were
             ,
             and
             best
             part
             of
             them
             ,
             wringeth
             out
             at
             last
             ,
             a
             clean
             ,
             close
             and
             heavy
             ,
             raw
             ,
             waterish
             and
             running
             Body
             ,
             called
             Quick-silver
             .
             Here
             it
             standeth
             in
             perfection
             of
             this
             Minerall
             work
             ,
             except
             there
             chance
             (
             which
             chance
             happens
             often
             )
             by
             the
             means
             of
             that
             boyling
             any
             contrary
             hot
             and
             dry
             breath
             of
             the
             same
             kind
             ,
             to
             be
             made
             withall
             in
             the
             same
             place
             .
             Then
             this
             meeting
             with
             that
             raw
             ,
             waterish
             and
             unshapen
             lump
             ,
             like
             Rennet
             with
             Milk
             ,
             or
             Seed
             with
             Menstrue
             ,
             curdles
             ,
             thickens
             ,
             and
             fashions
             it
             into
             the
             standing
             body
             of
             a
             Metall
             .
          
           
             This
             
               Minerall
               breath
            
             our
             c
             Men
             ,
             for
             his
             likenesse
             in
             Quality
             ,
             (
             though
             their
             Substance
             doe
             greatly
             differ
             )
             doe
             use
             to
             call
             Brimstone
             :
             Now
             when
             this
             d
             second
             and
             earthly
             heat
             is
             come
             into
             the
             work
             ,
             the
             milde
             
               d
               heat
            
             of
             Heaven
             sets
             the
             stuffe
             ,
             which
             stayed
             before
             ,
             to
             work
             again
             ,
             and
             drives
             it
             forward
             ,
             and
             these
             d
             two
             together
             ,
             
             by
             continuall
             boyling
             and
             mingling
             ,
             alter
             and
             change
             ,
             clense
             and
             refine
             it
             from
             degree
             to
             degree
             ,
             untill
             at
             last
             ,
             after
             many
             yeares
             labour
             ,
             it
             came
             to
             the
             top
             of
             perfection
             in
             
               Cleannesse
               ,
               finenesse
            
             ,
             and
             Closenesse
             ,
             which
             they
             call
             Gold.
             These
             degrees
             ,
             if
             the
             Heat
             be
             gentle
             and
             long-suffering
             (
             as
             they
             say
             )
             be
             first
             e
             Lead
             ,
             then
             Tinne
             ,
             thirdly
             Silver
             ,
             and
             so
             to
             Gold
             :
             But
             if
             it
             be
             strong
             and
             sudden
             ,
             it
             turnes
             the
             weake
             work
             out
             of
             the
             way
             quickly
             ,
             and
             burnes
             it
             up
             ,
             and
             makes
             nought
             but
             Iron
             ,
             or
             at
             least
             if
             the
             Heat
             be
             somewhat
             better
             ,
             
               Copper
               .
            
             —
             Yea
             ,
             and
             sometimes
             the
             foulnesse
             of
             that
             e●rthly
             Brimstone
             alters
             the
             course
             of
             Nature
             ,
             in
             this
             work
             .
             As
             also
             there
             is
             oddes
             f
             of
             Quick-silver
             :
             But
             indeed
             the
             cause
             of
             all
             the
             difference
             is
             in
             the
             working
             Heat
             ,
             that
             maketh
             and
             disposeth
             the
             beginning
             ,
             midst
             ,
             and
             end
             of
             all
             thus
             or
             thus
             ,
             according
             to
             her
             strength
             ,
             and
             continuance
             ,
             and
             which
             is
             the
             main
             ground
             to
             this
             purpose
             ,
             Quick-silver
             is
             the
             Mother
             of
             all
             the
             Metalls
             .
          
           
             Now
             ,
             when
             the
             work
             is
             done
             ,
             it
             lyeth
             yet
             g
             as
             it
             did
             all
             the
             while
             ,
             in
             a
             thick
             flowing
             form
             ,
             like
             the
             form
             of
             a
             molten
             Metall
             ,
             and
             when
             the
             owner
             comes
             to
             enjoy
             it
             ,
             bringing
             in
             the
             cold
             breath
             of
             the
             Aire
             upon
             it
             ,
             like
             unto
             h
             Corall
             ,
             and
             other
             soft
             and
             growing
             Sea-plants
             ,
             it
             freezeth
             and
             hardeneth
             of
             a
             sudden
             ,
             fit
             for
             the
             turn
             and
             use
             of
             Man
             ,
             wherefore
             it
             was
             made
             and
             ordained
             .
             These
             be
             the
             grounds
             of
             the
             most
             and
             best
             Men
             ,
             that
             is
             ,
             of
             Men
             best
             seen
             ,
             and
             furthest
             travelled
             in
             such
             matters
             ;
             whereunto
             Cardane
             ,
             a
             man
             indifferent
             ,
             and
             none
             of
             us
             ,
             and
             yet
             very
             learned
             ,
             agreeth
             jump
             as
             may
             be
             .
          
           
             But
             lest
             these
             dimme
             and
             little
             lights
             may
             seem
             to
             be
             darkned
             with
             the
             brightnesse
             and
             fame
             of
             Aristotle
             
             and
             his
             Scholar
             Theophrast
             ,
             and
             the
             late
             renowned
             Agricola
             ,
             holding
             hard
             the
             contrary
             ,
             and
             the
             same
             sometime
             stifly
             maintaining
             ,
             I
             will
             as
             much
             as
             in
             me
             lyeth
             ,
             and
             my
             narrow
             bounds
             will
             suffer
             ,
             endeavour
             to
             lay
             the
             Reasons
             all
             down
             in
             order
             ,
             which
             moved
             them
             to
             think
             thus
             ,
             and
             staied
             them
             in
             the
             same
             opinion
             :
             That
             Wisemen
             at
             least
             may
             weigh
             one
             Reason
             with
             another
             ,
             and
             judge
             which
             is
             the
             weightiest
             ,
             and
             worthy
             to
             bear
             the
             best
             price
             ,
             without
             the
             vain
             regard
             of
             outward
             shewes
             and
             Authorities
             .
          
           
             First
             ,
             that
             the
             
               Minerall
               stuffe
            
             sprung
             out
             from
             those
             rock-shavings
             aforesaid
             ,
             all
             cunning
             Miners
             can
             tell
             you
             ,
             who
             still
             by
             the
             nature
             and
             grit
             of
             the
             stone
             ,
             though
             there
             be
             twenty
             sundry
             sorts
             ,
             (
             as
             there
             be
             sometimes
             )
             in
             the
             Rock
             ,
             are
             able
             certainly
             to
             say
             this
             or
             that
             Veine
             followeth
             .
             But
             to
             passe
             over
             lightly
             the
             lighter
             matters
             ,
             and
             such
             they
             grant
             as
             well
             as
             we
             :
             The
             Quick-silver
             is
             the
             nearest
             stuffe
             and
             Menstrue
             ,
             or
             Mother
             of
             Metals
             ,
             that
             is
             the
             thing
             in
             great
             strife
             and
             question
             ;
             when
             it
             needed
             not
             in
             mine
             opinion
             ,
             if
             we
             mark
             the
             consent
             of
             all
             those
             Men
             ,
             in
             all
             Nations
             ,
             that
             put
             the
             name
             upon
             things
             (
             which
             were
             not
             of
             the
             unwisest
             so●t
             )
             flatly
             to
             allow
             his
             saying
             ,
             when
             they
             by
             calling
             it
             in
             i
             
               Greek
               ,
               Latine
            
             and
             other
             Tongues
             ,
             Quick
             or
             
               liquid
               silver
            
             ,
             in
             secret
             meaning
             plainly
             say
             ,
             that
             if
             by
             the
             force
             of
             those
             two
             hot
             Workmen
             aforesaid
             ,
             it
             were
             staied
             and
             better
             purged
             ,
             k
             it
             were
             nothing
             else
             but
             silver
             :
             for
             indeed
             Avicen
             ,
             and
             some
             other
             of
             the
             learned
             side
             ,
             leaving
             out
             the
             middle
             degrees
             ,
             hold
             the
             very
             same
             opinion
             ;
             which
             I
             also
             thinke
             true
             ,
             if
             the
             stuffe
             and
             heates
             (
             as
             they
             are
             in
             hot
             Countries
             )
             be
             good
             and
             faultlesse
             .
          
           
           
             But
             the
             disputers
             will
             account
             this
             kind
             of
             Argument
             unskilfull
             ,
             and
             soone
             cast
             it
             off
             :
             Then
             l
             remove
             the
             cold
             that
             at
             last
             came
             upon
             the
             Metall
             and
             hardened
             it
             ,
             and
             it
             appeares
             to
             the
             eye
             nothing
             else
             but
             such
             an
             altered
             Quick-silver
             :
             Or
             ,
             if
             the
             witnesse
             of
             sence
             be
             sometimes
             false
             and
             deceitfull
             ,
             enter
             into
             our
             School
             ,
             and
             behold
             them
             by
             a
             more
             kindly
             and
             gentle
             way
             ,
             lead
             them
             back
             to
             a
             true
             Quick-silver
             ,
             both
             in
             cold
             and
             heat
             abiding
             ;
             being
             a
             true
             m
             rule
             in
             Philosophy
             ,
             Every
             thing
             to
             be
             made
             of
             that
             ,
             whereunto
             it
             is
             loosned
             and
             dissolved
             .
          
           
             But
             if
             this
             will
             not
             serve
             ,
             passe
             a
             little
             further
             into
             the
             border
             and
             edge
             of
             secrets
             ,
             and
             you
             shall
             see
             them
             by
             following
             the
             steps
             of
             Kinde
             underneath
             (
             which
             I
             marked
             out
             before
             )
             that
             is
             by
             sowing
             the
             dissolved
             seedes
             and
             breaths
             of
             Metalls
             upon
             Quick-silver
             ,
             to
             curdle
             and
             bring
             her
             into
             that
             form
             of
             Metall
             ,
             which
             they
             will
             and
             wish
             for
             .
          
           
             Now
             for
             that
             earthly
             Brimstone
             ;
             As
             Nature
             to
             make
             a
             perfect
             Wight
             ,
             is
             fain
             to
             break
             her
             first
             order
             ,
             and
             to
             take
             the
             help
             of
             an
             hot
             Womb
             ,
             and
             of
             another
             Workman
             ;
             even
             so
             ,
             to
             frame
             a
             perfect
             dead
             Creature
             ,
             beside
             the
             help
             of
             a
             certain
             dead
             Wombe
             ,
             she
             must
             needs
             use
             the
             hand
             of
             a
             lusty
             fellow
             Workman
             ,
             both
             to
             fashion
             and
             to
             boyle
             it
             to
             perfection
             ;
             then
             ,
             as
             n
             Aristotle
             saith
             ,
             
               The
               Sun
               and
               Man
               make
               a
               Man
               ,
            
             and
             the
             rest
             have
             two
             working
             and
             moving
             causes
             ,
             the
             Heat
             of
             Heaven
             ,
             and
             the
             breath
             of
             the
             Male-seed
             ;
             so
             in
             this
             work
             of
             Metall
             ,
             there
             is
             not
             onely
             the
             great
             and
             o
             generall
             begetting
             breath
             of
             Heaven
             ,
             but
             also
             the
             private
             and
             particular
             seed
             of
             the
             Earth
             their
             father
             .
          
           
             That
             there
             lacks
             a
             little
             Earth
             to
             stay
             Quick-silver
             ,
             
             Aristotle
             himself
             sheweth
             by
             a
             pretty
             like
             example
             ;
             He
             p
             saith
             the
             
               Hares
               blood
            
             flameth
             still
             when
             it
             is
             cold
             ,
             whereas
             others
             stand
             ,
             because
             it
             wants
             those
             earthly
             Streams
             which
             others
             have
             ,
             to
             make
             it
             grow
             together
             ,
             as
             we
             may
             see
             by
             tryall
             ,
             q
             finding
             no
             bloud
             which
             hath
             them
             with
             a
             Strainer
             taken
             away
             ,
             to
             stand
             and
             cluster
             ,
             but
             run
             continually
             .
             Even
             so
             ,
             take
             away
             the
             Earth
             and
             Brimstone
             of
             a
             Metall
             ,
             (
             which
             our
             Art
             can
             doe
             )
             and
             the
             Water
             will
             not
             stand
             again
             ,
             but
             flow
             for
             ever
             :
             And
             this
             is
             generall
             ,
             if
             we
             mark
             well
             ,
             that
             nothing
             stands
             and
             leaves
             his
             running
             ,
             before
             Earth
             ruling
             binds
             and
             stayes
             him
             .
          
           
             Whosoever
             allowes
             not
             this
             way
             of
             making
             Metalls
             ,
             besides
             other
             fayls
             and
             errors
             ,
             he
             shall
             never
             unfold
             the
             Nature
             of
             Quick-silver
             ,
             as
             we
             may
             see
             by
             r
             Aristotle
             and
             s
             Agricola
             ,
             strugling
             and
             striving
             against
             the
             stream
             about
             it
             ,
             giving
             the
             cause
             of
             his
             flowing
             and
             flying
             from
             the
             Fire
             ,
             unto
             abundance
             of
             Ayre
             in
             him
             ,
             for
             then
             his
             lightnesse
             and
             feeding
             of
             the
             Fire
             ,
             two
             things
             far
             from
             his
             nature
             ,
             would
             as
             well
             as
             in
             all
             
               ayrie
               Bodies
            
             appear
             and
             shine
             forth
             unto
             us
             .
             But
             he
             that
             stands
             upon
             our
             Grounds
             and
             Rules
             laid
             down
             before
             ,
             may
             easily
             perceive
             his
             raw
             ,
             t
             cold
             and
             watry
             condition
             ,
             to
             make
             him
             fly
             the
             Fire
             his
             Enemy
             ;
             and
             this
             even
             proportion
             in
             power
             ,
             and
             equall
             rule
             of
             Earth
             and
             Water
             in
             him
             ,
             to
             be
             the
             cause
             of
             his
             running
             .
             The
             first
             is
             plain
             ;
             But
             there
             is
             as
             much
             Earth
             in
             power
             ,
             as
             Water
             in
             Quick-silver
             ,
             (
             albeit
             it
             seems
             all
             Water
             ,
             for
             a
             little
             Earth
             is
             as
             strong
             as
             much
             Water
             )
             and
             no
             more
             of
             this
             then
             of
             that
             ,
             surely
             mingled
             and
             put
             together
             ,
             appears
             ,
             because
             it
             is
             the
             onely
             dry
             Water
             in
             the
             World
             ;
             her
             Earth
             haling
             one
             way
             makes
             her
             dry
             ,
             and
             her
             Water
             another
             causeth
             her
             to
             flow
             :
             but
             
             this
             is
             a
             certain
             sign
             thereof
             ,
             that
             when
             we
             find
             by
             reason
             all
             other
             things
             ,
             if
             either
             Earth
             or
             Water
             ruleth
             over
             them
             ,
             either
             to
             stand
             with
             Cold
             and
             harden
             ,
             or
             else
             to
             melt
             with
             Fire
             and
             Water
             ;
             yet
             we
             see
             plainly
             this
             one
             dry
             Water
             called
             Quick-silver
             ,
             to
             stoop
             and
             yeeld
             to
             neither
             .
             But
             to
             our
             purpose
             .
          
           
             The
             Reasons
             why
             the
             heat
             of
             Heaven
             is
             the
             Workman
             in
             the
             Mine
             ,
             are
             many
             ;
             but
             hear
             a
             few
             ,
             and
             briefly
             delivered
             .
             If
             he
             worketh
             and
             mingleth
             (
             as
             I
             proved
             above
             )
             all
             perfect
             mingled
             Bodies
             ,
             then
             what
             shall
             lett
             and
             bar
             him
             from
             this
             labour
             also
             ?
             the
             depth
             and
             hardnesse
             of
             the
             Rock
             ?
             No
             ,
             for
             if
             those
             subtile
             Bodies
             ,
             u
             which
             we
             call
             Spirits
             ,
             are
             able
             ,
             in
             the
             opinion
             of
             all
             Men
             ,
             to
             pierce
             through
             stone-walls
             ,
             without
             breach
             or
             sign
             of
             passage
             ,
             how
             much
             more
             subtile
             ,
             and
             strong
             ,
             and
             able
             to
             doe
             it
             ,
             is
             this
             
               heavenly
               Soul
            
             ?
             But
             all
             Men
             grant
             the
             Workmanship
             
               (
               w
            
             )
             of
             living
             things
             to
             flow
             from
             the
             onely
             cause
             and
             fountain
             ;
             Then
             tell
             us
             how
             it
             comes
             to
             passe
             ,
             that
             Fish
             (
             by
             the
             witnesse
             of
             good
             Authors
             )
             are
             sometimes
             found
             in
             the
             deep
             and
             sound
             Earth
             ,
             where
             no
             Water
             runneth
             ?
             Nay
             which
             way
             doe
             very
             Toads
             get
             into
             certain
             Rocks
             in
             Germany
             ,
             and
             Milstone-Rocks
             in
             France
             ,
             even
             so
             close
             that
             they
             cannot
             be
             spyed
             ,
             before
             they
             be
             set
             in
             grinding
             ,
             and
             break
             themselves
             ,
             as
             x
             
               George
               Agricola
            
             reporteth
             .
          
           
             But
             ,
             if
             Mineralls
             as
             well
             as
             Plants
             ,
             take
             Food
             and
             Nourishment
             ,
             wax
             and
             grow
             in
             bignesse
             ,
             all
             is
             clear
             ,
             I
             hope
             ,
             and
             void
             of
             doubt
             ;
             This
             will
             I
             prove
             hereafter
             .
             In
             the
             mean
             time
             ,
             let
             us
             win
             it
             again
             by
             proof
             and
             tryal
             ,
             
             the
             strongest
             Battery
             that
             may
             be
             .
             Cold
             binds
             and
             gathers
             in
             the
             stuffe
             of
             both
             like
             and
             unlike
             ,
             grosse
             and
             fine
             together
             ,
             without
             any
             clensing
             or
             sundering
             ;
             But
             Metalls
             ,
             especially
             Gold
             ,
             are
             very
             finely
             and
             cleanly
             purged
             Bodies
             .
             Again
             ,
             if
             Cold
             had
             frozen
             and
             packt
             up
             Gold
             together
             ,
             y
             the
             force
             of
             Heat
             (
             as
             we
             see
             the
             proof
             in
             all
             things
             )
             should
             cut
             the
             bands
             ,
             and
             unmask
             the
             work
             again
             ,
             which
             is
             not
             .
             To
             this
             ,
             what
             Colour
             springs
             from
             Cold
             but
             his
             own
             waterish
             and
             earthy
             colour
             ?
             That
             z
             if
             a
             thing
             be
             dyed
             with
             other
             Colours
             ,
             we
             know
             straightway
             where
             it
             had
             them
             .
             Besides
             ,
             a
             Cold
             leaves
             no
             smell
             behind
             it
             ;
             but
             Heat
             is
             the
             cause
             of
             all
             smells
             .
             Then
             ,
             to
             omit
             the
             fiery
             smell
             of
             some
             stones
             ,
             and
             sweet
             savour
             of
             others
             ,
             and
             the
             variety
             of
             sent
             in
             Juices
             ,
             how
             hapned
             it
             that
             Silver
             found
             at
             Mary-berg
             smelt
             like
             Violets
             ,
             as
             Agricola
             b
             reporteth
             ?
             That
             all
             Men
             feel
             the
             unpleasant
             scent
             of
             Copper
             ,
             and
             other
             base
             metals
             ?
             But
             mark
             the
             practice
             of
             the
             plain
             Men
             when
             they
             devise
             to
             judge
             of
             a
             Mine
             below
             ,
             c
             they
             take
             their
             aime
             at
             no
             better
             mark
             ,
             then
             if
             by
             grating
             two
             stones
             of
             the
             hill
             together
             ,
             they
             feel
             a
             smell
             of
             Brimstone
             ,
             because
             they
             take
             this
             the
             Leaving
             of
             the
             Metals
             in
             their
             concoction
             .
          
           
             To
             be
             short
             ,
             doe
             but
             cast
             with
             your selves
             ,
             d
             why
             there
             be
             no
             Metals
             but
             in
             Rocks
             and
             Mountains
             ,
             unlesse
             these
             unload
             them
             ,
             and
             shoot
             them
             down
             into
             the
             Plain
             ;
             and
             then
             ,
             wherefore
             chiefly
             foul
             Metals
             in
             Cold
             ,
             and
             fine
             Silver
             and
             Gold
             ,
             besides
             Precious
             Stones
             in
             Hot
             Countries
             ,
             and
             you
             shall
             finde
             the
             cause
             of
             this
             to
             be
             the
             e
             difference
             of
             that
             purging
             and
             refining
             Heat
             ,
             and
             the
             closenesse
             of
             the
             Place
             to
             keep
             in
             that
             
               heavenly
               heat
            
             ,
             and
             barrennesse
             withall
             ,
             and
             emptinesse
             of
             Plants
             to
             draw
             it
             forth
             and
             spend
             it
             .
          
           
           
             Some
             cannot
             conceive
             how
             Heat
             should
             cause
             this
             Matter
             ,
             when
             they
             feel
             not
             Heat
             in
             the
             Mine
             ;
             I
             will
             not
             say
             to
             such
             ,
             that
             this
             Heat
             is
             most
             f
             mild
             and
             gentle
             every
             where
             ,
             and
             there
             especially
             ;
             but
             bid
             them
             bring
             up
             a
             piece
             of
             
               Minerall
               earth
            
             ,
             and
             lay
             it
             in
             the
             open
             Ayre
             ,
             and
             they
             shall
             feel
             ,
             if
             they
             lay
             their
             hand
             upon
             it
             ,
             g
             no
             small
             ,
             but
             a
             burning
             Heat
             ,
             by
             the
             cold
             blast
             stirred
             up
             and
             raised
             ;
             even
             as
             the
             lurking
             heat
             of
             Lime
             is
             stirred
             up
             with
             Water
             .
          
           
             Wherefore
             we
             may
             safely
             set
             down
             ,
             h
             and
             build
             upon
             it
             ,
             that
             all
             Mineralls
             are
             made
             with
             Heat
             ,
             and
             get
             thereby
             their
             Being
             and
             Perfection
             ;
             Albeit
             ,
             the
             outward
             shape
             and
             last
             cover
             (
             as
             it
             were
             )
             of
             the
             work
             is
             put
             on
             by
             Cold.
             
          
           
             Now
             for
             the
             steps
             and
             degrees
             of
             Metals
             ,
             that
             they
             all
             except
             Iron
             and
             Copper
             (
             though
             some
             doe
             not
             except
             them
             )
             arise
             from
             the
             steps
             and
             degrees
             of
             baking
             the
             self
             same
             thing
             and
             stuffe
             of
             Quick-silver
             ,
             it
             appears
             in
             Lead-mines
             ,
             where
             is
             alwayes
             ,
             for
             the
             most
             part
             ,
             some
             Gold
             and
             Silver
             found
             ,
             by
             report
             of
             good
             Authors
             .
             And
             therefore
             i
             Albert
             saith
             ,
             that
             cunning
             Miners
             use
             in
             such
             case
             ,
             to
             shut
             up
             the
             Mine
             again
             for
             thirty
             or
             forty
             years
             ,
             to
             bake
             the
             Lead
             better
             ,
             and
             lead
             it
             on
             to
             perfection
             ,
             and
             that
             thing
             to
             have
             been
             found
             true
             in
             his
             time
             in
             Sclavonia
             .
          
           
             But
             what
             doe
             white
             and
             yellow
             k
             Coppers
             sometime
             found
             in
             the
             Ground
             ,
             signifie
             unto
             us
             ,
             but
             that
             Nature
             was
             travelling
             by
             way
             of
             Concoction
             unto
             the
             end
             of
             Silver
             and
             Gold
             ?
             Again
             ,
             how
             comes
             it
             to
             passe
             ,
             that
             plain
             Artificers
             can
             fetch
             l
             out
             of
             every
             Metall
             some
             Gold
             and
             Silver
             ,
             and
             out
             of
             these
             some
             base
             Metall
             ,
             unlesse
             Gold
             and
             Silver
             were
             the
             Heart
             and
             best
             part
             of
             
             the
             whole
             Body
             ,
             and
             of
             one self
             same
             thing
             with
             the
             Metals
             ?
             Nay
             m
             Paracelse
             avoweth
             that
             not
             onely
             these
             ,
             but
             Mines
             of
             Middle-Minerals
             ,
             things
             further
             off
             ,
             as
             you
             know
             ,
             are
             never
             without
             some
             Silver
             or
             Gold
             ;
             and
             therefore
             he
             giveth
             counsel
             to
             water
             them
             ,
             as
             it
             were
             Plants
             with
             their
             own
             Mine
             ,
             and
             kindly
             water
             ,
             assuring
             us
             that
             they
             will
             grow
             up
             to
             ripeness
             ,
             and
             in
             few
             years
             prove
             as
             rich
             as
             any
             Silver
             or
             
               Gold
               Mine
            
             .
          
           
             Then
             we
             see
             at
             last
             ,
             the
             truth
             of
             this
             Metalline
             Ground
             unshaken
             ,
             and
             standing
             sure
             for
             all
             the
             Battery
             of
             the
             stoutest
             Graecians
             ,
             that
             n
             
               All
               Metals
               have
               but
               one
               Quicksilver
               ,
               Stuff
               ,
               Kind
               ,
               and
               Nature
               ,
               being
               all
               one self
               same
               thing
               ,
               differing
               by
               degrees
               of
               Cleanness
               ,
               Fineness
               ,
               Closeness
               ,
               and
               Colour
            
             ;
             that
             is
             ,
             by
             those
             Hang-byes
             ,
             called
             Accidents
             ,
             sprung
             out
             from
             the
             degrees
             of
             Boyling
             and
             Concoction
             :
             It
             is
             now
             time
             to
             go
             to
             build
             upon
             this
             Matter
             ,
             and
             to
             shew
             how
             these
             lower
             and
             unclean
             Metals
             may
             be
             mended
             ,
             and
             changed
             into
             Silver
             and
             Gold
             ,
             to
             make
             the
             way
             to
             attain
             Riches
             .
          
           
             If
             all
             Metals
             are
             so
             neer
             and
             like
             one
             another
             ,
             especially
             some
             of
             them
             (
             which
             I
             set
             down
             before
             )
             wanting
             nothing
             but
             continuance
             of
             Cleansing
             and
             Purging
             by
             Concoction
             ;
             then
             sure
             this
             exchange
             may
             seem
             no
             such
             hard
             and
             impossible
             matter
             ,
             nor
             to
             need
             perhaps
             the
             help
             of
             the
             
               Divine
               Art
            
             of
             Hermes
             ,
             but
             a
             Lesser
             ,
             and
             Baser
             Skill
             may
             serve
             the
             turn
             :
             And
             as
             Nature
             is
             not
             Poor
             and
             Needy
             ,
             but
             full
             of
             Store
             and
             Change
             ,
             so
             may
             Skill
             ,
             if
             She
             will
             mark
             and
             follow
             the
             steps
             of
             Nature
             ,
             find
             more
             wayes
             then
             one
             to
             one
             Matter
             .
             Then
             ,
             which
             is
             the
             lower
             way
             ,
             and
             lesser
             Skill
             following
             Nature
             ?
             We
             will
             fetch
             it
             from
             that
             way
             ,
             which
             we
             saw
             Nature
             take
             even
             now
             
             beneath
             the
             Ground
             :
             What
             is
             that
             ?
             I
             will
             tell
             you
             shortly
             .
          
           
             As
             Nature
             in
             her
             work
             below
             used
             two
             hot
             Workmen
             ,
             so
             will
             I
             ;
             and
             because
             we
             cannot
             tarry
             her
             leisure
             ,
             and
             long
             time
             she
             taketh
             to
             that
             purpose
             ,
             we
             will
             match
             and
             countervail
             her
             little
             Heats
             with
             proportions
             answerable
             and
             meet
             for
             our
             time
             ,
             that
             we
             may
             do
             that
             in
             fourty
             dayes
             which
             she
             doth
             in
             as
             many
             years
             .
             And
             this
             proportion
             is
             not
             hard
             to
             be
             found
             ,
             when
             we
             consider
             the
             odds
             and
             space
             that
             lieth
             between
             the
             Founders
             Fire
             and
             the
             gentle
             Heat
             of
             Heaven
             :
             And
             again
             ,
             the
             difference
             betwixt
             such
             a
             scowring
             Purger
             ,
             and
             that
             Eater
             above
             ,
             consuming
             Stones
             and
             Iron
             so
             quickly
             ,
             and
             the
             milde
             Heat
             and
             easie
             Breath
             that
             thickned
             Quick-silver
             .
             And
             therefore
             as
             the
             Miners
             do
             well
             in
             trying
             and
             purging
             ,
             the
             rude
             Metals
             from
             the
             outward
             filth
             &
             leavings
             ,
             besides
             a
             great
             outward
             fire
             ,
             to
             put
             to
             the
             lump
             many
             o
             hot
             and
             piercing
             things
             ,
             to
             further
             the
             work
             of
             Boiling
             ;
             so
             after
             they
             have
             done
             ,
             and
             made
             the
             Metals
             clean
             and
             handsome
             ,
             if
             we
             mean
             to
             cleanse
             them
             further
             from
             the
             inward
             Filth
             and
             Drossiness
             ,
             we
             must
             take
             the
             same
             course
             ,
             but
             with
             greater
             force
             and
             skill
             ,
             even
             so
             much
             more
             ,
             as
             it
             is
             more
             hard
             to
             part
             away
             the
             inward
             and
             in-bred
             uncleanness
             ,
             then
             the
             outward
             and
             strange
             scurf
             and
             foulness
             .
          
           
             Although
             I
             did
             set
             before
             divers
             differences
             and
             marks
             upon
             the
             Metals
             ,
             yet
             ,
             indeed
             they
             are
             but
             two
             to
             be
             counted
             of
             ;
             and
             there
             is
             no
             odds
             between
             them
             and
             Gold
             ,
             but
             in
             Closeness
             and
             Colour
             ;
             the
             rest
             ,
             as
             
               Cleanness
               ,
               Fineness
               ,
               Weightiness
            
             ,
             and
             Stedfastness
             in
             the
             Fire
             ,
             follow
             all
             under
             Closeness
             ;
             for
             a
             thing
             is
             close
             ,
             p
             when
             much
             stuffe
             is
             packt
             up
             together
             in
             a
             narrow
             room
             ,
             
             which
             cannot
             be
             unless
             the
             stuffe
             be
             clean
             and
             fine
             before
             ;
             and
             when
             q
             this
             is
             so
             packt
             up
             it
             must
             needs
             be
             weighty
             and
             stedfast
             also
             ;
             heavy
             for
             the
             much
             stuffe
             ,
             but
             stedfast
             for
             two
             causes
             ,
             both
             for
             that
             there
             is
             neither
             r
             entrance
             left
             for
             the
             Fire
             to
             pierce
             and
             divide
             the
             stuffe
             ,
             (
             and
             by
             division
             all
             things
             are
             spoiled
             )
             nor
             yet
             any
             gross
             or
             greasy
             stuffe
             ,
             the
             food
             of
             Fire
             remaining
             
               —
               Quick-silver
            
             ,
             as
             I
             said
             ,
             was
             clean
             at
             first
             ,
             and
             if
             it
             meet
             with
             a
             fine
             Brimstone
             ,
             to
             stay
             and
             fasten
             it
             ,
             (
             which
             is
             often
             in
             hot
             Countreys
             )
             it
             straitway
             ,
             (
             I
             mean
             without
             any
             middle
             steps
             )
             proveth
             Silver
             ,
             and
             then
             Gold
             :
             But
             if
             that
             curdling
             breath
             be
             foul
             and
             greasie
             ,
             (
             as
             it
             is
             most
             commonly
             ,
             )
             it
             turns
             Quick-silver
             into
             foul
             Metals
             first
             ,
             and
             the
             work
             must
             tarry
             longer
             leisure
             to
             be
             made
             clean
             and
             perfect
             ,
             that
             is
             ,
             until
             such
             time
             as
             that
             foul
             Brimstone
             be
             clean
             purged
             out
             ,
             as
             it
             is
             onely
             in
             ſ
             Cold.
             
          
           
             That
             Nature
             doth
             in
             due
             time
             ,
             and
             Art
             by
             imitation
             may
             part
             and
             drive
             away
             all
             that
             filthy
             Rennet
             ,
             this
             is
             a
             sign
             ,
             because
             it
             is
             no
             part
             of
             the
             thing
             ;
             How
             is
             that
             proved
             ?
             For
             that
             it
             is
             the
             Male-seed
             ,
             that
             begets
             ,
             makes
             ,
             and
             fashions
             all
             ,
             and
             t
             nought
             begets
             it self
             ,
             but
             is
             made
             by
             a
             strange
             and
             outward
             Mover
             ,
             which
             is
             like
             a
             Carpenter
             ,
             or
             other
             Workman
             towards
             the
             work
             that
             he
             maketh
             .
             That
             this
             is
             so
             ,
             it
             is
             plain
             by
             the
             Male-seed
             of
             Wights
             ,
             u
             which
             is
             not
             the
             waterish
             stuffe
             seen
             with
             Eyes
             ,
             (
             that
             is
             but
             a
             shell
             given
             for
             the
             safe
             keeping
             )
             but
             an
             unseen
             
               Hot
               Breath
            
             of
             their
             Bodies
             ,
             whereby
             alone
             without
             the
             help
             of
             that
             shell
             ,
             many
             Wightes
             beget
             their
             Mates
             with
             Young
             ,
             as
             we
             may
             read
             w
             in
             Aristotle
             ,
             and
             other
             good
             x
             Authors
             ;
             but
             what
             makes
             it
             so
             plain
             as
             the
             barren
             Eggs
             which
             many
             Birds
             fashion
             
             fully
             in
             themselves
             by
             conceit
             of
             Lust
             ,
             wanting
             onely
             an
             outward
             quickning
             cause
             from
             the
             Male.
             
          
           
             Then
             how
             shall
             we
             purge
             out
             this
             foul
             and
             greasie
             Workman
             to
             make
             the
             work
             of
             any
             Metal
             close
             and
             well-coloured
             ?
             Nature
             would
             have
             done
             this
             in
             time
             by
             concoction
             without
             any
             other
             help
             ;
             But
             we
             must
             have
             to
             shorten
             the
             time
             fit
             for
             our
             use
             ,
             two
             devices
             ;
             one
             to
             breed
             Closeness
             ,
             and
             the
             other
             to
             bring
             on
             good
             Colour
             :
             The
             first
             is
             a
             binding
             Skill
             ,
             the
             next
             is
             a
             dying
             Cunning
             ;
             for
             the
             first
             ,
             let
             Nature
             still
             be
             our
             guide
             and
             leader
             ;
             As
             she
             ,
             in
             all
             her
             easie
             changes
             ,
             useth
             to
             consume
             and
             raze
             out
             the
             weaker
             with
             the
             stronger
             ,
             like
             so
             we
             ,
             if
             we
             mean
             to
             devour
             and
             consume
             all
             the
             gross
             and
             greasie
             stuffe
             of
             the
             Metal
             ,
             that
             when
             all
             is
             clean
             and
             fine
             ,
             the
             Fire
             may
             draw
             it
             up
             close
             together
             ,
             we
             must
             encounter
             it
             with
             a
             strong
             Like
             :
             What
             was
             that
             Brimstone
             ,
             or
             any
             other
             filth
             in
             Quick-silver
             ,
             and
             of
             what
             stock
             think
             you
             ?
             Did
             I
             not
             tell
             you
             it
             sprung
             out
             of
             a
             confused
             heap
             of
             Middle-Minerals
             ,
             and
             was
             a
             
               Mineral
               Breath
            
             and
             Vapour
             ?
             Then
             let
             us
             take
             the
             foul
             and
             sharp
             MInerals
             ,
             and
             in
             a
             strong
             Fire
             set
             them
             upon
             the
             Metal
             ,
             y
             and
             they
             shall
             sure
             ,
             by
             searching
             and
             lifting
             round
             about
             ,
             quickly
             draw
             to
             them
             ,
             eat
             and
             drink
             up
             all
             the
             weaker
             like
             dross
             of
             the
             Metal
             ,
             and
             leave
             the
             rest
             which
             is
             unlike
             ,
             clean
             and
             untouched
             :
             I
             need
             not
             stand
             any
             more
             about
             it
             ;
             Do
             we
             not
             see
             how
             z
             Sope
             ,
             a
             filthy
             strong
             thing
             ,
             in
             battail
             and
             work
             with
             a
             foul
             and
             filthy
             Cloth
             ,
             takes
             and
             eats
             up
             the
             filth
             as
             his
             Food
             and
             Like
             meat
             ,
             and
             leaves
             the
             Unlike
             Cloth
             clean
             and
             spotless
             ?
             Nay
             to
             come
             neerer
             ,
             how
             doth
             Antimony
             that
             fierce
             and
             foul
             Mineral
             ,
             where
             he
             is
             set
             on
             work
             with
             Gold
             to
             cleanse
             him
             ,
             search
             and
             run
             all
             over
             the
             
             Metal
             ,
             take
             and
             consume
             his
             like
             meat
             ,
             and
             the
             strange
             and
             unclean
             parts
             ,
             leaving
             the
             rest
             as
             unlike
             and
             unmeet
             for
             him
             :
             To
             be
             short
             ,
             if
             you
             mark
             well
             ,
             you
             shall
             find
             it
             the
             plain
             ,
             ready
             ,
             and
             kindly
             way
             ,
             not
             onely
             in
             all
             purgings
             ,
             but
             in
             every
             natural
             changing
             .
          
           
             Then
             let
             this
             part
             go
             by
             ,
             and
             sith
             now
             the
             Metal
             i●
             as
             clean
             ,
             fine
             ,
             and
             weighty
             again
             as
             Quick-silver
             ,
             and
             as
             close
             and
             stedfast
             as
             Silver
             ,
             or
             rather
             more
             ;
             let
             us
             take
             the
             next
             Point
             in
             hand
             ,
             and
             bring
             on
             the
             Colour
             of
             Gold
             :
             This
             standeth
             upon
             two
             Points
             ;
             It
             must
             have
             the
             fairness
             ,
             and
             lastingness
             of
             Gold
             :
             That
             first
             is
             an
             easie
             matter
             in
             the
             proof
             of
             common
             Skill
             ;
             But
             here
             is
             all
             the
             cunning
             ,
             to
             die
             the
             Metal
             all
             over
             with
             an
             everlasting
             Colour
             ;
             To
             this
             purpose
             ,
             it
             had
             need
             be
             able
             to
             pierce
             the
             Metal
             ,
             and
             to
             abide
             all
             Fire
             :
             That
             first
             is
             not
             hard
             again
             ,
             but
             how
             shall
             this
             be
             done
             ?
             Perhaps
             we
             need
             not
             strive
             ,
             before
             we
             lay
             the
             Colour
             ,
             to
             make
             it
             stedfast
             and
             abiding
             ;
             but
             like
             as
             Gold
             will
             so
             fast
             embrace
             ,
             and
             hold
             his
             flying
             maker
             Quick-silver
             ,
             if
             she
             be
             a
             little
             cleansed
             and
             made
             fit
             to
             receive
             him
             ,
             that
             no
             Fire
             shall
             depart
             them
             ,
             so
             the
             closeness
             of
             this
             our
             stedfast
             Metal
             shall
             defend
             and
             save
             the
             Colour
             .
             But
             suppose
             it
             will
             not
             ,
             yet
             if
             Iron
             and
             Copper
             ,
             nay
             if
             the
             Middle-minerals
             may
             be
             bound
             and
             made
             abiding
             in
             the
             Fire
             ,
             (
             as
             our
             Men
             hold
             and
             teach
             )
             then
             their
             a
             Colours
             may
             be
             stayed
             and
             made
             stedfast
             also
             .
          
           
             What
             is
             remaining
             ?
             If
             you
             be
             not
             yet
             content
             ,
             go
             to
             School
             and
             learn
             to
             fasten
             and
             stay
             b
             flying
             Spirits
             ,
             as
             they
             call
             them
             .
             Cardane
             who
             denies
             it
             possible
             to
             make
             an
             open
             Metal
             close
             and
             stedfast
             ,
             yet
             allows
             this
             matter
             easie
             ;
             And
             sith
             we
             are
             here
             ,
             and
             he
             is
             so
             ready
             ,
             let
             us
             talk
             with
             him
             a
             little
             .
             I
             marvel
             much
             at
             him
             ,
             a
             
             Man
             so
             well
             learned
             ,
             (
             but
             indeed
             not
             skill'd
             in
             this
             Art
             ,
             the
             chief
             of
             all
             Learning
             )
             that
             although
             he
             had
             spoken
             well
             a
             great
             while
             ,
             and
             allowed
             all
             Metals
             to
             be
             made
             all
             of
             one
             stuffe
             ,
             and
             to
             travel
             by
             one
             way
             of
             Concoction
             unto
             one
             end
             ,
             c
             Gold
             ,
             and
             to
             differ
             but
             by
             one
             accident
             onely
             ,
             and
             chance
             of
             those
             degrees
             of
             boyling
             ;
             and
             thereby
             yielded
             that
             all
             the
             fouler
             Metals
             may
             be
             turned
             into
             one
             another
             ,
             and
             Silver
             likewise
             into
             Gold
             ,
             because
             it
             is
             nothing
             else
             but
             imperfect
             Gold
             ,
             and
             the
             worser
             part
             thereof
             ,
             wanting
             nought
             but
             Colour
             ,
             which
             is
             easie
             ,
             and
             a
             little
             closeness
             ,
             which
             by
             purging
             out
             of
             the
             greasie
             food
             of
             Fire
             ,
             may
             be
             given
             him
             ;
             yet
             for
             all
             this
             ,
             he
             denies
             it
             possible
             to
             change
             any
             of
             the
             lower
             Metals
             into
             either
             Silver
             or
             Gold
             ,
             because
             of
             over-sudden
             Heat
             (
             as
             I
             said
             of
             Iron
             and
             Copper
             )
             being
             burnt
             they
             cannot
             be
             brought
             to
             their
             old
             Quick-silvery
             cleanness
             ,
             nor
             yet
             be
             made
             abiding
             and
             stedfast
             in
             the
             Fire
             .
          
           
             This
             he
             would
             never
             have
             said
             ,
             if
             he
             had
             been
             brought
             up
             in
             our
             Trade
             of
             Learning
             :
             He
             should
             have
             seen
             us
             easily
             lead
             the
             Metals
             back
             from
             whence
             they
             all
             came
             ,
             and
             then
             ,
             by
             means
             aforesaid
             ,
             stay
             them
             ;
             for
             ,
             he
             grants
             himself
             that
             all
             the
             cause
             of
             uncloseness
             ,
             unsteddiness
             ,
             and
             wasting
             in
             the
             Fire
             ,
             is
             that
             our
             fatty
             Brimstone
             ,
             and
             that
             it
             may
             be
             cleansed
             out
             of
             Silver
             ;
             Why
             not
             out
             of
             the
             rest
             also
             ?
             Will
             they
             not
             abide
             the
             violence
             ?
             Not
             at
             first
             ,
             but
             by
             little
             and
             little
             they
             will
             ,
             as
             Gentle
             and
             Wise
             Men
             know
             how
             to
             use
             them
             .
             —
             There
             are
             others
             also
             as
             well
             as
             he
             ,
             Erastus
             and
             such
             like
             ,
             that
             deny
             this
             Art
             of
             Changing
             :
             if
             I
             thought
             these
             Men
             needed
             any
             labour
             of
             reproof
             ,
             who
             through
             ignorance
             of
             the
             points
             they
             handle
             ,
             blunder
             and
             rush
             in
             
             the
             dark
             ,
             cross
             and
             reprove
             themselves
             all
             about
             ,
             in
             such
             sort
             as
             they
             seem
             rather
             to
             d
             move
             pity
             to
             the
             standers
             by
             ,
             than
             to
             make
             a
             challenge
             ,
             and
             to
             call
             forth
             an
             Adversary
             .
          
           
             Then
             such
             Men
             I
             will
             exhort
             to
             be
             better
             advised
             ,
             by
             the
             view
             of
             certain
             plain
             examples
             ,
             which
             I
             will
             lay
             down
             before
             them
             ,
             and
             thereby
             wish
             them
             to
             stay
             their
             over-swift
             and
             fore-running
             judgments
             ,
             until
             they
             come
             to
             the
             trial
             and
             battel
             it self
             ,
             in
             that
             which
             shall
             follow
             .
          
           
             Lead
             ,
             as
             the
             Workmen
             know
             ,
             is
             one
             of
             the
             greatest
             spoilers
             of
             his
             fellows
             the
             foul
             Metals
             in
             the
             World
             :
             save
             them
             from
             the
             rage
             of
             him
             ,
             upon
             a
             shell
             of
             Ashes
             ,
             which
             they
             call
             a
             Test
             ,
             and
             he
             is
             counted
             safe
             ,
             sure
             ,
             and
             stedfast
             enough
             against
             all
             assayes
             .
             Cardane
             e
             tells
             of
             a
             Man
             at
             Millain
             ,
             which
             I
             know
             not
             how
             so
             dressed
             and
             armed
             his
             face
             and
             hands
             ,
             as
             he
             could
             suffer
             to
             wash
             them
             in
             molten
             Lead
             ;
             Might
             not
             then
             a
             tougher
             and
             hard
             Metal
             be
             more
             easily
             armed
             and
             fenced
             against
             all
             force
             and
             violence
             ?
             Nay
             ,
             you
             shall
             see
             more
             Wonders
             by
             the
             skill
             of
             Nature
             easily
             performed
             .
             Clear
             f
             Chrystal
             saves
             the
             Cloth
             that
             is
             wrapt
             about
             it
             from
             the
             rage
             of
             Fire
             :
             so
             doth
             Oyl
             defend
             Paper
             ,
             g
             insomuch
             that
             you
             may
             seethe
             Fish
             therein
             ,
             without
             either
             burning
             the
             Paper
             ,
             or
             the
             Oyl
             soaking
             through
             ;
             and
             all
             this
             is
             because
             the
             extreme
             and
             deadly
             feuds
             do
             save
             the
             middle
             
             thing
             by
             their
             fighting
             .
             Is
             it
             then
             a
             Wonder
             if
             Iron
             or
             Copper
             ,
             be
             by
             some
             pretty
             slight
             ,
             or
             kindly
             skill
             defended
             from
             all
             Fire
             ,
             and
             made
             sure
             and
             stedfast
             ?
             To
             draw
             neerer
             unto
             you
             ;
             It
             is
             very
             well
             known
             ,
             that
             base
             and
             unripe
             Gold
             ,
             h
             as
             it
             were
             a
             mean
             between
             Silver
             and
             Gold
             ,
             wanting
             Colour
             and
             Closeness
             ,
             wasting
             much
             away
             in
             time
             of
             proof
             and
             trial
             ,
             may
             by
             some
             of
             the
             lesser
             and
             lower
             degrees
             of
             binding
             be
             refined
             ,
             and
             made
             as
             good
             as
             the
             best
             Gold
             in
             the
             world
             .
             Then
             ,
             is
             there
             any
             lett
             in
             Reason
             ,
             why
             the
             rest
             ,
             especially
             Silver
             ,
             by
             strong
             and
             more
             forcible
             means
             ,
             may
             not
             be
             bound
             and
             coloured
             ,
             and
             reach
             perfection
             ?
          
           
             To
             conclude
             ,
             if
             we
             may
             ,
             by
             tracing
             the
             Path
             of
             Kinde
             ,
             which
             she
             treadeth
             daily
             ,
             turn
             a
             Plant
             or
             Wight
             into
             Stone
             ,
             and
             a
             Mineral
             into
             a
             Metal
             ,
             and
             Lead
             into
             Tinne
             ,
             nay
             Lead
             into
             Copper
             ,
             (
             as
             I
             will
             prove
             hereafter
             )
             with
             so
             great
             exchange
             and
             increase
             of
             Colour
             and
             Closeness
             ;
             then
             tell
             me
             ,
             why
             by
             means
             fitted
             in
             proportion
             ,
             Lead
             ,
             or
             rather
             Copper
             may
             not
             be
             turned
             into
             Silver
             ;
             or
             either
             of
             these
             ,
             especially
             Silver
             ,
             into
             Gold.
             
          
           
             Therefore
             ,
             to
             make
             up
             all
             ;
             Paracelse
             i
             reporteth
             for
             certain
             ,
             that
             in
             Carinthia
             they
             commonly
             turn
             Copper
             into
             Silver
             ,
             and
             this
             into
             Gold
             in
             Hungary
             :
             Though
             he
             names
             not
             the
             means
             whereby
             they
             made
             those
             exchanges
             ,
             yet
             we
             may
             easily
             judge
             those
             wayes
             of
             binding
             and
             colouring
             set
             down
             before
             ,
             that
             is
             ,
             lesser
             wayes
             then
             HERMES
             Medicine
             ,
             and
             yet
             sufficient
             to
             serve
             our
             turn
             ,
             and
             to
             raise
             that
             Wealth
             appointed
             ,
             as
             we
             may
             see
             by
             guesse
             of
             their
             common
             practise
             ,
             which
             else
             were
             empty
             ,
             vain
             and
             foolish
             ;
             as
             also
             by
             the
             light
             charge
             of
             Middle-Minerals
             ,
             in
             respect
             of
             the
             return
             and
             gain
             of
             Gold.
             
          
           
           
             And
             if
             the
             praise
             of
             an
             Enemy
             be
             lightly
             true
             and
             uncorrupt
             ,
             let
             us
             hear
             what
             Porta
             ,
             a
             denier
             of
             the
             Art
             of
             Hermes
             ,
             confesseth
             upon
             his
             own
             experience
             ;
             that
             Quick-silver
             divers
             wayes
             may
             be
             bound
             ,
             and
             coloured
             ,
             and
             made
             perfect
             Gold
             and
             Silver
             ;
             and
             one
             way
             when
             
               it
               is
               with
               Brimstone
               burnt
               and
               made
               Cinabar
               ,
            
             very
             gainfully
             :
             (
             which
             thing
             
               Joannes
               Chrysippus
            
             k
             also
             found
             true
             :
             )
             And
             further
             that
             in
             his
             due
             time
             and
             place
             ,
             Mercury
             by
             the
             smoke
             of
             Brimstone
             within
             one
             Moneth
             will
             be
             turned
             into
             perfect
             Luna
             .
          
           
             I
             might
             press
             you
             with
             more
             as
             good
             proofs
             and
             trials
             of
             Men
             of
             credit
             ;
             but
             here
             is
             enough
             ,
             I
             say
             ,
             to
             stay
             your
             judgment
             for
             a
             while
             :
             Let
             us
             go
             forward
             .
          
        
         
           
             CHAP.
             V.
             Of
             VVISDOME
             and
             VIRTUE
             .
          
           
             SIth
             now
             
               Long
               Life
               ,
               Health
               ,
               Youth
               ,
               Riches
            
             are
             dispatched
             ,
             and
             we
             have
             gotten
             such
             a
             goodly
             Quire
             of
             Helps
             ,
             Instruments
             ,
             and
             Means
             to
             Wisdom
             and
             Virtue
             ,
             that
             is
             ,
             to
             perfect
             BLISSE
             and
             HAPPINESSE
             ;
             what
             is
             wanting
             but
             Will
             and
             Diligence
             to
             bring
             all
             Men
             unto
             it
             ?
             unless
             there
             be
             some
             ,
             as
             there
             be
             many
             ,
             so
             lewd
             and
             fond
             by
             Birth
             and
             Nature
             ,
             having
             the
             difference
             defaced
             ,
             and
             being
             so
             far
             from
             their
             Kind
             estranged
             unto
             the
             kind
             of
             Beasts
             ,
             that
             although
             they
             lack
             not
             those
             helps
             and
             furnitures
             ,
             no
             nor
             Good-Will
             and
             Endevour
             
             to
             set
             them
             forward
             ,
             yet
             all
             will
             not
             serve
             to
             amend
             them
             ,
             and
             bring
             them
             to
             Wit
             and
             Goodness
             .
          
           
             Then
             let
             us
             seek
             the
             salves
             for
             these
             two
             sores
             likewise
             ,
             that
             we
             may
             make
             it
             ,
             at
             last
             ,
             a
             whole
             and
             perfect
             Happiness
             :
             let
             us
             ,
             I
             say
             ,
             bend
             our selves
             to
             shew
             the
             means
             how
             all
             foul
             and
             vicious
             persons
             ,
             may
             be
             cured
             and
             brought
             to
             health
             of
             Mind
             ,
             which
             is
             Wit
             and
             
               Goodness
               .
            
             —
             No
             cure
             can
             be
             skilfully
             performed
             ,
             without
             the
             cause
             be
             first
             known
             and
             removed
             :
             The
             cause
             of
             Wisdom
             and
             Virtue
             ,
             and
             so
             of
             their
             contraries
             ,
             (
             for
             one
             of
             these
             do
             bewray
             another
             )
             I
             opened
             heretofore
             when
             I
             brought
             into
             the
             Bound
             and
             Houshold
             of
             BLISSE
             ,
             yet
             two
             other
             properties
             ,
             that
             is
             ,
             Clearness
             and
             Temperateness
             of
             
               Bodies
               .
            
             —
             But
             ,
             because
             we
             have
             no
             such
             grounds
             and
             beginnings
             ,
             l
             as
             the
             Measurers
             have
             given
             and
             granted
             ,
             and
             it
             behoves
             ,
             if
             we
             mean
             to
             build
             any
             thing
             ,
             our selves
             to
             lay
             all
             the
             foundation
             ;
             let
             us
             take
             the
             matter
             in
             hand
             again
             ,
             that
             those
             two
             are
             the
             very
             causes
             and
             makers
             of
             this
             health
             of
             Mind
             ,
             that
             is
             ,
             of
             Wisdom
             and
             Virtue
             ,
             and
             then
             teach
             the
             way
             to
             apply
             the
             remedies
             .
          
           
             To
             begin
             with
             Wisdom
             ,
             (
             for
             that
             Knowledge
             had
             ever
             need
             to
             go
             before
             
               Doing
               ,
            
             )
             and
             therein
             to
             let
             pass
             all
             the
             idle
             subtilties
             about
             the
             difference
             between
             m
             Sapience
             and
             Prudence
             ,
             (
             if
             I
             may
             so
             term
             it
             for
             once
             and
             use
             it
             not
             )
             as
             one
             of
             them
             to
             be
             seen
             in
             general
             n
             and
             everlasting
             ,
             the
             ot●er
             in
             particular
             and
             changeable
             things
             ,
             &c.
             because
             they
             ought
             evermore
             (
             as
             I
             shewed
             at
             first
             )
             to
             go
             together
             ,
             (
             even
             as
             our
             Tongue
             better
             than
             either
             Greek
             or
             Latine
             ,
             hath
             linked
             and
             shut
             them
             up
             both
             in
             one
             Word
             together
             :
             )
             I
             will
             take
             the
             Common
             and
             true
             bounds
             of
             Wisdom
             ,
             that
             is
             to
             wit
             ,
             
               The
               Knowledge
            
             
             
               of
               Divine
               and
               Humane
               things
            
             ;
             those
             containing
             all
             Mindes
             and
             Bodies
             ;
             these
             the
             Matters
             and
             Affairs
             of
             private
             
               Men
               ,
               Families
            
             ,
             and
             
               Common-wealths
               .
            
             —
             It
             will
             be
             very
             hard
             ,
             indeed
             ,
             to
             bring
             a
             Fool
             to
             be
             able
             to
             understand
             all
             these
             matters
             :
             But
             let
             us
             march
             ,
             we
             have
             passed
             greater
             dangers
             .
          
           
             And
             if
             in
             this
             Discourse
             of
             the
             Minde
             ,
             (
             as
             well
             as
             in
             the
             former
             of
             the
             Soul
             ,
             and
             some
             other
             )
             I
             call
             in
             again
             the
             best
             Philosophers
             ,
             and
             make
             them
             abide
             the
             brunt
             ,
             I
             hope
             you
             will
             not
             blame
             me
             in
             a
             course
             ever
             blameless
             ,
             and
             allowed
             in
             matters
             of
             such
             weight
             ,
             both
             that
             the
             Truth
             might
             be
             the
             better
             bolted
             out
             ,
             and
             the
             Man
             warded
             against
             the
             shot
             of
             Envy
             .
          
           
             Therefore
             letting
             pass
             these
             earthly
             Judges
             ,
             as
             Aristoxenus
             o
             ,
             Dicaearchus
             p
             ,
             
               Pliny
               ,
               Galen
            
             ,
             &c.
             who
             rating
             the
             Minde
             as
             an
             earthly
             thing
             ,
             do
             adjudge
             it
             to
             die
             ,
             and
             to
             be
             clean
             razed
             out
             with
             the
             Body
             ;
             and
             all
             other
             wrong
             Opinions
             of
             the
             same
             ;
             Mine
             old
             Philosophy
             ,
             where
             it
             is
             best
             advised
             ,
             holdeth
             and
             teacheth
             ,
             that
             ,
             q
             q
             q
             q
             q
             
               As
               the
               soul
               and
               life
               of
               all
               things
               is
               all
               one
               of
               it self
               ,
               and
               all
               the
               odds
               springs
               from
               the
               divers
               tempers
               of
               Bodies
               ;
               so
               the
               Divine
               and
               immortal
               Minde
               proper
               unto
               Man
               ,
               and
               Author
               of
               Wisdom
               and
               Virtue
               ,
               to
               be
               Wise
               ,
               and
               alike
               Wise
               ,
               and
               one
               and
               the
               same
               in
               all
               points
               in
               all
               Men
               (
               as
               God
               from
               whom
               it
               came
               ,
               is
               One
               and
               Wise
               )
               and
               to
               differ
               when
               it
               is
               divided
               and
               sent
               into
               sundry
               places
               ,
               according
               to
               the
               Natures
               of
               the
               same
               places
               .
            
             r
             r
             r
             r
             r
             Even
             as
             many
             Rivers
             passing
             
             through
             many
             Grounds
             of
             sundry
             qualities
             do
             lightly
             every
             one
             take
             a
             sundry
             Taint
             ,
             Smack
             ,
             and
             Nature
             from
             the
             Ground
             ,
             though
             at
             first
             they
             all
             sprung
             and
             flowed
             from
             one
             Head
             and
             Fountain
             :
             Or
             ,
             more
             fitly
             ,
             like
             as
             there
             are
             innumerable
             kinds
             of
             Lights
             in
             the
             World
             ,
             differing
             according
             to
             the
             Seats
             and
             Houses
             that
             receive
             them
             ,
             ſ
             ſ
             ſ
             when
             the
             light
             of
             the
             Sun
             ,
             from
             whence
             they
             all
             receive
             light
             ,
             is
             of
             it self
             all
             one
             ,
             and
             the
             same
             in
             all
             places
             .
          
           
             Then
             as
             the
             Sun
             (
             think
             not
             much
             if
             I
             be
             still
             driven
             to
             Likes
             ,
             because
             it
             is
             the
             lightsomest
             way
             of
             delivering
             Divine
             things
             ,
             wherein
             you
             see
             me
             plunged
             ;
             for
             as
             the
             Eye
             can
             t
             behold
             all
             things
             but
             her self
             and
             the
             Sun
             ,
             and
             those
             it
             cannot
             see
             ,
             but
             in
             another
             thing
             fit
             to
             represent
             the
             figure
             ;
             u
             even
             so
             the
             Mind
             ,
             cannot
             understand
             her self
             ,
             nor
             yet
             other
             Divine
             Matters
             ,
             so
             well
             as
             in
             a
             like
             and
             comparison
             :
             )
             As
             the
             Sun
             ,
             I
             say
             ,
             of
             himself
             ever
             sheweth
             ,
             and
             seeth
             all
             things
             ,
             if
             his
             Beames
             be
             not
             stopt
             with
             a
             Cloud
             ,
             or
             some
             other
             thick
             imbarment
             ;
             even
             so
             ,
             the
             Mind
             alone
             ,
             and
             before
             she
             fall
             into
             the
             Cloud
             of
             the
             Body
             ,
             is
             ever
             busie
             ,
             and
             likewise
             knoweth
             all
             things
             ,
             as
             unto
             so
             Divine
             a
             thing
             belongeth
             :
             But
             now
             w
             she
             is
             intangled
             and
             so
             darkned
             in
             this
             manner
             ,
             she
             is
             sometimes
             idle
             ,
             and
             never
             seeth
             all
             things
             ,
             yea
             ,
             nought
             of
             all
             without
             the
             leave
             and
             help
             of
             the
             Body
             .
          
           
             This
             course
             therefore
             she
             now
             taketh
             ;
             Sith
             she
             may
             not
             her self
             step
             forth
             and
             range
             abroad
             ,
             to
             see
             things
             ,
             she
             craves
             and
             takes
             the
             help
             of
             the
             Soul
             and
             its
             servants
             ,
             which
             they
             call
             Beames
             or
             Spirits
             :
             first
             she
             useth
             
             the
             outward
             Spirits
             that
             sit
             in
             the
             Edge
             and
             Border
             of
             the
             Body
             ,
             for
             Messengers
             to
             receive
             ,
             (
             by
             means
             of
             their
             Instruments
             and
             Parts
             where
             they
             lodge
             )
             and
             bring
             in
             Tidings
             ,
             that
             is
             ,
             Shewes
             and
             Shapes
             of
             things
             :
             And
             then
             the
             inward
             Beams
             sitting
             in
             the
             Brain
             ,
             take
             the
             same
             Tidings
             ,
             and
             represent
             them
             ,
             as
             it
             were
             ,
             in
             a
             Glass
             before
             her
             ,
             that
             she
             may
             cast
             her
             light
             ,
             (
             which
             they
             call
             the
             suffering
             or
             receiving
             Mind
             )
             upon
             them
             and
             see
             them
             .
          
           
             To
             skip
             over
             the
             known
             
               Five
               ;
            
             —
             Those
             inward
             Wits
             and
             Spirits
             which
             we
             have
             (
             not
             unfitly
             )
             compared
             to
             a
             Glass
             ,
             are
             divided
             into
             sundry
             and
             several
             Seats
             and
             Offices
             ,
             first
             ,
             x
             one
             sort
             called
             Thought
             ,
             inhabiting
             the
             fore
             part
             of
             the
             Brain
             ,
             takes
             hold
             ,
             and
             represents
             the
             shapes
             ,
             let
             in
             at
             the
             Windowes
             of
             the
             
               five
               outward
               Senses
            
             :
             Then
             another
             Crew
             which
             we
             call
             Remembrance
             ,
             keeping
             the
             hinder
             part
             of
             the
             Head
             ,
             receiveth
             still
             these
             shapes
             in
             great
             plenty
             ,
             and
             layeth
             them
             up
             as
             it
             were
             in
             a
             Store-house
             ,
             until
             first
             ,
             the
             third
             company
             of
             the
             
               Soules
               Spirits
            
             ,
             called
             
               Common
               sense
            
             ,
             and
             sitting
             in
             the
             middle
             of
             the
             Brain
             (
             as
             becomes
             a
             Judge
             )
             calleth
             for
             them
             to
             examine
             them
             and
             determine
             of
             them
             (
             though
             this
             lower
             Judge
             heareth
             present
             matters
             in
             Thought
             also
             )
             And
             then
             at
             last
             the
             great
             and
             chief
             Justice
             ,
             called
             Understanding
             ,
             by
             laying
             the
             things
             together
             ,
             and
             gathering
             one
             of
             another
             ,
             judgeth
             of
             all
             .
          
           
             But
             which
             is
             the
             Seat
             of
             the
             Chief
             Judge
             ?
             That
             is
             a
             Question
             among
             the
             Learned
             :
             when
             I
             take
             it
             to
             be
             no
             Question
             if
             they
             all
             grant
             that
             the
             Soul
             ,
             by
             the
             Pattern
             of
             her
             Sire
             the
             y
             Sun
             in
             the
             great
             World
             ,
             dwelleth
             in
             
             the
             Heart
             ,
             the
             z
             middle
             of
             the
             Body
             ,
             that
             by
             casting
             her
             Beames
             all
             about
             ,
             and
             equally
             to
             all
             parts
             ,
             she
             might
             give
             Light
             and
             Life
             equally
             to
             all
             ,
             as
             equidistant
             from
             all
             :
             And
             in
             the
             midst
             of
             the
             Heart
             ,
             as
             the
             onely
             immoveable
             ,
             and
             thereby
             to
             move
             others
             the
             onely
             fit
             part
             of
             the
             Body
             ;
             for
             then
             sure
             the
             Minde
             ,
             being
             the
             inward
             Kernel
             ,
             as
             Plato
             saith
             ,
             a
             of
             the
             other
             two
             ,
             the
             Soul
             and
             the
             Spirit
             ,
             must
             needs
             rest
             and
             be
             rooted
             there
             also
             .
          
           
             Seeing
             then
             the
             Minde
             seeth
             and
             knoweth
             nothing
             but
             by
             means
             of
             the
             Soul
             and
             his
             inward
             Wits
             and
             Spirits
             ;
             nor
             these
             ,
             but
             by
             the
             help
             of
             the
             outward
             ones
             ,
             called
             the
             
               five
               Wits
            
             or
             Messengers
             ;
             nor
             neither
             of
             both
             ,
             without
             the
             parts
             where
             they
             lodge
             and
             rest
             :
             then
             ,
             b
             even
             as
             the
             parts
             of
             the
             Body
             stand
             affected
             and
             disposed
             ,
             so
             doth
             the
             Minde
             understand
             .
             Let
             us
             go
             down
             more
             particularly
             to
             the
             matter
             ,
             and
             see
             what
             Condition
             or
             Disposition
             of
             the
             Body
             helps
             or
             hinders
             this
             Work
             of
             Understanding
             .
          
           
             After
             that
             the
             
               Five
               Wits
            
             and
             Messengers
             have
             thus
             received
             and
             delivered
             up
             the
             Tidings
             to
             the
             threefold
             Glasse
             within
             the
             Brain
             ,
             this
             by
             stirring
             and
             running
             up
             and
             down
             presents
             and
             musters
             them
             before
             the
             Minde
             ,
             and
             she
             by
             casting
             her
             light
             and
             view
             ,
             judgeth
             and
             determineth
             .
             That
             we
             may
             easily
             gather
             two
             things
             needful
             to
             Wisdom
             and
             good
             Understanding
             ;
             first
             ,
             such
             a
             Glasse
             ,
             or
             such
             inward
             Spirits
             ,
             as
             are
             able
             to
             receive
             and
             hold
             many
             shapes
             imprinted
             ,
             that
             is
             ,
             very
             clear
             ,
             clean
             ,
             and
             smooth
             Spirits
             ,
             by
             the
             example
             of
             an
             Eye
             ,
             that
             kindly
             Glass
             ,
             or
             of
             an
             artificial
             one
             ,
             which
             will
             easily
             take
             and
             shew
             ,
             in
             that
             case
             ,
             every
             little
             spot
             ,
             shape
             ,
             and
             fashion
             set
             upon
             them
             ;
             whereas
             ,
             when
             they
             be
             dark
             ,
             
             foul
             ,
             and
             uneven
             ,
             they
             can
             take
             nothing
             ,
             nor
             yet
             represent
             them
             if
             they
             had
             them
             .
             Secondly
             ,
             these
             Spirits
             had
             need
             be
             quick
             and
             lively
             ,
             that
             is
             ,
             hot
             ,
             to
             be
             able
             by
             their
             swift
             running
             to
             and
             fro
             ,
             to
             represent
             and
             shew
             them
             all
             apace
             ,
             and
             easily
             ,
             for
             the
             Minde
             doth
             all
             by
             matching
             and
             laying
             things
             together
             .
          
           
             That
             Heat
             is
             the
             cause
             of
             Quickness
             and
             stirring
             of
             the
             Spirits
             ,
             appears
             in
             
               Sickness
               ,
               Age
            
             ,
             and
             
               sound
               Sleep
            
             ,
             especially
             in
             Age
             and
             Sickness
             ,
             more
             cleerly
             than
             needs
             any
             light
             of
             teaching
             .
             But
             how
             in
             Sleep
             ?
             when
             the
             heat
             of
             the
             Spirits
             serving
             Wit
             ,
             is
             either
             loaden
             with
             the
             clogging
             Fumes
             and
             Breaths
             of
             the
             Stomach
             ,
             or
             spent
             either
             with
             Labour
             ,
             or
             with
             Sweat
             ,
             and
             still
             beholding
             (
             for
             Rest
             abates
             Heat
             ,
             as
             I
             ever
             said
             )
             or
             else
             lent
             for
             a
             time
             unto
             his
             fellow-servants
             ,
             the
             Spirits
             of
             Life
             for
             digestion
             sake
             ,
             then
             the
             Spirits
             of
             the
             Brain
             be
             still
             and
             quiet
             ,
             and
             outward
             and
             inward
             
               Senses
               ,
               Wit
            
             ,
             and
             Vnderstanding
             all
             cease
             at
             once
             :
             But
             if
             the
             Meat
             (
             to
             omit
             the
             expence
             of
             Heat
             )
             was
             neither
             much
             ,
             nor
             of
             an
             heavy
             and
             clogging
             kind
             ,
             and
             so
             neither
             breathing
             out
             loading
             stuffe
             ,
             nor
             needing
             forraign
             help
             to
             digest
             it
             ,
             then
             our
             perceiving
             Spirits
             begin
             to
             take
             their
             own
             and
             Natural
             Heat
             again
             unto
             them
             ,
             and
             to
             move
             a
             little
             before
             the
             Minde
             ,
             whereby
             she
             beholdeth
             some
             old
             shapes
             and
             shewes
             of
             things
             in
             their
             passing
             ,
             which
             is
             called
             Dreaming
             .
             But
             in
             case
             they
             recover
             all
             that
             Heat
             ,
             they
             bestir
             themselves
             apace
             ,
             running
             to
             the
             out-side
             of
             the
             Body
             ,
             and
             bringing
             back
             new
             tidings
             to
             the
             Minde
             ,
             which
             when
             she
             perceiveth
             ,
             it
             is
             called
             Waking
             .
          
           
             Then
             the
             cause
             of
             Wisdom
             is
             clear
             at
             last
             ,
             as
             we
             see
             ,
             to
             wit
             ,
             a
             clean
             and
             stirring
             Glass
             ;
             and
             of
             Folly
             ,
             when
             the
             same
             is
             foul
             and
             still
             .
             If
             the
             Glasse
             be
             fouled
             all
             
             over
             it
             causeth
             natural
             or
             willing
             folly
             ,
             as
             in
             
               Fools
               ,
               Children
            
             ,
             and
             Drunkards
             :
             but
             if
             it
             be
             but
             here
             and
             there
             besmeared
             and
             drawn
             ,
             as
             it
             were
             ,
             with
             dark
             strokes
             and
             lines
             of
             foul
             humors
             ,
             the
             shapes
             appear
             in
             the
             Minde
             even
             as
             the
             forms
             in
             a
             broken
             Glasse
             appear
             to
             the
             Eye
             ,
             by
             halfs
             and
             confusedly
             ,
             and
             it
             maketh
             Madness
             .
          
           
             But
             how
             came
             the
             Spirits
             of
             this
             inward
             Glass
             so
             foul
             and
             slow
             ,
             when
             they
             are
             of
             themselves
             (
             as
             becometh
             the
             Beams
             of
             an
             
               Heavenly
               Soul
            
             )
             both
             very
             clean
             ,
             clear
             ,
             quick
             ,
             and
             lively
             ?
             (
             But
             we
             need
             say
             no
             more
             but
             clear
             and
             foul
             alone
             ,
             when
             these
             two
             qualities
             make
             or
             mar
             the
             whole
             work
             of
             perceiving
             ;
             for
             if
             the
             Spirits
             be
             clear
             ,
             it
             is
             a
             sign
             they
             are
             in
             their
             own
             Nature
             ,
             and
             so
             hot
             and
             quick
             withal
             ;
             but
             if
             they
             be
             foul
             ,
             it
             is
             a
             token
             their
             whole
             condition
             and
             property
             of
             Kinde
             is
             lost
             and
             gone
             ,
             and
             so
             ,
             that
             stilness
             is
             come
             upon
             them
             also
             .
             )
             Neither
             is
             that
             aethereal
             thing
             ,
             which
             is
             called
             by
             the
             name
             of
             a
             Spirit
             ,
             that
             carrieth
             the
             Soul
             and
             all
             his
             Beams
             down
             into
             the
             Body
             ,
             and
             broketh
             (
             as
             I
             said
             c
             above
             )
             between
             them
             ,
             foul
             or
             still
             of
             it self
             ;
             (
             for
             Spirits
             are
             not
             ,
             as
             some
             Leaches
             think
             ,
             made
             of
             ,
             but
             fed
             with
             the
             breaths
             of
             our
             Meat
             )
             but
             very
             fine
             ,
             cleer
             and
             lively
             ,
             as
             all
             Men
             grant
             of
             Aether
             .
             How
             then
             ?
             Must
             it
             not
             needs
             follow
             ,
             that
             all
             the
             cause
             of
             fail
             and
             want
             in
             this
             case
             springeth
             from
             the
             Body
             ,
             and
             from
             that
             part
             especially
             where
             the
             Wits
             inhabit
             ?
             If
             the
             naked
             Reason
             ,
             brought
             in
             above
             ,
             will
             not
             serve
             to
             content
             this
             matter
             ,
             let
             us
             leade
             him
             forth
             clad
             with
             proof
             of
             Eye-sight
             and
             Experiences
             ,
             the
             plainest
             ,
             greatest
             ,
             most
             filling
             and
             satisfying
             Reason
             in
             the
             World.
             
          
           
             If
             Man
             alone
             doth
             passe
             all
             other
             Wights
             in
             Wit
             ,
             for
             his
             Aiery
             and
             Fiery
             temper
             above
             them
             ,
             as
             we
             heard
             
             before
             ;
             then
             if
             one
             Man
             goeth
             before
             another
             in
             Wit
             ,
             it
             must
             needs
             follow
             from
             the
             same
             cause
             :
             Now
             ,
             as
             Air
             and
             Fire
             are
             cleer
             and
             quick
             ,
             when
             Earth
             and
             Water
             are
             foul
             and
             slow
             ,
             so
             are
             the
             Wights
             where
             they
             bear
             the
             sway
             ,
             affected
             both
             in
             Wit
             and
             Body
             ,
             as
             appears
             in
             difference
             between
             the
             Hart
             and
             the
             Toad
             ,
             and
             all
             other
             wholsom
             and
             noisom
             Wights
             .
             To
             go
             further
             ,
             d
             why
             are
             the
             Men
             so
             gross
             and
             rude
             ,
             under
             the
             two
             Pins
             of
             the
             World
             ,
             in
             the
             frozen
             Countreys
             ,
             and
             so
             Civil
             and
             Wise
             in
             Hot
             ;
             e
             as
             Aristotle
             well
             noteth
             ,
             but
             for
             that
             the
             outward
             Heat
             cleanseth
             ,
             as
             it
             is
             a
             cleanser
             ,
             and
             drieth
             ,
             and
             so
             cleareth
             the
             Bodies
             ?
             whereas
             Cold
             on
             the
             other
             side
             ,
             binds
             and
             thickens
             ,
             and
             so
             likewise
             by
             stopping
             the
             flying
             out
             of
             the
             gross
             ,
             foul
             ,
             and
             waterish
             humors
             and
             leavings
             ,
             makes
             all
             ,
             not
             onely
             dark
             and
             cloudy
             ,
             but
             hot
             and
             moist
             also
             ,
             as
             it
             were
             drunken
             ,
             by
             boiling
             together
             ,
             as
             
               (
               e
               )
               Aristotle
            
             termeth
             it
             .
          
           
             But
             methinks
             (
             I
             must
             favour
             them
             a
             little
             because
             they
             are
             our
             Neighbours
             )
             he
             might
             have
             done
             better
             to
             have
             resembled
             those
             
               broiled
               People
            
             to
             
               Old
               Men
            
             otherwhere
             ,
             and
             the
             
               Aged
               Men
            
             in
             frozen
             Countreyes
             to
             the
             Youth
             in
             hot
             Soyles
             ,
             because
             the
             odds
             between
             the
             Wisdom
             of
             Age
             and
             Youth
             flows
             from
             the
             same
             cause
             of
             Drought
             and
             Moisture
             ,
             that
             is
             ,
             Clearness
             ,
             and
             Foulness
             of
             the
             Bodies
             :
             And
             therefore
             f
             Plato
             was
             not
             ill
             advised
             when
             he
             said
             ,
             
               that
               at
               such
               time
               as
               the
               Eye
               of
               the
               Body
               failed
               ,
               the
               Eye
               of
               the
               Understanding
               began
               to
               see
               sharply
            
             ;
             because
             when
             this
             waterish
             Instrument
             drieth
             up
             ,
             with
             the
             rest
             of
             the
             Body
             ,
             though
             it
             puts
             out
             the
             sight
             of
             Sense
             ,
             yet
             it
             is
             a
             Token
             that
             the
             light
             of
             Wit
             increaseth
             ,
             for
             Drought
             as
             I
             said
             ,
             g
             breeds
             Clearnesse
             ,
             
             if
             it
             be
             not
             mixt
             with
             coldness
             ,
             for
             then
             it
             brings
             in
             Earthliness
             ,
             the
             most
             foul
             and
             sluggish
             Element
             of
             all
             :
             And
             therefore
             those
             that
             are
             very
             old
             and
             cold
             ,
             are
             very
             doting
             ,
             and
             childish
             again
             :
             But
             if
             that
             Drought
             be
             seasoned
             with
             Heat
             (
             the
             more
             the
             better
             )
             they
             make
             the
             Man
             very
             wise
             ,
             and
             full
             of
             Understanding
             ,
             as
             it
             hath
             been
             alwayes
             observed
             :
             Caesar
             is
             described
             so
             ;
             but
             more
             strangely
             before
             him
             h
             Alexander
             ,
             whose
             Body
             ,
             by
             his
             great
             Heat
             and
             Drought
             ,
             was
             not
             onely
             most
             sweet
             in
             his
             life-time
             ,
             but
             also
             able
             ,
             lying
             dead
             above
             the
             Ground
             ,
             in
             a
             hot
             Soil
             and
             Season
             ,
             without
             any
             balming
             ,
             alone
             to
             keep
             it self
             fresh
             and
             sweet
             ,
             without
             all
             taint
             and
             corruption
             many
             dayes
             together
             .
             But
             I
             am
             too
             long
             :
             Therefore
             Prophets
             are
             said
             to
             be
             wiser
             than
             Men
             ,
             and
             the
             Spirits
             wiser
             then
             they
             ,
             and
             the
             Stars
             i
             most
             wise
             of
             all
             ,
             for
             the
             odds
             and
             degrees
             in
             the
             
               Heat
               ,
               Droughth
            
             ,
             and
             Clearness
             of
             the
             Bodies
             .
          
           
             Now
             when
             we
             know
             the
             cause
             of
             this
             Hurt
             and
             Disease
             ,
             let
             us
             upply
             the
             Medicine
             ;
             let
             us
             clear
             the
             Ideots
             body
             .
             In
             many
             kindes
             of
             foolishness
             ,
             as
             in
             Childhood
             ,
             Drunkenness
             ,
             Sleep
             ,
             and
             Doting
             Diseases
             ,
             Nature
             her self
             is
             this
             Salve
             ,
             to
             disperse
             in
             her
             due
             time
             and
             season
             ,
             and
             scour
             out
             the
             foul
             and
             cloggy
             ,
             cold
             and
             gross
             humors
             ,
             which
             overwhelmed
             the
             Spirits
             ,
             and
             made
             them
             unclean
             ,
             and
             quiet
             :
             or
             at
             least
             ,
             in
             the
             ranker
             sort
             of
             them
             ,
             as
             in
             Doting
             Diseases
             ,
             she
             may
             be
             holpen
             easily
             and
             enabled
             by
             little
             skill
             to
             do
             it
             :
             that
             we
             may
             judge
             ,
             if
             great
             ,
             and
             strong
             ,
             and
             mighty
             means
             of
             Art
             chanced
             once
             to
             joyn
             with
             Nature
             ,
             the
             rankest
             of
             all
             ,
             and
             deepest
             
             rooted
             ,
             that
             is
             ,
             
               Natural
               folly
            
             it self
             ,
             may
             be
             rooted
             out
             and
             dispatched
             .
          
           
             But
             you
             may
             reply
             ,
             as
             k
             some
             do
             ,
             that
             the
             rest
             ,
             which
             sprung
             out
             from
             outward
             ,
             light
             ,
             and
             hang-by
             causes
             ,
             may
             be
             cured
             ;
             when
             this
             being
             so
             rooted
             in
             the
             Nature
             and
             first
             mixture
             of
             the
             Seed
             ,
             (
             a
             mixture
             as
             ill
             as
             a
             Beastly
             mixture
             )
             can
             never
             be
             mended
             ,
             unlesse
             we
             grant
             that
             a
             Beast
             may
             be
             holpen
             also
             ,
             and
             put
             on
             
               Manly
               Nature
               .
            
             —
             I
             had
             need
             send
             you
             back
             to
             the
             degrees
             of
             Kinde
             ,
             allotted
             and
             bounded
             out
             above
             ,
             by
             the
             Counsel
             of
             Philosophers
             ,
             whereby
             you
             may
             see
             ,
             if
             you
             consider
             well
             ,
             that
             a
             Beast
             standing
             in
             a
             lower
             kind
             of
             mixture
             ,
             can
             in
             no
             case
             be
             bettered
             and
             made
             a
             Man
             ,
             unless
             his
             temper
             be
             marred
             first
             ,
             and
             made
             anew
             ,
             and
             so
             his
             Life
             and
             Being
             put
             out
             and
             razed
             :
             when
             as
             a
             foolish
             Man
             hath
             no
             such
             cause
             and
             reason
             ,
             being
             both
             for
             his
             Divine
             Minde
             ,
             (
             though
             it
             be
             eclipsed
             by
             the
             shadow
             of
             an
             earthly
             Body
             )
             in
             respect
             of
             his
             temper
             a
             degree
             above
             a
             Beast
             ,
             and
             in
             the
             state
             and
             condition
             of
             Mankinde
             ,
             fire
             abounding
             in
             him
             ,
             as
             his
             shape
             declares
             ,
             as
             well
             as
             in
             other
             Men
             ,
             though
             not
             so
             much
             ,
             and
             in
             the
             same
             point
             and
             measure
             .
             And
             what
             is
             the
             cause
             ?
             Not
             because
             Nature
             meant
             it
             so
             ,
             but
             by
             reason
             she
             was
             lett
             and
             hindered
             by
             some
             cross
             thing
             laid
             in
             her
             way
             ,
             within
             the
             stuffe
             ,
             whereby
             she
             was
             driven
             to
             stray
             ,
             and
             misse
             ,
             and
             come
             short
             of
             her
             purpose
             :
             like
             as
             the
             Mole
             l
             Aristotle
             saith
             ,
             for
             all
             her
             blindness
             ,
             is
             in
             the
             same
             kind
             with
             all
             other
             hot
             and
             bloody
             perfect
             Wights
             ,
             which
             should
             have
             all
             their
             Wits
             and
             Senses
             ;
             because
             having
             all
             the
             parts
             of
             an
             Eye
             whole
             and
             perfect
             ,
             it
             is
             a
             sign
             that
             Nature
             meant
             to
             have
             gone
             forward
             ,
             and
             was
             lett
             with
             the
             bar
             of
             a
             grosse
             and
             thick
             Skin
             .
          
           
           
             Now
             then
             we
             see
             the
             failes
             and
             errours
             of
             Kinde
             by
             Skill
             daily
             corrected
             :
             yea
             and
             some
             hold
             opinion
             that
             the
             blemish
             in
             the
             Mole
             ,
             may
             be
             washed
             out
             and
             mended
             also
             ;
             that
             we
             may
             hold
             it
             possible
             to
             do
             the
             like
             in
             this
             fault
             of
             Folly.
             Nay
             we
             may
             think
             it
             more
             easie
             than
             some
             of
             them
             ,
             because
             there
             is
             no
             several
             degree
             and
             whole
             kinde
             ,
             as
             if
             Nature
             had
             run
             this
             race
             of
             purpose
             ,
             which
             seemeth
             so
             in
             that
             work
             of
             the
             Mole
             ;
             but
             some
             odd
             and
             rare
             Examples
             ,
             and
             as
             it
             were
             ,
             Monsters
             in
             kind
             ;
             or
             ,
             more
             fitly
             ,
             Diseases
             left
             by
             
               Nature
               ,
               Descent
            
             ,
             and
             Inheritance
             ,
             sprung
             out
             from
             some
             ill
             temper
             of
             the
             seed
             of
             the
             Parents
             .
          
           
             But
             how
             may
             this
             Disease
             be
             cured
             ?
             All
             things
             in
             kind
             by
             the
             course
             of
             Kind
             ,
             have
             both
             their
             highest
             and
             deepest
             pitch
             and
             end
             ,
             and
             ,
             as
             it
             were
             ,
             their
             South
             and
             North
             turns
             ,
             from
             whence
             they
             still
             return
             and
             go
             back
             again
             ,
             to
             avoid
             Infinity
             .
             So
             these
             natural
             and
             left
             Diseases
             have
             their
             Race
             ,
             which
             they
             run
             and
             spend
             by
             little
             and
             little
             ;
             And
             when
             it
             is
             all
             run
             ,
             and
             all
             the
             stock
             of
             corruption
             spent
             ,
             (
             which
             is
             within
             nine
             or
             ten
             Off-springs
             )
             then
             they
             mend
             ,
             and
             return
             to
             health
             again
             :
             such
             is
             the
             Race
             of
             Wisdom
             also
             ,
             and
             of
             all
             health
             of
             Body
             ,
             (
             for
             the
             health
             of
             the
             Mind
             is
             inclosed
             within
             that
             other
             ,
             )
             as
             we
             see
             by
             the
             Children
             which
             
               Wise
               men
            
             beget
             ,
             and
             so
             forth
             ;
             the
             case
             is
             plain
             and
             easie
             .
          
           
             Then
             we
             see
             in
             this
             Matter
             how
             Nature
             inclines
             ,
             and
             is
             ready
             to
             help
             her self
             :
             and
             if
             Art
             would
             lend
             his
             hand
             ,
             we
             may
             think
             the
             cure
             would
             be
             much
             more
             speedy
             ,
             and
             many
             parts
             of
             the
             time
             cut
             off
             and
             abated
             .
             And
             as
             we
             find
             in
             sores
             and
             other
             lighter
             inward
             hurts
             ,
             this
             done
             by
             slight
             means
             of
             slender
             Skill
             ;
             so
             we
             may
             deem
             that
             by
             more
             mighty
             means
             ,
             more
             great
             and
             mighty
             
             deeds
             may
             be
             performed
             .
             —
             But
             what
             do
             I
             fetch
             about
             the
             Matter
             ,
             when
             it
             is
             above
             ,
             and
             as
             I
             think
             sufficiently
             proved
             ,
             that
             all
             left
             Leprosies
             ,
             and
             other
             Natural
             Diseases
             of
             the
             Body
             ,
             by
             those
             Heavenly
             and
             
               Mineral
               Medicines
            
             (
             which
             I
             call
             the
             Cure-alls
             ,
             and
             Cure-the-greats
             )
             may
             be
             quite
             cleansed
             and
             driven
             away
             ;
             and
             this
             is
             among
             the
             number
             of
             Left
             and
             Natural
             Diseases
             ,
             all
             sprung
             out
             from
             an
             ill
             temper
             of
             the
             seeds
             of
             Parents
             :
             And
             to
             omit
             the
             rest
             ;
             if
             the
             Leprosie
             ,
             flowing
             from
             the
             foulness
             of
             the
             Blood
             of
             all
             the
             Body
             ,
             may
             be
             cured
             ;
             much
             more
             this
             ,
             which
             proceeds
             from
             the
             ill
             frame
             of
             one
             part
             onely
             ,
             that
             is
             ,
             from
             a
             muddy
             Brain
             :
             Or
             ,
             if
             that
             Disease
             may
             be
             said
             to
             come
             from
             one
             part
             alone
             ,
             that
             is
             ,
             the
             Liver
             ,
             because
             it
             is
             the
             maker
             of
             all
             Blood
             ,
             yet
             that
             one
             is
             a
             most
             dangerous
             part
             if
             it
             be
             ill-affected
             ,
             because
             by
             need
             of
             Nature
             it
             sends
             to
             all
             places
             ,
             and
             so
             reacheth
             through
             all
             ,
             and
             striketh
             all
             by
             contagion
             :
             whereas
             the
             Brain
             ,
             as
             other
             more
             ,
             keep
             themselves
             within
             their
             bounds
             ,
             and
             stretch
             no
             further
             .
          
           
             But
             let
             us
             go
             further
             :
             If
             a
             good
             and
             fine
             Temper
             ,
             through
             ill
             Diet
             ,
             and
             passions
             of
             the
             Soul
             ,
             hath
             often
             fallen
             from
             a
             good
             Wit
             ,
             to
             a
             kind
             of
             Madness
             ,
             scarce
             to
             be
             descried
             from
             the
             state
             of
             an
             Ideot
             :
             then
             sure
             through
             the
             contrary
             cause
             ,
             a
             foul
             frame
             may
             be
             cleared
             and
             rise
             to
             Wisdom
             ,
             by
             as
             good
             reason
             ,
             as
             the
             Art
             of
             Reason
             hath
             any
             ,
             especially
             if
             those
             contrary
             Passions
             and
             Diet
             be
             holpen
             and
             set
             forward
             by
             meet
             Medicines
             ,
             which
             the
             Graecians
             know
             and
             teach
             ,
             and
             wherewith
             they
             make
             great
             changes
             in
             Mens
             Bodies
             ;
             But
             without
             all
             doubt
             and
             question
             ,
             if
             that
             our
             most
             fine
             ,
             clear
             ,
             and
             hot
             
               Aegyptian
               Cure-all
            
             came
             in
             place
             to
             help
             the
             matter
             :
             
             for
             ,
             if
             the
             mightier
             Enemy
             shall
             in
             fight
             overcome
             the
             weaker
             (
             as
             you
             all
             grant
             ,
             and
             thereon
             stands
             your
             Physick
             )
             then
             shall
             this
             passing
             fineness
             and
             clearness
             ,
             when
             it
             ariseth
             in
             the
             Body
             ,
             like
             the
             Sun
             in
             the
             Morning
             ,
             scatter
             and
             put
             to
             flight
             all
             Mists
             and
             Darkness
             ,
             clearing
             and
             scouring
             mightily
             by
             his
             matchless
             heat
             ,
             strength
             ,
             and
             swiftness
             ,
             every
             part
             of
             the
             Body
             .
          
           
             Neither
             shall
             you
             say
             ,
             Life
             will
             not
             suffer
             such
             violent
             and
             forcible
             dealing
             ,
             when
             as
             Life
             it self
             shall
             do
             it
             ;
             for
             what
             is
             that
             which
             made
             and
             mingled
             at
             first
             the
             foolish
             Body
             ,
             but
             a
             Beam
             of
             Heavenly-Fire
             carried
             on
             a
             Couch
             of
             Aether
             ?
             And
             what
             is
             this
             our
             
               Heavenly
               Medicine
            
             but
             the
             same
             ?
             as
             is
             above
             shewn
             at
             large
             ;
             Then
             let
             us
             put
             same
             to
             same
             ,
             strength
             to
             strength
             ,
             and
             if
             one
             ,
             before
             ,
             was
             too
             weak
             to
             break
             ,
             as
             it
             would
             ,
             and
             mingle
             the
             fond
             Body
             finely
             ;
             now
             both
             together
             ,
             one
             helping
             another
             ,
             and
             still
             with
             fresh
             supply
             renewing
             the
             Battel
             ,
             shall
             be
             ,
             I
             think
             ,
             able
             to
             overcome
             the
             work
             ,
             and
             at
             last
             to
             bring
             it
             to
             the
             wished
             end
             ,
             pass
             ,
             and
             perfection
             .
          
           
             If
             you
             fly
             to
             the
             last
             Hold
             and
             Shift
             ,
             and
             say
             the
             time
             is
             now
             past
             ,
             and
             occasion
             of
             Place
             and
             Stuffe
             now
             lost
             ,
             and
             slipt
             away
             ,
             being
             too
             hard
             for
             Nature
             ,
             upon
             so
             hard
             a
             Stuffe
             and
             Place
             to
             work
             such
             exchanges
             ;
             If
             you
             look
             to
             her
             ordinary
             race
             in
             all
             things
             ,
             you
             shall
             see
             that
             she
             is
             able
             ,
             and
             doth
             daily
             rule
             ,
             square
             ,
             and
             frame
             very
             gross
             and
             unmeet
             Stuffe
             in
             most
             unfit
             Places
             ,
             to
             our
             thinking
             ,
             yea
             ,
             much
             more
             then
             these
             in
             this
             Work
             :
             and
             not
             onely
             the
             thick
             and
             sturdy
             stuffe
             of
             Minerals
             ,
             cleansing
             the
             Rocks
             ,
             (
             yet
             in
             unseen
             places
             )
             down
             to
             the
             bowels
             of
             the
             Ground
             :
             and
             that
             grosse
             and
             rude
             gear
             in
             the
             bottom
             of
             the
             Sea
             ,
             to
             make
             Shell-fish
             :
             But
             
             also
             living
             ,
             moving
             ,
             and
             perceiving
             Land-Wights
             ,
             in
             the
             close
             Rocks
             ,
             (
             as
             you
             heard
             before
             )
             and
             in
             the
             cold
             Snow
             ,
             and
             burning
             Fire
             ,
             as
             those
             Wormes
             and
             Flies
             in
             Aristotle
             .
          
           
             To
             close
             up
             all
             ,
             and
             end
             this
             matter
             at
             once
             ;
             If
             you
             remember
             how
             this
             our
             Heavenly
             Cure-all
             ,
             when
             he
             was
             sent
             into
             the
             Body
             ,
             to
             work
             
               Long-life
               ,
               Health
            
             and
             Lustiness
             ,
             did
             not
             onely
             strike
             ,
             and
             kill
             ,
             and
             put
             out
             of
             Being
             all
             foul
             and
             gross
             distempers
             ,
             his
             own
             and
             our
             enemies
             ,
             but
             also
             cherish
             ,
             nourish
             ,
             and
             feed
             our
             Bodies
             ,
             and
             bring
             it
             towards
             our
             own
             Nature
             ,
             (
             even
             as
             far
             as
             we
             would
             by
             disposing
             of
             the
             quantity
             :
             )
             you
             may
             easily
             conceive
             the
             plain
             and
             certain
             way
             of
             this
             great
             exchange
             ,
             when
             you
             know
             his
             most
             clean
             ,
             fine
             ,
             clear
             ,
             bright
             ,
             and
             lightsome
             Nature
             .
          
           
             Now
             we
             have
             dispatched
             the
             first
             part
             of
             BLISSE
             ,
             let
             us
             go
             to
             the
             second
             ;
             and
             because
             we
             have
             not
             done
             it
             before
             ,
             though
             we
             talked
             much
             thereof
             ,
             we
             will
             now
             begin
             to
             bound
             the
             Matter
             ,
             and
             make
             Virtue
             (
             as
             m
             Aristotle
             and
             Truth
             teacheth
             us
             )
             
               A
               mean
               in
               our
               outward
               deeds
               and
               dealings
               with
               other
               Men
               :
            
             or
             
               A
               Reason
               in
               Manners
               and
               Conditions
               ,
            
             as
             Plato
             termeth
             it
             ,
             all
             is
             one
             :
             The
             cause
             of
             Virtue
             is
             likewise
             set
             out
             in
             the
             beginning
             ,
             to
             wit
             ,
             
               A
               temperate
               Body
            
             ,
             but
             I
             left
             the
             Proof
             unto
             this
             place
             ,
             which
             is
             all
             the
             hardness
             in
             this
             cure
             of
             Lewdness
             :
             for
             ,
             if
             it
             be
             once
             known
             that
             Temperateness
             is
             the
             cause
             of
             Virtue
             ,
             we
             shall
             easily
             ,
             by
             that
             temperate
             Medicine
             ,
             so
             notable
             in
             the
             speech
             going
             before
             ,
             purchase
             and
             procure
             the
             same
             :
             And
             why
             that
             is
             so
             ,
             it
             hath
             been
             so
             often
             worn
             before
             ,
             that
             we
             may
             quite
             cast
             it
             off
             ,
             and
             leave
             it
             ,
             being
             enough
             ,
             in
             this
             place
             ,
             to
             prove
             that
             a
             temperate
             state
             of
             Body
             is
             the
             cause
             and
             way
             to
             Virtue
             .
          
           
           
             But
             first
             let
             us
             see
             whether
             all
             Manners
             flow
             from
             the
             Body
             or
             not
             ,
             and
             then
             from
             what
             State
             and
             Condition
             of
             the
             Body
             .
             Among
             them
             that
             have
             searched
             the
             Reason
             and
             Nature
             of
             things
             ,
             the
             cause
             of
             Manners
             is
             laid
             upon
             the
             Disposition
             ,
             either
             of
             Stars
             ,
             or
             of
             
               Mens
               Bodies
            
             ,
             or
             of
             their
             Wills
             ,
             thus
             or
             thus
             framed
             ,
             either
             by
             the
             bent
             of
             Nature
             ,
             or
             by
             use
             of
             Custome
             .
             Let
             us
             scan
             the
             matter
             ,
             and
             yet
             briefly
             .
             They
             cannot
             flow
             from
             the
             Will
             of
             the
             Mind
             of
             Man
             ,
             lest
             all
             Men
             should
             perforce
             be
             good
             against
             our
             daily
             proof
             and
             experience
             ;
             because
             the
             Minde
             of
             it self
             ,
             as
             coming
             from
             goodness
             ,
             is
             good
             ,
             and
             alike
             good
             in
             all
             Men
             ,
             as
             I
             said
             before
             .
             And
             sure
             no
             Custome
             can
             alter
             and
             turn
             so
             Divine
             and
             Right
             a
             Will
             to
             lewdness
             ,
             but
             by
             great
             force
             of
             Necessity
             ,
             which
             force
             cannot
             be
             sent
             and
             laid
             upon
             it
             by
             the
             Stars
             ;
             for
             whether
             the
             Stars
             be
             Wights
             or
             no
             ,
             they
             are
             all
             (
             as
             I
             shewed
             above
             )
             of
             one
             good
             n
             strain
             and
             quality
             .
             —
             Or
             if
             they
             were
             not
             ;
             or
             whatsoever
             they
             be
             either
             in
             substance
             or
             quality
             ,
             they
             cannot
             touch
             the
             Mind
             immediately
             ,
             but
             must
             needs
             be
             let
             in
             by
             the
             loops
             of
             the
             Body
             ,
             and
             so
             change
             and
             dispose
             the
             Body
             first
             and
             by
             means
             of
             this
             affect
             the
             Mind
             ;
             for
             if
             the
             Mind
             it self
             ,
             a
             finer
             thing
             then
             the
             Stars
             ,
             cannot
             pierce
             out
             of
             the
             Body
             ,
             as
             we
             heard
             before
             ,
             then
             much
             less
             shall
             they
             make
             way
             to
             get
             in
             by
             themselves
             ,
             without
             the
             helps
             to
             our
             Mind
             allotted
             ;
             and
             as
             these
             are
             all
             bodily
             ,
             (
             I
             mean
             the
             first
             helps
             )
             so
             the
             neerest
             cause
             of
             Manners
             must
             needs
             flow
             from
             the
             Body
             :
             And
             if
             the
             inward
             Spirits
             and
             Wits
             likewise
             ,
             do
             nought
             without
             the
             Instruments
             of
             the
             Body
             ,
             and
             follow
             the
             Affection
             and
             Disposition
             of
             the
             same
             ,
             then
             the
             appetite
             of
             the
             unreasonable
             Soul
             ,
             common
             between
             us
             and
             Beasts
             (
             upon
             which
             Aristotle
             
             and
             his
             heirs
             do
             lay
             the
             cause
             of
             Manners
             )
             is
             dispatched
             also
             ,
             and
             all
             the
             whole
             strain
             must
             needs
             cleerly
             run
             from
             the
             Body
             .
          
           
             But
             ,
             lest
             some
             All-denier
             come
             and
             shake
             these
             old
             Grounds
             ,
             which
             you
             saw
             the
             Philosophers
             lay
             so
             long
             ago
             ,
             and
             so
             this
             Building
             might
             fall
             and
             tumble
             ,
             I
             will
             shoar
             it
             up
             with
             Experience
             ,
             a
             thing
             most
             fit
             to
             fill
             and
             please
             the
             sence
             of
             them
             which
             have
             nothing
             else
             but
             sence
             .
          
           
             As
             all
             Diseases
             ,
             so
             all
             Manners
             spring
             ,
             either
             from
             the
             natural
             and
             inherited
             ,
             or
             from
             the
             purchased
             temper
             of
             the
             Body
             ;
             To
             keep
             the
             first
             till
             anon
             :
             This
             we
             have
             either
             from
             the
             Air
             and
             Soil
             where
             we
             live
             ,
             or
             from
             the
             Meat
             which
             we
             take
             :
             The
             Air
             followeth
             ,
             either
             the
             place
             of
             the
             Sun
             ,
             or
             the
             Nature
             of
             the
             Ground
             .
             But
             this
             is
             somewhat
             too
             hard
             and
             thorny
             a
             kind
             of
             teaching
             ;
             let
             us
             inlarge
             our selves
             ,
             and
             unfold
             ,
             and
             prove
             ,
             how
             ,
             (
             though
             I
             shewed
             the
             manner
             at
             large
             before
             )
             the
             Air
             and
             Meat
             alters
             and
             changeth
             ,
             and
             maketh
             to
             differ
             ,
             the
             Bodies
             first
             ,
             and
             so
             the
             Manners
             .
          
           
             All
             o
             Astronomers
             and
             Philosophers
             ,
             (
             no
             otherwise
             than
             we
             see
             by
             proof
             )
             hold
             Opinion
             ,
             that
             where
             the
             Sun
             is
             either
             too
             neer
             the
             People
             ,
             as
             right
             over
             them
             ,
             or
             too
             far
             off
             ,
             as
             under
             the
             two
             Pins
             of
             the
             World
             ,
             there
             the
             Bodies
             are
             big
             and
             strong
             ,
             p
             and
             the
             Manners
             rude
             and
             fierce
             ;
             whereas
             within
             the
             two
             Middle
             and
             Temperate
             Girdles
             of
             the
             Earth
             ,
             they
             keep
             a
             mean
             ,
             and
             hit
             the
             midst
             ,
             as
             they
             say
             ,
             both
             in
             Body
             and
             Manners
             ,
             for
             that
             acquaintance
             with
             him
             ,
             and
             his
             fellow-wanderers
             .
          
           
           
             To
             come
             down
             to
             the
             Ground
             (
             for
             I
             must
             be
             short
             )
             we
             see
             that
             a
             fat
             and
             q
             and
             foggy
             Land
             makes
             the
             Blood
             and
             Spirits
             thick
             and
             gross
             ,
             and
             thereby
             dull
             and
             slow
             ,
             and
             so
             the
             Men
             fond
             in
             Wit
             ,
             and
             rude
             ,
             and
             simple
             ,
             faithful
             ,
             chast
             ,
             and
             honest
             ,
             and
             still
             in
             that
             strain
             of
             Manners
             :
             whereas
             a
             barren
             and
             dry
             Ground
             ,
             if
             the
             Sun
             be
             temperate
             therewithal
             (
             as
             at
             Rome
             and
             Athens
             r
             maketh
             the
             same
             thin
             ,
             clear
             ,
             and
             lively
             ,
             subtil
             and
             deceitful
             Men
             ,
             valiant
             ,
             unchaste
             ,
             and
             so
             forth
             of
             all
             other
             properties
             appertaining
             .
             For
             meet
             Manners
             in
             Men
             are
             like
             the
             Virtues
             and
             Properties
             of
             Plants
             ,
             following
             both
             the
             sundry
             tempers
             of
             the
             Bodies
             ,
             when
             the
             Soul
             in
             them
             ,
             and
             Mind
             in
             us
             ,
             is
             one
             in
             all
             .
             —
             Then
             as
             the
             mixtures
             ,
             qualities
             ,
             and
             virtues
             of
             Plants
             are
             altered
             up
             and
             down
             ,
             according
             to
             their
             Food
             and
             Sustenance
             ,
             as
             (
             to
             omit
             the
             outward
             nourishment
             of
             the
             Ground
             ,
             whereby
             ſ
             Pepper
             brought
             out
             of
             Calicut
             into
             Italy
             ,
             will
             ,
             after
             a
             few
             settings
             ,
             turn
             into
             Ivy
             ,
             and
             such
             like
             )
             :
             the
             case
             is
             plain
             ,
             a
             cunning
             Gardiner
             ,
             either
             by
             steeping
             the
             Seed
             or
             Slip
             ,
             or
             better
             by
             enclosing
             the
             Root
             or
             Stock
             ,
             can
             give
             to
             any
             Plant
             any
             colour
             ,
             taste
             ,
             smell
             ,
             or
             power
             of
             Healing
             :
             even
             so
             the
             temper
             of
             
               Mens
               Bodies
            
             ,
             and
             Condition
             of
             their
             Manners
             change
             to
             and
             fro
             ,
             upon
             the
             same
             occasion
             .
          
           
             To
             let
             go
             that
             hold
             in
             
               Physick
               ,
               That
               distempered
               Meats
               do
               breed
               the
               like
               distempers
               in
               those
               famous
               Humors
               which
               make
               Complexions
               ,
               and
               their
               Conditions
            
             ;
             why
             are
             the
             t
             Tartarians
             so
             Beastly
             and
             Barbarous
             in
             Manners
             ,
             
             but
             because
             (
             besides
             their
             Soil
             )
             they
             eat
             and
             drink
             the
             Flesh
             and
             Blood
             of
             Horses
             ?
             we
             see
             the
             Islanders
             u
             of
             Corsica
             prove
             as
             bold
             ,
             cruel
             ,
             and
             false
             ,
             as
             Doggs
             ,
             whose
             Flesh
             they
             feed
             upon
             .
             —
             A
             man
             may
             range
             far
             in
             this
             Field
             ,
             but
             let
             us
             draw
             neer
             home
             ;
             It
             is
             not
             without
             cause
             that
             w
             Plutarch
             ,
             x
             Plato
             ,
             and
             y
             other
             grave
             and
             wise
             Philosophers
             give
             so
             strait
             charge
             of
             care
             and
             heed
             in
             the
             choice
             of
             
               Nurses
               ▪
            
             Is
             it
             not
             like
             ,
             nay
             ,
             in
             their
             opinion
             ,
             certain
             ,
             that
             the
             Child
             sucks
             in
             with
             their
             Milk
             ,
             their
             outward
             Shape
             ,
             and
             inward
             Manners
             ?
             Why
             not
             ?
             As
             well
             as
             Beasts
             ,
             that
             suck
             of
             strangers
             out
             of
             kind
             ,
             do
             plainly
             draw
             unto
             them
             much
             of
             their
             unkindly
             qualities
             ;
             as
             appears
             by
             the
             z
             
               Foles
               in
               Africa
            
             ,
             which
             by
             sucking
             Camels
             are
             made
             more
             painful
             then
             their
             kind
             ,
             swift
             and
             healthful
             for
             it
             ;
             and
             enough
             such
             like
             examples
             might
             be
             brought
             if
             time
             would
             suffer
             .
          
           
             To
             come
             to
             our
             Bodies
             left
             us
             by
             our
             Parents
             :
             If
             we
             see
             Manners
             ingrafted
             and
             in-bred
             in
             Stocks
             and
             kindreds
             ,
             and
             Children
             and
             Nephews
             still
             down
             ,
             to
             take
             one
             after
             another
             a
             long
             time
             ,
             by
             Kind
             and
             Nature
             ,
             (
             as
             that
             cursed
             
               father-beating
               kindred
            
             set
             down
             in
             a
             Aristotle
             ,
             and
             other
             pilfering
             Stocks
             ,
             which
             though
             they
             have
             no
             need
             ,
             yet
             must
             needs
             steal
             ;
             to
             let
             pass
             
               Lechery
               ,
               Valour
            
             ,
             and
             other
             good
             and
             bad
             qualities
             ,
             which
             we
             see
             daily
             descend
             and
             reign
             in
             
               Kindreds
               :
            
             )
             whence
             are
             these
             ?
             Not
             from
             the
             
               Parents
               Mindes
            
             ,
             which
             off-spring
             not
             ,
             nor
             can
             be
             left
             nor
             engraffed
             ,
             but
             must
             return
             straight
             ,
             and
             whole
             ,
             and
             all
             at
             once
             ,
             when
             they
             flit
             out
             of
             this
             Life
             ,
             to
             that
             Heavenly
             place
             from
             whence
             they
             came
             :
             Neither
             are
             
             all
             their
             Wits
             alike
             framed
             by
             b
             use
             and
             custome
             ,
             but
             brought
             up
             sometimes
             quite
             contrary
             :
             Therefore
             ,
             to
             cut
             off
             the
             Astronomers
             opinions
             ,
             as
             a
             string
             too
             much
             discording
             ,
             those
             Manners
             spring
             out
             of
             the
             c
             
               Parents
               seed
            
             ,
             which
             is
             a
             part
             of
             their
             Bodies
             ,
             I
             mean
             of
             their
             second
             Bodies
             ,
             purchased
             by
             Meat
             and
             Nourishment
             ,
             which
             Bodies
             if
             they
             use
             good
             and
             temperate
             Diet
             ,
             are
             ever
             like
             the
             first
             ;
             otherwise
             they
             follow
             the
             Nature
             of
             the
             Meats
             ,
             and
             of
             their
             distempers
             ,
             as
             Cardane
             d
             in
             a
             few
             of
             the
             worst
             Diets
             ,
             hath
             most
             notably
             marked
             ,
             that
             drunken
             ,
             or
             over-studious
             ,
             or
             too
             great
             fasting
             ,
             or
             large
             Onion-eating
             Parents
             ,
             do
             beget
             and
             bring
             forth
             ,
             for
             the
             most
             part
             ,
             mad
             and
             frantick
             Children
             .
          
           
             To
             close
             up
             all
             this
             
               First
               Part
            
             ,
             with
             this
             one
             little
             proof
             at
             once
             :
             If
             we
             find
             our selves
             do
             many
             things
             against
             our
             Wills
             ,
             (
             as
             when
             a
             fearful
             thing
             is
             offered
             ,
             our
             Hearts
             will
             pant
             ,
             and
             fail
             with
             fear
             ;
             when
             a
             fair
             ,
             Lust
             and
             his
             part
             will
             arise
             ,
             whether
             we
             will
             or
             no
             ,
             and
             all
             incontinency
             springs
             from
             that
             Root
             :
             )
             then
             sure
             the
             Body
             must
             lay
             this
             force
             upon
             us
             .
             But
             how
             is
             this
             :
             And
             which
             way
             doth
             the
             Body
             so
             violently
             over-rule
             ,
             and
             carry
             away
             the
             Will
             and
             Mind
             after
             her
             ?
             when
             any
             shape
             appears
             in
             the
             thought
             of
             Man
             ,
             the
             
               doing
               Mind
            
             takes
             it
             straight
             ,
             (
             we
             must
             weare
             these
             words
             with
             use
             ,
             and
             make
             them
             softer
             )
             and
             laying
             it
             with
             good
             or
             bad
             ,
             and
             matching
             and
             comparing
             all
             things
             ,
             decrees
             and
             determines
             ;
             and
             then
             her
             Will
             and
             Reason
             ,
             which
             Plato
             placeth
             in
             the
             Head
             ,
             follows
             and
             desires
             :
             But
             at
             the
             same
             time
             steps
             in
             another
             double
             Will
             and
             appetite
             ,
             sent
             from
             that
             unreasonable
             and
             perceiving
             Soul
             ,
             which
             is
             common
             between
             us
             and
             Beasts
             ,
             sitting
             ,
             one
             part
             in
             the
             Heart
             ,
             and
             desiring
             outward
             
             goods
             ;
             the
             other
             in
             the
             Liver
             ,
             and
             seeking
             the
             goods
             of
             the
             Body
             ;
             And
             look
             which
             of
             these
             is
             stronger
             ,
             that
             is
             ,
             which
             hath
             the
             stronger
             house
             ,
             either
             by
             descent
             or
             purchase
             ,
             (
             or
             else
             the
             baser
             would
             be
             still
             the
             weaker
             ,
             and
             obey
             the
             better
             )
             that
             prevailes
             and
             moves
             the
             Spirits
             unto
             it
             ;
             and
             those
             the
             Sinews
             ,
             and
             those
             again
             by
             other
             middle
             means
             the
             whole
             Body
             or
             part
             thereof
             ,
             as
             is
             the
             pleasure
             of
             the
             Commander
             .
          
           
             Wherefore
             to
             come
             to
             the
             point
             more
             plainly
             ,
             we
             shall
             never
             be
             good
             and
             follow
             Virtue
             ,
             that
             is
             ,
             a
             mean
             and
             reason
             in
             our
             desires
             and
             doings
             ,
             before
             these
             two
             parts
             ,
             the
             Heart
             and
             the
             Liver
             ,
             be
             first
             by
             Kind
             ,
             and
             then
             by
             Diet
             in
             order
             ,
             square
             ,
             and
             temper
             ,
             apt
             to
             obey
             the
             Laws
             and
             Rules
             of
             
               Reason
               .
            
             —
             for
             to
             begin
             with
             the
             Root
             ;
             If
             the
             Heart
             e
             be
             very
             Hot
             and
             Moist
             ,
             the
             Man
             is
             Couragious
             and
             Liberal
             ,
             desiring
             Honour
             and
             great
             outward
             things
             ;
             if
             Hot
             and
             Drie
             ,
             Cruel
             ,
             Angry
             ,
             Deceitful
             ,
             &c.
             
             But
             if
             it
             keep
             a
             Mean
             ,
             and
             be
             Temperate
             in
             Quality
             ,
             it
             keepeth
             a
             Mean
             and
             obeyeth
             Reason
             in
             that
             kind
             of
             
               Manners
               .
            
             —
             for
             the
             Liver
             ,
             if
             it
             be
             f
             Hot
             and
             Moist
             likewise
             ,
             it
             followeth
             Venery
             and
             Gluttony
             ,
             if
             Hot
             and
             Drie
             it
             doth
             the
             same
             ,
             but
             crookedly
             and
             out
             of
             course
             ;
             but
             if
             it
             be
             Cold
             and
             Drie
             ,
             the
             Man
             on
             the
             other
             side
             is
             very
             Chast
             and
             Abstinent
             ;
             and
             if
             Cold
             and
             Moist
             ,
             somewhat
             Chast
             and
             Abstinent
             ,
             but
             untowardly
             :
             whereas
             a
             Temperate
             Liver
             holds
             a
             Mean
             in
             both
             ,
             and
             following
             the
             Race
             of
             Kind
             ,
             desires
             to
             live
             Soberly
             in
             Company
             ,
             and
             Honestly
             in
             Marriage
             ,
             a
             Life
             as
             far
             from
             Monks
             and
             Eremites
             ,
             as
             Gluttons
             and
             Lechers
             .
          
           
             Wherefore
             ,
             we
             see
             that
             all
             Manners
             proceed
             from
             the
             Temper
             of
             those
             parts
             ,
             (
             nay
             perhaps
             Understanding
             
             also
             ,
             if
             it
             varieth
             still
             according
             to
             the
             divers
             Heats
             and
             Moistures
             of
             the
             Brain
             ,
             and
             if
             these
             two
             parts
             be
             the
             Springs
             of
             all
             Heat
             and
             Moisture
             in
             the
             
               Body
               :
            
             )
             so
             that
             all
             good
             Manners
             and
             all
             Virtue
             ,
             bud
             forth
             from
             the
             good
             ,
             middle
             and
             equal
             mixture
             and
             temper
             of
             the
             same
             parts
             :
             And
             all
             our
             labour
             and
             travel
             (
             if
             we
             seek
             Virtue
             )
             must
             be
             to
             bring
             those
             twain
             into
             square
             and
             temper
             ,
             that
             is
             ,
             equality
             ,
             as
             neer
             as
             may
             be
             ,
             of
             the
             four
             qualities
             ;
             not
             onely
             by
             the
             
               Philosophical
               Salve
               of
               Use
            
             and
             Custom
             ,
             (
             though
             g
             Plato
             hits
             it
             right
             in
             his
             Timaeus
             ,
             when
             he
             will
             have
             no
             Man
             lewd
             by
             his
             Will
             ,
             and
             therefore
             not
             to
             be
             blamed
             ,
             but
             through
             his
             Body
             by
             Use
             or
             Nature
             ill-disposed
             ;
             but
             rather
             by
             good
             Diet
             ,
             and
             by
             right
             Physick
             especially
             .
          
           
             And
             thus
             we
             have
             ,
             at
             last
             ,
             finished
             these
             Parts
             ,
             wherein
             we
             meant
             to
             prepare
             the
             Mindes
             both
             of
             the
             Common
             and
             
               Learned
               People
            
             ,
             and
             to
             make
             the
             way
             to
             the
             Truth
             of
             HERMES
             MEDICINE
             .
          
        
      
       
         
         
           THE
           THIRD
           BOOK
           .
        
         
           
             CHAP.
             1.
             
             
               Of
               mending
               and
               bettering
               the
               State
               of
            
             MANS
             BODY
             .
          
           
             ALbeit
             we
             have
             shewen
             heretofore
             divers
             wayes
             to
             BLISSE
             and
             HAPPINESSE
             ,
             and
             sundry
             means
             whereby
             the
             whole
             Kind
             of
             Men
             may
             come
             to
             
               Long-Life
               ,
               Health
               ,
               Youth
               ,
               Rich●●
               ,
               Wisdom
               ,
            
             and
             Virtue
             ;
             yet
             ,
             in
             truth
             ,
             they
             are
             all
             by
             long
             and
             cumbersom
             wayes
             ,
             fit
             rather
             to
             put
             them
             in
             mind
             of
             a
             better
             way
             (
             which
             was
             the
             drift
             of
             that
             purpose
             )
             
             than
             to
             be
             gone
             and
             travelled
             by
             the
             lovers
             of
             Wisdom
             and
             Virtue
             ;
             Wherefore
             ,
             I
             would
             not
             wish
             them
             to
             arrive
             their
             counsels
             in
             any
             of
             those
             places
             ,
             but
             to
             seek
             to
             the
             Haven
             of
             HERMES
             ,
             and
             of
             his
             sons
             the
             wise
             Philosophers
             ,
             as
             to
             the
             onely
             one
             ,
             ready
             ,
             and
             easie
             way
             to
             all
             BLISSE
             and
             HAPPINESS
             .
             —
             Then
             we
             are
             come
             at
             last
             ,
             to
             that
             which
             was
             the
             first
             intent
             and
             meaning
             of
             all
             this
             labour
             ,
             that
             HERMES
             and
             the
             PHILOSOPHERS
             STONE
             and
             MEDICINE
             is
             the
             true
             and
             ready
             way
             to
             BLISSE
             .
          
           
             But
             how
             shall
             we
             prove
             this
             ,
             unless
             we
             unlock
             the
             door
             of
             Secrets
             ,
             and
             let
             in
             Light
             to
             these
             matters
             ,
             which
             have
             been
             ever
             most
             closely
             kept
             ,
             and
             hid
             in
             darkness
             ?
             We
             must
             ,
             I
             say
             ,
             first
             open
             what
             is
             HERMES
             MEDICINE
             ,
             except
             we
             would
             put
             on
             a
             Vizard
             ,
             and
             make
             a
             long
             buzze
             and
             empty
             sound
             of
             words
             ,
             about
             that
             which
             no
             man
             understands
             .
          
           
             We
             are
             like
             now
             to
             be
             driven
             unto
             a
             marvellous
             strait
             ,
             either
             to
             flie
             the
             field
             ,
             or
             to
             venture
             upon
             the
             curse
             and
             displeasure
             of
             many
             wise
             and
             godly
             Men
             ;
             yea
             and
             of
             GOD
             HIMSELF
             ,
             as
             we
             heard
             in
             the
             begining
             .
             —
             If
             a
             Plato
             thought
             he
             had
             cause
             ,
             when
             he
             took
             in
             hand
             that
             mighty
             piece
             of
             work
             of
             the
             World
             ,
             first
             to
             make
             his
             prayer
             ;
             how
             much
             more
             may
             we
             in
             such
             a
             world
             of
             doubts
             and
             dangers
             ?
             And
             to
             desire
             of
             GOD
             that
             we
             may
             prove
             our
             question
             ,
             not
             onely
             with
             sufficient
             evidence
             ,
             but
             with
             such
             discretion
             also
             ,
             that
             those
             Men
             which
             can
             use
             it
             ,
             and
             are
             worthy
             of
             it
             ,
             may
             see
             the
             truth
             ,
             and
             the
             rest
             may
             be
             blinded
             .
          
           
             Then
             both
             to
             direct
             my
             speech
             ,
             which
             must
             have
             some
             ground
             to
             stand
             on
             ,
             and
             their
             steps
             which
             crave
             a
             little
             light
             to
             guide
             them
             .
             I
             think
             it
             best
             to
             come
             to
             the
             entrance
             
             of
             this
             way
             to
             BLISS
             ,
             and
             to
             point
             afar
             off
             unto
             the
             end
             ,
             leaving
             the
             middle
             way
             unto
             their
             own
             Wit
             and
             Labour
             ;
             for
             I
             may
             not
             be
             their
             guide
             ,
             lest
             the
             rest
             should
             espy
             us
             ,
             and
             follow
             as
             fast
             .
          
           
             HERMES
             MEDICINE
             ,
             and
             the
             ready
             way
             to
             BLISS
             ,
             lieth
             among
             the
             Metals
             ,
             and
             upon
             the
             top
             and
             highest
             among
             them
             ,
             even
             in
             Gold
             ;
             And
             the
             end
             of
             this
             journey
             ,
             where
             Bliss
             begins
             is
             the
             Son
             of
             him
             .
             Albeit
             that
             I
             am
             not
             ignorant
             ,
             that
             Father
             HERMES
             ,
             and
             the
             rest
             of
             his
             wise
             Foster
             ▪
             children
             hold
             and
             teach
             that
             out
             of
             any
             
               Plant
               ,
               Wight
            
             ,
             or
             Mineral
             may
             be
             fetched
             a
             Medicine
             for
             all
             Diseases
             of
             Men
             and
             Metals
             ,
             as
             good
             as
             this
             which
             we
             have
             described
             :
             Neither
             do
             we
             ,
             as
             though
             we
             had
             drunk
             the
             water
             of
             Lethe
             ,
             forget
             the
             reason
             of
             it
             above
             declared
             .
             Because
             b
             
               all
               things
               are
               all
               things
               ,
               and
               the
               same
               and
               one
               thing
               ,
               as
               having
               all
               one
               stuff
               and
               Soul
               ,
               if
               their
               stuff
               had
               the
               like
               ,
               and
               not
               divers
               minglings
               .
               And
               for
               that
               all
               things
               ,
               if
               they
               were
               wrought
               to
               the
               top
               and
               highest
               of
               perfection
               (
               as
               they
               may
               be
               )
               flowed
               alike
               with
               all
               the
               Virtues
               of
               Heaven
               and
               Earth
               ,
               Soul
               ,
               Body
               ,
               Life
               ,
               and
               Qualities
               .
            
             But
             these
             wayes
             are
             long
             ,
             cumbersome
             ,
             and
             costly
             ,
             as
             well
             as
             the
             rest
             ,
             and
             I
             seek
             ,
             you
             know
             ,
             the
             most
             ready
             ,
             near
             and
             easie
             ,
             which
             is
             Gold
             ,
             far
             above
             all
             other
             things
             in
             the
             World
             ;
             The
             Reason
             is
             ,
             because
             Nature
             c
             hath
             poured
             her self
             wholly
             upon
             him
             ,
             and
             enfeoffed
             him
             of
             far
             more
             ,
             and
             greater
             gifts
             ,
             both
             of
             d
             Soul
             and
             Body
             ,
             then
             all
             the
             rest
             :
             having
             given
             him
             not
             onely
             great
             store
             of
             the
             heat
             of
             Heaven
             ,
             but
             also
             the
             most
             fine
             ,
             temperate
             and
             lasting
             Body
             ;
             whereby
             ,
             but
             especially
             by
             Reason
             of
             his
             excceeding
             tough
             and
             lasting
             Body
             ,
             wherein
             he
             wonderfully
             passeth
             all
             things
             ,
             wee
             have
             him
             halfe
             ready
             drest
             to
             our
             hands
             ,
             and
             
             brought
             very
             near
             the
             journeys
             end
             ,
             quickly
             to
             be
             led
             forward
             and
             finished
             with
             little
             labour
             ;
             when
             as
             the
             rest
             are
             left
             in
             very
             hard
             way
             ,
             and
             finished
             with
             little
             labour
             .
          
           
             It
             is
             strange
             ;
             I
             am
             perswaded
             that
             a
             thousand
             ounces
             of
             Plant
             or
             Wight
             (
             as
             for
             e
             Minerals
             ,
             they
             be
             much
             better
             )
             cannot
             with
             great
             labour
             ,
             cost
             ,
             skil●
             ,
             and
             time
             ,
             be
             brought
             to
             that
             goodness
             ,
             &
             nearness
             to
             perfection
             ,
             as
             one
             ounce
             of
             Gold
             hath
             already
             given
             him
             by
             Nature
             ;
             And
             I
             durst
             warrant
             you
             ,
             that
             out
             of
             one
             ounce
             of
             Gold
             ,
             in
             less
             then
             one
             years
             space
             ,
             with
             a
             few
             pounds
             charge
             ,
             may
             be
             gotten
             a
             Medicine
             ,
             as
             good
             as
             the
             PHILOSOPHERS
             STONE
             of
             a
             Plant
             or
             Wight
             ,
             that
             taketh
             a
             thousand
             ounces
             of
             stuff
             ,
             many
             hundred
             pounds
             of
             charge
             ,
             three
             years
             time
             ,
             and
             the
             wearing
             of
             many
             Mens
             Bodies
             :
             That
             we
             may
             think
             ,
             although
             the
             wise
             Philosophers
             in
             Egypt
             saw
             and
             shewed
             the
             depth
             of
             Nature
             ,
             and
             these
             Works
             ,
             yet
             they
             were
             not
             so
             mad
             and
             fond
             ,
             as
             to
             put
             them
             in
             practise
             :
             And
             therefore
             f
             Geber
             saith
             ,
             
               It
               is
               possible
               out
               of
               Plants
               to
               make
               the
               Stone
               ,
               and
               yet
               almost
               impossible
               also
               ,
               because
               thy
               Life
               would
               first
               fail
               thee
               :
            
             Wherfore
             we
             may
             be
             content
             also
             to
             know
             the
             Secre●
             ,
             but
             let
             us
             use
             no
             other
             way
             but
             this
             ,
             and
             so
             dispatch
             not
             onely
             Plants
             and
             Wights
             ,
             as
             foul
             and
             earthly
             things
             ,
             but
             also
             middle
             Minerals
             ,
             which
             are
             like
             the
             standing
             Lights
             of
             Heaven
             ,
             in
             this
             Comparison
             .
          
           
             Nay
             ,
             neither
             hold
             we
             his
             fellow
             Plants
             to
             be
             his
             equals
             ,
             no
             ,
             though
             they
             be
             Quicksilver
             ,
             or
             Silver
             themselves
             ,
             the
             best
             and
             nearest
             of
             all
             the
             rest
             ,
             especially
             Silver
             the
             Wife
             of
             Gold
             ,
             but
             even
             let
             her
             pack
             away
             with
             the
             rest
             ;
             for
             ,
             as
             her
             fire
             above
             glisters
             ,
             and
             makes
             a
             fair
             shew
             ,
             until
             she
             come
             in
             presence
             of
             her
             Huusband
             ;
             
             (
             as
             the
             wont
             of
             bad
             Women
             is
             ;
             )
             so
             this
             our
             Earthly
             Moon
             be
             she
             never
             so
             bright
             and
             excellent
             in
             another
             Company
             ,
             yet
             in
             sight
             and
             regard
             of
             Gold
             her
             Husband
             ,
             she
             appears
             as
             nothing
             .
             If
             you
             marvel
             why
             ,
             It
             is
             because
             she
             wanteth
             much
             in
             heat
             of
             
               Heaven
               ,
               temperateness
            
             and
             toughness
             of
             Body
             ;
             but
             in
             fineness
             an
             hundred
             fold
             —
             These
             things
             are
             high
             and
             lofty
             ,
             and
             soare
             above
             the
             common
             sight
             ,
             we
             will
             fetch
             them
             down
             anon
             ,
             and
             make
             them
             plain
             and
             easie
             .
          
           
             Then
             let
             us
             fall
             to
             the
             Matter
             ,
             that
             the
             Son
             of
             Gold
             may
             be
             found
             the
             ready
             way
             to
             BLISSE
             ,
             and
             the
             perfect
             Medicine
             both
             of
             Man
             and
             Mettals
             ;
             And
             first
             ,
             as
             it
             is
             meet
             ,
             let
             us
             regard
             our selves
             ,
             and
             cure
             our
             own
             Bodies
             ,
             before
             we
             help
             a
             Stranger
             .
          
           
             There
             is
             no
             Gift
             ,
             Property
             ,
             or
             Virtue
             ,
             but
             it
             springeth
             either
             from
             the
             Soul
             or
             Body
             :
             The
             best
             gift
             of
             the
             Soul
             is
             most
             store
             thereof
             ,
             as
             we
             shewed
             before
             ;
             And
             of
             the
             Body
             ,
             fit
             temperateness
             in
             the
             first
             qualities
             ;
             and
             then
             fineness
             and
             closeness
             ,
             which
             causeth
             lastingness
             ,
             in
             the
             second
             .
             Let
             us
             see
             how
             Gold
             excelleth
             in
             all
             these
             virtues
             ,
             and
             overgoeth
             all
             other
             things
             ,
             first
             by
             the
             gift
             of
             Nature
             ,
             and
             then
             by
             a
             
               Divine
               Science
            
             .
             But
             it
             were
             not
             good
             ,
             in
             such
             a
             heap
             of
             Matters
             to
             be
             disposed
             and
             dispatched
             at
             once
             ,
             to
             regard
             those
             that
             be
             clear
             and
             received
             ;
             so
             then
             let
             the
             fineness
             of
             Gold
             go
             his
             wayes
             as
             clear
             in
             all
             Mens
             Eyes
             ,
             and
             his
             temperateness
             ,
             which
             all
             Leaches
             grant
             ,
             and
             take
             the
             rest
             as
             things
             both
             more
             in
             doubt
             ,
             and
             of
             greater
             worth
             .
          
           
             g
             Those
             that
             are
             longest
             a
             ripening
             and
             growing
             to
             perfection
             ,
             are
             both
             the
             most
             tough
             and
             lasting
             ,
             and
             fullest
             of
             
               Heavenly
               Vertues
            
             ;
             whereas
             on
             the
             other
             side
             ,
             h
             
               soon
               Ripe
               ,
               soon
               Rotten
            
             ,
             as
             they
             say
             ,
             
               an
               ill
               Weed
               grows
            
             
             apace
             ,
             and
             so
             forth
             .
             The
             cause
             of
             this
             in
             Bodies
             is
             ,
             because
             the
             
               first
               Moisture
            
             ,
             if
             it
             be
             i
             fast
             and
             close
             ,
             that
             is
             ,
             Fat
             ,
             proceedeth
             and
             spreadeth
             slowly
             ,
             and
             is
             hardly
             consumed
             ,
             and
             eaten
             up
             with
             the
             Fire
             of
             Life
             ,
             when
             k
             thin
             and
             waterish
             Moisture
             ,
             both
             spreads
             apace
             ,
             and
             spends
             as
             fast
             .
             And
             for
             this
             that
             
               Heavenly
               Virtue
            
             ,
             when
             the
             stuff
             hath
             long
             lain
             open
             under
             the
             hands
             of
             the
             Spirits
             of
             Heaven
             ,
             it
             must
             needs
             receive
             great
             store
             of
             them
             ,
             and
             hold
             them
             surely
             with
             his
             strength
             and
             toughness
             ;
             what
             Reason
             can
             shew
             this
             more
             plainly
             ,
             except
             you
             will
             call
             me
             to
             examples
             ?
             then
             bend
             your
             Ears
             awhile
             ,
             and
             mark
             the
             l
             Elephant
             ,
             two
             years
             in
             making
             in
             his
             Mothers
             Womb
             ,
             and
             a
             long
             time
             in
             growing
             to
             his
             best
             estate
             and
             lustiness
             ,
             to
             reach
             the
             highest
             and
             best
             pitch
             in
             mortality
             (
             for
             Man
             is
             immortal
             )
             not
             onely
             by
             his
             strength
             and
             
               long
               life
            
             ,
             which
             you
             heard
             before
             ,
             but
             through
             m
             a
             kind
             of
             Wit
             and
             good
             Conditions
             also
             drawing
             near
             to
             the
             Nature
             of
             Mankind
             .
          
           
             Consider
             again
             of
             Mice
             ,
             those
             little
             Vermine
             ,
             how
             soon
             they
             be
             bred
             ,
             as
             ,
             sometimes
             the
             Earth
             creates
             them
             ,
             sometimes
             the
             Mother
             without
             the
             Male
             ,
             n
             by
             licking
             salt
             ,
             and
             otherwiles
             (
             for
             a
             Wonder
             in
             Nature
             )
             they
             o
             conceive
             and
             are
             big
             with
             Young
             in
             their
             Mothers
             belly
             ;
             Consider
             ,
             I
             say
             ,
             how
             soon
             again
             they
             be
             swept
             away
             ,
             even
             with
             a
             showre
             of
             Rain
             ,
             as
             p
             Aristotle
             reporteth
             ;
             who
             tells
             of
             ●
             q
             one-day
             Fly
             ,
             bred
             in
             a
             leaf
             in
             the
             Fore-noon
             ,
             at
             Midday
             fledge
             ,
             and
             ever
             dying
             at
             night
             ,
             with
             the
             setting
             of
             the
             Sun.
             
          
           
             Again
             ,
             Pliny
             r
             writeth
             of
             a
             Child
             ,
             that
             within
             three
             years
             space
             ,
             grew
             three
             Cubits
             ,
             and
             was
             now
             grown
             to
             Mans
             estate
             (
             which
             they
             call
             Pubertatem
             )
             but
             haste
             
             
               makes
               waste
            
             ,
             as
             they
             say
             ,
             and
             within
             three
             years
             after
             his
             Limbs
             shrunk
             up
             again
             ,
             and
             he
             died
             :
             Nay
             ,
             he
             ſ
             saith
             ,
             that
             the
             whole
             kind
             of
             Women
             ,
             amongst
             the
             Calingians
             ,
             conceives
             at
             five
             years
             of
             Age
             ,
             and
             lives
             but
             eight
             .
          
           
             To
             cut
             off
             living
             Wights
             ,
             and
             to
             come
             to
             Plants
             ,
             are
             not
             Trees
             ,
             the
             longer
             lived
             the
             better
             in
             use
             ,
             for
             that
             long
             growth
             and
             ripening
             ?
             And
             among
             Trees
             ,
             doth
             not
             the
             Oak
             ,
             t
             after
             his
             long
             growth
             to
             perfection
             ,
             stand
             ,
             to
             our
             great
             profit
             ,
             even
             for
             ever
             almost
             ?
             It
             is
             strange
             that
             I
             say
             ,
             and
             yet
             Josephus
             u
             writes
             of
             one
             ,
             that
             stood
             from
             Abrahams
             time
             ,
             to
             the
             razing
             of
             Jerusalem
             ,
             two
             thousand
             years
             at
             least
             ,
             and
             God
             knows
             how
             long
             after
             that
             time
             it
             lasted
             .
             —
             To
             be
             short
             ,
             the
             best
             Tree
             of
             all
             that
             the
             Earth
             brings
             forth
             ,
             the
             Cocus
             of
             India
             ,
             w
             in
             one
             Mans
             age
             ,
             scarce
             begins
             to
             bear
             any
             fruit
             ,
             and
             lasteth
             after
             that
             almost
             past
             all
             Ages
             ;
             wherefore
             the
             Minerals
             ,
             by
             the
             course
             of
             Reason
             and
             Custome
             ,
             being
             by
             the
             grant
             of
             all
             Men
             ,
             longest
             in
             making
             and
             perfecting
             ,
             must
             needs
             ,
             of
             all
             other
             ,
             be
             both
             best
             in
             Virtue
             ,
             and
             last
             the
             longest
             ;
             and
             among
             them
             ,
             Gold
             above
             all
             ,
             because
             it
             is
             the
             end
             of
             all
             ,
             and
             so
             far
             ,
             in
             that
             point
             ,
             passeth
             the
             most
             part
             of
             them
             ,
             that
             as
             some
             Men
             think
             ,
             a
             thousand
             years
             are
             spent
             before
             he
             come
             to
             perfection
             ;
             for
             his
             long
             lasting
             ,
             we
             plainly
             see
             he
             is
             everlasting
             .
             —
             And
             if
             we
             doubt
             of
             his
             
               Heavenly
               Virtue
            
             ,
             let
             us
             weigh
             the
             Place
             and
             Womb
             where
             he
             is
             bred
             and
             fashioned
             ,
             and
             we
             shall
             see
             it
             a
             x
             Common
             Gulph
             of
             all
             the
             Beams
             of
             Heaven
             ,
             even
             as
             the
             Sea
             is
             the
             receipt
             of
             all
             Rivers
             that
             run
             .
          
           
           
             How
             is
             this
             ?
             All
             the
             beams
             of
             Heaven
             set
             forth
             from
             a
             round
             and
             wide
             compass
             ,
             and
             like
             Lines
             in
             a
             Circle
             ,
             after
             they
             have
             travelled
             a
             great
             wide
             way
             one
             from
             another
             ,
             do
             meet
             at
             last
             together
             jump
             y
             in
             the
             Navel
             of
             the
             Earth
             ;
             yea
             ,
             and
             with
             great
             force
             and
             strength
             above
             all
             other
             Spirits
             in
             other
             places
             ,
             not
             onely
             by
             reason
             of
             the
             length
             of
             their
             journey
             (
             for
             all
             natural
             things
             ,
             the
             z
             further
             they
             go
             the
             more
             they
             mend
             their
             pace
             )
             but
             chiefly
             because
             the
             meeting
             in
             such
             a
             strair
             ,
             with
             such
             abundance
             ,
             they
             violently
             thrust
             ,
             and
             throw
             one
             another
             on
             heaps
             together
             ,
             as
             we
             see
             the
             force
             of
             Winds
             or
             Water
             meeting
             in
             that
             order
             ;
             or
             rather
             as
             the
             Sun
             beams
             falling
             upon
             the
             Stone
             a
             Hephaestites
             ,
             or
             the
             Steeple-fashioned
             burning-Glass
             ,
             thereby
             shews
             such
             strange
             and
             unwonted
             force
             ,
             b
             to
             burn
             dry
             things
             ,
             melt
             Mettals
             ,
             and
             such
             like
             ,
             because
             the
             beams
             that
             light
             upon
             it
             ,
             do
             meet
             all
             on
             heaps
             ,
             and
             apace
             ,
             in
             one
             narrow
             point
             of
             the
             middle
             .
          
           
             Wherefore
             the
             Minerals
             ,
             because
             c
             they
             be
             bred
             and
             brought
             up
             about
             that
             place
             ,
             first
             receive
             great
             plenty
             of
             those
             
               Heavenly
               Spirits
            
             ,
             and
             then
             those
             very
             surely
             set
             on
             by
             the
             swiftness
             of
             the
             stroke
             ,
             and
             as
             fast
             held
             and
             kept
             for
             the
             sound
             and
             close
             bodies
             that
             take
             the
             printing
             ;
             when
             as
             Plants
             and
             Wights
             dwelling
             in
             one
             place
             ,
             and
             out-side
             of
             the
             ground
             aloft
             ,
             where
             these
             Beams
             and
             Breaths
             of
             Heaven
             are
             more
             scarce
             ,
             slack
             and
             weak
             ,
             must
             needs
             have
             ,
             not
             onely
             less
             store
             faintly
             put
             upon
             them
             ,
             but
             also
             those
             which
             they
             have
             ,
             for
             their
             loose
             and
             soft
             stuffe
             ,
             quickly
             lost
             and
             foregone
             again
             .
          
           
           
             But
             if
             the
             edge
             of
             some
             Mens
             Wits
             be
             too
             blunt
             and
             dull
             to
             cut
             so
             deeply
             into
             the
             Earth
             ,
             to
             find
             this
             Matter
             ,
             let
             them
             cast
             their
             eyes
             ,
             and
             behold
             the
             dayly
             experience
             ,
             how
             these
             Heavenly
             spirits
             in
             Minerals
             ,
             for
             all
             they
             be
             shut
             up
             and
             bound
             so
             fast
             in
             the
             prison
             of
             that
             hard
             and
             sturdy
             Stuffe
             ,
             yet
             are
             able
             to
             shew
             their
             force
             as
             much
             ,
             and
             work
             as
             mightily
             as
             the
             free
             Breaths
             of
             other
             things
             enlarged
             in
             their
             soft
             and
             gentle
             Bodies
             .
          
           
             It
             would
             not
             be
             amiss
             I
             think
             ,
             to
             bring
             in
             a
             few
             and
             set
             before
             us
             ,
             because
             for
             the
             sloth
             of
             the
             Times
             past
             ,
             and
             spight
             of
             the
             Later
             Leaches
             ,
             these
             things
             have
             lain
             for
             the
             most
             part
             buried
             as
             they
             be
             ,
             and
             hid
             from
             the
             light
             and
             common
             knowledge
             .
          
           
             Then
             ,
             to
             pass
             by
             the
             d
             Pearl
             ,
             that
             helpeth
             swoonings
             ,
             and
             withstands
             the
             plague
             of
             Poysons
             ;
             the
             e
             Smaragde
             and
             f
             Jacinth
             ,
             which
             keeps
             off
             the
             Plague
             likewise
             ,
             and
             heals
             the
             wounds
             of
             
               Venomous
               stings
            
             ,
             and
             many
             more
             such
             rare
             and
             worthy
             Vertues
             ,
             which
             they
             themselves
             grant
             ,
             and
             give
             to
             precious
             Stones
             in
             their
             Writings
             ,
             nay
             in
             their
             
               Broths
               ,
               Pills
            
             ,
             and
             g
             Electuaries
             ;
             let
             us
             come
             to
             hard
             Juyces
             ,
             and
             
               Middle
               Minerals
            
             :
             The
             Water
             of
             Nile
             ,
             which
             makes
             the
             Women
             of
             Egypt
             so
             quick
             of
             Conceit
             ,
             and
             so
             Fruitful
             ,
             as
             to
             bear
             seven
             at
             a
             Birth
             ,
             as
             h
             Pliny
             writes
             ,
             is
             known
             to
             be
             
               Salt-Peter-Water
               .
            
             —
             It
             is
             found
             by
             common
             proof
             ,
             that
             the
             same
             i
             Salt-Peter
             ,
             or
             
               Common
               Salt
            
             ,
             or
             Coppress
             molten
             and
             made
             a
             Water
             ,
             kills
             the
             poyson
             of
             the
             Toad-stool
             ,
             and
             juyce
             of
             Poppy
             :
             That
             a
             Plaister
             of
             k
             Salt
             or
             Brimstone
             ,
             heals
             the
             hurt
             of
             Venom
             in-stinged
             :
             That
             Amber
             ,
             l
             which
             is
             no
             Stone
             ,
             but
             a
             hard
             clammy
             Juyce
             
             called
             Bitumen
             ,
             easeth
             the
             labour
             of
             Women
             ,
             and
             the
             falling
             sickness
             of
             Children
             ;
             It
             is
             known
             likewise
             that
             almost
             all
             wholsome
             m
             Baths
             ,
             both
             wet
             and
             dry
             ,
             of
             Water
             or
             his
             Vapour
             (
             which
             are
             without
             number
             in
             the
             World
             ;
             but
             especially
             that
             famous
             Hot-House
             in
             Italy
             ,
             called
             n
             Salviati
             ,
             for
             the
             space
             of
             three
             miles
             compass
             wrought
             and
             hewen
             out
             of
             the
             ground
             very
             daintily
             ,
             deserveth
             to
             be
             named
             ,
             and
             delivered
             to
             the
             Memory
             of
             Men
             to
             come
             ;
             )
             flow
             from
             o
             a
             Brimstony
             ground
             ,
             and
             draw
             from
             thence
             all
             their
             
               Nature
               ,
               Quality
               ,
               Force
            
             ,
             and
             Virtue
             ;
             except
             a
             few
             of
             Copperess
             Water
             ,
             as
             appears
             by
             their
             dying
             property
             ,
             whereby
             they
             give
             any
             white
             Metal
             ,
             their
             own
             yellow
             and
             Copper
             colour
             .
          
           
             Now
             for
             Metals
             ;
             If
             it
             be
             true
             ,
             that
             precious
             Stones
             in
             that
             hard
             and
             ungentle
             fashion
             ,
             shew
             such
             virtue
             and
             power
             of
             healing
             ,
             why
             should
             we
             mark
             the
             German
             for
             a
             Lyar
             ,
             when
             he
             awards
             p
             great
             praise
             to
             the
             Mixture
             of
             all
             the
             Metals
             ,
             made
             in
             the
             conversion
             of
             their
             own
             Planets
             ,
             which
             he
             calls
             Electrum
             ,
             saying
             it
             will
             cure
             the
             
               Cramp
               ,
               Benumming
               ,
               Palsey
            
             ,
             and
             Falling-sickness
             ,
             if
             it
             be
             worn
             on
             the
             hearty
             finger
             ;
             and
             gives
             signs
             besides
             if
             the
             Body
             aileth
             any
             thing
             ,
             by
             
               spots
               and
               sweating
            
             :
             and
             bewray
             Poyson
             if
             it
             be
             made
             in
             Plate
             ,
             by
             the
             same
             tokens
             ,
             for
             all
             that
             q
             Pliny
             will
             have
             Poyson
             so
             descried
             by
             the
             natural
             Electrum
             ,
             and
             wash
             off
             Gold
             and
             Silver
             ,
             and
             by
             the
             signs
             of
             Rainbows
             ,
             and
             by
             noise
             of
             Fire
             when
             it
             hisseth
             ;
             and
             not
             by
             the
             artificial
             mixture
             to
             be
             made
             of
             Silver
             and
             Gold
             ,
             and
             
               Copper
               ,
               adulterando
               adulteria
               naturae
            
             ,
             as
             he
             more
             finely
             then
             constantly
             saith
             ,
             when
             he
             had
             alotted
             so
             chast
             Virtue
             before
             unto
             her
             .
          
           
           
             But
             suppose
             this
             Virtue
             in
             the
             hard
             form
             of
             Metals
             not
             so
             apparent
             ,
             yet
             no
             Man
             shall
             deny
             the
             daily
             proof
             of
             them
             ,
             opened
             by
             rude
             Skill
             ,
             and
             set
             at
             liberty
             ,
             as
             the
             great
             use
             of
             Burnt
             r
             Brasse
             ,
             ſ
             Iron-Saffron
             ,
             t
             Metal-smoke
             ,
             (
             and
             this
             by
             
             Gallen's
             own
             witness
             )
             and
             marvellous
             help
             in
             Surgery
             ;
             Nay
             ,
             the
             mighty
             power
             ,
             both
             within
             and
             without
             of
             u
             Antimony
             ,
             which
             is
             unripe
             Lead
             ,
             and
             of
             Quick-silver
             ,
             very
             raw
             and
             running
             Silver
             ,
             so
             often
             tried
             before
             their
             Eyes
             ,
             hath
             so
             amazed
             ,
             and
             quite
             daunted
             the
             later
             Leaches
             :
             though
             Galen
             w
             himself
             in
             times
             past
             ,
             hath
             termed
             this
             rank
             Poison
             ,
             set
             straight
             against
             our
             Nature
             ,
             and
             the
             least
             part
             thereof
             taken
             inward
             ,
             to
             hurt
             and
             annoy
             us
             ,
             to
             the
             great
             laughter
             of
             the
             Countrey
             Wits
             ,
             which
             ,
             even
             with
             Child
             ,
             a
             dangerous
             time
             to
             take
             Physick
             in
             ,
             without
             any
             hurt
             at
             all
             ,
             nay
             with
             speedy
             and
             onely
             help
             ,
             x
             use
             to
             drink
             it
             against
             Worms
             in
             great
             quantitie
             .
             —
             But
             Galen
             did
             but
             rove
             by
             guess
             at
             the
             matter
             ,
             when
             as
             y
             in
             another
             place
             ,
             forgetting
             himself
             ,
             (
             as
             he
             doth
             often
             )
             he
             saith
             he
             never
             had
             tried
             her
             force
             ,
             neither
             within
             ,
             nor
             without
             the
             Body
             .
          
           
             But
             if
             these
             Stones
             ,
             z
             Juices
             and
             Metals
             were
             by
             greater
             Skill
             ,
             more
             finely
             drest
             ,
             and
             freely
             set
             at
             liberty
             (
             as
             they
             be
             by
             the
             German
             )
             what
             wonders
             were
             they
             like
             to
             work
             in
             the
             
               Art
               of
               Healing
            
             ?
             Neither
             let
             us
             think
             (
             as
             Galen
             and
             his
             band
             thinks
             of
             all
             things
             )
             that
             
             those
             great
             and
             rare
             Mineral
             virtues
             could
             issue
             out
             and
             come
             from
             the
             gross
             and
             foul
             Body
             ,
             but
             from
             an
             Heavenly
             gift
             of
             a
             mighty
             Soul
             ,
             which
             cannot
             be
             kept
             in
             awe
             ,
             and
             held
             so
             stra●
             with
             those
             Earthly
             bonds
             ,
             as
             it
             shall
             not
             be
             able
             ,
             in
             som●
             sort
             ,
             to
             stir
             and
             break
             through
             ,
             and
             shew
             his
             force
             and
             power
             .
          
           
             Wherefore
             ,
             to
             return
             to
             my
             purpose
             ,
             If
             Nature
             hath
             bestowed
             upon
             these
             three
             sorts
             and
             suits
             of
             Minerals
             ,
             so
             large
             Gifts
             and
             Virtues
             ,
             what
             hath
             she
             given
             to
             Gold
             a
             the
             end
             and
             perfection
             of
             them
             all
             ,
             which
             hath
             passed
             in
             that
             travel
             through
             the
             midst
             of
             them
             all
             ,
             b
             so
             receiving
             and
             holding
             the
             Virtues
             of
             them
             all
             with
             advantage
             ?
             What
             say
             the
             Leaches
             to
             this
             matter
             ?
             They
             are
             loth
             to
             say
             any
             thing
             ,
             albeit
             their
             deeds
             speak
             enough
             ,
             when
             they
             lay
             raw
             Gold
             to
             the
             out-side
             c
             of
             the
             Head
             ,
             to
             heal
             his
             Ache
             ;
             right
             
               (
               e
            
             )
             against
             the
             Heart
             ,
             to
             comfort
             his
             sadness
             and
             trembling
             ;
             and
             when
             in
             such
             sort
             they
             apply
             it
             to
             such
             purposes
             :
             Again
             ,
             why
             do
             they
             boil
             it
             in
             their
             
               (
               d
               )
               Cullises
            
             ?
             mix
             it
             with
             their
             d
             Pills
             and
             Electuaries
             ?
             bid
             the
             Lepers
             swallow
             it
             ?
             &c.
             Do
             they
             not
             seem
             to
             smell
             his
             great
             and
             matchless
             power
             against
             Diseases
             ,
             and
             marvellous
             comfort
             and
             wholsomness
             unto
             our
             Nature
             ,
             but
             that
             like
             rude
             and
             unskilful
             Cooks
             ,
             they
             know
             not
             how
             to
             dress
             it
             ?
             But
             if
             they
             knew
             the
             Skill
             ,
             they
             should
             see
             it
             rise
             in
             Power
             and
             Virtue
             ,
             according
             to
             his
             degrees
             in
             Freedom
             ;
             and
             when
             it
             came
             to
             the
             top
             ,
             which
             I
             call
             the
             Sonne
             of
             Gold
             ,
             to
             prove
             Almighty
             ,
             I
             mean
             within
             our
             compass
             ;
             for
             consider
             ,
             Gold
             is
             now
             good
             and
             friendly
             above
             all
             unto
             us
             ,
             for
             his
             exceeding
             store
             of
             comfortable
             Heat
             of
             Heaven
             ,
             shining
             through
             the
             mist
             of
             a
             most
             fine
             and
             temperate
             Body
             ;
             Then
             what
             would
             it
             be
             ,
             if
             those
             properties
             of
             
             Body
             ,
             were
             by
             great
             mingling
             and
             breaking
             of
             the
             Stuffe
             ,
             refined
             and
             raised
             in
             their
             kind
             ,
             an
             hundred
             degrees
             at
             least
             ?
             (
             which
             our
             Art
             professeth
             ;
             )
             and
             those
             lively
             and
             piercing
             heaps
             of
             comfortable
             Spirits
             ,
             freed
             and
             set
             at
             liberty
             ,
             and
             all
             these
             seated
             upon
             a
             most
             mighty
             Body
             ,
             subduing
             all
             things
             ?
             Is
             there
             any
             thing
             in
             the
             World
             to
             be
             compared
             unto
             the
             marvellous
             Work
             which
             he
             would
             make
             in
             our
             Body
             ?
             Could
             any
             of
             these
             very
             violent
             and
             mortal
             Poisons
             ,
             which
             I
             brought
             in
             above
             ,
             so
             easily
             and
             roundly
             destroy
             ,
             as
             this
             would
             help
             and
             save
             us
             ?
             But
             to
             come
             to
             the
             Point
             :
             If
             that
             our
             Old
             ,
             Fine
             ,
             Close
             and
             Aethereal
             Oil
             ,
             which
             they
             call
             a
             
               Fifth
               Nature
            
             ,
             was
             able
             alone
             ,
             for
             the
             Reasons
             set
             down
             in
             their
             places
             ,
             to
             breed
             and
             beget
             all
             those
             blessed
             bodily
             gifts
             and
             properties
             ,
             that
             is
             ,
             
               Lastingnesse
               ,
               Health
               ,
               Youth
            
             ,
             and
             the
             two
             springs
             of
             Wisdom
             and
             
               Virtue
               ,
               Clearnesse
            
             and
             Temperatenesse
             ;
             How
             much
             more
             shall
             this
             Sonne
             of
             Gold
             ,
             the
             Medicine
             and
             Stone
             of
             HERMES
             ,
             and
             his
             Off-spring
             be
             sufficient
             and
             furnished
             for
             it
             ?
          
           
             For
             first
             ,
             when
             his
             Soul
             and
             Heat
             of
             Heaven
             is
             much
             more
             great
             and
             mighty
             ,
             and
             his
             Body
             a
             more
             fine
             and
             fast
             Oil
             ,
             that
             is
             ,
             a
             more
             like
             and
             lasting
             Food
             of
             Life
             ,
             it
             both
             upholdeth
             and
             strengtheneth
             Life
             and
             Natural
             Heat
             the
             better
             ,
             and
             so
             proves
             the
             better
             cause
             of
             
               Long
               Life
            
             and
             Youth
             :
             Then
             being
             more
             temperate
             ,
             and
             that
             quality
             carried
             upon
             a
             finer
             and
             tougher
             ,
             that
             is
             ,
             a
             stronger
             Body
             ,
             it
             is
             able
             with
             more
             ease
             and
             speed
             to
             subdue
             his
             and
             our
             Enemies
             ,
             the
             distempered
             Diseases
             ,
             and
             to
             cleanse
             and
             clear
             ,
             fashion
             ,
             and
             bring
             into
             good
             order
             and
             temper
             ,
             the
             whole
             frame
             of
             our
             Body
             ,
             and
             so
             procure
             
               Health
               ,
               Wisdom
            
             ,
             and
             Virtue
             in
             better
             sort
             ,
             and
             in
             more
             full
             and
             heaped
             measure
             :
             for
             you
             must
             not
             think
             that
             a
             
             
               Fifth
               Nature
            
             of
             Wine
             ,
             or
             such
             like
             ,
             which
             I
             brought
             in
             heretofore
             ,
             and
             which
             many
             e
             Men
             do
             make
             for
             their
             Bodies
             ,
             is
             so
             good
             by
             twenty
             degrees
             ,
             as
             the
             PHILOSOPHERS
             STONE
             ,
             I
             mean
             the
             same
             measure
             of
             both
             ;
             when
             ,
             besides
             that
             it
             is
             not
             so
             temperate
             ,
             and
             near
             unto
             Heaven
             ,
             (
             though
             the
             name
             be
             never
             so
             near
             )
             for
             it
             wanteth
             twenty
             parts
             of
             the
             Soul
             ,
             and
             as
             much
             of
             that
             fine
             Stuffe
             closely
             and
             finely
             tied
             up
             together
             ;
             and
             therefore
             one
             part
             thereof
             will
             last
             longer
             ,
             and
             spread
             further
             with
             all
             his
             Virtues
             ,
             and
             so
             do
             more
             good
             in
             our
             Bodies
             then
             twenty
             times
             as
             much
             of
             the
             former
             .
             Deliver
             to
             minde
             what
             I
             say
             ,
             it
             is
             worthy
             marking
             ,
             —
             I
             shall
             not
             need
             to
             stand
             to
             shew
             you
             the
             Reasons
             why
             ,
             and
             manner
             how
             this
             great
             Medicine
             of
             HERMES
             shall
             be
             able
             to
             get
             and
             purchase
             these
             our
             Blisses
             of
             Mind
             and
             Body
             ,
             because
             it
             is
             already
             done
             at
             large
             elsewhere
             ,
             and
             it
             may
             suffice
             ,
             in
             this
             place
             ,
             to
             win
             by
             force
             of
             Reason
             (
             which
             hath
             been
             done
             as
             much
             as
             needs
             )
             that
             this
             Medicine
             is
             much
             better
             ,
             and
             more
             able
             than
             an
             
               Aether
               ,
               Heaven
            
             ,
             or
             
               Fifth
               Nature
            
             .
          
           
             Then
             these
             Men
             may
             see
             (
             I
             mean
             f
             Paracelse
             ,
             and
             such
             as
             know
             whereof
             they
             speak
             ,
             let
             the
             rest
             go
             )
             how
             rash
             and
             unadvised
             they
             prove
             themselves
             ,
             when
             they
             are
             content
             to
             let
             in
             the
             name
             of
             Poison
             into
             this
             happy
             Medicine
             ,
             and
             to
             avow
             that
             it
             worketh
             all
             those
             wonders
             in
             our
             Bodies
             ,
             by
             that
             way
             of
             curing
             which
             I
             shewed
             ,
             by
             stronger
             like
             ●oisons
             :
             for
             then
             it
             would
             be
             ,
             at
             most
             ,
             but
             a
             general
             Medicine
             ,
             and
             Cure-all
             against
             Diseases
             ,
             and
             fit
             for
             Health
             alone
             ,
             but
             no
             blessed
             way
             to
             
               Long-life
               ,
               Youth
               ,
               Wisdom
            
             ,
             and
             Virtue
             ,
             which
             grant
             as
             well
             as
             the
             other
             ,
             both
             he
             and
             all
             the
             rest
             do
             give
             unto
             him
             :
             for
             it
             might
             not
             be
             taken
             and
             used
             in
             a
             sound
             Body
             ,
             no
             more
             
             then
             a
             purging
             Medicine
             ,
             except
             it
             weare
             off
             that
             Viperous
             kind
             aforesaid
             :
             for
             he
             would
             then
             battel
             with
             our
             Nature
             ,
             spoil
             and
             overthrow
             the
             
               first
               moisture
            
             ,
             and
             the
             whole
             frame
             of
             the
             Body
             ,
             fo
             far
             would
             it
             be
             from
             nourishing
             the
             
               Natural
               Heat
            
             and
             Moisture
             ,
             from
             clearing
             and
             tempering
             the
             Body
             to
             cause
             
               Long-Life
               ,
               Youth
               ,
               Wisdom
            
             and
             Virtue
             .
             And
             the
             reason
             of
             this
             reproof
             is
             ,
             because
             when
             every
             Poison
             is
             very
             barren
             and
             empty
             of
             Heat
             of
             Heaven
             ,
             and
             very
             distemperedly
             cold
             and
             drie
             in
             body
             ,
             set
             straight
             against
             our
             Hot
             and
             
               Moist
               Nature
            
             ,
             as
             appears
             by
             flying
             the
             Fire
             and
             Oil
             his
             Enemies
             ;
             The
             PHILOSOPHERS
             STONE
             was
             temperate
             in
             respect
             ,
             at
             first
             ;
             and
             is
             now
             exactly
             so
             ,
             and
             a
             very
             fine
             Oil
             ,
             and
             full
             of
             Heavenly
             Spirits
             :
             and
             so
             ,
             for
             these
             three
             causes
             ,
             not
             onely
             most
             friendly
             ,
             and
             like
             to
             our
             Nature
             ,
             but
             also
             a
             very
             deadly
             Enemy
             ,
             and
             most
             crosse
             contrary
             to
             all
             Poisons
             .
          
        
         
           
             CHAP.
             II.
             
               That
               the
            
             PHILOSOPHERS
             STONE
             
               is
               able
               to
               turn
               all
               base
            
             METALS
             into
             SILVER
             and
             GOLD
             .
          
           
             ANd
             thus
             we
             have
             lightly
             run
             over
             the
             former
             part
             of
             
               Long-Life
               ,
               Health
               ,
               Youth
               ,
               Clearnesse
               ,
            
             and
             Temperatenesse
             ,
             which
             make
             up
             all
             good
             gifts
             of
             Body
             needful
             :
             Let
             us
             now
             come
             to
             the
             outward
             help
             of
             Riches
             ,
             and
             borrow
             so
             much
             leave
             again
             ,
             as
             to
             use
             the
             Cause
             
             for
             the
             Effect
             ,
             and
             to
             take
             Gold
             for
             Riches
             ,
             and
             strive
             to
             shew
             that
             the
             Son
             of
             Gold
             is
             able
             to
             turn
             any
             Metal
             into
             Gold
             ;
             and
             not
             so
             sparingly
             ,
             now
             ,
             and
             hardly
             as
             we
             did
             before
             ,
             by
             those
             bastard
             kinds
             of
             Binding
             and
             Colouring
             ,
             (
             though
             a
             little
             ,
             if
             it
             were
             without
             mispence
             of
             time
             and
             travel
             ,
             would
             serve
             our
             turn
             )
             but
             as
             fully
             and
             plentifully
             ,
             as
             any
             of
             our
             Men
             avow
             ,
             to
             the
             amazement
             of
             the
             World
             :
             They
             set
             down
             no
             certain
             summe
             nor
             stint
             ,
             which
             I
             will
             do
             ,
             because
             I
             have
             to
             do
             with
             thirsting
             Ears
             ,
             and
             because
             again
             I
             love
             not
             to
             run
             at
             random
             ,
             but
             to
             have
             a
             certain
             mark
             whereat
             to
             aime
             and
             level
             all
             my
             speeches
             .
          
           
             Then
             let
             us
             say
             ,
             By
             this
             great
             Skill
             of
             HERMES
             ,
             and
             a
             little
             Labour
             and
             Cost
             ,
             we
             may
             spend
             with
             the
             greatest
             Monarch
             of
             the
             World
             ,
             and
             reach
             the
             Turks
             Revennue
             ,
             yea
             ,
             though
             it
             be
             Fifteen
             Millions
             Sterling
             ,
             as
             I
             find
             it
             a
             credibly
             reported
             ;
             yea
             ,
             let
             us
             be
             bold
             ,
             and
             not
             ,
             as
             b
             Socrates
             did
             when
             he
             spake
             of
             Love
             ,
             hide
             our
             Face
             for
             the
             Matter
             .
             —
             The
             Truth
             is
             vouchable
             before
             GOD
             and
             Man
             ,
             and
             will
             bear
             it self
             out
             at
             last
             ;
             though
             it
             be
             my
             luck
             ,
             still
             to
             be
             crost
             by
             Men
             of
             our
             own
             Coat
             ,
             HERMES
             
               Foster-children
               ;
            
             —
             But
             what
             do
             I
             call
             them
             so
             ?
             Albeit
             Paracelse
             ,
             with
             whom
             we
             dealt
             of
             late
             ,
             was
             plainly
             so
             ;
             yet
             his
             Scholar
             Dorne
             which
             now
             comes
             in
             place
             ,
             is
             out
             of
             this
             account
             as
             cleerly
             :
             This
             Man
             ,
             I
             say
             ,
             to
             excuse
             his
             own
             Ignorance
             ,
             hath
             learn'd
             a
             new
             trick
             in
             unfolding
             of
             HERMES
             Riddle
             ,
             that
             neither
             c
             HERMES
             ,
             nor
             any
             of
             his
             Followers
             ,
             in
             saying
             they
             turn
             the
             four
             foul
             
               Metals
               ,
               Lead
               ,
               Tinne
               ,
               Iron
               ,
            
             and
             Copper
             into
             Silver
             and
             Gold
             ,
             mean
             plainly
             according
             to
             common
             speech
             ,
             but
             still
             Riddle
             and
             double
             the
             matter
             ,
             understanding
             the
             four
             Complexions
             of
             our
             
             Body
             ,
             (
             which
             he
             busieth
             himself
             to
             match
             with
             those
             four
             Metals
             )
             into
             good
             form
             and
             temper
             changed
             :
             And
             these
             to
             be
             the
             Silver
             and
             Gold
             which
             they
             make
             at
             any
             time
             ;
             and
             that
             by
             this
             token
             ,
             because
             they
             fetch
             their
             Medicine
             ,
             as
             you
             heard
             even
             now
             ,
             out
             of
             all
             things
             .
             —
             Then
             he
             flieth
             out
             and
             lifteth
             up
             his
             Master
             with
             high
             praises
             ,
             for
             finding
             first
             ,
             and
             untwining
             the
             Knot
             and
             Riddle
             ;
             whereas
             there
             is
             nothing
             so
             plain
             ,
             both
             in
             Paracelse
             and
             all
             other
             of
             his
             
               Hidden
               Science
            
             ,
             as
             their
             Opinion
             ,
             as
             touching
             this
             matter
             :
             Nay
             ,
             see
             the
             worthy
             Memory
             of
             the
             Man
             ,
             he
             himself
             in
             construing
             the
             words
             of
             his
             Master
             ,
             concerning
             the
             same
             Matter
             ,
             makes
             ,
             as
             well
             as
             he
             ,
             and
             the
             rest
             ,
             a
             plain
             division
             of
             this
             Work
             ,
             and
             yieldeth
             in
             open
             tearms
             ,
             that
             our
             Medicine
             serveth
             both
             for
             Men
             and
             Metals
             .
          
           
             This
             Noble
             Doctor
             ,
             when
             I
             was
             a
             Novice
             and
             first-ling
             in
             this
             study
             ,
             as
             he
             mis-led
             me
             in
             other
             things
             ,
             which
             he
             took
             upon
             him
             to
             unfold
             ,
             so
             he
             amazed
             me
             in
             this
             ,
             before
             he
             himself
             knew
             the
             least
             of
             them
             :
             But
             after
             I
             went
             forward
             ,
             and
             began
             to
             consider
             earnestly
             ,
             and
             weigh
             the
             things
             by
             their
             own
             weight
             ,
             (
             and
             not
             by
             the
             weight
             of
             Words
             and
             Authorities
             )
             the
             onely
             way
             to
             Knowledge
             ,
             I
             quickly
             saw
             the
             falshood
             of
             that
             new
             opinion
             ,
             and
             more
             plain
             reason
             and
             cause
             of
             belief
             ,
             for
             this
             point
             ,
             then
             for
             all
             the
             rest
             ,
             which
             he
             allowes
             ,
             and
             which
             I
             shewed
             before
             .
             Then
             let
             us
             not
             stay
             for
             him
             ,
             nor
             for
             any
             thing
             else
             ,
             but
             let
             us
             march
             forward
             ,
             with
             all
             speed
             and
             courage
             .
             —
             And
             if
             it
             be
             never
             good
             in
             discourse
             of
             Speech
             ,
             to
             heap
             and
             huddle
             up
             altogether
             ,
             but
             for
             light
             sake
             to
             joynt
             the
             Matter
             ,
             and
             cut
             it
             in
             divers
             pieces
             ,
             let
             us
             do
             so
             too
             ,
             and
             prove
             first
             that
             the
             Son
             of
             Gold
             is
             able
             to
             turn
             Metals
             that
             are
             base
             into
             Gold
             ;
             then
             that
             he
             
             can
             change
             so
             much
             as
             to
             make
             up
             that
             Sonne
             ,
             I
             set
             as
             needful
             .
          
           
             He
             is
             to
             turn
             Metals
             two
             wayes
             ;
             first
             ,
             as
             a
             Seed
             ,
             if
             a
             Man
             list
             to
             sow
             him
             upon
             them
             :
             And
             then
             ,
             after
             his
             Birth
             ,
             by
             Nourishment
             ,
             or
             turning
             them
             into
             his
             own
             Nature
             ;
             And
             this
             is
             either
             into
             his
             Fathers
             (
             which
             is
             his
             own
             after
             a
             sort
             )
             or
             ,
             into
             his
             now-being
             ,
             and
             self
             same
             Nature
             .
             Of
             these
             I
             will
             treat
             severally
             :
             And
             first
             of
             Seed
             ,
             which
             cannot
             be
             denied
             unto
             Gold
             ,
             if
             all
             d
             things
             have
             Life
             ,
             and
             Life
             have
             e
             three
             powers
             and
             abilities
             ,
             to
             be
             Nourished
             ,
             and
             to
             Wax
             ,
             and
             to
             
               beget
               his
               Like
            
             ,
             also
             ;
             The
             second
             part
             is
             clear
             and
             granted
             among
             all
             Philosophers
             :
             And
             that
             all
             things
             have
             Life
             ,
             it
             hath
             been
             often
             shewed
             before
             by
             their
             feeding
             and
             divers
             other
             Arguments
             .
          
           
             But
             because
             it
             is
             a
             thing
             whereon
             almost
             all
             the
             frame
             of
             my
             speech
             leaneth
             ,
             and
             yet
             much
             in
             doubt
             ,
             and
             hardly
             believed
             among
             the
             Learned
             ,
             let
             us
             take
             it
             again
             ,
             and
             prove
             it
             by
             name
             in
             Minerals
             ,
             because
             they
             be
             both
             farthest
             from
             belief
             ,
             and
             nearest
             our
             drift
             and
             purpose
             .
          
           
             f
             Those
             things
             that
             have
             
               Diseases
               ,
               Age
            
             ,
             and
             Death
             ,
             cannot
             but
             live
             ;
             and
             we
             see
             plainly
             the
             
               Diseases
               ,
               Age
            
             ,
             and
             Death
             of
             precious
             Stones
             ;
             but
             most
             clearly
             in
             the
             precious
             Load-stone
             (
             though
             he
             be
             foul
             in
             sight
             )
             which
             is
             kept
             ,
             fed
             ,
             and
             nourished
             in
             the
             filings
             of
             Iron
             ,
             his
             proper
             and
             like
             Food
             ,
             when
             Quicksilver
             or
             Garlike
             quite
             destroyes
             him
             ,
             and
             puts
             out
             all
             his
             Life
             ,
             Strength
             and
             Virtue
             .
          
           
           
             But
             how
             if
             the
             
               g
               Minerals
            
             by
             feeding
             ,
             wax
             and
             grow
             as
             g
             well
             as
             Plants
             or
             Wights
             ?
             As
             Miners
             have
             good
             experience
             of
             that
             ,
             when
             they
             see
             them
             by
             those
             due
             and
             constant
             fits
             ,
             so
             dangerously
             voide
             their
             
               Leavings
               .
               —
               Agricola
            
             saith
             ,
             h
             that
             Salt-Peter
             ,
             after
             that
             by
             draining
             it
             hath
             lost
             its
             taste
             and
             virtue
             ,
             if
             it
             be
             laid
             open
             in
             the
             Weather
             ,
             will
             within
             five
             or
             six
             years
             space
             ,
             grow
             and
             ripen
             ,
             and
             recover
             his
             power
             and
             strength
             again
             .
             The
             i
             same
             man
             telleth
             of
             one
             Lead-mine
             ,
             and
             two
             other
             of
             Iron
             ,
             which
             after
             they
             be
             digged
             and
             emptied
             ,
             within
             few
             years
             space
             ,
             ripen
             and
             grow
             to
             be
             full
             again
             ,
             and
             one
             of
             these
             every
             tenth
             year
             .
          
           
             But
             admit
             these
             by
             the
             slight
             and
             canvass
             of
             a
             crafty
             Wit
             ,
             may
             be
             shifted
             off
             ,
             yet
             they
             shall
             never
             rid
             the
             next
             that
             follows
             of
             Lead
             ,
             after
             he
             hath
             been
             taken
             out
             of
             his
             proper
             Womb
             ,
             where
             he
             was
             bred
             ,
             and
             nourished
             ,
             and
             fashioned
             into
             his
             form
             for
             our
             use
             requisite
             ,
             yet
             ,
             if
             it
             be
             laid
             in
             a
             moist
             place
             under
             ground
             ,
             it
             will
             wax
             and
             grow
             both
             in
             weight
             and
             bigness
             ,
             k
             by
             many
             good
             Authors
             ,
             yea
             ,
             and
             by
             
               (
               k
               )
               Galen
            
             his
             own
             witness
             ,
             which
             although
             it
             be
             light
             otherwise
             ,
             yet
             is
             of
             weight
             in
             this
             matter
             ,
             because
             it
             maketh
             so
             much
             against
             his
             own
             cause
             ;
             Nay
             ,
             mark
             what
             l
             
               G.
               Agricola
            
             reports
             ,
             that
             the
             same
             hath
             been
             found
             true
             on
             the
             top
             of
             houses
             ,
             and
             shewes
             where
             and
             how
             the
             proof
             was
             taken
             .
          
           
             But
             ,
             to
             come
             to
             the
             very
             point
             ,
             m
             Paracelse
             saith
             ,
             that
             Gold
             buried
             in
             a
             good
             Soile
             ,
             that
             lieth
             East
             ,
             and
             cherished
             well
             with
             
               Pigeons
               dung
            
             and
             urine
             ,
             will
             do
             the
             same
             ;
             and
             sure
             ,
             I
             dare
             not
             condemn
             his
             witnesse
             in
             this
             Matter
             ,
             because
             the
             rest
             that
             went
             before
             ,
             seem
             to
             
             say
             as
             much
             in
             effect
             ,
             and
             to
             avow
             the
             truth
             of
             this
             Story
             .
          
           
             Then
             ,
             if
             it
             be
             so
             certain
             that
             Gold
             hath
             life
             ,
             there
             is
             no
             help
             but
             he
             shall
             beget
             his
             like
             also
             ,
             if
             Philosophy
             and
             common
             proof
             be
             received
             :
             But
             they
             n
             will
             say
             ,
             that
             nothing
             doth
             so
             that
             wanteth
             seed
             ,
             as
             many
             Wights
             and
             Plants
             doe
             ,
             and
             all
             Minerals
             ;
             No
             man
             saith
             so
             ,
             that
             knoweth
             what
             is
             seed
             ;
             o
             Seed
             is
             no
             grosse
             thing
             that
             may
             be
             seen
             with
             Eyes
             ,
             but
             a
             fine
             and
             hot
             
               Heavenly
               breath
            
             ,
             which
             we
             call
             Life
             and
             Soul
             ,
             wherewith
             not
             onely
             the
             common
             soul
             of
             the
             World
             ,
             but
             also
             Wights
             ,
             yea
             ,
             and
             perfect
             p
             Wights
             sometimes
             ,
             beget
             without
             the
             company
             and
             sense
             of
             that
             frothy
             stuff
             and
             shell
             ,
             as
             I
             said
             above
             ;
             but
             yet
             most
             commonly
             Nature
             takes
             the
             help
             and
             guard
             of
             that
             Body
             called
             Seed
             :
             This
             was
             proved
             to
             be
             not
             onely
             a
             branch
             and
             part
             slipt
             from
             the
             whole
             Body
             ,
             but
             the
             whole
             it self
             sometimes
             ,
             as
             by
             kind
             ,
             in
             the
             four
             beginnings
             ,
             and
             in
             Minerals
             ,
             and
             in
             seedlesse
             Plants
             ,
             and
             Wights
             ;
             and
             by
             Skill
             in
             all
             .
             Therefore
             Minerals
             and
             all
             have
             their
             Seed
             ,
             and
             their
             whole
             Body
             is
             their
             Seed
             .
          
           
             Then
             ,
             as
             by
             Nature
             ,
             they
             are
             wholly
             sowne
             and
             die
             ,
             and
             (
             or
             else
             under-moon
             q
             things
             would
             prove
             mortall
             )
             rise
             again
             the
             same
             encreased
             according
             to
             the
             wont
             of
             Nature
             ,
             even
             so
             they
             will
             above
             ground
             ,
             if
             we
             can
             by
             skill
             use
             them
             kindly
             ,
             which
             we
             may
             ,
             as
             well
             as
             Nature
             ,
             if
             we
             could
             espy
             her
             Footings
             ,
             not
             unpossible
             to
             be
             seen
             ,
             as
             I
             could
             shew
             you
             quickly
             ,
             if
             I
             might
             a
             little
             unwind
             the
             bottome
             of
             secrets
             ,
             and
             lay
             them
             open
             ;
             But
             I
             must
             take
             heed
             .
          
           
             Then
             ,
             as
             the
             seed
             of
             Plants
             and
             Wights
             riseth
             again
             much
             encreased
             in
             store
             and
             bignesse
             ,
             because
             it
             drawes
             unto
             it
             and
             turns
             into
             his
             Nature
             much
             of
             the
             kindly
             
             stuff
             and
             ground
             that
             lieth
             about
             it
             to
             corrupt
             it
             :
             Even
             so
             ,
             if
             you
             r
             make
             the
             Metals
             a
             ground
             fit
             to
             receive
             and
             corrupt
             the
             seed
             of
             Gold
             ,
             it
             will
             ,
             after
             his
             due
             time
             rise
             again
             ,
             turning
             them
             ,
             or
             much
             of
             them
             ,
             into
             his
             own
             Nature
             .
          
           
             Now
             Dr.
             Dorne
             may
             see
             ,
             if
             he
             be
             not
             blinded
             ,
             that
             this
             is
             no
             Riddle
             matter
             ,
             but
             a
             plain
             and
             certain
             Truth
             ,
             grounded
             upon
             the
             open
             and
             daily
             race
             of
             Nature
             ,
             which
             not
             I
             spied
             first
             ,
             (
             as
             he
             spied
             out
             the
             subtill
             falshood
             :
             )
             but
             the
             same
             all
             the
             Troop
             of
             the
             wise
             Egyptians
             saw
             and
             taught
             before
             me
             ;
             yea
             ,
             and
             some
             of
             them
             that
             sit
             in
             darknesse
             ,
             as
             those
             worthy
             Leaches
             ,
             whose
             aid
             we
             took
             before
             ,
             
               Ficine
               ,
               Fernel
            
             ,
             and
             Cardane
             ;
             especially
             the
             two
             first
             ,
             because
             they
             bare
             good-wil
             to
             the
             truth
             of
             this
             Science
             ;
             But
             Cardane
             ,
             as
             a
             man
             that
             neither
             knew
             nor
             loved
             it
             ,
             halts
             a
             little
             ;
             for
             when
             he
             had
             all
             about
             held
             for
             certain
             ,
             that
             Minerals
             and
             all
             had
             life
             ,
             and
             were
             nourished
             ,
             and
             grew
             and
             waxed
             ,
             yet
             he
             buried
             the
             third
             point
             with
             silence
             .
          
           
             But
             let
             us
             not
             urge
             this
             so
             much
             in
             this
             place
             ,
             because
             it
             is
             not
             the
             right
             Son
             of
             Gold
             ,
             and
             Stone
             of
             HERMES
             ,
             but
             a
             lesser
             skill
             ,
             and
             lower
             way
             to
             Riches
             ,
             fit
             to
             have
             been
             followed
             in
             the
             
               Second
               Book
               .
            
             —
             Then
             how
             doth
             the
             PHILOSOPHERS
             STONE
             ,
             and
             the
             naturall
             Son
             of
             Gold
             it self
             turn
             base
             Metals
             into
             Gold
             ?
             For
             that
             was
             the
             second
             thing
             to
             be
             handled
             in
             this
             place
             .
          
           
             When
             this
             Child
             is
             born
             ,
             keep
             him
             in
             his
             heat
             ,
             which
             is
             his
             life
             ,
             and
             give
             him
             his
             due
             and
             naturall
             food
             of
             Metals
             ,
             &
             he
             must
             needs
             ,
             if
             he
             be
             quick
             ,
             &
             able
             to
             be
             nourished
             ,
             digest
             ,
             change
             ,
             and
             turn
             them
             into
             his
             own
             Nature
             ,
             much
             more
             easily
             than
             Lead
             ,
             and
             he
             in
             a
             cold
             place
             ,
             and
             rude
             and
             hard
             fashion
             ,
             was
             before
             able
             to
             turn
             strange
             meat
             and
             digest
             it
             .
          
           
           
             And
             as
             I
             shewed
             above
             the
             change
             of
             
               natural
               things
            
             when
             they
             meet
             in
             Combate
             ,
             to
             be
             either
             throughour
             ,
             or
             half
             way
             ,
             that
             is
             ,
             either
             by
             Consuming
             to
             raze
             one
             another
             quite
             out
             ,
             and
             turn
             him
             into
             his
             own
             self-same
             Nature
             ;
             or
             when
             by
             mixture
             both
             their
             Forces
             are
             broken
             and
             dulled
             equally
             :
             Even
             so
             ,
             in
             this
             great
             skilfull
             change
             ,
             we
             may
             so
             order
             the
             matter
             ,
             and
             match
             the
             two
             Combatants
             ,
             that
             is
             ,
             the
             Meat
             and
             
               Feeder
               ,
               Stuff
            
             and
             Doer
             ,
             with
             such
             proportion
             ,
             that
             one
             shall
             either
             get
             the
             Victory
             ,
             and
             eat
             up
             the
             other
             quite
             ,
             or
             both
             be
             maimed
             alike
             and
             weakened
             .
          
           
             To
             be
             plain
             ;
             If
             we
             give
             s
             this
             mighty
             Child
             and
             Son
             of
             Gold
             ,
             but
             a
             little
             Food
             (
             the
             quantity
             I
             leave
             to
             discretion
             )
             he
             will
             be
             able
             to
             turn
             it
             througly
             into
             his
             own
             self-same
             Nature
             ,
             and
             thereby
             to
             mend
             himself
             ,
             and
             increase
             his
             own
             heap
             and
             quantity
             :
             But
             if
             you
             will
             make
             Gold
             ,
             which
             is
             your
             last
             end
             and
             purpose
             ,
             match
             your
             Medicine
             with
             a
             great
             deal
             ,
             an
             hundred
             times
             as
             much
             ,
             or
             so
             (
             your
             eyes
             shall
             teach
             you
             )
             and
             both
             shall
             work
             alike
             upon
             each
             other
             ,
             and
             neither
             shall
             be
             changed
             throughly
             ,
             but
             make
             one
             Mean
             thing
             between
             both
             ,
             which
             will
             be
             Gold
             ,
             if
             you
             will
             ,
             or
             what
             you
             will
             ,
             according
             to
             your
             proportion
             :
             And
             if
             you
             perceive
             not
             ,
             mark
             how
             (
             the
             comparison
             is
             somewhat
             base
             ,
             but
             fit
             and
             often
             used
             by
             our
             Men
             )
             they
             make
             a
             sharp
             and
             strong
             Medicine
             ,
             t
             called
             Leaven
             ,
             of
             the
             best
             wrought
             Flouer
             ,
             which
             is
             Dough
             ;
             and
             such
             another
             of
             Milk
             ,
             well
             mingled
             in
             the
             
               Calves
               bag
            
             ,
             named
             u
             Rennet
             ;
             and
             how
             by
             matching
             them
             with
             just
             proportion
             of
             Flouer
             and
             Milk
             ,
             they
             turn
             them
             into
             the
             middle
             Natures
             of
             Dough
             and
             Curds
             :
             Nothing
             so
             fit
             ;
             mark
             it
             well
             .
          
           
           
             Nay
             ,
             sith
             you
             begin
             to
             call
             me
             to
             examples
             ,
             I
             will
             ply
             and
             load
             you
             with
             them
             ,
             and
             yet
             I
             will
             lay
             no
             strange
             burthens
             upon
             you
             ,
             no
             ,
             not
             the
             quick
             nature
             of
             the
             
               Scottish
               sea
            
             ,
             returning
             wood
             w
             into
             Geese
             ;
             Nor
             yet
             the
             x
             
               Eagles
               feathers
            
             ,
             that
             lying
             among
             Goose
             quills
             eat
             them
             up
             ,
             two
             more
             marvellous
             changes
             ,
             then
             all
             those
             that
             are
             professed
             in
             the
             Art
             of
             Changing
             ,
             yet
             I
             leave
             them
             ,
             I
             say
             ,
             for
             things
             too
             strange
             and
             far
             of
             my
             purpose
             ;
             here
             are
             many
             Waters
             and
             Earth
             ,
             which
             I
             am
             credibly
             informed
             by
             y
             
               G.
               Agricola
            
             and
             z
             others
             as
             good
             Authors
             ,
             are
             indued
             with
             the
             properties
             to
             turn
             any
             
               Plant
               ,
               Wight
            
             ,
             or
             Mettal
             into
             
               stone
               .
               Cardane
            
             a
             tells
             of
             a
             Lake
             in
             Ireland
             ,
             wherein
             a
             stake
             stuck
             down
             will
             turn
             in
             one
             years
             space
             ,
             so
             much
             as
             sticks
             in
             the
             Mud
             ,
             into
             stone
             ,
             and
             so
             much
             as
             stands
             in
             the
             water
             to
             Iron
             ,
             the
             rest
             remaining
             Wood
             still
             .
          
           
             There
             is
             an
             old
             Mine-pit
             in
             the
             Hill
             b
             Carpat
             in
             Hungary
             wherein
             the
             people
             daily
             steep
             their
             Iron
             ,
             and
             make
             it
             Copper
             :
             the
             reason
             of
             these
             things
             is
             plainly
             that
             which
             I
             brought
             ,
             for
             our
             great
             and
             Golden
             change
             ,
             and
             likened
             to
             Rennet
             and
             Leaven
             hard
             before
             .
          
           
           
             The
             waters
             and
             Earths
             which
             astonish
             things
             in
             that
             order
             ,
             are
             evermore
             ,
             infected
             and
             mixed
             with
             some
             very
             strong
             
               Stony
               ▪
               juyce
            
             ,
             c
             as
             Agricola
             ,
             saith
             ;
             and
             Reason
             agreeth
             plainly
             in
             the
             waters
             ,
             when
             they
             no
             sooner
             d
             rest
             from
             running
             ,
             then
             they
             go
             into
             a
             stone
             .
             Nay
             ,
             e
             Pliny
             saith
             ,
             that
             Stony-slix
             in
             Arcadia
             ,
             goeth
             into
             stone
             running
             ;
             which
             thing
             the
             foul
             Traytor
             f
             Antipater
             belike
             perceiving
             ,
             meant
             thereby
             to
             try
             such
             a
             change
             upon
             his
             Lord
             ,
             the
             great
             
               Grecian
               Monarch
            
             ,
             when
             he
             gave
             it
             him
             to
             drink
             and
             killed
             him
             .
          
           
             The
             Irish-water
             is
             ,
             without
             doubt
             ,
             Mineral
             ,
             and
             as
             I
             gather
             by
             the
             description
             ,
             temper'd
             and
             dried
             with
             that
             Iron
             by
             juyce
             which
             is
             called
             Ferrugo
             :
             But
             every
             Man
             knoweth
             for
             certain
             ,
             that
             the
             water
             of
             Carpat
             g
             is
             
               Coppress
               water
            
             ;
             Now
             Copperss
             is
             as
             near
             the
             Nature
             ,
             as
             the
             Name
             of
             Copper
             ,
             which
             the
             Greeks
             set
             out
             most
             clearly
             ,
             calling
             Copper
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Chalcum
             ,
             and
             that
             other
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Chalcanthus
             ,
             and
             the
             stone
             Pyritis
             ,
             or
             Marcasite
             ,
             (
             as
             it
             is
             termed
             in
             Arabia
             )
             that
             breeds
             them
             both
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             is
             like
             Leaven
             to
             dough
             ,
             h
             made
             of
             Copper
             ,
             and
             raised
             to
             a
             sharp
             quality
             ,
             which
             when
             it
             is
             loosened
             into
             water
             ,
             and
             by
             draining
             and
             distilling
             up
             and
             down
             in
             that
             Hill
             refined
             ,
             it
             becomes
             yet
             more
             sharp
             and
             strong
             ,
             able
             easily
             to
             overcome
             Iron
             ,
             a
             like
             and
             near
             weaker
             thing
             ,
             (
             for
             what
             is
             so
             near
             as
             Iron
             to
             Copper
             )
             and
             turn
             him
             into
             his
             own
             ,
             old
             ,
             mean
             and
             middle
             Nature
             .
          
           
             But
             how
             shall
             we
             shew
             that
             Coppris
             came
             of
             Copper
             in
             that
             Order
             :
             first
             the
             proof
             of
             our
             Men
             maketh
             it
             
             clear
             ,
             i
             when
             they
             turn
             that
             into
             this
             ,
             and
             this
             into
             that
             again
             ,
             so
             commonly
             :
             Then
             the
             authorities
             of
             Geber
             and
             Agricola
             (
             the
             best
             skil'd
             in
             
               Mineral
               matters
            
             ,
             of
             all
             that
             ever
             wrote
             )
             k
             the
             one
             af●er
             that
             he
             had
             observed
             it
             long
             in
             Mines
             ,
             setting
             it
             down
             for
             a
             Rule
             ,
             and
             l
             Geber
             calling
             it
             the
             Gum
             and
             as
             it
             ●ere
             the
             droppings
             of
             Copper
             :
             But
             cheifly
             the
             Workmens
             daily
             practise
             ,
             who
             by
             following
             the
             steps
             of
             Nature
             ,
             softning
             and
             dissolving
             that
             brazen
             stone
             Pyritis
             ,
             do
             commonly
             make
             Copper
             .
          
           
             Let
             us
             now
             see
             what
             Art
             hath
             done
             by
             counterfeiting
             thes●
             patterns
             by
             Nature
             set
             so
             plainly
             before
             her
             .
             If
             she
             hath
             not
             done
             as
             much
             ,
             and
             more
             surely
             ,
             she
             was
             but
             a
             rude
             and
             untoward
             skill
             ;
             let
             us
             see
             what
             is
             done
             .
          
           
             She
             hath
             likewise
             ,
             and
             as
             well
             as
             Nature
             ,
             m
             by
             a
             sharp
             stony
             Water
             ,
             called
             
               sal-gem
               water
            
             ,
             tu●ned
             Wood
             into
             stone
             ,
             yea
             ,
             and
             Mettals
             also
             into
             
               prec●●us
               sto
               es
            
             ,
             not
             by
             any
             counterfeit
             way
             which
             Glass-makers
             use
             but
             Philosophically
             ,
             and
             Naturally
             .
             by
             a
             marvellous
             clear
             and
             strong
             water
             of
             Quicksilver
             ,
             leading
             them
             back
             in
             the
             middle
             nature
             of
             fine
             stone
             .
             To
             let
             pass
             middle
             Minerals
             ,
             which
             by
             the
             same
             course
             Art
             easily
             changeth
             one
             into
             another
             ;
             she
             ●u
             nerh
             Antimony
             n
             into
             Lead
             ,
             and
             this
             into
             Tinne
             easily
             ;
             these
             things
             Agricola
             reporteth
             ,
             and
             tells
             the
             way
             of
             the
             first
             by
             Concoction
             only
             ;
             but
             not
             of
             the
             second
             ,
             which
             Paracelsus
             supplieth
             ,
             o
             by
             purging
             him
             our
             way
             of
             binding
             with
             
               sal
               Armoniak
            
             .
             I
             could
             set
             down
             a
             w●y
             to
             turn
             Iron
             in
             to
             such
             p
             steel
             ;
             as
             would
             cut
             Iron
             as
             fast
             as
             this
             will
             cut
             
             wood
             ,
             and
             bear
             out
             all
             small
             shot
             ,
             but
             that
             they
             are
             both
             but
             one
             kinde
             ,
             q
             one
             better
             purged
             then
             the
             other
             ,
             as
             indeed
             so
             are
             all
             the
             Mettals
             ,
             though
             not
             so
             nearly
             allied
             .
          
           
             Even
             so
             I
             esteem
             of
             the
             silvery
             and
             golden
             Coppress
             ,
             which
             Nature
             sometimes
             yields
             under
             ground
             ,
             and
             Art
             counterfeits
             by
             our
             binding
             and
             colouring
             Rules
             above-set
             ,
             as
             Agricola
             tells
             and
             teacheth
             :
             Neither
             think
             these
             bastard
             wayes
             quite
             out
             of
             Rule
             ,
             but
             to
             follow
             the
             same
             reason
             of
             Nature
             ;
             and
             as
             the
             rest
             take
             the
             finer
             like
             part
             and
             leave
             the
             gross
             unlike
             ,
             so
             do
             these
             feed
             upon
             their
             like
             the
             fowler
             parts
             ,
             and
             leave
             the
             better
             as
             unlike
             their
             Nature
             .
          
           
             But
             to
             proceed
             ;
             To
             turn
             Iron
             into
             Copper
             by
             
               Coppress
               water
            
             ,
             is
             somewhat
             more
             ordinary
             then
             the
             rest
             .
             r
             Agricola
             saith
             ,
             an
             old
             parting
             water
             ,
             which
             is
             made
             thereof
             (
             as
             we
             know
             )
             will
             do
             it
             .
             But
             the
             workmen
             in
             the
             Hill
             s
             Kuttenberg
             in
             Germany
             ,
             do
             more
             nearly
             follow
             Nature
             in
             that
             Hill
             of
             Carpat
             ,
             for
             they
             drain
             a
             strong
             Lie
             from
             the
             Brazen-stone
             ,
             that
             is
             ,
             they
             make
             Coppress-water
             strongly
             and
             kindly
             ,
             and
             by
             steeping
             their
             Iron
             in
             it
             ,
             make
             very
             good
             Copper
             .
             Nay
             ,
             further
             Paracels
             .
             t
             saith
             again
             ,
             that
             in
             Casten
             they
             turn
             Lead
             also
             into
             Copper
             ,
             and
             though
             he
             nameth
             not
             the
             means
             in
             that
             place
             ,
             yet
             other
             where
             he
             doth
             ,
             and
             teacheth
             how
             by
             Coppris
             sundry
             wayes
             sharpned
             ,
             to
             turn
             both
             
               Lead
               and
               Iron
            
             into
             Copper
             ;
             In
             which
             place
             he
             delivereth
             another
             pretty
             Feat
             ,
             to
             unloose
             ,
             and
             leade
             back
             ,
             both
             Iron
             and
             Copper
             into
             Lead
             again
             ,
             and
             this
             into
             Quick-silver
             ,
             by
             the
             force
             of
             a
             sharp
             melting
             dust
             ,
             which
             Miners
             use
             ,
             and
             this
             by
             our
             common
             Rule
             still
             of
             stronger
             Lakes
             ;
             for
             this
             dust
             being
             
             of
             the
             same
             nature
             still
             with
             exalted
             u
             Lead
             and
             Quick-silver
             ,
             two
             great
             softners
             and
             looseners
             of
             
               hard
               Bodies
            
             ,
             is
             able
             to
             make
             the
             stubborn
             Mettals
             ,
             to
             retire
             and
             yield
             into
             the
             middle
             place
             of
             Lead
             ,
             and
             this
             into
             Quick-silver
             .
          
           
             Now
             then
             we
             see
             that
             Art
             hath
             reached
             and
             overtaken
             all
             the
             natural
             changes
             of
             Minerals
             ;
             why
             may
             not
             she
             by
             the
             same
             pattern
             devise
             more
             of
             her self
             ,
             as
             the
             guise
             of
             good
             work-men
             is
             ,
             and
             go
             beyond
             Nature
             ,
             and
             turn
             the
             foul
             Mettals
             into
             fine
             Silver
             and
             Gold
             ?
             She
             hath
             a
             great
             advantage
             of
             Nature
             .
             First
             her
             Patterns
             ,
             and
             then
             her
             help
             in
             working
             :
             and
             lastly
             the
             Light
             and
             Instruction
             of
             a
             
               Divine
               wit
            
             and
             Understanding
             ,
             whereby
             no
             marvel
             if
             all
             
               wise
               men
            
             have
             said
             ,
             
               she
               passeth
               Nature
            
             .
          
           
             Albeit
             it
             is
             uncertain
             whether
             Nature
             hath
             such
             a
             
               Golden
               Medicine
            
             in
             her
             bosome
             hid
             ,
             or
             no
             ,
             as
             well
             as
             those
             of
             
               Copper
               ,
               Stone
            
             ,
             and
             such
             like
             ;
             yet
             this
             is
             sure
             ,
             that
             by
             the
             bastard
             way
             of
             binding
             (
             as
             we
             have
             heard
             before
             )
             she
             turneth
             Lead
             and
             Tinne
             ,
             and
             perhaps
             Copper
             too
             ,
             but
             surely
             Quicksilver
             and
             silver
             into
             Gold.
             Then
             I
             say
             it
             is
             a
             sign
             of
             a
             weak
             and
             shallow
             wit
             ,
             if
             Art
             cannot
             by
             these
             patterns
             aforesaid
             ,
             devise
             further
             to
             turn
             other
             Mettals
             into
             Silver
             and
             Gold.
             Is
             it
             any
             more
             to
             do
             ,
             then
             to
             exalt
             and
             raise
             Silver
             and
             Gold
             (
             but
             this
             w
             will
             serve
             for
             both
             )
             into
             very
             sharp
             and
             strong
             qualities
             ,
             able
             ,
             like
             the
             rest
             ,
             to
             devour
             and
             turn
             their
             like
             meat
             into
             their
             own
             
               middle
               Nature
            
             ,
             from
             whence
             they
             sprung
             ;
             certainly
             
             the
             reason
             is
             so
             plain
             and
             ready
             ,
             that
             I
             must
             needs
             deem
             him
             less
             then
             a
             child
             ,
             that
             cannot
             conceit
             it
             .
             Nay
             ,
             bend
             your
             ears
             and
             minds
             :
             By
             reason
             ,
             if
             the
             workman
             be
             very
             strong
             over
             the
             stuffe
             ,
             he
             will
             turn
             ,
             in
             trial
             ,
             things
             unlike
             and
             contrary
             ,
             as
             well
             ,
             though
             not
             so
             easily
             ,
             as
             like
             and
             friendly
             .
          
           
             And
             for
             the
             proof
             of
             stonyjuyces
             ,
             turning
             all
             sorts
             of
             things
             ,
             even
             Mettals
             themselves
             x
             into
             stone
             as
             hath
             been
             found
             by
             the
             stamp
             remaining
             ;
             of
             Ant●mony
             and
             Coppress
             turned
             into
             Lead
             and
             Copper
             ;
             of
             the
             ripening
             of
             the
             Mineral
             Mines
             of
             Lead
             and
             Gold
             ,
             eatin●
             Durg
             and
             Urine
             ,
             and
             such
             like
             exchanges
             set
             down
             before
             ,
             I
             am
             led
             to
             think
             ,
             that
             a
             very
             lusty
             and
             strong
             Medicine
             would
             be
             able
             to
             change
             ●ther
             things
             ,
             as
             well
             as
             M●ttals
             especially
             minerals
             ,
             into
             go●d
             y
             some
             of
             our
             m●n
             sa
             no
             ,
             because
             there
             wants
             in
             the
             rest
             the
             ground
             of
             Quicksilver
             ,
             the
             knot
             of
             friendship
             and
             unity
             :
             I
             grant
             it
             very
             hard
             in
             respect
             of
             the
             right
             way
             ;
             and
             yet
             I
             hold
             it
             possible
             .
          
           
             
               And
               thus
               you
               have
               seen
               the
               ability
               of
            
             Hermes
             Medicine
             ,
             
               to
               turn
               base
               Mettals
               into
               Gold
               by
               three
               sundry
               wayes
               .
               First
               ,
               as
               he
               is
               sown
               and
               riseth
               again
               to
               be
               made
               a
               Medicine
               ,
               which
               I
               call
               begetting
               .
               And
               then
               by
               changing
               the
               little
               food
               that
               is
               given
               him
               into
               his
               own
               Nature
               ,
               to
               make
               him
               wax
               and
               grow
               in
               heap
               and
               bigness
               ,
               which
               I
               terme
               nourishment
               .
               And
               Lastly
               ,
               by
               changing
               the
               great
               store
               of
               stuffe
               wherewith
               we
               match
               him
               ,
               half
               way
               in
               the
               middle
               nature
               of
               Gold
               which
               is
               the
               best
               change
               and
               drift
               of
               our
               purpose
               .
               And
               this
               I
               may
               do
               well
               to
               call
               M●xtion
               ,
               though
            
             z
             Ficine
             and
             *
             Fennel
             
               name
               it
               Begetting
               also
               :
               as
               it
               is
               a
               kinde
               indeed
               :
               But
               because
               it
               goeth
               not
               the
               kindely
               way
               ,
               let
               it
               go
               ,
               and
               us
               keep
               our
               Order
               .
            
          
        
         
           
           
             CHAP.
             III.
             
               That
               the
               Phylosophers
               Stone
               will
               turn
               base
               Mettals
               with
               as
               much
               advantage
               as
               we
               will.
               
            
          
           
             BUt
             how
             shall
             our
             Son
             of
             Gold
             be
             able
             to
             subdue
             and
             turn
             so
             much
             of
             base
             Mettals
             with
             so
             little
             charge
             and
             travel
             ,
             and
             so
             great
             return
             and
             gain
             as
             we
             have
             promised
             .
             It
             is
             for
             three
             causes
             :
             First
             ,
             for
             the
             fitness
             and
             readiness
             of
             the
             stuffe
             to
             be
             changed
             ;
             and
             then
             for
             the
             great
             store
             and
             strength
             of
             the
             
               changing
               workman
            
             ;
             (
             to
             send
             away
             the
             lightest
             still
             first
             and
             foremost
             :
             )
             And
             lastly
             ,
             for
             his
             encrease
             in
             store
             and
             quantity
             ,
             which
             may
             be
             made
             either
             by
             sowing
             or
             nourishing
             the
             Son
             of
             Gold
             without
             end
             and
             number
             ,
             for
             sowing
             first
             .
          
           
             There
             be
             sundry
             sorts
             of
             sowing
             and
             making
             this
             our
             Medicine
             :
             One
             is
             an
             excellent
             way
             ,
             but
             a
             bare
             and
             naked
             and
             lone
             way
             ;
             because
             if
             Gold
             can
             be
             made
             open
             and
             fit
             to
             be
             wrought
             ,
             as
             behoves
             a
             seed
             within
             himself
             ;
             and
             the
             less
             contagion
             there
             is
             of
             unclean
             stuffe
             ,
             the
             more
             excellent
             and
             mighty
             will
             he
             rise
             again
             .
             This
             way
             ,
             by
             deep
             and
             painful
             Wits
             hath
             been
             sometimes
             taken
             ,
             but
             very
             seldom
             ,
             because
             it
             is
             very
             hard
             ,
             long
             ,
             and
             irksome
             ,
             and
             therefore
             we
             will
             leave
             it
             also
             :
             but
             chiefly
             because
             it
             crosseth
             my
             purpose
             abovesaid
             ;
             for
             if
             he
             be
             sowen
             alone
             ,
             he
             cannot
             rise
             encreased
             ,
             whereas
             we
             desire
             to
             augment
             his
             heap
             and
             quantity
             .
             Then
             there
             are
             two
             kindes
             of
             Grounds
             ,
             and
             yet
             both
             one
             kinde
             ,
             
             which
             we
             may
             put
             unto
             him
             to
             corrupt
             him
             easily
             ,
             and
             raise
             him
             again
             with
             encrease
             in
             quantity
             .
             One
             nearer
             his
             Nature
             then
             another
             ,
             one
             better
             then
             another
             ;
             so
             much
             is
             enough
             for
             that
             .
             Now
             for
             the
             store
             of
             ground
             fit
             to
             be
             laid
             about
             him
             ,
             there
             is
             a
             choice
             better
             or
             worse
             also
             :
             But
             that
             is
             no
             great
             matter
             ,
             so
             you
             keep
             the
             measure
             and
             discretion
             which
             a
             common
             a
             Seeds-man
             can
             keep
             ,
             neither
             to
             overlay
             and
             drown
             him
             ,
             nor
             to
             leave
             him
             dry
             and
             barren
             .
             Then
             to
             our
             purpose
             .
          
           
             Cast
             with
             your self
             what
             encrease
             in
             store
             one
             grain
             of
             Corn
             will
             yield
             within
             a
             few
             times
             sowing
             .
             When
             I
             had
             a
             little
             leasure
             ,
             I
             did
             once
             cast
             what
             
               one
               grain
            
             ,
             by
             the
             encrease
             of
             fifty
             ,
             (
             which
             happens
             often
             )
             would
             arise
             to
             in
             seven
             times
             sowing
             ,
             and
             I
             wearied
             my self
             in
             an
             endless
             matter
             .
             A
             greater
             Summe
             then
             any
             Man
             would
             think
             :
             I
             have
             forgotten
             it
             ,
             b
             cast
             you
             that
             have
             leasure
             .
             Now
             a
             Grain
             ,
             I
             mean
             an
             Ounce
             of
             our
             Seed
             ,
             though
             it
             riseth
             not
             with
             such
             advantage
             (
             for
             if
             it
             were
             so
             sown
             .
             it
             would
             be
             quite
             drowned
             ,
             c
             or
             at
             least
             not
             worth
             the
             tarrying
             )
             yet
             it
             rewards
             it
             another
             way
             with
             speed
             in
             working
             ,
             for
             albeit
             the
             first
             time
             be
             much
             alike
             ,
             about
             fourty
             weeks
             ,
             or
             such
             a
             matter
             ;
             yet
             the
             second
             is
             run
             much
             sooner
             ,
             both
             because
             now
             he
             is
             softer
             then
             the
             first
             seed
             ,
             and
             easier
             to
             be
             loosened
             ,
             and
             also
             mightier
             and
             more
             able
             to
             turn
             the
             work
             over
             ,
             d
             so
             that
             if
             we
             keep
             our selves
             within
             the
             Number
             of
             ten
             e
             as
             some
             do
             set
             the
             bounds
             ,
             (
             yet
             I
             think
             the
             midst
             between
             f
             duplum
             and
             decuplum
             a
             notable
             mean
             ,
             although
             that
             be
             as
             it
             happeneth
             )
             yet
             by
             this
             great
             haste
             and
             speed
             ,
             we
             may
             quickly
             overtake
             Infinity
             .
          
           
           
             g
             But
             if
             you
             think
             this
             to
             be
             too
             slow
             a
             course
             ,
             let
             us
             run
             to
             the
             next
             encrease
             by
             Nourishment
             ,
             whose
             great
             speed
             and
             readiness
             will
             easily
             supply
             all
             ,
             and
             fill
             the
             biggest
             desire
             in
             the
             world
             .
          
           
             h
             After
             the
             Son
             of
             Gold
             hath
             been
             once
             sowen
             and
             raised
             again
             ,
             he
             is
             now
             able
             to
             work
             mightily
             and
             not
             before
             ,
             and
             to
             turn
             a
             hundred
             parts
             of
             his
             due
             meat
             ,
             into
             a
             third
             middle
             thing
             Gold
             his
             fathers
             nature
             :
             this
             we
             will
             shew
             hereafter
             .
             Then
             ,
             if
             he
             be
             able
             to
             turn
             a
             hundred
             times
             as
             much
             half
             way
             ,
             he
             can
             sure
             turn
             as
             easily
             and
             quickly
             one
             part
             ,
             that
             is
             no
             more
             then
             himself
             quite
             through
             into
             his
             own
             self
             same
             Nature
             ,
             especially
             if
             that
             Food
             be
             Silver
             or
             Gold
             ,
             which
             is
             best
             of
             all
             to
             that
             purpose
             :
             then
             is
             he
             twice
             as
             big
             ,
             and
             as
             strong
             as
             he
             was
             before
             ,
             able
             to
             devour
             as
             much
             more
             ,
             and
             all
             this
             as
             much
             again
             ,
             and
             so
             for
             ever
             ;
             for
             his
             strength
             shall
             never
             be
             abated
             ,
             when
             after
             his
             feeding
             ,
             he
             is
             left
             the
             same
             still
             :
             even
             as
             one
             i
             Candle
             lights
             another
             still
             ,
             or
             more
             strangely
             ,
             though
             not
             so
             largely
             ,
             like
             unto
             the
             Load-stone
             ,
             which
             as
             k
             Plato
             reporteth
             ,
             after
             it
             hath
             drawn
             one
             Ring
             of
             Iron
             ,
             it
             giveth
             this
             power
             to
             draw
             another
             ,
             and
             this
             to
             the
             next
             ,
             until
             you
             make
             a
             long
             row
             and
             link
             of
             Rings
             ,
             close
             and
             fast
             ,
             one
             hanging
             upon
             another
             .
          
           
             Then
             sith
             we
             may
             so
             soon
             heap
             up
             so
             great
             a
             quantity
             of
             this
             
               Golden
               Medicine
            
             ,
             it
             may
             chance
             we
             should
             not
             need
             any
             great
             help
             of
             the
             readiness
             of
             the
             stuffe
             ,
             and
             strength
             of
             the
             Workman
             .
             And
             if
             but
             ten
             parts
             of
             the
             Gold
             might
             be
             made
             at
             once
             ,
             between
             a
             week
             workman
             ,
             and
             a
             sturdy
             stuffe
             ,
             yet
             perhaps
             it
             would
             serve
             the
             turn
             to
             raise
             the
             Sum
             appointed
             .
             But
             suppose
             it
             cometh
             short
             ten
             parts
             of
             the
             way
             ,
             yet
             if
             through
             the
             means
             of
             
             the
             nearness
             of
             the
             stuffe
             ,
             and
             force
             of
             the
             doer
             ,
             one
             part
             may
             come
             to
             turn
             a
             hundred
             ,
             then
             we
             shall
             supply
             and
             overtake
             all
             the
             want
             and
             hinderance
             ;
             let
             us
             see
             .
          
           
             And
             first
             again
             of
             the
             stuffe
             ,
             because
             it
             is
             the
             shorter
             and
             easier
             matter
             ;
             a
             thing
             is
             fit
             and
             eath
             to
             be
             changed
             ,
             when
             it
             is
             like
             to
             the
             nature
             of
             the
             workman
             ,
             and
             near
             the
             wayes
             end
             .
             The
             strait
             affinity
             and
             nearness
             of
             the
             Mettals
             one
             to
             another
             we
             have
             opened
             above
             ,
             l
             when
             we
             found
             them
             all
             to
             be
             one
             thing
             ,
             differing
             onely
             by
             certain
             Hang-byes
             of
             
               cleanness
               ,
               fineness
               ,
               closeness
            
             and
             colour
             ,
             sprung
             out
             from
             the
             adds
             of
             Concoction
             ;
             and
             that
             ,
             if
             the
             same
             Concoction
             hold
             ,
             they
             will
             come
             at
             length
             to
             their
             journeys
             end
             ,
             which
             they
             strive
             unto
             ,
             the
             perfection
             of
             Gold
             ,
             (
             except
             ,
             perhaps
             ,
             Iron
             and
             Copper
             by
             over-sudden
             heat
             ,
             or
             some
             other
             foul
             means
             ,
             have
             been
             led
             out
             of
             the
             way
             ,
             yet
             they
             may
             be
             led
             back
             again
             ,
             and
             cleansed
             as
             we
             heard
             before
             :
             )
             and
             that
             they
             were
             all
             made
             at
             first
             of
             Quicksilver
             ,
             a
             foul
             and
             greasie
             thing
             in
             respect
             ,
             and
             then
             were
             grimed
             and
             bespotted
             greatly
             again
             with
             that
             foul
             earthly
             Brimstone
             ,
             which
             after
             wards
             came
             upon
             them
             ,
             whereby
             they
             were
             all
             gross
             and
             ill-coloured
             ,
             open
             and
             subject
             unto
             fire
             ,
             and
             other
             spoiling
             enemies
             ,
             before
             by
             long
             gentle
             and
             kindly
             Concoction
             ,
             all
             the
             foul
             and
             gross
             stuffe
             was
             cleansed
             and
             refined
             ,
             and
             so
             made
             apt
             to
             take
             good
             colour
             (
             as
             we
             see
             in
             Plants
             and
             all
             things
             )
             and
             to
             gather
             it self
             up
             close
             together
             ,
             and
             likewise
             to
             be
             weighty
             ,
             for
             the
             much
             fine
             stuffe
             in
             a
             narrow
             room
             (
             when
             Lead
             and
             
             Quick-silvers
             heaviness
             floweth
             from
             the
             rawness
             )
             and
             lastly
             to
             be
             stedfast
             and
             safe
             from
             the
             fire
             ,
             and
             all
             other
             enemies
             ,
             because
             there
             was
             neither
             any
             way
             of
             entrance
             ,
             in
             so
             
             great
             closeness
             ,
             left
             ,
             to
             make
             division
             and
             dissolution
             ,
             that
             is
             destruction
             ;
             nor
             yet
             any
             greasie
             stuffe
             the
             food
             of
             fire
             ,
             remaining
             .
          
           
             Wherefore
             we
             see
             the
             near
             Neighbourhood
             of
             Mettals
             ,
             and
             easiness
             to
             be
             changed
             one
             into
             another
             (
             especially
             if
             we
             work
             upon
             silver
             ,
             which
             is
             half
             Gold
             already
             )
             when
             they
             want
             nothing
             of
             Gold
             ,
             but
             either
             long
             gentle
             concoction
             ,
             or
             instead
             thereof
             (
             because
             we
             cannot
             tarry
             )
             a
             strong
             and
             fierce
             one
             answerable
             unto
             it
             ;
             first
             to
             cleanse
             out
             all
             that
             gross
             and
             greasie
             stuffe
             ,
             and
             then
             to
             bring
             colour
             upon
             it
             .
          
           
             So
             that
             I
             cannot
             but
             wonder
             at
             those
             Men
             ,
             if
             they
             be
             learned
             ,
             who
             ,
             in
             reproof
             of
             this
             Art
             unknown
             ,
             vouch
             unfitness
             of
             the
             stuffe
             to
             be
             changed
             ,
             saying
             ,
             that
             Mettals
             being
             of
             sundry
             kindes
             and
             natures
             ,
             cannot
             be
             turned
             before
             they
             be
             brought
             into
             that
             stuffe
             whereof
             they
             were
             first
             made
             and
             fashioned
             ;
             which
             we
             do
             not
             when
             we
             melt
             them
             ,
             onely
             ,
             and
             which
             is
             not
             eath
             to
             be
             done
             .
             It
             is
             a
             fign
             that
             ,
             either
             they
             never
             knew
             ,
             or
             at
             that
             time
             remembred
             not
             the
             Nature
             of
             a
             Mettal
             ,
             or
             of
             the
             first
             stuffe
             ;
             for
             if
             they
             mean
             the
             Grecian
             n
             supposed
             ,
             first
             ,
             empty
             ,
             and
             naked
             stuffe
             ,
             without
             shape
             ,
             but
             apt
             to
             receive
             all
             ,
             even
             that
             which
             is
             the
             middle
             o
             state
             of
             a
             thing
             lasting
             but
             a
             moment
             ,
             when
             b●
             the
             way
             of
             making
             and
             marring
             (
             which
             our
             Men
             with
             Hypocrates
             well
             changeing
             )
             it
             is
             passing
             from
             one
             to
             another
             .
             Then
             if
             I
             yielded
             ,
             and
             quickly
             granted
             ,
             with
             
               Geber
               ,
               Arnold
               ,
               Lully
            
             ,
             and
             many
             more
             learned
             Men
             on
             our
             side
             ,
             that
             in
             that
             very
             violent
             work
             of
             changing
             ;
             the
             Mettal
             being
             a
             far
             altered
             and
             broken
             ,
             even
             into
             dust
             of
             another
             fashion
             ,
             was
             quite
             marred
             and
             bereft
             of
             his
             old
             Nature
             and
             being
             ,
             and
             passed
             even
             through
             the
             midst
             of
             the
             naked
             stuffe
             ,
             
             unto
             another
             kinde
             and
             fashion
             :
             I
             think
             I
             might
             drive
             them
             to
             blow
             the
             seek
             ,
             as
             they
             say
             ,
             and
             they
             know
             not
             what
             to
             answer
             .
          
           
             But
             if
             they
             mean
             ,
             as
             it
             seems
             they
             do
             ,
             we
             should
             not
             melt
             our
             Mettal
             ,
             but
             bring
             him
             back
             again
             unto
             his
             nearest
             beginning
             and
             stuff●
             Quicksilver
             ,
             and
             then
             put
             on
             our
             shape
             ,
             and
             form
             upon
             him
             ,
             according
             to
             the
             kindely
             sowing
             of
             Gold
             upon
             his
             base
             ground
             abovesaid
             ,
             they
             are
             deceived
             not
             knowing
             the
             nature
             of
             Mettals
             :
             for
             they
             be
             not
             of
             sundry
             p
             kindes
             and
             beings
             ,
             (
             as
             they
             say
             )
             but
             all
             
               one
               thing
            
             ,
             differing
             by
             degrees
             of
             baking
             ,
             like
             divers
             loaves
             of
             our
             paste
             ;
             that
             it
             were
             madness
             ,
             if
             any
             of
             them
             lacked
             baking
             ,
             to
             lead
             him
             back
             q
             ,
             or
             mar
             and
             spoil
             him
             of
             his
             fashion
             ,
             but
             in
             the
             same
             form
             and
             being
             to
             bake
             him
             better
             .
             And
             so
             did
             Nature
             in
             the
             Ground
             ,
             in
             baking
             Quicksilver
             or
             Lead
             into
             Gold
             ,
             she
             went
             forward
             and
             not
             backward
             with
             the
             Matter
             :
             Nay
             ,
             why
             go
             I
             so
             far
             with
             them
             ?
             They
             never
             marked
             the
             nature
             of
             their
             own
             Words
             ,
             which
             they
             use
             in
             their
             own
             Phylosophy
             ,
             where
             changing
             is
             flitting
             onely
             ,
             and
             shift
             of
             those
             Hang
             ▪
             byes
             called
             Accidents
             ,
             the
             form
             ,
             kinde
             ,
             and
             being
             of
             the
             thing
             remaining
             .
          
           
             Then
             ,
             if
             the
             stuff
             be
             so
             fit
             ,
             let
             us
             see
             what
             the
             Worker
             is
             ,
             not
             in
             store
             which
             is
             done
             already
             ,
             but
             in
             force
             and
             power
             .
             His
             strength
             and
             power
             is
             seen
             in
             two
             things
             ,
             purging
             and
             colouring
             ;
             for
             first
             he
             must
             mightily
             shew
             himself
             in
             purging
             and
             driving
             out
             all
             the
             gross
             greasiness
             of
             the
             stuffe
             ,
             and
             then
             when
             all
             is
             fine
             ,
             clear
             ,
             and
             close
             ,
             he
             ought
             to
             stretch
             himself
             at
             large
             ,
             and
             to
             spread
             far
             forth
             in
             colour
             upon
             it
             ;
             for
             albeit
             long
             and
             gentle
             purging
             by
             Concoction
             ,
             of
             it self
             ,
             breeds
             and
             brings
             good
             colour
             ,
             yet
             this
             our
             short
             and
             violent
             heat
             proportioned
             
             doth
             not
             so
             ,
             (
             as
             I
             shewed
             above
             in
             the
             discourse
             of
             binding
             and
             colouring
             )
             but
             must
             needes
             bring
             Colour
             with
             him
             already
             Coyned
             .
          
           
             So
             that
             when
             he
             purgeth
             the
             stuff
             under-hand
             ,
             he
             draweth
             not
             out
             the
             foul
             and
             gross
             stuff
             ,
             and
             departs
             away
             from
             the
             work
             withal
             ,
             as
             the
             foul
             purging
             Binders
             did
             ;
             but
             being
             a
             clean
             and
             fine
             thing
             like
             the
             Nature
             of
             a
             Wight
             ,
             he
             purgeth
             by
             Digestion
             and
             Expulsion
             ,
             driving
             out
             the
             foul
             and
             unlike
             parts
             as
             Leavings
             ,
             taking
             and
             imbodying
             with
             himself
             the
             fine
             and
             clean
             for
             her
             Food
             and
             Nourishment
             .
          
           
             Then
             let
             us
             see
             how
             this
             work
             of
             Purging
             is
             performed
             ,
             for
             that
             is
             all
             ;
             and
             the
             Colour
             hangeth
             upon
             the
             same
             ,
             and
             is
             done
             all
             under
             one
             ,
             as
             we
             shall
             hear
             in
             the
             going
             out
             of
             this
             Treatise
             :
             If
             nothing
             purgeth
             but
             Heat
             through
             concoction
             ,
             and
             this
             is
             ever
             to
             be
             measured
             according
             to
             the
             need
             &
             behoof
             of
             the
             Work
             underhand
             ;
             and
             we
             must
             scour
             an
             hundred
             times
             as
             much
             stuff
             in
             one
             ,
             or
             two
             ,
             or
             three
             hours
             space
             at
             most
             ,
             (
             for
             that
             is
             their
             task
             )
             when
             we
             had
             need
             of
             a
             marvellous
             fiery
             Medicine
             (
             besides
             the
             great
             outward
             Heat
             to
             prick
             him
             forward
             )
             scarce
             to
             be-found
             within
             the
             compass
             of
             the
             World
             and
             Nature
             .
             It
             must
             shew
             it self
             an
             hundred
             times
             fiercer
             then
             a
             Binder
             ,
             which
             was
             scant
             able
             in
             longer
             time
             ,
             and
             stronger
             heat
             ,
             to
             scoure
             and
             purge
             one
             part
             ,
             and
             as
             much
             of
             the
             same
             stuff
             .
          
           
             This
             is
             a
             marvellous
             hard
             point
             ;
             I
             had
             need
             whet
             my
             Thoughts
             and
             Memory
             ,
             and
             all
             the
             Weapons
             of
             Wit
             unto
             this
             matter
             .
             If
             we
             search
             all
             about
             ,
             &
             rifle
             all
             the
             Corners
             of
             Kind
             ,
             we
             shall
             find
             no
             Fire
             in
             the
             world
             so
             hot
             and
             fierce
             as
             the
             Lightning
             ,
             able
             to
             kill
             Plants
             ,
             and
             Wights
             ,
             &
             melt
             Mettals
             ,
             and
             to
             perform
             other
             such
             
             like
             marvellous
             things
             in
             a
             Moment
             :
             As
             (
             to
             let
             pass
             Plants
             not
             so
             strange
             )
             I
             have
             read
             r
             of
             eight
             Reapers
             in
             the
             Isle
             of
             Lemnos
             ,
             which
             as
             they
             sat
             at
             meat
             under
             an
             Oak
             ,
             were
             all
             suddainly
             strucken
             stark
             dead
             therewith
             ,
             sitting
             still
             in
             the
             same
             guise
             of
             living
             and
             eating
             Creatures
             .
             Again
             ,
             that
             it
             hath
             sometimes
             passed
             s
             through
             a
             Purse
             at
             a
             Mans
             side
             ,
             and
             molten
             the
             Coyne
             without
             hurting
             the
             leather
             ,
             because
             such
             a
             subtile
             and
             speedy
             Fire
             found
             that
             resting
             stay
             t
             to
             work
             on
             in
             the
             Mettal
             ,
             which
             it
             wanted
             in
             the
             open
             soft
             and
             yeilding
             Leather
             ;
             And
             many
             moe
             such
             strange
             deeds
             we
             may
             finde
             done
             by
             that
             most
             violent
             Fire
             .
             Then
             our
             fiery
             workman
             ,
             if
             he
             be
             tasked
             ,
             as
             he
             is
             ,
             to
             work
             as
             great
             wonders
             as
             these
             be
             ,
             had
             need
             to
             be
             fierce
             and
             vehement
             as
             the
             fire
             of
             Lightning
             ,
             as
             it
             is
             also
             sometime
             termed
             in
             our
             Philosophy
             .
          
           
             Let
             us
             match
             these
             two
             together
             ,
             and
             see
             how
             they
             can
             agree
             ,
             that
             all
             things
             nearly
             laid
             ,
             and
             as
             it
             were
             ,
             strucken
             together
             ,
             the
             light
             of
             Truth
             may
             at
             last
             appear
             ,
             and
             shine
             forth
             out
             of
             that
             Comparison
             :
             let
             us
             ,
             as
             Tully
             saith
             ,
             and
             doth
             ,
             at
             the
             first
             setting
             out
             ,
             lanch
             and
             row
             a
             little
             easily
             ,
             before
             we
             hoyse
             up
             sail
             .
          
           
             Gold
             ,
             in
             our
             Phylosophy
             ,
             is
             of
             it self
             a
             Fire
             ,
             that
             if
             it
             be
             raised
             and
             encreased
             an
             hundred
             degrees
             in
             quality
             (
             as
             it
             must
             be
             )
             may
             well
             seem
             like
             to
             prove
             the
             greatest
             Fire
             in
             the
             World.
             But
             our
             Men
             as
             they
             speak
             all
             things
             darkly
             ,
             so
             this
             perhaps
             v
             in
             regard
             of
             other
             Mettals
             ;
             or
             rather
             because
             like
             the
             Salamander
             ;
             No
             ,
             like
             the
             Fire-flyes
             (
             for
             though
             w
             the
             Salamander
             can
             ,
             as
             well
             as
             
               Serpents
               Eggs
            
             ,
             by
             his
             extreme
             coldness
             
             quench
             a
             little
             Fire
             ,
             yet
             a
             strong
             x
             Fire
             consumes
             him
             ,
             and
             puts
             him
             out
             of
             being
             :
             )
             because
             ,
             I
             say
             ,
             like
             the
             Fier-fly
             he
             doth
             live
             and
             flourish
             in
             the
             Fire
             :
             when
             as
             ,
             indeed
             ,
             y
             Gold
             ,
             as
             all
             other
             Mettalls
             ,
             is
             cold
             and
             waterish
             far
             from
             the
             kinde
             of
             Fire
             .
             And
             yet
             it
             is
             not
             the
             outward
             shew
             of
             the
             Body
             alone
             that
             makes
             a
             
               fiery
               Nature
            
             ,
             but
             sometimes
             the
             inward
             quality
             doth
             the
             deed
             of
             Fire
             ,
             (
             if
             we
             speak
             at
             large
             ,
             as
             the
             common
             custome
             is
             ;
             )
             And
             so
             the
             Star-fish
             in
             the
             
               Sea
               (
               a
            
             )
             burns
             z
             all
             she
             toucheth
             ;
             and
             a
             cold
             spring
             in
             a
             Slavonia
             sets
             on
             fire
             any
             Cloath
             spread
             upon
             it
             ;
             and
             to
             come
             nearer
             ,
             by
             such
             a
             fiery
             force
             doth
             the
             water
             Styx
             in
             Thessaly
             pierce
             through
             any
             Vessel
             save
             a
             Horse-hoof
             .
          
           
             But
             now
             we
             are
             come
             into
             the
             deep
             ,
             let
             us
             hoyse
             up
             sails
             ,
             and
             speak
             more
             properly
             and
             Philosophically
             ,
             and
             more
             near
             the
             purpose
             ;
             let
             us
             ,
             I
             say
             ,
             hear
             the
             Nature
             of
             Fire
             and
             how
             it
             cometh
             .
             Fire
             ,
             as
             they
             bound
             it
             ,
             and
             we
             shall
             finde
             it
             if
             we
             marke
             his
             Off-spring
             ,
             is
             a
             very
             hot
             and
             
               dry
               Substance
            
             :
             The
             first
             cause
             of
             Fire
             is
             Motion
             ,
             gathering
             and
             driving
             much
             dry
             stuff
             ,
             into
             a
             narrow
             strait
             ,
             which
             by
             stirring
             and
             striving
             for
             his
             life
             and
             being
             ,
             is
             still
             made
             more
             close
             ,
             fine
             ,
             and
             hot
             ,
             then
             its
             Nature
             will
             bear
             and
             suffer
             ;
             and
             so
             it
             breaketh
             out
             at
             last
             ,
             and
             is
             turned
             into
             another
             larger
             ,
             and
             thinner
             ,
             dryer
             ,
             and
             hotter
             nature
             ,
             called
             Fire
             :
             Hence
             the
             great
             under-ground
             Fires
             in
             
               Aetna
               ,
               Hecla
            
             ,
             and
             many
             other
             places
             ,
             grow
             and
             spring
             at
             first
             ,
             when
             the
             Cold
             driveth
             a
             heap
             of
             hot
             earthly
             Breaths
             and
             Vapours
             ,
             either
             round
             up
             and
             close
             together
             ,
             or
             along
             through
             the
             narrow
             and
             rough
             places
             ,
             rubbing
             and
             ringing
             out
             Fire
             ,
             which
             the
             natural
             fatness
             of
             the
             Ground
             feeds
             for
             ever
             .
          
           
           
             So
             the
             Star
             ,
             called
             b
             Hellen-star
             ,
             that
             lights
             ,
             (
             a
             signe
             so
             dangerous
             )
             upon
             the
             tackle
             of
             the
             Ship
             ,
             and
             falling
             melts
             
               Copper
               Vessel
               ,
               &c.
            
             cometh
             of
             a
             heap
             of
             such
             Vapours
             ,
             carried
             up
             by
             cross
             
               windes
               ,
               &c.
            
             
             So
             by
             rubbing
             
               Milstones
               ,
               Flints
            
             ,
             and
             such
             like
             ,
             we
             see
             Fire
             arise
             after
             the
             same
             manner
             ;
             and
             this
             is
             the
             manner
             of
             the
             Off-spring
             of
             all
             Fire
             ,
             others
             flow
             from
             this
             one
             ,
             still
             sowing
             ,
             as
             it
             were
             ,
             one
             another
             .
             But
             if
             the
             stuff
             of
             this
             Fire
             be
             tough
             and
             hard
             ,
             and
             then
             when
             it
             is
             wrought
             into
             Fire
             ,
             it
             be
             moved
             again
             apace
             ,
             it
             proveth
             ,
             for
             these
             two
             causes
             ,
             a
             marvellous
             hot
             ,
             fierce
             ,
             and
             and
             violent
             fire
             ,
             whence
             springeth
             all
             the
             force
             of
             Lightnings
             ,
             for
             it
             is
             nothing
             else
             but
             a
             heap
             of
             thick
             and
             
               Brimstony
               vapours
            
             ,
             (
             as
             some
             hold
             with
             Reason
             )
             by
             the
             coldness
             of
             the
             Cloud
             beaten
             up
             close
             in
             that
             Order
             ,
             and
             now
             being
             turned
             of
             a
             sudden
             into
             a
             larger
             and
             thinner
             Element
             than
             it
             was
             before
             ,
             when
             it
             was
             Earth
             and
             Water
             ,
             his
             old
             place
             will
             not
             hold
             him
             ,
             and
             so
             by
             the
             force
             of
             Nature
             ,
             striving
             for
             room
             and
             liberty
             ,
             he
             rents
             the
             Clouds
             in
             that
             manner
             which
             we
             hear
             in
             Thunder
             ,
             and
             bursteth
             out
             at
             last
             a
             great
             and
             swift
             pace
             ,
             as
             we
             see
             in
             Lightning
             ,
             which
             swiftness
             together
             with
             the
             toughness
             of
             the
             stuff
             finely
             wrought
             ,
             makes
             up
             his
             violence
             ,
             above
             all
             Fires
             in
             the
             world
             .
          
           
             Now
             for
             the
             Son
             of
             Gold
             and
             Hermes
             his
             Medicine
             ,
             what
             kinde
             of
             Fire
             is
             he
             ,
             when
             he
             can
             be
             no
             such
             Elemental
             extreme
             hot
             and
             dry
             Fire
             ?
             for
             he
             is
             temperate
             and
             hath
             all
             the
             qualities
             equal
             ,
             and
             none
             working
             above
             other
             ;
             and
             yet
             ,
             indeed
             ,
             by
             reason
             of
             the
             fine
             and
             tough
             (
             and
             therefore
             )
             mighty
             Body
             whereon
             they
             be
             seated
             ,
             they
             work
             in
             equality
             together
             ,
             much
             more
             
             forcibly
             then
             the
             extremely
             distempered
             ,
             cold
             and
             dry
             Poysons
             can
             work
             alone
             ,
             and
             as
             fast
             and
             faster
             then
             they
             devour
             and
             destroy
             temporate
             bodies
             ,
             these
             do
             overthrow
             the
             contrary
             :
             Then
             what
             a
             Fire
             he
             is
             I
             shewed
             before
             ,
             how
             full
             stuft
             with
             
               Heavenly
               spirits
            
             above
             all
             things
             ,
             and
             so
             he
             is
             a
             
               Heavenly
               fire
            
             ,
             which
             is
             much
             more
             effectual
             in
             power
             ,
             and
             mightier
             in
             action
             then
             that
             other
             ,
             by
             reason
             of
             his
             exceeding
             subtileness
             ,
             able
             to
             pierce
             through
             Rocks
             and
             all
             things
             ,
             where
             that
             other
             shall
             quickly
             stay
             .
          
           
             Admit
             it
             ,
             say
             you
             ,
             if
             that
             
               Heavenly
               fire
            
             were
             quick
             ,
             free
             ,
             and
             at
             full
             liberty
             :
             But
             it
             is
             fast
             bound
             up
             in
             a
             hard
             Body
             ;
             Then
             I
             will
             tell
             you
             all
             the
             Reason
             ,
             bend
             your
             Wits
             unto
             it
             .
             
               —
               Gold
            
             ,
             at
             first
             was
             full
             fraughted
             with
             the
             most
             piercing
             fire
             in
             the
             World
             ;
             Art
             then
             came
             and
             wrought
             it
             into
             a
             most
             fine
             flowing
             Oyl
             ,
             and
             so
             unbound
             it
             ,
             and
             set
             it
             at
             full
             liberty
             ;
             Not
             so
             freely
             indeed
             as
             in
             Heaven
             ,
             but
             as
             can
             be
             an
             
               Earthly
               body
            
             ,
             closely
             crowded
             up
             together
             ,
             (
             which
             helps
             Heat
             ,
             as
             we
             hear
             in
             a
             burning-glass
             )
             upon
             a
             most
             strange
             and
             mighty
             Body
             ,
             far
             above
             all
             things
             in
             the
             world
             ;
             and
             lastly
             ,
             with
             a
             violent
             outward
             Fire
             ,
             she
             sent
             all
             these
             a
             part
             away
             to
             work
             together
             .
             Judge
             then
             ,
             you
             that
             have
             Judgement
             ,
             whether
             it
             were
             not
             like
             to
             bestir
             it self
             ,
             as
             lustily
             as
             the
             Lightning
             ?
             Compare
             ;
             The
             Heat
             of
             the
             hot
             spirits
             is
             as
             great
             ;
             and
             if
             it
             were
             not
             ,
             yet
             their
             passing
             subtileness
             ,
             would
             requite
             that
             matter
             easily
             ,
             and
             make
             him
             even
             ;
             yea
             and
             perhaps
             ,
             when
             they
             be
             drawn
             and
             carried
             up
             close
             together
             ,
             make
             some
             odds
             and
             difference
             between
             them
             ;
             But
             sure
             the
             exceeding
             toughness
             of
             the
             Body
             (
             as
             we
             see
             in
             Iron
             &
             the
             rest
             )
             augments
             his
             heat
             greatly
             ,
             and
             carrieth
             him
             far
             beyond
             it
             .
          
           
           
             Now
             for
             the
             pace
             ,
             it
             is
             much
             swifter
             ,
             as
             driven
             by
             a
             much
             stronger
             Mover
             ,
             even
             so
             much
             as
             a
             
               Founders
               Fire
            
             passeth
             in
             strength
             the
             top
             of
             a
             thick
             Cloud
             ,
             for
             this
             is
             he
             that
             sends
             the
             Lightning
             ,
             which
             else
             would
             have
             flown
             upwards
             .
             Therefore
             because
             the
             fire
             is
             stronger
             ,
             and
             hath
             the
             helps
             of
             Body
             and
             Motion
             far
             more
             favourable
             ,
             the
             fire
             of
             the
             Son
             of
             Gold
             must
             needs
             pass
             the
             Lightning
             in
             power
             and
             wonderful
             working
             .
             Then
             bethink
             your self
             ,
             with
             what
             ease
             and
             speed
             ,
             c
             such
             a
             fiery
             Medicine
             were
             likely
             to
             pierce
             and
             break
             through
             ,
             sift
             and
             search
             all
             about
             ,
             and
             so
             scour
             and
             cleanse
             a
             great
             Mass
             of
             foul
             Mettals
             ?
             how
             many
             times
             more
             then
             a
             weak
             and
             gross
             
               Mineral
               binder
            
             ?
             fasten
             and
             bend
             your
             Mindes
             upon
             it
             :
             we
             see
             how
             a
             weak
             ,
             waterish
             and
             earthly
             Breath
             in
             a
             narrow
             place
             ,
             within
             a
             Cloud
             ,
             the
             Gramide
             ,
             or
             Gunne
             ,
             (
             all
             is
             but
             d
             Thunder
             )
             because
             he
             is
             so
             suddenly
             turned
             into
             a
             larger
             Element
             ,
             and
             lacketh
             room
             ,
             bestirs
             himself
             and
             worketh
             marvellous
             deeds
             ;
             what
             may
             we
             think
             then
             of
             the
             heaps
             of
             those
             fat
             vapours
             of
             Heaven
             ,
             and
             of
             that
             most
             strong
             
               golden
               body
            
             ,
             closely
             couched
             up
             together
             in
             a
             little
             room
             ,
             when
             they
             be
             ,
             in
             a
             narrow
             Vessel
             drawn
             out
             ,
             and
             spread
             abroad
             at
             large
             by
             a
             mighty
             fire
             ,
             and
             thereby
             still
             pricked
             and
             egged
             forward
             ?
             (
             for
             as
             long
             as
             the
             fire
             holdeth
             ,
             they
             cannot
             be
             still
             ,
             nor
             draw
             in
             themselves
             again
             .
             )
             What
             thing
             in
             the
             sturdiest
             Mettal
             can
             be
             able
             to
             withstand
             them
             ?
             How
             easily
             shall
             they
             cast
             down
             all
             that
             comes
             in
             their
             way
             ,
             break
             and
             bruise
             all
             to
             powder
             ?
             May
             we
             not
             all
             say
             plainly
             ,
             that
             which
             the
             e
             Poet
             by
             borrowed
             speech
             avoweth
             ,
             That
             Gold
             loveth
             to
             go
             through
             the
             midst
             of
             the
             Guard
             ,
             
             yea
             and
             p●ss
             through
             the
             Rocks
             ,
             being
             more
             mighty
             than
             the
             stroak
             of
             Lightning
             ?
             It
             is
             so
             fit
             as
             if
             it
             had
             been
             made
             for
             the
             matter
             .
          
           
             I
             have
             heard
             that
             the
             extreme
             cold
             weather
             in
             f
             Lappia
             and
             Finland
             (
             which
             lie
             under
             the
             
               pinny
               Girdle
            
             of
             the
             World
             pierceth
             frezeth
             ,
             and
             cracketh
             the
             Rocks
             ,
             yea
             ,
             and
             
               mettalline
               Vessels
            
             :
             Again
             ,
             that
             the
             poisoned
             Cockatrice
             ,
             by
             g
             his
             violent
             ,
             Cold
             ,
             and
             dry
             Breath
             ,
             doth
             the
             same
             on
             the
             Rocks
             where
             he
             treadeth
             :
             Then
             what
             may
             we
             judge
             of
             the
             force
             of
             our
             fiery
             Medicine
             upon
             the
             Mettals
             ,
             by
             these
             comparisons
             ?
             How
             fiercely
             and
             quickly
             were
             it
             like
             to
             divide
             &
             bre●k
             them
             ,
             having
             an
             extreme
             fire
             ,
             the
             greatest
             spoiler
             of
             all
             things
             ,
             to
             over-match
             the
             cold
             &
             dry
             quality
             ;
             &
             a
             much
             stronger
             Body
             then
             those
             vapors
             which
             carried
             th●se
             former
             qualities
             ,
             and
             both
             these
             sent
             with
             far
             greater
             speed
             and
             swiftness
             ,
             as
             appears
             in
             the
             difference
             of
             the
             Movers
             ?
          
           
             Lift
             up
             your
             Ears
             and
             mark
             what
             I
             say
             ;
             A
             deaf
             Judge
             had
             not
             need
             hear
             these
             Matters
             ,
             who
             hath
             not
             seen
             how
             Quicksilver
             enters
             ,
             cuts
             ,
             and
             rents
             the
             Mettals
             ,
             though
             many
             doubt
             ,
             and
             differ
             about
             the
             cause
             thereof
             ?
             i
             Cardan
             thinks
             ,
             that
             ,
             like
             as
             we
             said
             of
             the
             cold
             Weather
             in
             those
             frozen
             Countries
             ,
             so
             this
             marvellous
             cold
             
               Mettalline
               water
            
             ,
             entring
             the
             Mettals
             ,
             freezeth
             their
             Moysture
             within
             them
             ,
             and
             makes
             them
             crack
             and
             fall
             assunder
             ,
             and
             therefore
             Gold
             soonest
             of
             all
             other
             ,
             because
             his
             moisture
             is
             finest
             :
             even
             as
             sodden-water
             for
             his
             fineness
             ,
             freezeth
             sooner
             then
             cold
             .
          
           
             Surely
             very
             wittily
             k
             Paracelse
             deems
             this
             done
             by
             the
             
               Spiritual
               subtilty
            
             of
             the
             Body
             ,
             even
             as
             the
             understanding
             Spirits
             of
             the
             Air
             ,
             and
             the
             lively
             Spirits
             of
             Heaven
             use
             to
             pierce
             through
             
               stone
               walls
            
             ,
             and
             Rocks
             by
             
             the
             same
             strength
             ,
             without
             the
             force
             of
             qualities
             :
             But
             I
             think
             it
             is
             rather
             for
             his
             stronger
             
               like
               Nature
            
             ;
             seeking
             to
             devour
             them
             ;
             else
             he
             would
             pierce
             you
             hand
             ,
             and
             leather
             ,
             and
             such
             like
             easie
             things
             ,
             which
             he
             leaveth
             untouched
             ,
             as
             unlike
             and
             strangers
             .
             As
             for
             the
             qualities
             of
             Quicksilver
             ,
             it
             is
             a
             question
             what
             they
             are
             ,
             and
             which
             excelleth
             ;
             some
             judge
             her
             very
             Cold
             ;
             some
             again
             marvellous
             hot
             (
             as
             Paracelse
             for
             one
             ;
             )
             some
             most
             moist
             ;
             other
             dry
             :
             But
             ,
             as
             she
             hath
             them
             all
             apparantly
             ,
             so
             I
             deem
             her
             Temperate
             ,
             like
             him
             that
             hath
             sprung
             from
             her
             ,
             and
             is
             most
             like
             unto
             her
             ,
             Gold
             I
             mean
             ,
             though
             perhaps
             the
             qualities
             be
             not
             all
             in
             her
             ,
             as
             in
             him
             ,
             so
             equally
             ballanced
             .
             —
             But
             let
             the
             Cause
             be
             what
             it
             will
             ,
             (
             I
             love
             not
             to
             settle
             upon
             uncertain
             matters
             ,
             )
             the
             great
             Spirit
             of
             Mettals
             ,
             after
             she
             is
             first
             wrought
             into
             Gold
             ,
             and
             then
             into
             his
             Son
             our
             Medcine
             ,
             shall
             be
             in
             any
             reason
             ,
             both
             for
             
               Soul
               &
               Body
            
             ,
             an
             hundred
             times
             stronger
             ,
             and
             more
             able
             to
             do
             it
             .
             Nay
             ,
             Antimony
             and
             Lead
             are
             much
             grosser
             then
             Quicksilver
             ,
             and
             yet
             we
             see
             how
             they
             rend
             and
             tear
             and
             consume
             base
             Mettals
             even
             to
             nothing
             .
             But
             what
             say
             we
             to
             Plants
             ?
             there
             is
             as
             great
             difference
             in
             sharpness
             and
             ability
             to
             pierce
             ,
             and
             enter
             between
             them
             and
             minerals
             ,
             as
             is
             between
             a
             Thorn
             and
             a
             Needle
             ;
             and
             yet
             you
             hear
             above
             ,
             the
             gentle
             Plant
             of
             the
             Vine
             and
             the
             milde
             Dew
             of
             Heaven
             yielded
             stuff
             to
             an
             
               eating
               water
            
             ,
             able
             ,
             within
             three
             or
             four
             distillings
             to
             devour
             and
             dissolve
             
               mettals
               .
            
             —
             Then
             what
             shall
             not
             onely
             other
             sharp
             
               mineral
               eaters
            
             ,
             but
             this
             our
             almighty
             
               Golden
               medicine
            
             shew
             upon
             them
             ,
             which
             besides
             that
             wonderful
             passing
             sharp
             and
             piercing
             Body
             ,
             hath
             the
             great
             help
             (
             which
             they
             want
             )
             of
             that
             
               Heavenly
               fire
            
             ,
             and
             of
             his
             swiftness
             ,
             
             stirred
             up
             by
             a
             mighty
             Mover
             .
             These
             things
             are
             enough
             to
             suffice
             any
             reasonable
             man
             ,
             (
             if
             they
             will
             not
             stop
             their
             ears
             against
             the
             sound
             of
             Reason
             )
             touching
             the
             power
             ,
             might
             ,
             and
             strength
             of
             our
             Medicine
             .
          
           
             What
             is
             then
             behinde
             ?
             Yes
             many
             ,
             I
             heard
             them
             whisper
             ,
             that
             albeit
             this
             Stone
             of
             ours
             hath
             such
             thundring
             power
             ,
             yet
             it
             may
             not
             force
             to
             our
             purpose
             ,
             consuming
             all
             the
             Mettal
             (
             as
             the
             guise
             and
             forcible
             use
             of
             so
             fierce
             things
             is
             )
             without
             regard
             or
             choice
             of
             any
             part
             or
             portion
             :
             But
             it
             is
             not
             alwayes
             I
             hope
             ,
             the
             guise
             of
             violent
             things
             ;
             I
             need
             not
             go
             far
             :
             There
             is
             a
             natural
             stone
             in
             l
             Asia
             ,
             which
             by
             a
             mighty
             and
             strong
             property
             ueth
             ,
             in
             forty
             dayes
             space
             ,
             to
             consume
             and
             make
             away
             all
             the
             flesh
             and
             bones
             of
             a
             dead
             mans
             body
             ,
             saving
             the
             Teeth
             ,
             which
             he
             leaveth
             ever
             safe
             and
             whole
             ,
             and
             therefore
             they
             called
             it
             in
             times
             past
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             Flesh-eater
             ,
             and
             made
             Tombs
             thereof
             for
             dead
             ,
             and
             Boots
             for
             
               Gowty
               men
               .
            
             —
             I
             could
             cloy
             a
             world
             of
             Readers
             with
             like
             examples
             ,
             if
             I
             might
             be
             suffered
             :
             But
             weigh
             this
             one
             and
             our
             artificial
             Stone
             together
             ,
             why
             may
             not
             it
             as
             well
             have
             his
             choice
             ,
             and
             save
             a
             part
             in
             this
             great
             waste
             and
             spoiling
             ?
             They
             know
             not
             why
             :
             And
             how
             then
             ,
             there
             are
             many
             deep
             ,
             hidden
             and
             causeless
             properties
             in
             the
             bosom
             of
             kinde
             and
             nature
             ,
             which
             no
             mans
             wit
             is
             able
             to
             reach
             and
             see
             into
             ,
             the
             World
             is
             full
             of
             them
             ,
             when
             Art
             is
             open
             ,
             and
             all
             his
             wayes
             known
             .
          
           
             Indeed
             ,
             the
             World
             is
             full
             of
             late
             ,
             of
             such
             causeless
             and
             blinde
             Phylosophers
             ,
             which
             (
             like
             as
             the
             m
             Poet
             ,
             when
             they
             stick
             a
             little
             ,
             call
             upon
             Jove
             by
             many
             names
             ,
             to
             help
             to
             shore
             up
             the
             fall
             of
             a
             verse
             ,
             or
             stop
             a
             gap
             in
             the
             number
             ;
             so
             they
             )
             when
             their
             eyes
             are
             dazled
             upon
             the
             view
             of
             a
             deep
             matter
             ,
             fly
             to
             Nature
             as
             fast
             ,
             and
             to
             her
             
             n
             hid
             and
             unsearchable
             Secr●●s
             to
             cover
             the
             shame
             of
             Ignorance
             :
             as
             though
             GOD
             moved
             all
             with
             his
             finger
             (
             as
             they
             say
             )
             without
             any
             ●ween
             means
             or
             inst●uments
             .
             —
             There
             is
             nothing
             done
             without
             a
             
               middle
               cause
            
             ,
             fore
             running
             ,
             if
             it
             were
             known
             ,
             (
             as
             I
             think
             it
             is
             to
             some
             ,
             though
             never
             so
             dark
             and
             hid
             from
             others
             )
             and
             therefore
             to
             come
             to
             the
             purpose
             ,
             as
             the
             reason
             of
             the
             natural
             eating
             Stone
             was
             clear
             to
             o
             Agricola
             ,
             (
             though
             unknown
             to
             Pliny
             ,
             and
             many
             moe
             the
             Reporters
             )
             and
             found
             to
             be
             for
             the
             loose
             and
             light
             temperature
             of
             his
             Body
             ,
             apt
             to
             drink
             up
             Moisture
             ,
             and
             Coppress
             nature
             ,
             fit
             to
             eat
             the
             fl●sh
             and
             softer
             bones
             ,
             and
             yet
             unable
             to
             do
             a
             thing
             above
             his
             st●ength
             ,
             that
             is
             ,
             to
             overcome
             the
             harder
             .
             Even
             so
             you
             may
             think
             the
             reason
             in
             this
             like
             property
             of
             the
             PHILOSOPHERS
             STONE
             ,
             is
             seen
             to
             some
             ;
             and
             certain
             ,
             howsoever
             it
             was
             my
             luck
             to
             see
             it
             I
             cannot
             tell
             ,
             it
             hath
             been
             sure
             unfolded
             twenty
             times
             ,
             at
             least
             in
             the
             speech
             going
             before
             ,
             if
             you
             remember
             well
             ;
             it
             followeth
             but
             the
             high
             and
             common
             way
             of
             all
             nature
             ,
             I
             mean
             that
             
               eating
               nature
            
             ;
             for
             all
             things
             eat
             ,
             and
             that
             is
             the
             cause
             of
             things
             done
             below
             :
             Then
             ,
             there
             is
             nothing
             eats
             and
             devours
             all
             the
             stuff
             which
             it
             overcometh
             but
             so
             much
             as
             is
             like
             ,
             and
             turnable
             ,
             the
             rest
             he
             leaveth
             as
             strange
             and
             untouchable
             .
             So
             did
             all
             the
             foul
             binders
             purge
             above
             ;
             nay
             ,
             so
             and
             no
             otherwise
             doth
             the
             Lightning
             and
             all
             fire
             eat
             and
             consume
             the
             stuffe
             subdued
             ,
             turning
             the
             Air
             and
             Water
             into
             fire
             ,
             and
             leaving
             the
             Earth
             and
             Ashes
             ;
             even
             so
             doth
             our
             Medicine
             ,
             after
             it
             hath
             driven
             out
             and
             scattered
             all
             uncleanness
             ,
             it
             takes
             and
             sticks
             unto
             the
             fine
             part
             ,
             like
             unto
             it self
             ,
             and
             makes
             it
             like
             himself
             ,
             as
             far
             as
             his
             strength
             will
             carry
             .
          
           
             What
             need
             I
             pray
             in
             aid
             of
             any
             moe
             examples
             ?
             Is
             
             it
             not
             clear
             enough
             ,
             that
             all
             things
             seek
             their
             likes
             ,
             and
             shun
             their
             Contraries
             ?
             Yet
             because
             these
             
               Mineral
               Matters
            
             have
             been
             evermore
             very
             strange
             and
             unacquainted
             with
             the
             Grecians
             ,
             I
             will
             set
             down
             one
             or
             two
             of
             the
             clearer
             examples
             .
             Why
             doth
             
               Coppress
               water
            
             part
             and
             draw
             away
             Silver
             from
             Gold
             ?
             But
             ,
             that
             Coppress
             is
             like
             to
             Copper
             ,
             and
             this
             to
             Silver
             ;
             for
             as
             p
             Lead
             is
             to
             Gold
             ,
             so
             is
             this
             to
             Silver
             ,
             both
             very
             like
             one
             another
             ,
             both
             in
             weight
             and
             softness
             ,
             and
             therefore
             counted
             
               Leprous
               Gold
               and
               Silver
               .
            
             —
             For
             try
             all
             of
             both
             together
             ;
             when
             you
             have
             so
             parted
             Gold
             and
             Silver
             ,
             cast
             in
             plates
             of
             Lead
             and
             Copper
             ,
             and
             that
             will
             cleave
             to
             the
             Gold
             ,
             and
             this
             q
             to
             the
             Silver
             .
             But
             Silver
             is
             liker
             to
             Silver
             than
             Copper
             ,
             therefore
             to
             part
             Silver
             from
             Copper
             ;
             the
             Miners
             use
             to
             season
             a
             lump
             of
             Lead
             with
             a
             little
             Silver
             ,
             that
             softneth
             the
             work
             and
             maketh
             it
             ready
             ;
             then
             one
             Silver
             draweth
             the
             other
             part
             unto
             her
             .
             Nay
             ,
             view
             Quicksilver
             ,
             r
             as
             she
             is
             strange
             in
             all
             things
             ,
             so
             in
             this
             ve●y
             wonderful
             :
             Quicksilver
             ,
             I
             say
             ,
             the
             Grandmother
             of
             our
             medicine
             ,
             and
             the
             spring
             of
             all
             her
             goodness
             ,
             will
             quickly
             receive
             and
             swallow
             ,
             either
             in
             heat
             or
             cold
             ;
             her
             near
             friend
             and
             very
             like
             ,
             clean
             ,
             fine
             ,
             and
             temperate
             body
             of
             Gold
             ,
             (
             and
             therefore
             as
             the
             one
             is
             termed
             unripe
             Gold
             ,
             so
             the
             other
             ripe
             Quicksilver
             )
             when
             the
             rest
             she
             refuseth
             ,
             and
             beareth
             aloof
             ,
             as
             foul
             ,
             gross
             ,
             and
             unlike
             her
             Nature
             ;
             and
             this
             secret
             the
             miners
             also
             ,
             by
             their
             practice
             ,
             have
             opened
             unto
             us
             ,
             when
             they
             so
             part
             Gold
             from
             the
             rest
             mashed
             altogether
             in
             a
             dust
             heap
             .
             —
             Wherefore
             when
             this
             fine
             and
             clean
             body
             Quicksilver
             ,
             is
             made
             by
             Nature
             and
             Art
             ,
             yet
             much
             finer
             and
             clearer
             ,
             and
             again
             as
             much
             more
             piercing
             and
             Spiritual
             ,
             and
             able
             to
             perform
             it
             ,
             how
             much
             more
             readily
             will
             she
             run
             to
             her
             like
             and
             devour
             it
             ,
             the
             clean
             ,
             fine
             ,
             and
             spiritual
             ,
             that
             is
             ,
             the
             Quicksilvery
             part
             of
             the
             
             Mettal
             ?
             And
             if
             she
             do
             devour
             it
             ,
             then
             it
             cannot
             be
             lost
             ,
             but
             must
             needs
             go
             into
             a
             better
             Nature
             ,
             even
             the
             Nature
             which
             we
             desire
             .
          
           
             What
             is
             then
             to
             be
             said
             more
             ?
             I
             have
             not
             yet
             bounded
             the
             matter
             ,
             as
             I
             promised
             ,
             and
             shewed
             how
             the
             
               Golden
               Stone
            
             should
             turn
             an
             hundred
             times
             as
             much
             into
             Gold
             ;
             I
             have
             shot
             a
             large
             compass
             ,
             but
             all
             at
             random
             ,
             now
             it
             is
             time
             enough
             ,
             every
             thing
             hath
             his
             due
             time
             and
             place
             .
          
           
             You
             have
             heard
             I
             am
             sure
             ,
             of
             the
             hot
             Stomach
             of
             the
             
               Elephant
               ,
               Lizard
            
             ,
             and
             Sea-calf
             ,
             able
             to
             digest
             and
             consume
             Stones
             ,
             yea
             ,
             and
             to
             come
             to
             the
             point
             ,
             the
             Struthio
             [
             Estridge
             ]
             that
             marvellous
             
               Beast
               ,
               Iron
            
             also
             ;
             If
             the
             stomach
             of
             a
             Wight
             be
             able
             in
             short
             space
             ,
             to
             divide
             ,
             expel
             ,
             &
             turn
             the
             fine
             part
             of
             the
             Mettal
             into
             his
             own
             self
             same
             nature
             ,
             how
             much
             and
             how
             soon
             ,
             may
             the
             Stomach
             of
             our
             Medicine
             turn
             into
             Gold
             ?
             not
             onely
             an
             hundred
             times
             more
             then
             the
             Beast
             ,
             because
             it
             is
             an
             hundred
             times
             more
             fitter
             and
             able
             to
             do
             it
             :
             first
             ,
             for
             the
             likeness
             and
             nearness
             of
             the
             stuff
             ;
             and
             then
             for
             s
             the
             two
             great
             Heats
             I
             spake
             of
             ;
             and
             thirdly
             ,
             for
             the
             wonderfull
             ,
             subtile
             ,
             and
             strong
             piercing
             and
             cutting
             Workman
             .
             But
             especially
             ,
             because
             he
             goeth
             not
             quite
             though
             with
             the
             work
             ,
             as
             the
             Beasts
             did
             ,
             but
             half
             way
             to
             the
             middle
             nature
             of
             his
             Father
             :
             consider
             and
             weigh
             the
             matter
             ,
             but
             if
             it
             be
             somewhat
             too
             far
             off
             ,
             t
             mark
             how
             Wood
             ,
             and
             other
             things
             of
             like
             strange
             gifts
             &
             qualities
             ,
             are
             easily
             able
             to
             overcome
             &
             change
             a
             hundred
             times
             so
             much
             of
             like
             Stuff
             ,
             with
             whom
             they
             meet
             ,
             even
             without
             this
             our
             great
             mingling
             and
             boiling
             :
             why
             shall
             it
             then
             be
             hard
             for
             our
             Medicine
             ,
             with
             great
             Concoction
             ,
             to
             do
             the
             like
             upon
             his
             own
             subject
             ?
             for
             proportion
             of
             strength
             ,
             for
             strength
             will
             allow
             him
             as
             able
             to
             overcome
             the
             stubborn
             Mettals
             ,
             as
             these
             two
             the
             weaker
             Water
             .
          
           
           
             To
             close
             up
             all
             ;
             Remember
             what
             I
             said
             ,
             and
             what
             is
             most
             true
             and
             certain
             ,
             that
             Gold
             is
             closest
             ,
             and
             most
             full
             of
             fine
             large-spreading
             stuffe
             ,
             of
             any
             thing
             else
             in
             the
             World
             ,
             passing
             the
             wonderful
             gift
             of
             Silver
             in
             this
             point
             an
             hundred-fold
             ;
             Insomuch
             that
             one
             Ounce
             of
             Gold
             ,
             by
             the
             blunt
             skill
             of
             the
             Hammer
             ,
             may
             be
             drawn
             out
             and
             made
             to
             stretch
             over
             ten
             acres
             of
             ground
             :
             Consider
             well
             this
             one
             point
             ,
             and
             all
             snall
             be
             plain
             and
             easie
             ;
             I
             mean
             to
             them
             that
             be
             Learned
             ,
             for
             these
             be
             no
             matters
             for
             dull
             and
             mazed
             Wits
             to
             think
             on
             :
             Then
             after
             this
             spreading
             Mettal
             is
             made
             a
             fine
             flowing
             Oyl
             ,
             and
             drawn
             out
             at
             length
             ,
             and
             laid
             out
             abroad
             most
             thinly
             ,
             by
             a
             vehement
             heat
             of
             fire
             ,
             upon
             how
             much
             will
             it
             spread
             may
             you
             think
             in
             reason
             ?
             But
             such
             a
             view
             may
             quickly
             dazle
             the
             Eye
             of
             the
             Understanding
             ,
             let
             us
             picture
             out
             the
             matter
             as
             Plato
             useth
             .
          
           
             Think
             the
             difference
             in
             fineness
             and
             colour
             ,
             between
             the
             Sonne
             of
             Gold
             and
             Silver
             (
             if
             you
             will
             take
             him
             to
             turn
             ,
             as
             I
             bad
             you
             )
             to
             be
             like
             the
             oddes
             between
             very
             fine
             red
             Sarcenet
             ,
             and
             course
             white
             sackcloth
             ;
             let
             that
             be
             closely
             thrust
             up
             together
             in
             a
             Walnut-shell
             ,
             this
             packt
             up
             as
             hard
             in
             a
             very
             round
             Pot
             of
             a
             quart
             ,
             or
             of
             that
             bigness
             ,
             which
             will
             take
             the
             measure
             of
             a
             hundred
             VValnuts
             ,
             you
             see
             the
             bulk
             of
             both
             ;
             and
             so
             if
             you
             weigh
             them
             ,
             one
             will
             prove
             as
             much
             an
             hundred
             times
             in
             weight
             as
             that
             other
             ;
             but
             draw
             them
             out
             ,
             and
             spread
             them
             abroad
             one
             upon
             another
             ,
             and
             one
             shall
             overtake
             ,
             match
             and
             fit
             another
             on
             all
             sides
             ;
             Now
             one
             is
             very
             course
             and
             big
             ,
             and
             the
             other
             fine
             and
             small
             ,
             as
             appears
             by
             their
             threds
             ;
             yet
             the
             small
             may
             be
             full
             as
             strong
             as
             the
             bigge
             ,
             as
             we
             see
             in
             a
             litle
             
               Gall
               ,
               Poyson
            
             ,
             &c.
             it
             is
             common
             :
             Then
             these
             two
             encountring
             (
             as
             we
             must
             suppose
             )
             shall
             ,
             of
             force
             ,
             hurt
             and
             
             change
             each
             other
             equally
             ,
             &
             so
             the
             exceeding
             fine
             and
             gross
             mingled
             ,
             make
             a
             
               middle
               thred
            
             ,
             and
             the
             extreme
             red
             and
             white
             colours
             ,
             carried
             with
             their
             bodies
             take
             a
             Yellow
             mean
             also
             :
             even
             so
             you
             must
             think
             ,
             when
             an
             hundred
             Ounces
             of
             silver
             ,
             and
             one
             Ounce
             of
             our
             Medicine
             ,
             are
             both
             by
             the
             Fire
             beaten
             and
             driven
             out
             at
             length
             ,
             and
             to
             the
             farthest
             thinness
             ,
             every
             part
             overtakes
             ,
             fits
             and
             reacheth
             other
             ,
             and
             the
             small
             part
             being
             as
             strong
             as
             the
             bigge
             ,
             in
             striving
             one
             overcomes
             ,
             consumes
             and
             turns
             the
             other
             ,
             that
             neither
             shall
             be
             quite
             razed
             ,
             but
             both
             equally
             changed
             ,
             and
             mingled
             into
             a
             third
             
               Mean
               thing
            
             ,
             both
             in
             fineness
             and
             colour
             ,
             which
             is
             gold
             ,
             for
             the
             Medicine
             is
             as
             far
             above
             gold
             ,
             as
             this
             beyond
             Silver
             ,
             both
             in
             fineness
             and
             colour
             ,
             and
             all
             other
             properties
             whatsoever
             .
          
           
             And
             so
             you
             see
             the
             Colour
             also
             dispatched
             ,
             which
             I
             kept
             unto
             this
             place
             ,
             and
             which
             seemeth
             a
             wonder
             in
             some
             Mens
             sights
             ;
             for
             I
             hope
             you
             will
             not
             ask
             me
             how
             gold
             got
             this
             high
             red
             and
             unkindly
             colour
             ;
             unless
             you
             be
             ignorant
             how
             all
             such
             Hang-bies
             fleet
             and
             change
             up
             and
             down
             ,
             without
             hurt
             unto
             the
             thing
             that
             carrieth
             them
             ;
             and
             except
             you
             know
             not
             ,
             v
             that
             by
             a
             
               kindly
               course
            
             (
             whereby
             all
             soft
             and
             alterable
             things
             ,
             gently
             and
             softly
             boyled
             ,
             wax
             first
             black
             ,
             then
             white
             ,
             next
             yellow
             ,
             and
             lastly
             red
             ,
             where
             they
             stay
             in
             the
             top
             of
             the
             Colour
             )
             we
             see
             changed
             and
             drawn
             up
             our
             seed
             of
             gold
             unto
             this
             new
             unwonted
             Colour
             .
          
           
             And
             thus
             you
             have
             at
             last
             ,
             all
             the
             Reason
             which
             I
             saw
             ,
             or
             at
             least
             ,
             thought
             good
             to
             deliver
             to
             writing
             ,
             for
             the
             truth
             of
             HERMES
             or
             the
             
               PHILOSOPHERS
               STONE
            
             ,
             and
             MEDICINES
             ,
             why
             it
             is
             the
             ready
             way
             to
             bring
             all
             Men
             to
             all
             the
             Bliss
             and
             Happiness
             in
             the
             VVorld
             ;
             that
             is
             ,
             to
             
               Long-life
               ,
               Health
               ,
               Youth
               ,
               Riches
               ,
            
             
             VVisdom
             and
             Virtue
             ;
             it
             is
             now
             time
             to
             sit
             down
             ,
             and
             take
             our
             rest
             .
          
        
         
           
             CHAP.
             IV.
             That
             Gold
             
               may
               be
               wrought
               into
               such
               a
               fine
               oyl
               as
               we
               speak
               of
               .
            
          
           
             BUt
             methinks
             I
             hear
             them
             mutter
             among
             themselves
             ,
             that
             there
             is
             never
             a
             Reason
             given
             as
             yet
             ,
             no
             not
             one
             ;
             because
             all
             standing
             upon
             a
             feigned
             and
             supposed
             ground
             ,
             which
             being
             nothing
             ,
             all
             that
             is
             built
             upon
             it
             must
             needs
             come
             to
             nothing
             .
             —
             For
             even
             as
             w
             Paracelsus
             in
             his
             supposed
             Paradise
             ,
             in
             the
             end
             of
             his
             
               High
               opinions
            
             concludes
             ,
             that
             if
             it
             were
             possible
             to
             be
             made
             by
             any
             Labour
             of
             Wisdome
             ,
             it
             would
             prove
             no
             doubt
             ,
             a
             notable
             place
             for
             Long-life
             and
             Health
             ;
             even
             so
             may
             be
             thought
             of
             this
             
               Stone
               of
               gold
            
             ,
             if
             any
             Art
             or
             skill
             were
             able
             to
             contrive
             it
             ,
             that
             it
             would
             without
             doubt
             ,
             work
             those
             wonders
             aforesaid
             ;
             But
             as
             his
             Paradise
             ,
             (
             if
             he
             mean
             plainly
             as
             he
             sayes
             ,
             and
             not
             of
             the
             
               Philosophers
               Stone
            
             ,
             whereto
             it
             may
             be
             wrested
             )
             is
             impossible
             to
             be
             made
             ,
             unless
             he
             would
             include
             himself
             in
             a
             place
             free
             ,
             first
             from
             the
             contagion
             and
             force
             of
             the
             outward
             
               Earth
               ,
               Water
            
             ,
             and
             Weather
             ,
             yea
             and
             therefore
             of
             the
             Fire
             of
             Heaven
             and
             Light
             also
             :
             and
             secondly
             ,
             x
             where
             all
             the
             Beginnings
             were
             in
             their
             pure
             and
             naked
             Nature
             ,
             which
             they
             call
             a
             
               Fifth
               nature
            
             which
             is
             no
             where
             save
             in
             Heaven
             ,
             and
             which
             were
             a
             Miracle
             to
             be
             conceived
             ;
             And
             lastly
             ,
             except
             he
             could
             live
             without
             Meat
             and
             his
             Leavings
             ,
             which
             both
             Learned
             and
             unlearned
             hold
             ridiculous
             to
             think
             .
          
           
             Even
             so
             ,
             it
             is
             as
             hard
             in
             opinion
             and
             unlike
             ,
             that
             Gold
             may
             be
             spoiled
             ,
             and
             brought
             to
             nothing
             ,
             (
             as
             he
             must
             be
             first
             )
             and
             then
             restored
             and
             raised
             to
             such
             dignity
             ;
             
             Because
             as
             Heaven
             is
             ever
             one
             and
             unchangeable
             ,
             for
             that
             in
             it
             all
             Beginnings
             are
             weighed
             so
             evenly
             ,
             and
             surely
             tyed
             together
             in
             a
             full
             consent
             ,
             and
             unable
             ever
             to
             jarre
             and
             to
             be
             loosned
             ;
             in
             like
             sort
             Gold
             is
             so
             close
             and
             fast
             ,
             for
             his
             sure
             and
             equal
             mixture
             of
             his
             fine
             earth
             and
             water
             ,
             that
             no
             force
             y
             of
             nature
             ,
             neither
             of
             
               earth
               ,
               air
               ,
               or
               water
               ,
            
             no
             nor
             of
             fire
             ,
             although
             he
             be
             helpen
             with
             
               lead
               ,
               antimony
            
             ,
             or
             any
             such
             like
             fierce
             and
             hot
             stomach
             ,
             easily
             consuming
             all
             other
             things
             ,
             will
             ever
             touch
             him
             :
             nay
             ,
             which
             is
             strange
             ,
             the
             greatest
             spoylers
             in
             the
             world
             fire
             and
             his
             helpes
             are
             so
             far
             from
             touching
             him
             ,
             that
             they
             z
             mend
             him
             ,
             and
             make
             him
             still
             better
             and
             better
             ;
             what
             is
             to
             be
             said
             to
             this
             ?
          
           
             Albeit
             I
             confess
             that
             to
             be
             the
             main
             ground
             and
             stay
             of
             all
             the
             work
             and
             building
             ;
             yet
             I
             supposed
             it
             not
             ,
             nor
             took
             it
             as
             granted
             ,
             as
             if
             I
             had
             been
             in
             Geometry
             ,
             but
             left
             it
             to
             be
             proved
             in
             the
             fittest
             place
             .
             —
             As
             for
             that
             supposed
             Paradise
             ,
             it
             is
             hard
             to
             judge
             ,
             because
             he
             did
             but
             glance
             at
             it
             ,
             and
             so
             leaves
             it
             unlawful
             to
             be
             told
             ;
             Albeit
             a
             Man
             may
             devise
             in
             thought
             as
             well
             as
             he
             ,
             (
             for
             I
             think
             he
             had
             not
             tryed
             it
             )
             what
             may
             be
             done
             ,
             and
             what
             Nature
             will
             suffer
             .
          
           
             Then
             ,
             what
             if
             a
             Man
             inclosed
             himself
             in
             a
             pretty
             Chamber
             ,
             free
             from
             all
             outward
             Influence
             ,
             which
             is
             easie
             ;
             overcast
             for
             lights
             sake
             ,
             if
             need
             be
             ,
             with
             such
             Marble
             as
             Nero
             made
             his
             temple
             shine
             in
             darkness
             withall
             ;
             floored
             thick
             with
             
               Terra
               Lemn
            
             .
             or
             the
             Earth
             of
             a
             
               Fifth
               nature
            
             ,
             (
             which
             is
             better
             ,
             but
             much
             more
             hard
             to
             be
             gotten
             ;
             )
             and
             had
             such
             Water
             within
             the
             lodging
             ,
             as
             that
             ,
             a
             not
             long
             since
             found
             under
             ground
             ,
             between
             two
             
               silver
               Cups
            
             in
             Italy
             ;
             then
             if
             he
             could
             ever
             live
             quiet
             without
             Meat
             ,
             (
             which
             I
             shewed
             not
             impossible
             ,
             
             or
             preserved
             himself
             with
             a
             
               Fifth
               nature
            
             ,
             which
             breeds
             no
             Leavings
             ;
             what
             think
             you
             of
             the
             matter
             ?
          
           
             But
             think
             what
             you
             will
             ;
             If
             it
             jarre
             and
             sound
             not
             well
             in
             the
             ears
             of
             any
             Man
             ,
             let
             it
             be
             among
             other
             his
             incredible
             and
             impossible
             Monsters
             ;
             yet
             our
             Cause
             shall
             not
             be
             the
             worse
             for
             it
             ,
             but
             easily
             possible
             ,
             as
             I
             will
             open
             unto
             you
             ,
             as
             far
             as
             my
             leave
             will
             suffer
             me
             ,
             which
             hath
             been
             large
             indeed
             ,
             and
             must
             be
             ,
             because
             I
             made
             a
             large
             promise
             at
             first
             ,
             (
             perhaps
             too
             rashly
             ,
             but
             for
             the
             good
             meaning
             )
             which
             must
             be
             paid
             and
             performed
             .
          
           
             b
             Aristotle
             saith
             like
             a
             wise
             Philosopher
             ,
             that
             nature
             makes
             her
             Creatures
             and
             subjects
             apt
             to
             move
             and
             rest
             ,
             that
             is
             ,
             changeable
             ;
             and
             again
             ,
             that
             a
             Body
             that
             is
             bounded
             ,
             cannot
             be
             without
             end
             and
             everlasting
             :
             And
             therefore
             ,
             that
             when
             Heaven
             ever
             moveth
             ,
             and
             Earth
             ever
             resteth
             ,
             it
             is
             beyond
             the
             compass
             of
             Nature
             ,
             and
             springs
             from
             a
             more
             Divine
             cause
             .
             If
             his
             Rule
             be
             true
             ,
             as
             it
             is
             most
             certain
             ,
             then
             Gold
             a
             thing
             not
             unbounded
             ,
             nor
             yet
             an
             extraordinary
             and
             divine
             work
             ,
             but
             made
             by
             the
             ordinary
             hand
             of
             Kind
             ,
             as
             we
             heard
             above
             ,
             must
             needs
             decay
             and
             perish
             again
             ,
             and
             cannot
             last
             for
             ever
             :
             And
             if
             Nature
             can
             dissolve
             him
             ,
             much
             more
             shall
             she
             with
             the
             help
             of
             Art
             performe
             it
             :
             And
             that
             which
             was
             said
             of
             Fire
             ,
             and
             his
             helpers
             is
             nothing
             ,
             for
             why
             do
             they
             better
             Gold
             ,
             but
             because
             they
             remove
             his
             Enemies
             ,
             when
             Nature
             ?
             had
             secretly
             laid
             about
             him
             to
             destroy
             him
             ;
             And
             so
             a
             very
             stick
             ,
             as
             I
             said
             above
             ,
             may
             be
             saved
             from
             decay
             :
             But
             let
             nature
             have
             her
             swinge
             under
             Ground
             ,
             or
             skil
             above
             ,
             and
             they
             shall
             cause
             his
             enemies
             in
             time
             to
             spoil
             and
             consume
             him
             .
             We
             cannot
             tell
             ,
             (
             say
             they
             Country-like
             )
             
             it
             may
             be
             a
             divine
             and
             no
             natural
             work
             ,
             for
             we
             see
             it
             everlasting
             ;
             —
             Go
             to
             ,
             be
             it
             so
             :
             I
             will
             overtake
             them
             that
             way
             too
             ;
             for
             as
             we
             know
             ,
             that
             which
             Aristotle
             knew
             not
             ,
             that
             both
             Heaven
             and
             Earth
             by
             the
             same
             divine
             cause
             that
             made
             them
             both
             ,
             may
             be
             ,
             and
             once
             must
             be
             ,
             marred
             and
             changed
             ;
             so
             we
             may
             think
             that
             Gold
             ,
             although
             it
             were
             a
             divine
             work
             ,
             yet
             by
             the
             like
             skill
             ,
             following
             the
             divine
             Pattern
             ,
             might
             fall
             to
             decay
             and
             perish
             .
          
           
             But
             what
             is
             that
             divine
             Pattern
             ?
             &
             how
             shall
             men
             be
             like
             unto
             GOD
             ?
             even
             by
             the
             goodness
             of
             God
             ,
             who
             hath
             ,
             as
             I
             said
             above
             ,
             left
             this
             Pattern
             open
             in
             al
             places
             ,
             &
             easie
             to
             be
             seen
             ,
             to
             them
             that
             seek
             to
             be
             like
             the
             main
             Pattern
             ,
             f
             wherof
             wewere
             al
             made
             :
             And
             this
             ,
             as
             HERMES
             c
             saith
             ,
             is
             gentle
             &
             witty
             separation
             ,
             where
             with
             he
             avoweth
             both
             the
             great
             ,
             &
             this
             our
             little
             work
             made
             &
             woven
             ,
             and
             so
             to
             be
             marred
             and
             unwoven
             again
             ;
             to
             figure
             unto
             us
             privily
             ,
             that
             there
             is
             no
             great
             and
             cunning
             work
             performed
             by
             such
             rude
             and
             smith-like
             violence
             ,
             as
             you
             speak
             of
             ,
             
               (
               viz.
            
             d
             
               consilii
               expers
               mole
               ruit
               sua
            
             )
             but
             by
             gentle
             skill
             &
             Counsel
             ;
             as
             we
             may
             see
             plainly
             fitly
             ,
             by
             a
             thing
             in
             virtue
             and
             price
             ,
             I
             mean
             in
             worldly
             estimation
             most
             near
             unto
             Gold
             ,
             the
             noble
             and
             untamed
             e
             Diamond
             ,
             which
             when
             he
             comes
             into
             the
             smiths
             hands
             ,
             will
             neither
             yield
             to
             Fire
             nor
             Hammer
             ,
             but
             will
             break
             this
             rather
             then
             he
             will
             break
             ;
             and
             not
             so
             much
             as
             be
             hot
             (
             as
             Pliny
             saith
             )
             but
             not
             be
             hurt
             ,
             (
             as
             they
             all
             grant
             )
             by
             that
             other
             :
             And
             yet
             by
             the
             gentle
             means
             g
             of
             Lions
             ,
             or
             
               Goats
               blood
            
             ,
             (
             though
             they
             be
             hot
             bloods
             ,
             that
             by
             kind
             ,
             and
             this
             by
             disease
             of
             a
             continual
             Ague
             )
             you
             may
             so
             soften
             and
             bring
             under
             this
             stout
             and
             noble
             stone
             ,
             as
             he
             will
             yield
             to
             be
             handled
             at
             your
             pleasure
             ;
             
             Nay
             by
             the
             flowing
             Tears
             of
             molten
             lead
             (
             a
             thing
             not
             so
             hot
             as
             may
             be
             )
             he
             will
             quite
             relent
             and
             melt
             withal
             :
             Even
             so
             we
             may
             judge
             of
             Gold
             ;
             That
             albeit
             the
             more
             roughly
             that
             it
             be
             handled
             ,
             the
             less
             he
             stoops
             ,
             as
             the
             nature
             of
             stout
             things
             is
             ,
             yet
             there
             is
             a
             gentle
             and
             heavenly
             skill
             ,
             and
             a
             way
             to
             soften
             him
             and
             make
             him
             willingly
             yield
             ,
             and
             go
             to
             Corrruption
             ;
             though
             this
             ,
             as
             well
             as
             that
             ,
             be
             not
             common
             and
             known
             abroad
             ,
             as
             no
             reason
             it
             should
             .
          
           
             But
             what
             need
             we
             fly
             with
             Aristotle
             to
             any
             divine
             shelter
             ?
             As
             Gold
             was
             made
             by
             a
             common
             course
             of
             Kind
             ,
             and
             must
             dye
             and
             perish
             the
             same
             way
             ;
             so
             this
             skill
             of
             ours
             needs
             not
             be
             fetched
             from
             any
             hid
             and
             divine
             secret
             ,
             (
             whatsoever
             our
             Men
             say
             ,
             to
             keep
             off
             the
             unworthy
             )
             but
             from
             a
             plain
             Art
             ,
             following
             the
             ordinary
             and
             daily
             steps
             of
             Nature
             in
             all
             her
             kindly
             works
             and
             
               Changes
               .
            
             —
             Then
             mark
             and
             chew
             my
             words
             well
             ,
             and
             I
             will
             open
             the
             whole
             Art
             unto
             you
             .
          
           
             h
             GOD
             ,
             because
             he
             would
             have
             none
             of
             these
             lower
             Creatures
             eternal
             ,
             (
             as
             is
             aforesaid
             )
             first
             sowed
             the
             four
             Seeds
             of
             strife
             in
             the
             world
             ,
             one
             to
             fight
             with
             and
             destroy
             the
             other
             ;
             And
             if
             that
             would
             not
             serve
             ,
             as
             it
             will
             not
             here
             ,
             he
             made
             those
             that
             spring
             from
             them
             of
             the
             same
             nature
             ;
             and
             there
             is
             nothing
             in
             the
             world
             ,
             i
             that
             hath
             not
             his
             match
             ,
             either
             like
             or
             contrary
             ,
             able
             to
             combate
             with
             him
             and
             devoure
             him
             .
             But
             the
             Like
             eats
             up
             and
             consumes
             the
             like
             with
             more
             ease
             ,
             and
             more
             kindly
             then
             the
             contrary
             ,
             for
             their
             nearness
             and
             agreement
             .
             —
             Then
             ,
             if
             nature
             mean
             to
             spoil
             Gold
             ,
             and
             make
             him
             perish
             ,
             because
             it
             is
             so
             strong
             a
             thing
             ,
             she
             takes
             the
             nearest
             and
             most
             kindly
             way
             ,
             she
             sets
             a
             strange
             Like
             upon
             him
             to
             eat
             him
             up
             and
             consume
             him
             ;
             —
             What
             should
             I
             say
             more
             ,
             or
             more
             plainly
             ?
             you
             know
             the
             
             thing
             most
             like
             and
             nearest
             unto
             him
             ;
             This
             is
             ,
             in
             all
             Mens
             sight
             ,
             corrupt
             and
             subject
             to
             decay
             ,
             and
             then
             ,
             when
             it
             is
             loosened
             very
             k
             strong
             and
             fierce
             :
             It
             is
             ever
             more
             wrapt
             about
             him
             ,
             and
             so
             by
             contagion
             it
             strikes
             ,
             and
             enters
             ,
             and
             pulls
             him
             after
             ;
             and
             all
             in
             their
             own
             natural
             heat
             and
             furnace
             ,
             rot
             together
             ,
             and
             in
             due
             time
             rise
             again
             ,
             and
             the
             same
             ;
             for
             being
             all
             one
             in
             effect
             ,
             as
             the
             seeds
             of
             Male
             and
             Female
             ,
             it
             booteth
             not
             whether
             overcome
             in
             the
             end
             ,
             and
             a
             new
             thing
             like
             the
             old
             ,
             must
             needs
             arise
             ,
             if
             some
             occasion
             in
             the
             place
             (
             as
             I
             said
             of
             Heat
             and
             Brimstone
             )
             come
             not
             between
             and
             turne
             the
             course
             .
          
           
             You
             have
             heard
             of
             Nature
             ,
             let
             us
             now
             come
             to
             Art
             :
             If
             she
             cannot
             follow
             those
             steps
             of
             nature
             ,
             she
             is
             but
             a
             rude
             skill
             ;
             Nay
             ,
             she
             must
             pass
             them
             far
             if
             she
             mean
             to
             take
             profit
             by
             the
             work
             ,
             for
             albeit
             I
             deny
             not
             but
             all
             things
             may
             fall
             out
             so
             luckily
             ,
             that
             our
             Sonne
             of
             Gold
             may
             start
             up
             under
             ground
             ,
             (
             though
             never
             found
             ,
             for
             who
             would
             know
             it
             ?
             yet
             nature
             may
             so
             easily
             fail
             in
             the
             choice
             l
             of
             the
             corrupting
             ground
             ,
             but
             chiefly
             in
             tempering
             the
             degrees
             of
             her
             kindly
             heat
             ,
             (
             without
             which
             the
             work
             will
             never
             see
             end
             )
             and
             again
             the
             lets
             are
             so
             many
             and
             so
             casual
             ,
             that
             perhaps
             we
             would
             be
             worne
             ,
             before
             the
             work
             were
             finished
             .
          
           
             Then
             how
             shall
             Art
             her
             Counterfeit
             pass
             this
             kindly
             Pattern
             very
             easily
             ,
             by
             the
             understanding
             skill
             of
             a
             divine
             Mind
             ,
             which
             I
             said
             to
             pass
             nature
             in
             her
             own
             works
             ?
             first
             in
             choosing
             the
             best
             ground
             and
             best
             proportionated
             for
             generation
             ,
             which
             nature
             in
             this
             ,
             respecteth
             not
             ,
             as
             aiming
             at
             destruction
             onely
             ;
             then
             in
             removing
             all
             Lets
             to
             come
             between
             ;
             But
             especially
             in
             well
             ordering
             that
             gentle
             and
             witty
             fire
             of
             HERMES
             ,
             wherewith
             all
             the
             work
             is
             sundered
             ,
             that
             is
             ,
             turned
             ,
             altered
             and
             mingled
             .
          
           
           
             But
             what
             is
             this
             
               Witty
               Fire
            
             ?
             for
             here
             is
             all
             the
             hardness
             :
             here
             all
             the
             Work
             is
             blinded
             ;
             All
             the
             rest
             is
             easie
             :
             Bend
             your
             mindes
             I
             say
             ,
             I
             will
             tell
             you
             all
             the
             
               Art
               :
               Enclose
               the
               seed
               of
               Gold
               in
               a
               common
               ,
               and
               yet
               kindly
               place
               :
            
             lo
             ,
             here
             is
             all
             the
             Art
             ;
             All
             the
             rest
             is
             written
             to
             blinde
             and
             shadow
             this
             ;
             so
             far
             as
             I
             may
             do
             good
             and
             avoid
             hurt
             ,
             I
             will
             unfold
             this
             short
             hid
             and
             dark
             matter
             ,
             and
             yet
             
               Hermetically
               and
               Philosophically
            
             .
          
           
             m
             As
             the
             Sun
             is
             the
             Father
             of
             all
             things
             ,
             and
             the
             Moon
             his
             Wife
             the
             Mother
             ,
             (
             for
             he
             sends
             not
             down
             these
             begetting
             Beams
             immediately
             ,
             but
             through
             the
             belly
             of
             the
             Moon
             )
             and
             this
             double
             Seed
             is
             carried
             in
             a
             Winde
             and
             Spirit
             into
             the
             Earth
             ,
             to
             be
             made
             up
             and
             nourished
             :
             so
             our
             n
             Sun
             hath
             his
             Wife
             and
             Moon
             ,
             though
             not
             in
             sundry
             Circles
             ,
             but
             o
             Adam-like
             ,
             and
             both
             these
             are
             carried
             in
             a
             Spirit
             also
             ,
             and
             put
             into
             a
             kindely
             Furnace
             .
          
           
             To
             be
             more
             plain
             ,
             this
             Seed
             of
             Gold
             is
             his
             whole
             Body
             loosened
             and
             softned
             with
             his
             own
             Water
             ,
             (
             I
             care
             not
             how
             ,
             but
             best
             with
             his
             beloved
             ,
             for
             ease
             in
             working
             :
             )
             There
             is
             all
             your
             Stuff
             and
             Preparation
             .
             A
             very
             contemned
             trifle
             .
             Here
             is
             the
             Fire
             :
             this
             Belly
             is
             full
             of
             Blood
             of
             a
             strange
             Nature
             ;
             It
             is
             Earthy
             p
             and
             yet
             
               Watery
               ,
               Aiery
            
             ,
             and
             very
             Fiery
             :
             It
             is
             a
             Bath
             ,
             it
             is
             a
             Dunghill
             ;
             and
             it
             is
             ashes
             also
             .
             And
             yet
             these
             are
             not
             common
             ones
             ,
             but
             Heavenly
             and
             Philosophical
             ,
             as
             it
             becomes
             Philosophers
             to
             deal
             with
             nothing
             ,
             but
             
               Heavenly
               things
            
             .
          
           
             Search
             then
             this
             rare
             kinde
             of
             Heat
             ,
             for
             here
             is
             all
             the
             cunning
             :
             This
             is
             the
             Key
             of
             all
             ;
             this
             q
             makes
             the
             seeds
             and
             bringeth
             forth
             :
             search
             wisely
             ,
             and
             where
             it
             is
             ;
             in
             the
             midst
             of
             Heaven
             and
             Earth
             ,
             r
             for
             it
             is
             in
             the
             middest
             of
             both
             these
             places
             ,
             and
             yet
             but
             in
             one
             indeed
             .
             —
             You
             may
             think
             I
             cross
             my self
             ,
             and
             know
             not
             what
             I
             say
             ,
             
             but
             compare
             and
             look
             about
             ,
             and
             you
             shall
             finde
             nothing
             prosper
             but
             in
             his
             own
             place
             .
          
           
             Let
             then
             the
             t
             Dew
             of
             this
             
               Starry
               blood
            
             beat
             about
             the
             Womb
             ,
             and
             your
             Seed
             shall
             joy
             and
             prosper
             ,
             yet
             
               so
               much
               the
               better
               and
               sooner
               also
               ,
               if
               that
               Blood
               be
               whole
               and
               sound
               ,
            
             (
             u
             )
             
               and
               standing
               of
               all
               his
               parts
               .
            
             Wherefore
             no
             marvel
             if
             the
             World
             misseth
             this
             
               Happy
               Stone
            
             ,
             when
             they
             think
             to
             v
             make
             it
             above
             the
             Ground
             ;
             I
             say
             they
             must
             either
             climbe
             up
             to
             Heaven
             ,
             or
             go
             down
             deep
             within
             the
             Earth
             ,
             for
             there
             and
             no
             where
             else
             is
             this
             kindely
             Heat
             .
          
           
             Wights
             are
             heat
             with
             Blood
             ,
             and
             Plants
             with
             Earth
             ,
             but
             w
             Minerals
             with
             an
             
               Heavenly
               Breath
            
             :
             To
             be
             short
             ;
             because
             Men
             are
             too
             heavy
             to
             mount
             up
             to
             Heaven
             ,
             you
             must
             go
             down
             to
             the
             midst
             of
             the
             Earth
             ,
             and
             put
             your
             Seed
             into
             his
             Myne
             again
             ,
             that
             he
             may
             take
             that
             Influence
             of
             Heaven
             equally
             round
             about
             him
             .
          
           
             Muse
             and
             conject
             well
             upon
             my
             Words
             ,
             you
             that
             are
             fit
             and
             skill'd
             in
             Nature
             ,
             for
             this
             is
             a
             very
             
               Natural
               Heat
            
             ,
             and
             yet
             here
             all
             the
             World
             is
             blinded
             .
             —
             Nay
             indeed
             x
             if
             a
             man
             could
             read
             little
             and
             think
             much
             upon
             the
             wayes
             of
             Nature
             ,
             he
             might
             easily
             hit
             this
             Art
             ,
             and
             before
             that
             never
             .
          
           
             What
             doth
             now
             remain
             ?
             we
             have
             all
             the
             way
             to
             mar
             and
             spoil
             our
             Gold
             ,
             and
             that
             was
             all
             the
             doubt
             ,
             I
             trow
             ,
             for
             if
             he
             be
             once
             down
             so
             kindly
             ,
             he
             will
             rise
             again
             sure
             ,
             or
             else
             all
             Nature
             will
             fail
             and
             lose
             her
             custome
             .
             —
             And
             if
             he
             rise
             ,
             he
             shall
             rise
             ever
             in
             Vertue
             ten-fold
             encreased
             ;
             I
             mean
             ,
             if
             he
             be
             not
             imbased
             as
             the
             seeds
             of
             Plants
             and
             Wights
             are
             ,
             and
             as
             the
             feed
             of
             Gold
             was
             by
             that
             base
             way
             abovesaid
             ,
             with
             the
             Ground
             that
             corrupteth
             it
             .
          
           
             So
             if
             a
             poisoned
             Plant
             or
             Wight
             be
             rotted
             in
             a
             Glass
             ,
             
             she
             will
             rise
             again
             a
             most
             
               Venemous
               Beast
            
             ,
             and
             perhaps
             a
             Cockatrice
             ,
             for
             that
             is
             her
             Off-spring
             .
             Corrupt
             in
             like
             sort
             a
             good
             Plant
             ,
             and
             it
             will
             prove
             y
             a
             Worm
             ,
             or
             such
             like
             ,
             with
             much
             encreased
             Vertue
             .
             What
             is
             the
             Reason
             ?
             Because
             the
             same
             temper
             and
             measure
             of
             the
             qualities
             still
             riseth
             in
             power
             ,
             as
             the
             Body
             is
             refined
             ,
             and
             the
             gross
             stuff
             that
             hindereth
             the
             working
             ,
             stript
             of
             the
             Lets
             of
             Body
             ,
             z
             and
             all
             the
             qualities
             shall
             be
             raised
             equally
             ,
             and
             shall
             work
             mightily
             ,
             devour
             and
             draw
             things
             to
             their
             own
             Nature
             ,
             more
             then
             any
             thing
             else
             ;
             because
             they
             be
             not
             onely
             free
             ,
             and
             in
             their
             clean
             and
             naked
             Naturè
             ,
             but
             also
             seated
             upon
             a
             most
             subtile
             and
             tough
             Body
             ,
             able
             to
             pierce
             ,
             divide
             and
             subdue
             all
             things
             .
          
           
             Again
             ,
             both
             Mettals
             and
             stones
             ,
             the
             more
             heat
             they
             have
             ,
             (
             as
             in
             hotter
             Countreys
             )
             the
             finer
             and
             better
             ;
             and
             therefore
             the
             oftner
             ,
             they
             be
             brought
             back
             to
             their
             
               first
               matter
            
             ,
             and
             baked
             with
             temperate
             heat
             ,
             the
             more
             they
             increase
             in
             goodness
             .
          
           
             And
             if
             he
             be
             brought
             to
             such
             a
             temperate
             fineness
             ,
             that
             is
             ,
             to
             such
             an
             
               Heavenly
               Nature
            
             ;
             then
             he
             keeps
             no
             longer
             the
             nature
             of
             a
             mettal
             ,
             in
             respect
             of
             any
             quality
             ,
             save
             the
             lastingness
             of
             the
             Body
             ;
             nor
             of
             any
             other
             gross
             meat
             nor
             Medicine
             ;
             and
             therefore
             he
             cannot
             be
             an
             Enemy
             to
             our
             Nature
             ,
             nor
             yet
             need
             any
             Ordinary
             digestion
             in
             our
             Body
             ,
             but
             straitwayes
             flies
             out
             ,
             as
             I
             said
             before
             ,
             and
             scours
             most
             swiftly
             through
             all
             the
             parts
             of
             the
             Body
             ,
             and
             by
             extraordinary
             means
             and
             passages
             ,
             as
             well
             as
             Nature
             her self
             ;
             and
             so
             coyneth
             with
             our
             first
             moysture
             ,
             and
             doth
             all
             other
             good
             deeds
             ,
             belonging
             to
             this
             BLISS
             of
             Body
             ,
             in
             such
             sort
             ,
             and
             better
             ,
             then
             I
             have
             shewed
             you
             of
             a
             fifth-nature
             .
          
           
             And
             so
             Erastus
             ,
             and
             all
             other
             slanderous
             mouths
             may
             
             now
             begin
             again
             ,
             for
             there
             is
             not
             a
             word
             spoken
             to
             any
             purpose
             ,
             because
             all
             runneth
             upon
             a
             false
             and
             unknown
             ground
             .
             A
             
               wise
               man
            
             would
             first
             have
             known
             the
             Nature
             of
             the
             thing
             he
             speaketh
             of
             ,
             if
             he
             meant
             not
             to
             move
             Laughter
             to
             them
             that
             hear
             him
             ,
             and
             know
             the
             matter
             .
          
           
             But
             indeed
             ,
             these
             Railers
             are
             safe
             enough
             ,
             because
             these
             things
             are
             so
             hid
             and
             unknown
             to
             the
             World
             ,
             that
             no
             man
             ,
             but
             one
             of
             their
             Houshold
             ,
             can
             espy
             them
             or
             controul
             them
             .
             Therefore
             I
             took
             in
             hand
             this
             hard
             and
             dangerous
             labour
             ,
             which
             all
             other
             of
             our
             Ancestors
             have
             refused
             ,
             both
             that
             they
             might
             be
             ashamed
             of
             their
             wrongful
             slanders
             ,
             and
             the
             wise
             ,
             and
             Well-disposed
             see
             and
             take
             profit
             by
             the
             Truth
             of
             so
             great
             a
             Blessing
             .
          
           
             If
             they
             ever
             finde
             it
             let
             them
             thank
             GOD
             ,
             and
             use
             it
             ,
             as
             no
             doubt
             they
             will
             ,
             to
             do
             good
             to
             good
             men
             ,
             If
             I
             have
             slipt
             in
             Words
             or
             Truth
             of
             matter
             ,
             let
             them
             think
             how
             common
             it
             is
             among
             men
             ,
             and
             weigh
             the
             good
             and
             bad
             together
             .
             Or
             else
             *
             Homer
             himself
             ,
             when
             he
             slips
             now
             and
             then
             ,
             could
             never
             escape
             it
             ;
             and
             yet
             he
             was
             in
             an
             easie
             matter
             ,
             (
             A
             Man
             may
             fain
             for
             ever
             )
             and
             had
             Orpheus
             and
             Musaeus
             ,
             I
             think
             ,
             before
             him
             .
             But
             you
             see
             the
             hardness
             of
             this
             stuff
             ,
             although
             my
             Pattern
             you
             do
             not
             see
             ,
             because
             it
             is
             not
             to
             my
             knowledge
             ,
             in
             the
             World
             to
             be
             scen
             .
             But
             what
             care
             I
             ?
             These
             Men
             whom
             I
             regard
             will
             take
             all
             things
             well
             ,
             and
             then
             the
             rest
             I
             passed
             by
             long
             since
             unregarded
             .
          
        
      
       
         FINIS
         ▪
      
       
         All
         glory
         be
         ever
         and
         onely
         to
         him
         that
         is
         ,
         that
         was
         ,
         and
         that
         is
         to
         come
         ,
         Amen
         ,
         Amen
         ,
         Amen
         .
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A75720-e2160
           
             a
             
               Cic.
               Offic.
               lib.
            
             1.
             
          
           
             b
             Terent.
             Prolog
             .
             in
             Andr.
             &
             Plat.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               Pind.
               Olym.
               Od.
            
             5.
             
             
               &
               Isthm
               .
               Od.
            
             5.
             
          
           
             d
             
               Cicer.
               de
               Nat.
               Deor.
               lib.
            
             1.
             
          
           
             e
             Plat.
             in
             Philaeb
             .
          
           
             f
             Plat.
             in
             Timaet
             .
          
           
             g
             
               Aristot
               .
               Ethic.
               lib.
            
             10.
             cap.
             7.
             
             &
             8.
             
          
           
             h
             
               Cicer.
               de
               Nat.
               Deor.
               lib.
            
             2.
             
          
           
             i
             Plato
             in
             Timaeo
             .
          
           
             k
             
               Arist
               .
               Polit.
               lib.
            
             7.
             cap.
             1.
             
          
           
             l
             Plato
             N.
             I.
             
          
           
             m
             
               Arist
               .
               Pol.
               lib.
            
             7.
             cap.
             3.
             
          
           
             n
             
               Arist
               .
               Polit.
               l.
               b.
            
             2.
             cap.
             7.
             
          
           
             o
             Plato
             in
             A●cibiad
             .
             primo
             ,
             sub
             fin●m
             .
          
           
             p
             
               Arist
               .
               Eth.
               lib.
            
             10
             c.
             8.
             
          
           
             q
             
               Polit.
               lib.
            
             7.
             cap.
             1.
             
          
           
             r
             
               Hom.
               Ill.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             v.
             142.
             
             
               Arist
               .
               E●hic
               .
               lib.
            
             2.
             
               cap.
               ult
            
             .
          
           
             s
             Plato
             in
             Euthydem
             .
          
           
             t
             
               Arist
               .
               lib.
               De
               incessu
               animal
               .
               &
               Histor
               .
               animal
               .
               lib.
            
             1.
             c.
             15.
             
          
           
             u
             
               Cicer.
               de
               Nat.
               Deor.
               lib.
            
             2.
             
             
               &
               Plat.
               de
               leg
               .
               lib.
            
             7.
             
               prope
               finem
            
             .
          
           
             w
             
               Cic.
               de
               Nat.
               Deor.
               lib.
            
             1.
             
          
           
             x
             Diog.
             Laer.
             vita
             Xenocrat
             .
          
           
             y
             
               Plat.
               de
               Repub.
               Dial.
            
             6.
             
          
           
             z
             
               Cic.
               de
               Nat.
               Deor.
               lib.
            
             1.
             
          
           
             a
             
               Cic.
               Acad.
               quaest
               .
               lib.
            
             4.
             
          
           
             b
             Copernicus
             ,
             G●lbertus
             ,
             Campanella
             ,
             Gallilaeus
             ,
             Wrightus
             .
          
           
             c
             
               Cicer.
               de
               Divin
               .
               lib.
            
             2.
             
          
           
             d
             
               P●t
               .
               Martyr
               Decad.
            
             3.
             lib.
             8.
             
               in
               p.
            
             135.
             
             
               Et
               Tho
               :
               Campan
               .
               de
               sensu
               rerum
               ,
               lib.
            
             4.
             cap.
             3.
             
               in
               p.
            
             274.
             
          
           
             e
             
               G.
               Agricol
               .
               de
               Nat.
               fossil
               .
               lib.
            
             5.
             cap.
             3.
             
          
           
             f
             
               G.
               Agricol
               .
               ubi
               supra
               .
               Et
               Serapio
               ,
               &
               Olaus
               Magnus
               ap
               .
               Guil.
               Gilbert
               de
               Magnet
               .
               lib.
            
             1.
             cap.
             1.
             
          
           
             g
             
               Aug.
               de
               Civit.
               D
               i
               ,
               lib.
            
             21.
             cap.
             4.
             
             
               Plin.
               Nat.
               Hist
               .
               lib.
            
             37.
             cap.
             4.
             
             
               Jul.
               Solin
               .
               Polyb.
               cap.
            
             65.
             
             
               Mar.
               Paling
               .
               in
               Scorp
               .
               Aurel.
               Aug.
               Chrys
               .
               lib.
            
             2.
             
             
               Albert.
               Mag.
               de
               reb
               .
               Met.
               lib.
            
             2.
             c.
             1.
             
               G.
               Agric.
               de
               Nat.
               fossil
               .
               lib.
               cap.
            
             9.
             
             
               Card.
               Cusan
               .
               Epci
               .
               lib.
            
             7.
             
          
           
             h
             
               Plin.
               lib.
            
             32.
             cap.
             2.
             
             
               Arist
               .
               Histor
               .
               anim
               .
               l.
            
             2.
             c.
             14.
             
             
               Plu●
               .
               Symposia
               ,
               lib.
            
             2.
             q.
             7.
             
          
           
             i
             
               Nich.
               Causinus
               Syntag.
               Elector
               .
               Symb.
               &
               Parabol
               .
               Histor
               .
               p.
            
             65.
             
          
           
             k
             
               Vide
               Plat.
               Dial.
            
             7.
             
               deRep
               .
               in
               princip
               .
               &
               Cicer.
               de
               Nat.
               Deor.
               lib.
            
             2.
             
          
           
             l
             
               Sen.
               de
               Provid
               .
               cap.
            
             1.
             
             
               Scalig.
               Exer.
            
             52.
             
          
           
             m
             
               Geor.
               Pisid
               .
               de
               Mundi
               opisi
               .
               vers
            
             983.
             
             
               Et
               Phile.
               de
               Animal
               .
               propriet
               .
               cap.
            
             32.
             
             
               Exer.
               cap.
            
             93.
             
          
           
             n
             
               Severin
               .
               Dan.
               Idaea
               Med.
               Phil.
               ca.
            
             1.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Plat.
               Polit.
            
             9.
             
          
           
             p
             
               Comment
               .
               in
               Hermet
               .
               lib.
               de
               lap
               .
               Phys
               .
               secret
               .
               cap.
            
             2.
             
             
               Theat
               .
               Chym.
               vol.
            
             4.
             
          
           
             q
             
               Plin.
               Nat.
               Hist
               .
               l.
            
             7.
             c.
             52.
             
          
           
             r
             Plato
             in
             Phaedro
             .
          
           
             s
             
               Plato
               in
               Alcibiad
            
             .
             1.
             
             
               &
               Mens
               cujusque
               is
               est
               quisque
               .
               Cic.
               in
               Som.
               Scip.
               
            
          
           
             t
             
               Cic.
               Paradox
            
             .
             1.
             
          
           
             u
             
               Arist
               .
               Ethic.
               lib.
            
             10.
             cap.
             7.
             
          
           
             w
             
               Suidas
               in
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               &
               Coel.
               Rhod.
               l.
               b.
            
             7.
             cap.
             2.
             
             
               &
               Panciroll
               .
               Tit.
               de
               Alch●m
               .
               &
               M.
               Mayer
               ,
               Symb.
               au●
               .
               mens
               ,
               lib.
            
             1.
             
             
               &
               P.
               Diacon
               .
               vit
               .
               Diocles
               .
               Caes
               .
               &
               Oros
               .
               l
               ▪
               b.
            
             17.
             cap.
             16.
             
          
           
             x
             
               Sen.
               lib.
               de
               Brevit
               .
               vit
               .
               c.
            
             13
             
          
        
         
           Notes for div A75720-e7020
           
             a
             
               Plato
               in
               Tim.
               &
               Arist
               .
               Metaph.
               lib.
            
             1.
             c.
             2.
             
          
           
             b
             
               Lib.
               de
               Coelo
               per
               tot
               .
               &
               lib.
            
             2.
             c.
             1.
             
             
               Excusatur
               a
               B.
               Kecker
               .
               Syst
               .
               Phys
               .
               l.
            
             7.
             
             
               Verum
               condemnatur
               a
               Pbil.
               lib.
               de
               Mund.
               Incorrupt
               .
            
          
           
             c
             
               Ocell
               .
               Luca.
               cap.
            
             2.
             
          
           
             d
             
               Cor.
               Agrip.
               de
               Oc.
               Phil.
               lib.
            
             1.
             c.
             38.
             
             
               &
               Jos
               .
               Quercet
               .
               Herm.
               med
               .
               defens
               .
               l.
            
             2.
             
               tract
               .
               de
               quintess
               .
               &
               Gerard.
               Dorn
               .
               praef
               .
               ad
               Artif
               .
               supernat
               .
               T.
               C.
               Vol.
            
             1.
             
          
           
             e
             
               Ocell
               .
               Luc.
               c.
            
             2.
             
             
               &
               Plat.
               Pol.
            
             6.
             
             &
             7.
             
               stat
               .
               ab
               initi●
               .
               &
               Fernel
               .
               de
               abdit
               .
               rerum
               caus
               .
               l.
            
             1.
             c.
             8.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Plat.
               in
               Tim.
            
             
          
           
             g
             
               Fernel
               .
               ubi
               supra
            
             (
             e
             )
          
           
             h
             
               Plato
               in
               Phaed.
               Plotin
               .
               Ennead
               .
            
             4.
             l.
             7.
             c.
             9.
             
          
           
             i
             
               Arist
               .
               de
               Anim.
               l.
            
             2.
             c.
             1.
             
             
               &
               Phys
               .
               c.
            
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               De
               gen
               .
               ●a●
            
             .
             1.
             
             
               Vid.
               Simplic
               .
               ad
               Epict.
               En.
               c.
            
             1
             
          
           
             k
             
               Tusc
               .
               qu.
               l.
               b.
            
             1.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Luc.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Excusat
               .
               Cic.
               a
               Coel.
               Rhod.
               l.
            
             2.
             c̄
             .
             21.
             
               qui
               tamen
               acer●imè
               oppugnatur
               a
               Bart.
               K●ck
               .
               Syst
               .
               phys
               .
               c.
            
             9.
             
          
           
             m
             
               Sever.
               Dan.
               Id.
               med
               .
               c.
            
             9.
             
          
           
             n
             
               Nuisement
               tract
               .
               du
               sal
               &
               de
               l'Esprit
               du
               Mond
               .
               l.
            
             1.
             c.
             5.
             
          
           
             o
             
               Arist
               .
               Hist
               .
               An.
               l.
            
             6.
             c.
             2.
             
          
           
             p
             
               Card.
               Subt.
               lib.
            
             2.
             
               in
               p.
            
             77.
             
          
           
             q
             
               Card.
               ibid.
               &
               B.
               Kecker
               .
               Syst
               .
               Phys
               .
               lib.
            
             2.
             c.
             10.
             
               &
               ap
               .
               eund●m
               .
               Joan.
               Pi●●ier
               .
               lib.
            
             4.
             
               var.
               meditat
               .
               c.
            
             15.
             
          
           
             r
             
               Joach
               .
               Curaeus
               de
               sens
               .
               &
               sensib
               .
               lib.
            
             1.
             cap.
             18.
             
             
               &
               Ger.
               Dorn
               .
               Phil.
               chym
               .
               T.
               C.
               Vol.
            
             1.
             
          
           
             s
             Tab.
             Smaragd
             .
          
           
             t
             
               Ocel
               .
               Lut.
               c.
            
             2.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Hom.
               Il.
            
             7.
             
          
           
             w
             
               Ger.
               Dorn
               .
               in
               Phys
               .
               Trism
               .
               T.
               C.
               Vol.
            
             1.
             
          
           
             x
             
               Card.
               Subt.
               lib.
            
             2.
             
          
           
             y
             
               Cor.
               Agripp
               .
               de
               Oc.
               Phil.
               l.
            
             1.
             c.
             14
             :
             
               &
               Mars
               .
               Ficin
               .
               de
               vit
               .
               Coel.
               comp
               .
               l.
            
             3.
             c.
             3.
             
             
               &
               Fern.
               de
               abdit
               .
               rerum
               caus
               .
               l.
            
             1.
             c.
             10.
             
          
           
             z
             
               Ovid.
               Met.
               l.
            
             1.
             
             
               &
               Mars
               .
               Fic
               .
               Arg.
               in
               Plat.
               Critia
               .
               &
               arg
               .
               in
               Men.
               &
               Franc.
               S.
               Albane
               Nat.
               Hist
               .
               Cent.
            
             9.
             
             Exper.
             100.
             
          
           
             a
             
               Tho
               :
               Campa
               .
               de
               sens
               .
               rerum
               ,
               l.
            
             4.
             c.
             19.
             
             
               &
               Jo
               :
               Pic
               :
               Miran
               .
               conclus
               .
               secund
               .
               Avicen
               .
            
             5.
             
          
           
             b
             
               Arist
               .
               de
               gen
               .
               anim
               .
               l.
            
             2.
             c.
             5.
             
             
               &
               Cardan
               .
               variet
               .
               lib.
            
             7.
             c.
             37.
             
          
           
             c
             
               Gonzal
               .
               Ferd●n
               .
               Ovied
               .
               de
               Region
               .
               Septentrional
               .
               &
               Cardan
               .
               de
               varietat
               .
               l.
            
             7.
             c.
             37.
             
             
               &
               Dithmar
               .
               Blefken
               .
               descript
               .
               Island
               .
            
          
           
             d
             
               Card.
               Subt.
               lib.
            
             2.
             
          
           
             e
             
               P.
               Bonus
               Margar.
               pretio●
               .
               c.
            
             25.
             
          
           
             f
             
               Fortun.
               Licde
               vita
               l.
            
             2.
             c.
             11
             
               &
               Marc.
               Paling
               .
               in
               Libra
               .
            
          
           
             g
             
               Rob.
               Fludd
               in
               Macrocosm
               .
               tract
               .
            
             1.
             l.
             6.
             c.
             8.
             
          
           
             h
             
               Joachim
               .
               Curaeus
               de
               sens
               .
               &
               sensib
               .
               l.
            
             2
             c.
             23.
             
             
               &
               Leo
               Hebraeus
               de
               Amor.
               Dial.
            
             2.
             
             
               &
               Hermes
               in
               Min.
               Mundi
            
             .
          
           
             i
             
               Id
               quod
               quiescit
               simplicius
               est
               virescente
               ,
               &
               virescens
               vivente
               ,
               vivens
               denique
               eo
               quod
               loqui
               potest
               .
               Phys
               .
               H●b
               .
               in
               p.
            
             111.
             
          
           
             k
             
               Card.
               Subt.
               l.
            
             5.
             
               in
               p.
            
             197.
             
             
               &
               Fernel
               .
               de
               abdit
               .
               rerum
               caus
               .
               l.
            
             1.
             c.
             3.
             
             
               &
               Fort.
               Licet
               .
               de
               vita
               ,
               l.
            
             2.
             c.
             12.
             
          
           
             l
             
               Card.
               Subt.
               l.
            
             11.
             
               in
               p.
            
             449.
             
          
           
             m
             
               St.
               Alb●ns
               lib.
            
             4.
             
               de
               Aug.
               Scient
               .
               c.
            
             2.
             
          
           
             n
             
               Card.
               varietat
               .
               l.
            
             5.
             c.
             19.
             
             
               &
               Fr.
               St.
               Albans
               Nat.
               Hist
               .
               Cent.
            
             7.
             
             Ex.
             9.
             
          
           
             o
             
               Arist
               .
               Hist
               .
               Animal
               .
               l.
            
             1.
             c.
             1.
             
             
               &
               Card.
               Subt.
               l.
            
             10.
             
          
           
             p
             
               Arist
               .
               Hist
               .
               Anim.
               l.
            
             2.
             c.
             8.
             
          
           
             q
             
               Arist
               .
               de
               part
               .
               Anim.
               l.
            
             2.
             c.
             7.
             
             
               &
               Selva
               di
               varie
               lezzioni
               ,
               di
               Piet
               :
               Messia
               di
               siviglio
               tradot
               ,
               &c.
               par
               .
            
             1.
             c.
             9.
             
          
           
             r
             
               Cor.
               Agrid
               .
               de
               Occ.
               Phil.
               l.
            
             1.
             c.
             10.
             
          
           
             s
             
               Fort.
               Licet
               .
               de
               vit
               .
               l.
            
             2.
             c.
             2.
             
             
               &
               Leo
               :
               Heb.
               Dial.
            
             2.
             
               de
               Amore.
            
             
          
           
             t
             
               Hipp.
               lib.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               &
               ●endivog
               .
               de
               Sulp.
               in
               p.
            
             12.
             
          
           
             u
             Lib.
             1.
             
               de
               Diaet
               .
               &
               Severin
               .
               Danus
               Idae●
               med
               .
               Phil.
               c
            
             8.
             
          
           
             w
             
               Lib.
               de
               Hum.
               Nat.
               vide
               insuper
               Ocell
               .
               Luc.
               c.
            
             1.
             
             
               &
               Phil.
               Jud.
               lib.
               de
               incorrupt
               .
               mund
               .
               &
               Her.
               Trism
               .
               l.
            
             18.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               &
               Macrob.
               in
               Som.
               Scip.
               l.
            
             2.
             c.
             12.
             
             
               Franc.
               St.
               Albans
               Nat.
               Hist
               .
               Cent.
            
             1.
             
             
               Exp.
               ult
               .
               &
               Sen.
               de
               benefic
               .
               l.
            
             5.
             c.
             8.
             
             Epist
             .
             36.
             
             
               &
               Nuisement
               du
               sel
               ,
               &c.
               l.
            
             5.
             c.
             1.
             
             
               Dr.
               Hackwell
               of
               the
               Power
               and
               Providence
               of
               God
               ,
               lib.
            
             1.
             c.
             4.
             sect
             .
             1.
             
             
               &
               M.
               Aurel.
               medit
               .
               l.
            
             10
             sect
             .
             7
             ,
             
               &c.
               &
               Plotin
               .
               Ennead
            
             .
             4.
             l.
             7.
             c.
             14.
             
          
           
             x
             
               Utrunque
               omnino
               durum
               ,
               sed
               usu
               mollienda
               nobis
               verba
               sunt
               .
               Cicer.
               de
               Nat.
               D●or
               .
               l.
            
             1.
             
          
           
             y
             
               P.
               Palmar
               .
               in
               lap
               .
               Philos
               .
               dogmat
               .
               c.
            
             14.
             
          
           
             z
             
               De
               Longit.
               &
               brevit
               .
               v.
               tae
               ,
               c.
            
             1.
             
             &
             2.
             
          
           
             a
             
               Arist
               .
               de
               Hist
               .
               An.
               l.
            
             6.
             c.
             2
             
               &
               Plin.
               Nat.
               hist
               .
               lib.
            
             10.
             c.
             63.
             
          
           
             b
             
               Arist
               .
               de
               long
               .
               &
               b
               ▪
               ev
               .
               vitae
               ,
               c.
            
             2.
             
             
               &
               Plin.
               l.
            
             10.
             c.
             36.
             
          
           
             c
             
               Arist
               .
               de
               hist
               .
               Anim.
               l.
            
             8.
             c
             9.
             
             
               &
               Lib.
            
             9.
             c.
             46.
             
          
           
             d
             
               Cicer.
               Tusc
               .
               quaest
               .
               l.
            
             3.
             
             
               &
               Cardan
               .
               de
               var.
               l.
            
             7.
             c.
             34.
             
          
           
             e
             
               Macrob.
               Sat.
               l.
            
             7.
             c.
             5.
             
          
           
             f
             
               Arist
               .
               Hist
               .
               Anim.
               l.
            
             1.
             c.
             16.
             
          
           
             g
             
               Considera
               in
               teipso
               ,
               quia
               Cerebro
               frigidissimo
               ,
               Cor
               fontem
               caloris
               supposuit
               Deus
               .
               Bonavent
               .
               ser
               .
               de
               uno
               Martyr
               .
            
             4.
             
               in
               Ordine
            
             16.
             
               l.
               de
               Sanct.
               in
               com
               .
               Tom.
            
             3.
             
          
           
             h
             
               Arist
               .
               hist
               animal
               .
               lib.
            
             1.
             cap.
             16.
             
             
               &
               De
               part
               .
               animal
               .
               &
               earum
               causis
               ,
               lib.
            
             2.
             cap.
             7.
             
          
           
             i
             
               Arist
               .
               de
               Resp.
               c.
            
             6.
             
             
               Vide
               Fort.
               Licetus
               de
               recond
               .
               aut
               Lucer
               .
               l.
            
             4.
             c.
             9.
             
             
               &
               Arist
               de
               gener
               .
               anim
               .
               l.
            
             2.
             c.
             4.
             
          
           
             k
             
               Card.
               Subt.
               l.
            
             12.
             
               in
               p.
            
             468.
             
          
           
             l
             
               Fort.
               Licet
               .
               de
               vit
               .
               l.
            
             2.
             c.
             11.
             
          
           
             m
             
               De
               Hesiod
               .
               idem
               asserit
               Plin.
               Nat.
               Hist
               .
               l.
            
             7.
             c.
             48.
             
             
               &
               Plut.
               lib.
               cur
               .
               orac
               .
               cessant
               .
            
          
           
             n
             
               De
               long
               .
               &
               brev
               .
               vit
               .
               c.
            
             2.
             
          
           
             o
             Hesiod
             .
             in
             Theog
             .
          
           
             p
             
               Card.
               lib.
               de
               Anim.
               immort
               .
               in
               p.
            
             253.
             
          
           
             q
             
               Pla.
               No●
               .
               ●
               .
               &
               D.
               Aug.
               de
               Civ
               .
               l.
            
             2.
             c.
             14.
             
             
               &
               Lud.
               Vives
               ,
               &
               Leon.
               Coqu●us
               ,
               com
               .
               in
               loc
               .
            
          
           
             r
             
               Nat.
               Hist
               .
               l.
            
             7.
             c.
             48.
             
          
           
             s
             
               D.
               Aug.
               de
               Civ
               .
               l.
            
             14.
             c.
             10
             ,
             11
             ,
             12
             ,
             
               &c.
               
               &
               Dr.
               Hackwell
               Apol.
               l.
            
             3.
             c.
             1.
             
             &
             2.
             
             
               &
               Pet.
               Mexia
               de
               Siviglia
               .
               Selva
               di
               varie
               lez
               .
               l.
            
             1.
             c.
             2.
             
          
           
             t
             
               Lud.
               Vives
               censur
               .
               de
               Arist
               .
               operibus
               praefix
               .
               ejusdem
               oper
               .
               Tom.
            
             1.
             
             
               &
               Phil.
               Melancth
               .
               in
               vit
               .
               Arist
               .
               quim
               praemisit
               Tom.
            
             2.
             
               operum
               Arist
               .
               &
               G.
               Agricol
               .
               epist
               .
               nuncupat
               .
               ad
               lib.
               de
               nat
               .
               eorum
               quae
               eff
               .
               è
               terra
               .
            
          
           
             u
             
               Elephanto
               bell
               uarum
               nulla
               prudentio
               .
               Cicer.
               de
               Nat.
               D
               or
               .
               l.
            
             1.
             
          
           
             w
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Soc.
               ap
               .
               Plat.
               Hipp.
               min.
               in
               fine
               .
            
          
           
             x
             
               Card.
               Subt.
               l.
            
             21.
             
               in
               p.
            
             712.
             
          
           
             y
             
               Pomp.
               Mela
               l.
            
             2.
             c.
             2.
             
             
               &
               Jul.
               Solinus
               Polyh
               .
               c.
            
             21.
             
             
               &
               Lucian
               in
               Macrob
               .
               in
               p.
            
             781.
             
          
           
             z
             
               Coi●um
               triennio
               interposito
               repetunt
               .
               Arist
               .
               hist
               .
               anim
               .
               l.
            
             5.
             c.
             14.
             
          
           
             a
             
               Dithmarus
               Blefk
               .
               descript
               .
               Island
               ,
               in
               p.
            
             33.
             
             
               &
               Joh.
               de
               Temporibus
               vixit
               annos
            
             361.
             
               mortuus
               in
               Gallia
               an
            
             .
             1139.
             
             
               Jean
               Neucleras
               Chronograph
               .
               vol.
            
             2.
             
             Gener.
             38.
             
               in
               p.
            
             830.
             
          
           
             b
             Lucian
             .
             in
             Macrob.
             
          
           
             c
             
               Tener
               chaulds
               les
               pieds
               &
               la
               teste
               ,
               au
               dem●urant
               viver
               en
               b●st●
               ,
               Mich.
               de
               Mo●●
               .
               Essaii
               .
               l.
            
             2.
             c.
             12.
             
               in
               p.
            
             466.
             
          
           
             d
             
               Ocell
               .
               Luc.
               c.
            
             4.
             
               in
               p.
            
             47.
             
          
           
             e
             
               Card.
               Subt.
               l.
            
             12.
             
               in
               p.
            
             474.
             
          
           
             f
             
               Card.
               Subt.
               l.
            
             2.
             
               in
               p.
            
             77.
             
          
           
             g
             
               Card.
               Subt.
               l.
            
             21.
             
               in
               p.
            
             712.
             
          
           
             h
             
               Hom.
               Odyss
            
             .
             6.
             
               de
               Olymp.
               &
               Card.
               Cusan
               .
               Ex.
               l.
            
             5.
             
               in
               p.
            
             509.
             
          
           
             i
             
               Jo.
               Bicker
               Hermes
               Rediv.
               c.
            
             20.
             
          
           
             k
             
               Card.
               Subt.
               l.
            
             12.
             
               in
               p.
            
             474.
             
             
               &
               Marc.
               Paling
               .
               in
               Libra
               .
            
          
           
             i
             
               Nat.
               histl
            
             .
             7.
             c.
             48.
             
             See
             
               S.
               Alban
               .
               hist
               .
               Vit.
               &
               Mort.
               in
               p.
            
             130.
             
             &
             155.
             
             
               &
               Sir
               W.
               Rawleigh
               History
               of
               the
               world
               ,
               l.
            
             1.
             c.
             5.
             s●ct
             5.
             
          
           
             k
             
               Plin.
               l.
            
             7.
             c.
             48.
             
             
               &
               Cic.
               de
               Senect
            
             .
          
           
             l
             
               St.
               Albans
               hist
               .
               Vit.
               &
               Mort.
               Vid.
               Purchas
               his
               Pilgrimage
               ,
               l.
            
             5.
             c.
             8.
             
               in
               p.
            
             538.
             
          
           
             m
             
               Cicer.
               ad
               Attic.
               l.
            
             2.
             c.
             1.
             
          
           
             n
             
               Plat.
               in
               Tim.
               sub
               finem
               .
               Paracels
               .
               de
               modo
               pharmacand
               .
               tractat
               .
            
             1.
             
             Tom.
             5.
             
               in
               p.
            
             251.
             
          
           
             o
             
               Card.
               Cusan
               .
               l.
               de
               venat
               .
               sap
               .
               c.
            
             1.
             
               in
               p.
            
             299.
             
             
               &
               Cicer.
               de
               Nat.
               Deor.
               l.
            
             2.
             
             
               &
               Dr.
               Hackwell
               Apol.
               of
               power
               ,
               &c.
               l.
            
             2.
             c.
             4.
             sect
             .
             1.
             
             
               &
               Manil.
               Ast
               .
               l.
            
             1.
             
             
               &
               Ptol.
               in
               lib.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               sive
               quadripart
               .
               ap
               .
               Coel.
               Rhod.
               l.
               c.
            
             13.
             
             
               &
               Sen.
               Nat.
               quoest
               .
               l.
            
             6.
             c.
             16.
             
             
               &
               .
               Plin.
               Nat.
               hist
               .
               l.
            
             2.
             c.
             9.
             
             
               &
               Macrob.
               in
               Som.
               Scip.
               l.
            
             2.
             c.
             10.
             
             
               &
               Sat.
               l.
            
             1.
             c.
             23.
             
             
               &
               Gu●l
               .
               Mennes
               aur
               .
               veller
               .
               l.
            
             1.
             c.
             11.
             
             
               T.
               C.
               Vol.
            
             5.
             
               in
               p.
            
             358.
             
          
           
             p
             
               Aver
               .
               apud
               Joach
               .
               Curaeum
               l.
            
             2.
             
               de
               sens
               .
               &
               sensib
               .
               c.
            
             19.
             
               in
               p.
            
             168.
             
          
           
             q
             
               Joach
               .
               Cur.
               de
               sens
               .
               &
               s●nsib
               .
               l.
            
             2.
             c.
             24.
             
               in
               p.
            
             175.
             
          
           
             r
             
               Ocell
               .
               Luc.
               c.
            
             1.
             
               in
               p.
            
             19.
             
          
           
             s
             
               Card.
               Var.
               l.
            
             8.
             c.
             40.
             
             
               Vide
               Coel.
               Rhod.
               l.
            
             11.
             c.
             13.
             
             
               &
               Purch
               .
               Pilgrim
               .
               l.
            
             5.
             c.
             3.
             
               in
               p.
            
             537.
             
             
               &
               Cor.
               Agrip.
               de
               Occ.
               Phil.
               l.
            
             1.
             c.
             19.
             
               in
               p.
            
             39.
             
             
               &
               Purch
               .
               Pilgrim
               .
               vol.
            
             2.
             p.
             1495.
             
               of
               the
               Sultan
               of
               Cambaya
            
             .
          
           
             t
             
               Paracels
               .
               de
               Terpertin
               .
               c.
            
             1.
             
             Tom
             7.
             
               in
               p.
            
             83.
             
             
               Vide
               Beguin
               .
               Ty●oc
               .
               chym
               .
               c.
            
             6.
             
               in
               p.
            
             168.
             
             
               &
               Stow
               Survey
               of
               Lond.
               Billingsgate
               Ward
               ,
               in
               p.
            
             393.
             
             
               &
               R●phael
               .
               Volat.
               l.
            
             33.
             
               c.
               de
               Coe●
               ▪
               &
               Terr
               .
               Progen
               ,
               ap
               .
               Fortun.
               L●●et
               .
               de
               recoad
               .
               aut
               Luc.
               l.
            
             1.
             c.
             11.
             
             
               &
               Naucler
               .
               Chronog
               .
               vol.
            
             2.
             gener
             .
             36.
             
             
               &
               Bernardin
               .
               Corium
               vit
               .
               de
               gli
               Imper.
               vit
               .
               di
               H●nr
               .
            
             2.
             
               in
               p.
            
             555.
             
          
           
             u
             
               Parac
               .
               lib.
               de
               conser
               .
               r●r
               .
               nat
               .
               Tom.
            
             6.
             
               in
               p.
            
             211.
             
          
           
             w
             
               card
               .
               Subt.
               l.
            
             2.
             
               in
               .
               p.
            
             64.
             
          
           
             x
             
               Arist
               .
               lib.
               de
               ▪
               R●spirat
               .
               c.
            
             4.
             
          
           
             y
             
               Senec.
               nat
               .
               quaest
               .
               l.
            
             3.
             c.
             19.
             
             
               &
               Athen.
               Deipnos
               .
               l.
            
             8.
             
          
           
             z
             Lib.
             de
             Anim.
             subterran
             prope
             finem
             .
          
           
             a
             
               Hist
               .
               Anim.
               l.
            
             5.
             c.
             19.
             
             
               Vid.
               Card.
               Subt.
               l.
            
             9.
             
               in
               p.
            
             367.
             
             
               &
               Ph
               l.
               Jud.
               lib.
               de
               G●gant
               .
               &
               Sen
               nat
               .
               quaest
               .
               l.
            
             5.
             c.
             6.
             
             
               &
               Cic●r
               .
               de
               nat
               .
               Deor.
               l.
            
             1.
             
             
               &
               Phil.
               de
               Anim.
               prop.
               c.
            
             23.
             
               de
               Cynclis
               &
               Pyraustis
            
             .
          
           
             b
             
               St.
               Alban
               .
               Nat.
               Hist
               Cent.
            
             7.
             
             Exp
             96.
             
          
           
             c
             
               Anonym
               .
               Enchi
               .
               Phys
               .
               rest
               .
               tut
               .
               can
               .
            
             163
             ,
             &
             164.
             
          
           
             d
             
               P●t
               .
               Sev.
               ●
               Dan.
               Ideae
               Med.
               Phil.
               c.
            
             8.
             
               in
               p.
            
             102
             ,
             103
             ,
             104.
             
          
           
             e
             
               Arist
               .
               de
               gen
               .
               anim
               .
               l.
            
             1.
             c.
             18.
             
             
               &
               Paracels
               .
               lib.
               de
               gen
               .
               homin
               .
               To.
            
             8.
             
               in
               p.
            
             11.
             
          
           
             f
             Hippoc.
             lib.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             princip
             .
          
           
             g
             
               Fernel
               .
               de
               abd
               .
               rerum
               caus
               .
               l.
            
             2.
             c.
             ●7
             .
             
               in
               p.
            
             168.
             
          
           
             h
             
               Croll
               .
               de
               signat
               .
               in
               t
               .
               rerum
               in
               p.
            
             66.
             
             
               &
               Fernel
               .
               de
               abd
               .
               rer
               .
               caus
               .
               l.
            
             2.
             
               c.
               ult
            
             .
          
           
             i
             
               Gal.
               de
               sanitat
               .
               tuend
               .
               l.
            
             1.
             
          
           
             k
             
               S●n.
               E●
            
             .
             58
             ,
             
               &
               Lips
               .
               〈…〉
            
             .
             15
             ,
             16
             ,
             17
             ▪
             
               &
               Mar.
               F●cin
               .
               in
               vit
               .
               Pla●
               ▪
               q●am
               suae
               vers
               .
               ●●●mittit
               .
            
          
           
             l
             Diog.
             Laert.
             in
             vita
             Pl●●
             ▪
             
          
           
             m
             Plato
             in
             Charmid
             .
          
           
             n
             
               Card.
               var.
            
             l.
             10.
             c.
             50.
             
             
               &
               Hieron
               .
               Rubaeus
               de
               distill
               .
               sect
               .
            
             2.
             c.
             2.
             
               in
               p.
            
             73.
             
          
           
             o
             
               Nat.
               Hist
               .
               l.
            
             7.
             c.
             50.
             
          
           
             p
             
               Plot.
               Ennea
            
             .
             2.
             l.
             3.
             c.
             2.
             
          
           
             q
             
               Fran.
               Geor.
               Venet.
               de
               Harm
               .
               Mundi
               totius
               Cant.
            
             1.
             
             Tom.
             3.
             c.
             8.
             
             &
             9.
             
             
               &
               Strozza
               Cicogna
               del
               palagio
               de
               gli
               incauti
               .
               Prospet
               .
            
             1.
             l.
             2.
             c.
             4.
             
               in
               p.
            
             173
             ,
             174.
             
             
               &
               Ibid.
               Mer.
               Trism
            
             .
          
           
             r
             
               Joan.
               Picus
               M●rand
               .
               in
               Astrol
               .
               l.
            
             3.
             c.
             21.
             
               in
               p.
            
             341.
             
          
           
             s
             
               Macrob.
               in
               Som.
               Scip.
               l.
            
             1.
             c.
             19.
             
             
               &
               Rob.
               de
               Fluctibus
               Macrocosm
               .
               l.
            
             3.
             tract
             .
             1.
             c.
             9.
             
               in
               p.
            
             105
             ,
             106.
             
          
           
             t
             
               De
               part
               .
               anim
               .
               l.
            
             3.
             c.
             8.
             
          
           
             u
             
               De
               part
               .
               anim
               .
               l.
            
             4.
             c.
             2.
             
          
           
             w
             
               Discors
               del
               Mathiol
               .
               nel
            
             .
             3.
             
               lib.
               di
               Dioscor
               .
               c.
            
             145.
             
             
               &
               Alex.
               ab
               Alexan.
               dier
               .
               gen
               .
               l.
            
             5.
             c.
             25.
             
          
           
             x
             
               L
               b.
            
             2.
             
               de
               vir
               .
               membror
               .
               c.
            
             7
             ,
             8
             ,
             9
             ,
             
               &c.
               Tom
            
             3.
             
          
           
             y
             
               Card.
               Subt.
               l.
            
             0.
             
               in
               p.
            
             430.
             
             
               &
               A
               drovand
               .
               de
               Avibus
               ,
               l.
            
             12.
             
          
           
             z
             
               A.
               Gel.
               noct
               .
               Act.
               l.
            
             10.
             c.
             12.
             
          
           
             a
             
               Card.
               Subt.
               l.
            
             10.
             
               in
               p.
            
             415.
             
             
               &
               Gonz.
               Fer.
               Ovi
               .
               sum
               .
               hist
               .
               Indiae
               Occid
               .
               &
               Purch
               .
               Pilgrim
               .
               Vol.
            
             3.
             l.
             5.
             
               c.
               a.
               in
               p.
            
             978.
             
          
           
             b
             
               Nat.
               hist
               .
               l.
            
             7.
             c.
             2.
             
          
           
             c
             
               Vid.
               Ath●n
               ,
               Deip.
               l.
            
             2.
             
               in
               p.
            
             40.
             
             
               De
               Democrito
               mori
               volente
               ,
               &c.
               
            
          
           
             d
             
               Vide
               Mars
               .
               Ficin
               .
               argum
               .
               in
               Plat.
               Phaed.
               in
               p.
            
             490.
             
          
           
             e
             
               Paracel
               .
               A●chidox
               .
               lib.
            
             1.
             
               de
               prolog
               .
               &
               M●crocosm
               .
               Tom.
            
             6.
             
               in
               p.
            
             5.
             
          
           
             f
             
               Paracels
               .
               in
               modo
               pharmac
               .
               tract
               .
            
             3.
             
             Tom
             5.
             
               in
               p.
            
             244
             ,
             &
             245
             ,
             &
             259.
             
          
           
             g
             
               Paracels
               .
               Archidox
            
             .
             l.
             ●
             .
             Tom.
             6.
             
               in
               p.
            
             5.
             
             
               &
               Fortun.
               Licet
               .
               de
               his
               qui
               diu
               sine
               al.
               vixerunt
               ,
               l.
            
             1.
             
             
               &
               The
               admirable
               and
               memorable
               Hist
               .
               of
               our
               Time
               by
               J
               :
               Goulart
               ,
               Englished
               by
               Ed
               :
               Grimston
               ,
               in
               p.
            
             352
             ,
             353.
             
               &
               p.
            
             429.
             
               &
               deinceps
               .
               &
               Car.
               Bovill
               ,
               Epist
               .
               ad
               N●c
               .
               Grambusia
               .
            
          
           
             h
             
               plin
               .
               l.
            
             7.
             c.
             18.
             
             
               &
               Athen.
               D●ip
               .
               l
            
             2.
             
          
           
             i
             
               Pli.
               l.
            
             7.
             c.
             19.
             
          
           
             k
             
               De
               part
               .
               morh
               .
               &
               sympt
               ▪
               l.
            
             6.
             c.
             10.
             (
             h.
             i.k
             )
             
               Sen.
               de
               Ira.
               l.
            
             2.
             c.
             12.
             
          
           
             l
             
               Plin.
               l.
            
             7.
             c.
             51.
             
               nunquam
               horam
               totam
               dormiisse
               ,
               int●rpretatur
               .
               J.
               Lipsius
               ad
               Sen.
               lib.
            
             2.
             
               de
               Ira.
               c.
            
             12.
             
          
           
             m
             
               Gonz.
               Ferdinand
               .
               Ovied
               .
               in
               fol.
            
             261.
             
             
               &
               St.
               Albans
               Syl.
               Sylvarum
               ,
               Cent.
            
             9.
             
             Ex.
             99.
             
          
           
             n
             SubClement
             .
             7.
             
               subt
               .
               l.
            
             11.
             
               in
               p.
            
             459.
             
             
               Vide
               Corn.
               Agrip.
               de
               Occ.
               Phil.
               l.
            
             1.
             c.
             58.
             
               in
               p.
            
             118.
             
             
               &
               Keckerm
               .
               Syst
               .
               Phys
               .
               l.
            
             3.
             c.
             12.
             
               in
               p.
            
             401.
             
             
               &
               Strozz
               .
               Cicogna
               .
               Palog
               .
               de
               gli
               in
               cant
               .
               pros
               .
            
             1.
             l.
             4.
             c.
             6.
             
               sub
               finem
               .
               &
               Her.
               Mercurial
               .
               Av.
            
             12.
             
               ad
               Hipp.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               &
               Bernardin
               .
               Cario
               del
               Hist
               .
               Millan
               .
               part
               .
            
             3.
             
               in
               fol.
            
             216.
             
          
           
             o
             
               Fr.
               S.
               Alb.
               de
               augment
               .
               Scient
               .
               c.
            
             2.
             
               in
               p.
            
             200.
             
          
           
             p
             
               Cic.
               Acad.
               quaest
               .
               l.
            
             1.
             
               sub
               fine
               .
               &
               Fernel
               .
               de
               abd
               .
               rerum
               caus
               .
               l.
            
             1.
             c.
             7.
             
          
           
             q
             
               De
               sin
               .
               bon
               .
               &
               mal
               .
               l.
            
             4.
             
               prope
               fin●m
            
             .
          
           
             r
             
               De
               abdit
               .
               rerum
               caus
               .
               l.
            
             2.
             c.
             18.
             
               in
               p.
            
             173.
             
          
           
             s
             
               Fernel
               .
               de
               abdit
               .
               rer
               .
               caus
               .
               l.
            
             2.
             c.
             19.
             
               in
               p.
            
             180.
             
             
               &
               Fort.
               Licet
               .
               de
               his
               qui
               diu
               sine
               aliment
               .
               vixerunt
               ,
               l.
            
             3.
             c.
             42.
             
          
           
             t
             
               Plin.
               l.
            
             27.
             c.
             2.
             
          
           
             u
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Ferr.
               de
               ab
               .
               rer
               .
               caus
               .
               l.
            
             2.
             c.
             2.
             
               in
               p.
            
             88.
             
          
           
             w
             
               Fern.
               de
               ab
               .
               rer
               .
               caus
               .
               l.
            
             2.
             c.
             19.
             inp
             .
             180.
             
          
           
             x
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Plant.
               in
               Phaed.
               in
               p.
            
             38.
             
          
           
             y
             
               Par.
               lib.
               de
               Philos
               .
               accult
               .
               Cap.
               de
               insigni
               Magica
               abus
               .
               &
               quomodo
               in
               incant
               .
               illa
               abeat
               .
               Tom.
            
             10.
             
               in
               p.
            
             27.
             
          
           
             a
             
               Plin.
               l.
            
             7.
             c.
             52.
             
             
               &
               Tertull.
               lib.
               de
               An.
               cap.
            
             44.
             
          
           
             b
             
               Cor.
               Agri●
               .
               de
               Occ.
               Phil.
               l.
            
             1.
             c.
             63.
             
             
               &
               Fr.
               St.
               Albans
               Aug.
               scient
               .
               l.
            
             4.
             c.
             1.
             
               in
               p.
            
             189.
             
          
           
             c
             
               Card.
               var.
               l.
            
             16.
             c.
             89.
             
          
           
             d
             
               Torpedo
               .
               Arist
               .
               hist
               .
               anim
               .
               l.
            
             9.
             c.
             37.
             
             
               &
               Plin.
               l.
            
             9.
             c.
             42.
             
             
               &
               Phil.
               de
               anim
               .
               propriet
               .
               c.
            
             39.
             
             
               &
               Oppian
               .
               hal
               .
               l.
            
             3.
             v.
             149.
             
             
               &
               Fern.
               de
               oc
               .
               rer
               .
               caus
               .
               l.
            
             2.
             c.
             14.
             
          
           
             e
             
               Plin.
               l.
               lib.
            
             8.
             c.
             21.
             
             
               &
               Ficin
               .
               de
               vit
               .
               ●oel
               .
               comp
               .
               l.
            
             3.
             c.
             16.
             
             
               &
               G.
               Pisid
               .
               lib.
               de
               Mund.
               op
               .
               v.
            
             933.
             
             
               &
               Bodin
               .
               des
               Sorcier
               .
               l.
            
             1.
             c.
             6.
             
               in
               p.
            
             46.
             
          
           
             f
             
               Plin.
               l.
               lib.
            
             8.
             c.
             21.
             
             
               &
               Ficin
               .
               de
               vit
               .
               ●oel
               .
               comp
               .
               l.
            
             3.
             c.
             16.
             
             
               &
               G.
               Pisid
               .
               lib.
               de
               Mund.
               op
               .
               v.
            
             933.
             
             
               &
               Bodin
               .
               des
               Sorcier
               .
               l.
            
             1.
             c.
             6.
             
               in
               p.
            
             46.
             
          
           
             g
             
               Plin.
               l
            
             7.
             c.
             15.
             
          
           
             h
             
               Plin.
               l.
            
             7.
             c.
             2.
             
          
           
             i
             
               Au.
               Gell.
               noot
               .
               att
               .
               l.
            
             9.
             c.
             4.
             
             
               &
               Rog.
               Bac.
               lib.
               de
               mirab
               .
               pot
               .
               art
               .
               &
               nat
               .
               cap.
            
             3.
             
             
               T.
               C.
               Vol.
            
             5.
             
               in
               p.
            
             497.
             
             
               &
               Gaud.
               Merula
               .
               mem
               .
               l.
            
             1.
             c.
             2.
             
             
               &
               Cor.
               Agrip.
               de
               Occ.
               Phil.
               l.
            
             1.
             c.
             19.
             p.
             40.
             
             
               &
               H.
               Salmuth
               .
               Com.
               in
               Pancirol
               .
               nova
               rep
               .
               Tit.
            
             15.
             
               in
               p.
            
             655.
             
          
           
             k
             
               Card.
               Va.
               l.
            
             15.
             c.
             80.
             
          
           
             l
             
               Pudendumque
               ,
               rursus
               omnia
               animal●a
               quae
               sint
               salutaria
               ipsis
               nosse
               praeter
               hominem
               .
               Plin.
               l.
            
             27.
             c.
             3.
             
          
           
             m
             Vide
             Mathiol
             .
             Ep.
             ded
             .
             in
             suo
             Discors
             .
             lib.
             de
             Dioscoride
             .
          
           
             n
             
               Plin.
               l.
            
             8.
             c.
             26.
             
          
           
             o
             
               Canarian
               .
               Plin.
               l.
            
             25
             c.
             8.
             
             
               &
               Arist
               .
               hist
               .
               anim
               .
               l.
            
             9.
             c.
             6.
             
          
           
             p
             
               Aron
               .
               Plin.
               l.
            
             8.
             c.
             36.
             
          
           
             q
             
               Cic.
               de
               nat
               .
               Deord
            
             .
             2.
             
             
               &
               Aristot
               .
               ubi
               supra
            
             (
             o
             )
             
               &
               de
               mirab
               .
               auscult
               .
               &
               Plin.
               l.
            
             27.
             c.
             11.
             
               &
               lib.
            
             8.
             c.
             27.
             
          
           
             r
             
               A●ist
               .
               hist
               .
               anim
               .
               l.
            
             9.
             c.
             6.
             
               &
               lib.
               de
               mirab
               .
               auscult
               .
               &
               B.
               Porta
               .
               Mag.
               nat
               .
               l.
            
             1.
             c.
             10.
             
             
               De
               his
               omnibus
               &
               multò
               pluribus
               vide
               Georg.
               Pisid
               .
               lib.
               de
               Mund.
               Artificio
               V.
            
             915.
             
          
           
             s
             
               P.
               Severin
               .
               Danus
               Idea
               med
               .
               Philos
               .
               c.
            
             2.
             
               in
               p.
            
             15.
             
          
           
             t
             
               Hom.
               Odyss
            
             .
             4.
             v.
             229
             ,
             &c.
             
          
           
             u
             See
             
               Purch
               .
               Pilgrim
               .
               Tom.
            
             2.
             l.
             10.
             c.
             1.
             sect
             .
             1693.
             
               of
               those
               Trees
               which
               are
               Poison
               on
               the
               one
               side
               (
               the
               West
               )
               and
               an
               Antidote
               on
               the
               other
               .
               Hen
               :
               de
               Luith
               hant
               com
               .
               sur
               le
               Tresor
               .
               de
               Tres
               .
               de
               Christ
               .
               Gamon
               .
               in
               p.
            
             90.
             
          
           
             w
             
               Galenus
               ;
               &
               Aetius
               ,
               l.
            
             13.
             c.
             49.
             
               ap
               .
               Mathiol
               .
               Discors
               .
               sop
               .
               lib.
            
             6.
             
               de
               Diosc
               .
               c.
            
             1.
             
               &
               l.
            
             2.
             c.
             54.
             
          
           
             x
             
               Cardan
               .
               Subt.
               l.
            
             7.
             
               in
               p.
            
             265.
             
          
           
             y
             
               Jo.
               I
               saat
               .
               Holland
               oper
               .
               miner
               .
               l.
            
             2
             ▪
             c
             4.
             
             
               T.
               C.
               Vol.
            
             3.
             
               in
               p.
            
             421.
             
          
           
             z
             
               Card.
               Subt.
               l.
            
             5.
             
               in
               p.
            
             186.
             
             
               &
               Sen.
               nat
               .
               quaest
               .
               l.
            
             3.
             c.
             10.
             
             
               &
               Arist
               .
               Metaph.
               l.
            
             4
             c.
             5.
             
          
           
             a
             
               Arist
               .
               hist
               .
               anim
               .
               l.
            
             9.
             c.
             48.
             
             
               &
               Plin.
               l.
            
             9.
             c.
             8.
             
             
               &
               Cicer.
               de
               Nat.
               Deor.
               l.
            
             2.
             
             
               &
               Oppian
               .
               hal
            
             .
             12.
             v.
             533.
             
          
           
             b
             
               Sendivog
               .
               tract
               .
               de
               Sulph
               .
               i
               ●
               p.
            
             68.
             
          
           
             c
             
               Vide
               Jos
               :
               Querc
               .
               Hermet
               .
               m●●
               .
               def
               .
               l.
            
             2.
             
               tractatulo
               de
               quinta
               essent
               .
               in
               p.
            
             284.
             
          
           
             d
             
               Vide
               P.
               Palmar
               .
               Lap.
               Philos
               .
               dog
               .
               fine
               Liban
               .
               rest
               .
               Cap.
            
             15.
             
               in
               p.
            
             89.
             
          
           
             e
             
               Lepus
               Marinus
               ,
               Plin.
               l.
            
             9.
             c.
             48.
             
             
               &
               Mathiol
               .
               discorsnel
               .
               l.
            
             2.
             
               di
               Dioscor
               .
               c.
            
             18.
             
          
           
             f
             
               Joseph
               .
               de
               bell
               .
               Jud.
               l.
            
             7.
             c.
             25.
             
             
               &
               Card.
               Subt.
               l.
            
             8.
             
               in
               p.
            
             310.
             
          
           
             g
             
               Card.
               Subt.
               l.
            
             2.
             
               in
               p.
            
             102.
             
             
               Joan.
               Leon.
               hist
               .
               Afric
               .
               l.
            
             7.
             
               ap
               .
               Purch
               .
               Pilgrim
               .
               Tom.
            
             2.
             l.
             6.
             c.
             1.
             sect
             .
             7.
             
               in
               p.
            
             831.
             
          
           
             h
             
               Plin.
               l.
            
             27.
             c.
             2.
             
          
           
             i
             
               Parac
               .
               li.
               de
               Transmut
               .
               r●r
               .
               Tom.
            
             6.
             
               in
               p.
            
             235.
             
          
           
             k
             
               Id.
               Archidox
               .
               l.
            
             7.
             
             Tom.
             6.
             p.
             59.
             
             
               &
               Nomen
               illa
               Creago
               .
               Cardan
               .
               Subt.
               l.
            
             7.
             
               in
               p.
            
             280.
             
             
               &
               Scribit
               Albertus
               esse
               magnetem
               quendam
               qui
               hominum
               carnem
               non
               secus
               ac
               ferrum
               ad
               se
               trahat
               .
               Joach
               .
               Vadian
               .
               Comment
               .
               ad
               Jul.
               Solin
               .
               poly
               .
               c.
            
             65.
             
               in
               p.
            
             314.
             
          
           
             l
             Paracels
             .
             ubi
             supra
             ad
             (
             k
             )
          
           
             m
             Idem
             ibid.
             
          
           
             n
             
               Parac
               .
               Archidox
               .
               lib.
            
             5.
             
             Tom.
             6.
             
               in
               p.
            
             37.
             
             
               &
               Hieron
               .
               Rubeus
               de
               distill
               .
               sect
               .
            
             2.
             c.
             20.
             
               in
               p.
            
             131.
             
          
           
             o
             
               Card.
               Subt.
               lib.
            
             7.
             
               in
               pag.
            
             280.
             
             
               &
               Christofle
               de
               Gam
               .
               en
               sa
               semaine
               apud
               H
               :
               de
               Linebaut
               Sieur
               de
               Monlion
               .
               en
               son
               Comment
               .
               sur
               le
               Tresor
               des
               Tresors
               du
               dict
               Christofle
               in
               p.
            
             33.
             
          
           
             p
             In
             Tabula
             Smaragdina
             .
          
           
             q
             
               Parac
               .
               Com.
               in
               Hippocrat
               .
               Aphorism
               .
               Tom.
            
             5.
             
               in
               p.
            
             100.
             
          
           
             r
             
               Hipp.
               Aph.
            
             1.
             
          
           
             s
             
               Etenim
               qui
               in
               Galeno
               nunc
               consenuimus
               ,
               &c.
               
               Sev.
               Danus
               Id.
               med
               .
               Phil.
               cap.
            
             1.
             
               in
               p.
            
             5.
             
             
               &
               S.
               Albans
               Aug.
               Scient
               .
               l.
            
             5.
             c.
             2.
             
               in
               p.
            
             233.
             
             
               Quia
               turpe
               putant
               parere
               minoribus
               ,
               &
               quia
               Imberbis
               didicere
               senes
               perdenda
               fateri
               .
               Horat.
               l.
            
             2.
             ep
             .
             1.
             
          
           
             t
             
               Polit.
               l.
            
             3.
             c.
             13.
             
          
           
             u
             
               Plat.
               Polit.
            
             3.
             
               sub
               finem
            
             .
          
           
             w
             
               Arist
               .
               hist
               .
               anim
               .
               l.
            
             2.
             c.
             1.
             
             
               &
               Plin.
               l.
            
             8.
             c.
             21.
             
             
               &
               Jul.
               Solin
               .
               polyhist
               .
               c.
            
             65.
             
             
               &
               Phil.
               de
               .
               anim
               .
               propriet
               .
               c.
            
             35.
             
          
           
             x
             
               In
               Timaeo
               &
               De
               Pl●●
               .
               testatur
               Cl
               m.
               Alex.
               Stro.
            
             8.
             
               in
               p.
            
             555.
             
             
               &
               Tho.
               Campan●lla
               de
               sen
               rerum
               ,
               exert
               .
               l.
            
             3.
             c.
             14.
             
          
           
             y
             
               Card.
               Subt.
               l.
            
             8.
             
               in
               p.
            
             312.
             
             
               &
               Gonz.
               Ferdin
               .
               Ovied
               .
               hist
               .
               of
               the
               West
               Indies
               .
               &
               Mathiol
               .
               Disc
               .
               nel
               prim●
               lib.
               di
               Dioscor
               .
               in
               Prooem
               .
            
          
           
             z
             
               Card.
               ubi
               supra
            
             (
             y
             )
          
           
             a
             
               T●o
               :
               Erastus
               disput
               .
               advers
               Paracels
               .
               par
               .
            
             2.
             
               in
               p.
            
             181.
             
          
           
             b
             
               A●ist
               .
               de
               gener
               .
               an●m
               .
               l.
            
             1.
             c.
             19.
             
          
           
             c
             
               Ubi
               sup●a
               cap.
            
             20.
             
          
           
             d
             
               Plin.
               l.
            
             7.
             c.
             48.
             
          
           
             e
             
               Plin.
               l.
            
             7.
             c.
             14.
             
          
           
             f
             Lib.
             7.
             c.
             ●
             
          
           
             g
             Plat.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               in
               p.
            
             527.
             
          
           
             h
             
               Card.
               Subt.
               l.
            
             4.
             
               in
               p.
            
             157.
             
          
           
             i
             
               Vide
               Plin.
               l.
            
             11.
             c.
             12.
             
             
               &
               Lib.
            
             22.
             c.
             24.
             
             
               &
               Athen.
               Deipnos
               .
               l.
            
             2.
             
               in
               p.
            
             46.
             
          
           
             k
             
               Card.
               Subt.
               l.
            
             6.
             
               in
               p.
            
             365.
             
             
               At
               Arist
               .
               lib.
               de
               respirat
               .
               cap.
            
             4.
             
               septem
               tantùm
               annos
               vivere
               ait
            
             .
          
           
             l
             
               Arist
               .
               Hist
               .
               anim
               .
               l.
            
             5.
             c.
             22.
             
             
               &
               Card.
               Subt.
               lib.
            
             21.
             
               in
               p.
            
             695.
             
             
               &
               Scal.
               Exer.
            
             7.
             
          
           
             m
             
               Card.
               Subt.
               lib.
            
             1.
             
               in
               pag.
            
             122.
             
             
               &
               Pallad
               .
               Spagyr
               .
               cap.
            
             23.
             
               in
               p.
            
             307.
             
             
               &
               Marcell
               .
               Paling
               .
               in
               Aquario
               .
               &
               Gaud.
               Merula
               memorab
               .
               l.
            
             5.
             c.
             14.
             
             
               &
               S.
               Alban
               .
               Nat.
               Hist
               .
               cent
               .
            
             4.
             exp
             .
             98.
             
             
               &
               Pet.
               Mart.
               Decad.
            
             3.
             l.
             1.
             
             
               &
               Jos
               .
               Acost
               .
               Nat.
               Hist
               .
               Jud.
               li.
            
             2.
             c.
             8.
             9
             ,
             10.
             
             
               &
               G●ovan
               .
               Boter
               .
               relat
               .
               universal
               .
               par
               .
            
             1.
             li.
             4.
             
          
           
             n
             
               Gonzal
               .
               Ferd.
               Oviedo
               ,
               Hist
               .
               of
               the
               West
               Ind.
               in
               fo
               .
            
             183.
             
          
           
             o
             Plat.
             in
             Timaeo
             .
             Plutarch
             .
             lib.
             de
             Praecept
             .
             san
             .
             sub
             finem
             .
          
           
             p
             
               Card.
               Subt.
               l.
            
             2.
             
               in
               p.
            
             81.
             
          
           
             q
             
               Card.
               Var.
               l.
            
             7.
             c.
             39.
             
             
               Coe
               !
               .
               Rhod.
               Lect.
               ant
               .
               l.
            
             8.
             c.
             12.
             
             
               Jo.
               Heilfield
               Sphynx
               Theolo
               .
               cap.
            
             6.
             
          
           
             r
             
               Arist
               .
               de
               Coelo
               ,
               l.
            
             2.
             c.
             7.
             
             
               &
               Coel.
               Rhod.
               Lect.
               ant
               .
               l.
            
             24.
             c.
             16.
             
             
               &
               R.
               T.
               Lucrec
               .
               lib.
            
             6.
             
             
               &
               Algaret
               .
               Philosoph
               .
               l.
            
             2.
             tract
             .
             2.
             c.
             4.
             
             
               &
               Fort.
               Licet
               .
               de
               vita
               ,
               lib.
            
             3.
             c.
             15.
             
          
           
             s
             
               St.
               Alban●
               Nat.
               Hist
            
             .
             or
             
               Sylva
               Sylva
               um
               Ce●t
            
             .
             9.
             
             Exp.
             33.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Pind.
               Olymp.
            
             4.
             
          
           
             u
             
               Card.
               lib.
               de
               Anim.
               immort
               .
               in
               p.
            
             212.
             
             
               &
               Treat
               .
               of
               ancient
               and
               modern
               Times
               ,
               lib.
            
             5.
             c.
             6.
             
             
               &
               Scalig.
               Exerc.
            
             312.
             
             
               &
               Bart.
               Keckerm
               .
               Syst
               .
               Physic
               .
               l.
            
             3.
             c.
             17.
             
             
               &
               Levin
               .
               Lemnius
               &
               Jo.
               Rudolph
               .
               Cam●rar
               .
               Syllog
               .
               mem
               .
               medic
               .
               cent
               .
            
             2.
             particula
             14
             ,
             15
             ,
             16
             ,
             17
             ,
             18.
             
          
           
             w
             
               Card.
               Subt.
               l
            
             9.
             
               in
               p.
            
             353.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Synes
               .
               lib.
               de
               Provid
               .
               princ
               .
            
          
           
             y
             
               Card.
               Subt.
               l.
            
             9.
             
               in
               p.
            
             371
             ,
             372.
             
          
           
             z
             
               Plin.
               l.
            
             11.
             c.
             37.
             
          
           
             a
             
               Arist
               .
               hist
               .
               anim
               .
               l.
            
             6.
             c.
             5.
             
          
           
             b
             
               Paracels
               .
               lib.
               de
               Resuscit
               .
               rerum
               ,
               Tom.
            
             6.
             
               in
               p.
            
             226.
             
             
               &
               Of
               the
               Fish
               called
            
             Macove
             ,
             
               see
               Joan.
               de
               Santos
               Hist
               .
               Aethiop
               .
               orient
               .
               ap
               .
               Purch
               .
               Pilgrim
               .
               vol.
            
             2.
             l.
             9.
             c.
             12.
             sect
             .
             3.
             
               in
               pag.
            
             1546.
             
             
               &
               Of
               the
               Snake
            
             Cucurjuba
             ,
             
               see
               him
               ,
               Tom.
            
             4.
             l.
             7.
             c.
             1.
             sect
             .
             6.
             
               in
               p.
            
             1317.
             
             
               &
               Of
               the
               Serpent
            
             Cobrus
             ,
             
               see
               him
               ,
               Tom.
            
             4.
             l.
             6.
             c.
             8.
             
               in
               p.
            
             1243.
             
          
           
             c
             
               Paracels
               .
               lib.
               de
               nat
               .
               rerum
               seu
               de
               generat
               .
               rerum
               nat
               .
               Tom.
            
             6.
             
               in
               p.
            
             201.
             
          
           
             d
             
               De
               Homunculo
               .
               Vide
               Paracels
               .
               lib.
               de
               gener
               .
               rer
               .
               nat
               .
               Tom.
            
             6.
             
               in
               p.
            
             204
             
          
           
             e
             
               De
               anim
               .
               l.
            
             2.
             c.
             4.
             
          
           
             f
             
               De
               Xanche
               Samothraceno
               .
               Nat.
               hist
               .
               lib.
            
             11.
             c.
             37.
             
          
           
             g
             
               Plin.
               l.
            
             25.
             c.
             3.
             
             
               &
               Card.
               Subt.
               l.
            
             2.
             
               in
               p.
            
             103.
             
          
           
             h
             
               Plin.
               l.
            
             7.
             c.
             4.
             
             
               Vide
               Strozz
               .
               Cicogna
               .
               Pal.
               de
               gl●
               incauti
               .
               prospet
               .
            
             1.
             l.
             4.
             c.
             5.
             
               in
               p.
            
             412
             ,
             413
             ,
             
               &c.
               
               &
               Admirable
               and
               memorab
               .
               Hist
               .
               of
               our
               Times
               by
               J.
               Goulart
               ,
               in
               p.
            
             275.
             
             
               &
               Phot.
               Biblioth
            
             .
             244.
             
               ap
               .
               Purch
               .
               Pilgrim
               .
               l.
            
             3.
             c.
             1.
             
               in
               p.
            
             226.
             
          
           
             i
             
               Cardan
               .
               de
               variet
               .
               l.
            
             8.
             c.
             43.
             
               in
               p.
            
             4
             ▪
             7.
             
             
               &
               Bart.
               Keckerm
               .
               Syst
               Phys
               .
               l.
            
             5.
             c.
             3.
             
               in
               p.
            
             754
             ,
             755
             ,
             &c.
             
          
           
             k
             
               Plin.
               l.
            
             8.
             c.
             30.
             
             
               &
               Ovid.
               Metam
               ,
               l.
            
             ●5
             .
             
               &
               Oppian
               .
               de
               Venat
               .
               l.
            
             3.
             
             
               &
               Aelian
               .
               l.
            
             1.
             c.
             24.
             
             
               Videtamen
               è
               contia
               Fort.
               Licet
               .
               de
               recondit
               .
               antiq
               .
               lucern
               .
               l.
            
             2.
             c.
             37.
             
          
           
             l
             
               Macrob.
               in
               Som.
               Scip.
               l.
            
             1.
             c.
             14.
             
          
           
             m
             
               Arist
               .
               de
               anim
               .
               l.
            
             1.
             c.
             3.
             
          
           
             n
             Decad.
             2.
             lib.
             10.
             
             
               Bojucam
               sive
               Agueveo
               appellat
               .
               &
               Card.
               Boniccam
               Subt.
               lib.
            
             2.
             
               in
               p.
            
             7.
             
             
               &
               Gaud.
               Merula
               Bonamem
               ,
               l.
            
             3.
             c.
             4.
             
             
               &
               Langius
               Doniccam
               ,
               epist
               .
               med
               .
            
             79.
             
               ap
               .
               Strozz
               .
               Cicogn
               .
               Pal.
               de
               gli
               incauti
               prospet
               .
            
             1.
             l.
             4.
             c.
             7.
             
               in
               p.
            
             390.
             
             
               See
               Anton.
               Herrera
               his
               Descript
               .
               of
               the
               West-Indies
               in
               Purch
               .
               Pilgr
               .
               vol.
            
             3.
             l.
             5.
             c.
             1.
             
               in
               p.
            
             868.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Arist
               .
               Pol.
               l.
            
             1.
             c.
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               c.
            
             8.
             
          
           
             p
             
               Arist
               .
               Pol.
               l.
            
             1.
             c.
             9.
             
          
           
             q
             
               Plin.
               l.
            
             9.
             c.
             57.
             
          
           
             r
             Plato
             in
             Apolog.
             Socrat.
             statim
             a
             principio
             .
          
           
             s
             Succos
             concretos
             vocat
             G.
             Agric.
             
          
           
             t
             
               Comment
               .
               in
               Hermet
               .
               lib.
               de
               lap
               .
               Phys
               .
               secret
               .
               c.
            
             1.
             
             
               T.
               C.
               vol.
            
             4.
             p.
             693.
             
          
           
             u
             
               Card.
               Subt.
               l.
            
             5.
             
               in
               p.
            
             190.
             
          
           
             w
             
               De
               benefic
               .
               l.
            
             7.
             c.
             10.
             
          
           
             x
             Concessum
             enim
             Rhetoribus
             ementiri
             ,
             ut
             aliquid
             dicere
             possint
             argutius
             .
             Cicero
             de
             clar
             .
             Oratoribus
             .
          
           
             y
             
               Ibidem
               de
               stiriis
               Falopius
               tract
               .
               de
               met
               .
               seu
               fossilib
               .
               subter
               .
               l.
            
             5.
             c.
             7.
             
          
           
             z
             
               Aquae
               fluxus
               t●rram
               m●●iens
               ,
               &
               s●cum
               rapiens
               .
               Agric.
               de
               Ort.
               &
               caus
               .
               subterran
               .
               l.
            
             5.
             c.
             7.
             
          
           
             a
             
               Roger.
               Bach.
               specul
               .
               Alchim
               .
               c.
            
             4.
             
             
               T.
               C.
               ol
            
             .
             2.
             p.
             414.
             
          
           
             b
             
               Ort.
               &
               causis
               subter
               .
               l.
            
             5.
             c.
             12.
             
          
           
             c
             
               Sever.
               Dan.
               Id.
               med
               .
               Phil.
               c
            
             7.
             
               in
               p.
            
             67.
             68.
             
          
           
             d
             
               Vide
               Bernard
               .
               Trevisan
               .
               Epist
               .
               ad
               Thom.
               Bovan
               .
               Artis
               auriferae
               vol.
            
             2.
             
               in
               p.
            
             83.
             84.
             
          
           
             d
             
               Vide
               Bernard
               .
               Trevisan
               .
               Epist
               .
               ad
               Thom.
               Bovan
               .
               Artis
               auriferae
               vol.
            
             2.
             
               in
               p.
            
             83.
             84.
             
          
           
             d
             
               Vide
               Bernard
               .
               Trevisan
               .
               Epist
               .
               ad
               Thom.
               Bovan
               .
               Artis
               auriferae
               vol.
            
             2.
             
               in
               p.
            
             83.
             84.
             
          
           
             e
             
               Christophle
               de
               Gamon
               .
               Tresors
               de
               Tresors
               .
               in
               p.
            
             39
             
               &
               Hen.
               de
               L●nthat
               .
               Comment
               .
               Ib.
               
            
          
           
             f
             
               Gast
               .
               Clav.
               Apol.
               Chrysop
               .
               &
               arg
               .
               T.
               C.
               vol.
            
             2.
             
               in
               .
               p.
            
             80.
             
          
           
             g
             
               Tho.
               Erast
               .
               disp
               .
               de
               met
               .
               p.
            
             19.
             
             
               &
               Ovied
               .
               hist
               .
               l.
            
             6.
             c.
             8.
             
               ap
               .
               Sin.
               Mayol
               .
               colloq
               .
            
             19.
             
             
               Metal
               .
               &
               Fort.
               l.
               cet
               .
               de
               spont
               .
               viv
               ▪
               nt
               .
               ort
               .
               l.
            
             3.
             c.
             15.
             
          
           
             h
             
               Ovid.
               met
               .
               l.
            
             15.
             
             
               &
               Plin.
               l.
            
             32.
             c.
             2.
             
             
               &
               Gaud.
               Merula
               l.
            
             4.
             c.
             21.
             
             
               &
               Dioscorid
               .
               l.
            
             5.
             c.
             29.
             
             
               &
               Jo.
               Langius
               in
               ep
               .
               ad
               Gul.
               Rascolon
               ,
               habetur
               in
               fine
               .
               &
               Bacii
               .
               l.
               de
               gem
               .
               nat
               .
               in
               .
               p.
            
             227.
             
          
           
             i
             
               Vocatur
               a
               Graecis
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ab
               Arist
               .
               &
               Theophrast
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               ab
               Alexand.
               Aphrodis
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Arabicè
               Zaibar
               ,
               vel
               Zibach
               .
               H●spanicè
               Argento
               bivo
               ,
               vel
               Azoque
               .
               Galli●è
               Argent
               .
               vif
               .
               German
               .
               Queck
               ●ver
               ,
               &c.
               ●
               a.
               Uazer
               .
               Anatom
               .
               spagyr
               .
               M●rc
               .
               l.
            
             1.
             c.
             1.
             
             
               Chiamano
               Argent
               vivo
               .
               i.
               Grae●
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               i.
               Lvine
               Argent
               .
               vivum
               oli
               Arabi
               Za
               bar
               &
               Za●bock
               I
               tedes●hi
               Quick-silver
               .
               gli
               spaynus
               Azoque
               discors
               .
               del
               Matthial
               .
               nel
               .
            
             5
             
               lib.
               di
               dioscorit
               .
               c.
            
             69.
             
          
           
             k
             
               Card.
               s●bt
               .
               l
            
             5.
             
               in
               .
               p.
            
             220.
             
          
           
             l
             
               Ric.
               Anglic
               cor●ct
               .
               fat
               .
               c.
            
             6.
             
             &
             9.
             
             
               T.
               C.
               vol.
            
             2.
             
             
               &
               Rosar
               .
               abbreviat
               .
               T.
               C.
               vol.
            
             3.
             
               in
               p.
            
             721.
             
          
           
             m
             
               Mar.
               Aur
               l.
               Anton.
               meditat
               .
               lib.
            
             10.
             
             Sect.
             7.
             
          
           
             n
             
               Physic
               .
               l.
            
             2.
             c.
             2.
             
             
               &
               Metap
               .
               l.
            
             12.
             c.
             4.
             
          
           
             o
             
               Franc.
               Vales
               .
               Sac.
               phil
               .
               c.
            
             49.
             
               in
               p.
            
             279.
             
          
           
             p
             
               De
               part
               .
               animal
               .
               l.
            
             2.
             c.
             4.
             
             
               &
               Hist
               .
               an
               .
               l.
            
             3.
             c.
             19.
             
             
               &
               M●●eor
               .
               l.
            
             4.
             c.
             7.
             
             &
             10.
             
          
           
             q
             
               Hip.
               l.
            
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               &
               Plat.
               in
               Timaeo
               .
               &
               Galen
               .
               l.
               quod
               animi
               mores
               &c.
               
            
          
           
             r
             
               Meteor
               .
               l.
            
             4.
             c.
             8.
             
          
           
             s
             
               De
               ortu
               et
               c●usis
               subt
               .
               l.
            
             5.
             
          
           
             t
             
               Mathiol
               .
               nel
            
             5.
             
               l.
               di
               Diosccrid
               .
               n●l
               prooem
               .
               &
               Dion
               .
               Zacharias
               opusc
               .
               T.
               C.
               Vol.
            
             1.
             
               in
               p.
            
             802.
             
             
               &
               C●nsi●
               .
               Conju●
               .
               Solis
               ●t
               Lunae
               .
               T.
               C.
               Vol.
            
             5.
             
               in
               p.
            
             484.
             
          
           
             u
             
               Transit
               enim
               fulmen
               coeli
               per
               septa
               domorum
               ,
               &c.
               Lucret.
               l.
            
             1.
             
             
               &
               Parac
               .
               Archid.
               mag
               .
               li.
            
             5.
             to
             .
             11.
             
               in
               p.
            
             53.
             
             
               &
               Anonym
               .
               Enchi
               .
               Phys
               .
               restit
               .
               can
               .
            
             199.
             
             
               &
               Asclep
               .
               ad
               Ammon
               Regem
               li.
            
             1.
             
             
               &
               S.
               Alban
               .
               de
               augment
               .
               Scien
               .
               l.
            
             3.
             c.
             4.
             
             
               &
               D.
               Hackwell
               Apol
               .
               lib.
            
             2.
             c.
             4.
             sect
             .
             1.
             
             
               &
               Picus
               Mirand
               .
               disput
               .
               in
               Astrol
               .
               l.
            
             3.
             c.
             4.
             p.
             311.
             
          
           
             x
             
               Lib.
               de
               animant
               .
               subter
               .
               prope
               finem
               .
               Vide
               insuper
               Card.
               Subt.
               l.
            
             10.
             p.
             437.
             
             
               S.
               Alban
               .
               Syl.
               Syl.
               Cent.
            
             6.
             ep
             .
             70.
             
             
               Pontan
               .
               Alex.
               ab
               Al.
               B.
               Fulgos
               .
               Collect.
               l.
            
             2.
             
             
               Treasure
               of
               ancient
               ,
               &c.
               l.
            
             5.
             c.
             11.
             
             
               &
               Guil.
               Nabrig
               .
               rerum
               Angl.
               l.
            
             1.
             6.
             28.
             
          
           
             y
             
               Arist
               .
               M●t●orol
               .
               l.
            
             4.
             c.
             7.
             
          
           
             z
             
               Nuisement
               :
               Tra.
               du
               sel
               &
               esprit
               .
               gen
               .
               ca.
            
             3.
             
               in
               p.
            
             24.
             
          
           
             a
             
               Arist
               .
               l.
               de
               sens
               .
               &
               sensib
               .
               c.
            
             5.
             
             
               &
               T.
               Norton
               tract
               .
               Chym.
               c.
            
             5.
             
               in
               p.
            
             147.
             
          
           
             b
             
               De
               Nat.
               Fossil
               .
               l.
            
             1.
             
               &
               de
               ort
               .
               &
               caus
               .
               sub
               .
               l.
            
             5
             
               &
               Card.
               subt
               .
               l.
            
             5.
             
               in
               p.
            
             186.
             
          
           
             c
             
               Card.
               ib.
               p.
            
             201.
             
          
           
             d
             
               Card.
               sub
               .
               l.
            
             5.
             
               in
               p.
            
             190.
             
             
               &
               G.
               Agric.
               de
               vet
               .
               &
               nov
               .
               met
               .
               l.
            
             1.
             
             
               &
               Gonz.
               Fer.
               Oviedo
               .
               li.
               de
               gen
               .
               met
               .
               &
               Sendiv
               .
               Novum
               Lum
               .
               Tra.
            
             5.
             
             
               &
               Augurel
               .
               chrysop
               .
               li.
            
             1.
             
          
           
             e
             
               Card.
               Subt.
               l.
            
             5.
             
               in
               p.
            
             190
             ,
             191.
             
          
           
             f
             
               Jo.
               Pic.
               Mirand
               .
               in
               Astrol
               ..
            
             3.
             c.
             4.
             
          
           
             g
             
               G.
               Agricde
               Ort.
               &
               caus
               .
               Sub●
               .
               l.
            
             5.
             
               &
               de
               nat
               .
               fossil
               .
               l.
            
             1.
             c.
             6.
             
          
           
             h
             
               Rich.
               A●glicus
               corrector
               c.
            
             5.
             
             
               T.
               C.
               vol.
            
             2.
             p.
             421.
             
             
               &
               Phel
               .
               Mosemius
               Instit
               .
               ad
               his
               perfect
               .
               contemp
               .
            
             4.
             part
             2.
             c.
             5.
             
               in
               p.
            
             333.
             
          
           
             i
             
               Pet.
               Bon.
               Terrar
               .
               Margarit
               .
               pret
               .
               c.
            
             20.
             
             
               T.
               C.
               vol.
            
             5.
             
               in
               p.
            
             804.
             
          
           
             k
             
               Plin.
               l.
            
             33.
             c.
             6.
             
             
               &
               G.
               Agric.
               de
               nat
               .
               fossil
               .
               l.
            
             9.
             pr●ncip
             .
          
           
             l
             
               Mich.
               Mayerus
               l.
               de
               circ
               .
               quadrat
               .
               c.
            
             5.
             
          
           
             m
             
               Lib.
               de
               Generat
               .
               r●r
               .
               nat
               .
            
             2.
             
             Tom.
             6.
             
               in
               p.
            
             207.
             
          
           
             n
             
               A●teph
               .
               clav●s
               major
               sapient
               .
               cap.
            
             1.
             
             
               T.
               C.
               vol.
            
             4.
             
               in
               p.
            
             225.
             
             
               &
               R●i
               .
               Lul
               .
               Thear
               .
               t●stam
               n●
               .
               c.
            
             12.
             
               in
               p.
            
             28.
             
          
           
             o
             
               Pulveres
               nempe
               liquefac
               .
               ut
               sunt
               Sal
               Alchali
               Litharg
               .
               Sal
               fluxum
               ,
               Fel
               vitri
               ,
               scoria
               ,
               sal
               gem
               .
               sal
               pet
               .
               &c.
               Paracels
               .
               l.
            
             8.
             
             
               Archidox
               de
               separat
               .
               rer
               .
               nat
               .
               Tom.
            
             6.
             
               in
               p.
            
             239.
             
          
           
             p
             
               Albert.
               Magn.
               de
               reb
               .
               met
               .
               l.
            
             4.
             c.
             6.
             
          
           
             q
             
               Lauren.
               Ventura
               de
               lap
               .
               Phil.
               c.
            
             3.
             
             
               T.
               C.
               vol.
            
             2.
             p.
             238.
             
             
               &
               Geb
               .
               Sum.
               perfect
               .
               part
               .
            
             1.
             l.
             2.
             c.
             5.
             
               in
               p.
            
             626.
             
          
           
             r
             
               Ros
               .
               abbrev
               .
               T.
               C.
               vol.
            
             3.
             pag.
             701.
             
             
               &
               Geb
               .
               Sum.
               perfect
               .
               l.
            
             2.
             part
             .
             1.
             c.
             7.
             
               in
               p.
            
             631.
             
          
           
             ſ
             
               Solum
               aurum
               pinguedine
               caret
               .
               Card.
               subt
               .
               l.
            
             6.
             
               in
               p.
            
             232.
             
          
           
             t
             
               Arist
               .
               de
               generat
               .
               animal
               .
               l.
            
             2.
             c.
             1.
             
          
           
             u
             
               Locus
               desumptus
               ex
               Aristot
               .
               de
               gener
               .
               Animal
               .
               l.
            
             1.
             c.
             20
             ,
             21
             ,
             &
             22.
             
          
           
             w
             
               De
               Histor
               .
               Anim.
               l.
            
             6.
             c.
             7.
             
          
           
             x
             
               Plin.
               l.
            
             10
             ,
             c.
             58
             ,
             60.
             
          
           
             y
             
               Vide
               Geb
               .
               summae
               perfect
               .
               part
               .
            
             2.
             l.
             2.
             c.
             14.
             
               in
               p.
            
             653
             ,
             654
             ,
             &c.
             
          
           
             z
             Tract
             .
             5.
             
             
               Rosar
               .
               abbrev
               .
               p●r
               Toletan
               .
               phil
               max.
               T.
               C.
               vol.
            
             3.
             
               in
               p.
            
             698.
             
             
               &
               Paracels
               .
               in
               Manual
               .
               Phil.
               T●m
               .
            
             6.
             
               in
               p.
            
             318
             ,
             319.
             
               et
               in
               frag
               .
               l.
            
             3.
             
               de
               vit
               .
               longa
               c.
            
             8.
             
             Tom.
             6.
             
               in
               p.
            
             168.
             
          
           
             a
             
               Vide
               Basil
               .
               Valent.
               Practic
               .
               delap
               .
               sapient
               .
               in
               p.
            
             19.
             
          
           
             b
             
               Rasis
               Cistrensis
               lib.
               lumin
               .
               Harmon
               .
               imperscru
               .
               Decad.
            
             1.
             
               in
               p.
            
             71.
             
          
           
             c
             
               Est
               aurum
               perfectio
               metallorum
               atque
               conatus
               .
               Card.
               subt
               .
               l.
            
             6.
             p.
             233.
             
               &
               de
               Varietate
               l.
            
             10.
             
               in
               p.
            
             405.
             
          
           
             d
             
               Eorum
               decreta
               usque
               adeo
               sunt
               obscura
               ,
               dubia
               ,
               incerta
               ,
               falsa
               ,
               puerilia
               ,
               ut
               misericordiam
               poti
               ;
               ùs
               quam
               reprehensi●nem
               mereantur
               .
               P.
               Severin
               .
               Dan.
               Idea
               Med.
               Philos
               .
               cap.
            
             9.
             
               in
               p.
            
             132.
             
          
           
             e
             
               Cardan
               .
               de
               subt
               .
               l.
            
             6.
             
               in
               p.
            
             240.
             
          
           
             f
             
               Sanctus
               Epiphanius
               lib.
               de
            
             12.
             
               gemm●s
               in
               v●ste
               Aaronis
               cap.
            
             17.
             p.
             9.
             
             
               &
               Joannes
               Matalius
               Metellus
               ●raefat
               .
               in
               H●eron
               .
               Osorii
               Lusitan
               .
               hist
               .
               de
               reb
               .
               ab
               Eman.
               rege
               gestis
               .
               Verùm
               hic
               de
               oculo
               catti
               ,
               ille
               de
               Hyacintho
               .
            
          
           
             g
             
               Card.
               subt
               .
               lib.
            
             2.
             
               in
               p.
            
             78.
             
          
           
             h
             
               Paracels
               .
               lib.
               de
               Element
               .
               Tom.
            
             6.
             
               in
               p.
            
             300.
             
          
           
             i
             
               Lib.
               de
               Tinctura
               Physicorum
               c.
            
             4.
             
             Tom.
             6.
             
               in
               p.
            
             276.
             
          
           
             k
             
               Lib.
               de
               arte
               metall
               .
               metamorphos
               .
               T.
               C.
               vel
               .
            
             1.
             
               in
               p.
            
             32
             ,
             33.
             
          
           
             l
             
               Solent
               G●ometrae
               non
               emnia
               docere
               ,
               s●d
               quaedam
               postulare
               ut
               sibi
               concedantur
               ,
               quò
               faciliùs
               quae
               volunt
               explic
               .
               Cicer.
               offic
               .
               li.
            
             3.
             
          
           
             m
             
               Arist
               .
               Eth.
               l.
            
             6.
             cap.
             5
             ,
             6
             ,
             7.
             
          
           
             n
             
               D.
               August
               .
               de
               Trin.
               lib.
            
             13.
             cap.
             19.
             
             
               &
               Cicer.
               Tuscul
               .
               quae
               .
               lib.
            
             4.
             
          
           
             o
             
               Cicer.
               Tusc
               .
               Quaest
               .
               lib.
            
             1.
             
             
               &
               Academ
               .
               Quaest
               .
               lib.
            
             1.
             
             &
             4.
             
          
           
             p
             Lib.
             7.
             cap.
             55.
             
          
           
             q
             
               Plato
               in
               Phaedon
               .
               Hipp.
               de
               D●aet
               .
               lib.
            
             1.
             
          
           
             q
             
               Piutar
               .
               de
               Opin
               .
               Phil.
               lib.
            
             5.
             c.
             20.
             
             
               Phil.
               Mosemcus
               Archiep.
            
             
          
           
             q
             
               Nicosiens
               .
               univers
               .
               institut
               .
               ad
               hom
               .
               perf
               .
               contemp
               .
            
             3.
             part
             .
             2.
             cap.
             11
             ,
             &
             .
             12.
             
          
           
             q
             
               Cael.
               Rhod.
               lib.
            
             2.
             c.
             31.
             
             
               Lips
               .
               ceat
            
             .
             1.
             
             Ep.
             50.
             
             
               Jossius
               de
               risu
               &
               fl●tu
               .
               apud
               Burton
               .
               seu
               D●m
               .
               jun.
               de
               Melancb
               .
               part
               .
            
             1.
             
             Sect.
             1.
             m●mb
             .
             2.
             subsect
             .
             5.
             
               in
               p.
            
             19.
             
               in
               margin
            
             .
          
           
             q
             
               G.
               Merula
               memor
               .
               lib.
            
             1.
             c.
             1.
             
          
           
             r
             
               P.
               R●c●us
               de
               coel
               .
               agricult
               .
               lib.
            
             4.
             
          
           
             r
             Herm.
             in
             Clavi
             .
          
           
             r
             
               A●ist
               .
               de
               sens
               .
               &
               sensib
               .
               cap.
            
             4.
             
          
           
             r
             
               Sen.
               nat
               .
               quaest
               .
               l.
            
             3.
             cap.
             20.
             
          
           
             r
             
               Dion
               .
               Areopag
               .
               cael
               .
               Hierarch
               .
               c.
            
             13.
             
          
           
             ſ
             Porphyr
             .
             de
             Occas
             .
          
           
             ſ
             
               Card.
               Variet
               .
               l.
            
             8.
             cap.
             42.
             
               in
               p.
            
             309.
             
          
           
             ſ
             
               Jo.
               Pic.
               Mirand
               .
               conclus
               .
               secund
               .
               Av.
            
             2.
             
             &
             .
             4.
             
          
           
             t
             
               Plato
               in
               Alcibiade
            
             .
             1.
             
               &
               in
               Phaed.
            
             
          
           
             u
             Herm.
             in
             Minist
             .
             Mundi
             .
          
           
             w
             
               De
               quinque
               incommodis
               quae
               affert
               materia
               menti
               humanae
               vid.
               Fortun
               .
               Li●e
               .
               de
               vit
               .
               l.
            
             2.
             c.
             27.
             
          
           
             x
             
               Eadem
               penè
               ad
               verbum
               Phy.
               Hebrae
               .
               c.
            
             2.
             
               in
               p.
            
             21
             
          
           
             y
             
               Macrob.
               in
               s●m●●um
               Scip.
               l.
            
             1.
             c.
             20.
             
             
               &
               Archang
               .
               Burgon
               .
               minorit
               .
               Comment
               .
               in
               cab
               .
               dog
               .
               dogm
               .
            
             20.
             
             
               &
               Ger.
               Dom.
               phys
               .
               Trismeg
               .
               T.
               C.
               vol.
            
             1.
             
               in
               p.
            
             406.
             
             
               &
               Fortun.
               Iacet
               .
               de
               Ort.
               an
               .
               hum
               .
               l.
            
             1.
             c.
             15.
             
             
               &
               Rob.
               Flud
               .
               Microcosm
               .
               Tract
               .
               ●
               ▪
               Sect.
            
             1.
             lib.
             8.
             c.
             8.
             
          
           
             z
             
               Hippoc.
               li.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &
               Cael.
               Rhod.
               lect
               .
               an●iq
               .
               lib.
            
             15.
             c.
             23.
             
          
           
             a
             Phil.
             Jud●
             .
             de
             .
             mu●di
             opifi●i●
             .
          
           
             b
             Vide
             P.
             
               Palinar
               .
               lap
               .
               Phil.
               dogmat
               .
               seu
               Libavium
               rest●t
               .
               c.
            
             15.
             
               in
               p.
            
             88.
             
          
           
             c
             
               Supra
               pag.
            
             32.
             
          
           
             d
             Hipp●●●
             de
             A●r●
             ,
             aq●is
             &
             locis
             .
             in
             si●
             .
          
           
             e
             
               Problem
               .
               Sect.
            
             14
             q●aest
             .
             1.
             
             &
             15
             ,
             16.
             
          
           
             f
             S●crat
             .
             ap
             .
             Plat.
             in
             Sympos
             .
          
           
             g
             
               〈◊〉
               imm●r●●o
               si●●as
               animas
               s●p●●nt●s
               appellarit
               H●ractitus
               .
               Joan.
               Bodi●
               .
               method
               .
               histor
               .
               in
               p.
            
             108.
             
             
               &
               Jo.
               Huarte
               Examen
               de
               los
               ingenios
               .
               &
               Charron
               de
               la
               sagess
               .
               l.
            
             1.
             c.
             13.
             
          
           
             h
             
               Plutarch
               .
               Sym●os
               .
               l.
            
             1.
             quaest
             .
             6.
             
             
               &
               Quint.
               Curt.
               l.
            
             10.
             
               sub
               .
               fin
               .
               &
               Card.
               subt
               .
               l.
            
             8.
             
             
               &
               Cae●
               .
               R●od
               .
               An●
               .
               lect
               .
               l.
            
             29.
             c.
             17.
             
             
               Idem
               etiam
               de
               Socrate
               asserit
               Arrian
               .
               Epict.
               l
            
             4.
             c.
             11.
             
          
           
             i
             
               Quos
               qui
               vacare
               m●nte
               putat
               is
               ipse
               mentis
               expers
               est
               .
               Cic.
               de
               Nat.
               Deor.
               lib.
            
             2.
             
          
           
             k
             
               Author
               quaestionis
               a●
               Lap.
               Phys
               .
               v●lent
               .
               contra
               ●●●sem
               T.
               C.
               vol.
            
             3.
             
               in
               p.
            
             175.
             
          
           
             l
             
               D'
               H●st
               .
               Animal
               l.
            
             4.
             
             ●
             .
             8.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Arist
               .
               Ethic.
               l.
            
             2.
             c.
             6.
             
          
           
             n
             
               Plotin
               .
               Ennead
            
             .
             2.
             lib.
             9.
             c.
             13.
             pag.
             212.
             
             
               &
               Cornel.
               Agrip.
               de
               Occult.
               Phil.
               l.
            
             3.
             c.
             39.
             
               in
               p.
            
             417.
             
          
           
             o
             
               Hippoc.
               lib.
               de
               Aere
               Ag.
               &
               locis
               .
               &
               Alexand.
               ab
               Alex
               .
               dier
               .
               gen
               .
               lib.
            
             4.
             c.
             13.
             
          
           
             p
             
               Omnis
               in
               Arctois
               sanguis
               quicunque
               pruinis
               nascitur
               ,
               indomitus
               bellis
               ,
               &
               martis
               amator
               .
               Ap.
               Silvest
               .
               Girald
               .
               Cambrens
               ▪
               Topog.
               Hiber
               .
               particul
               .
            
             1.
             cap.
             27.
             
          
           
             q
             
               Hippoc.
               ubi
               supra
               .
               &
               Cicer.
               de
               nat
               .
               Deorum
               lib.
            
             2.
             
          
           
             r
             
               Plat.
               in
               Tim.
               &
               Cicer.
               l.
               de
               Fato
               .
               &
               Jo.
               F.
               Picus
               lib.
               de
               Imaginat
               .
               &
               G.
               Merul.
               Mem.
               lib.
            
             1.
             cap.
             1.
             
             
               &
               Les
               diverses
               Lecons
               de
               Pierre
               de
               Mexia
               &c.
               part
               .
            
             4.
             cap.
             6.
             
          
           
             ſ
             
               Cardan
               .
               subtil
               .
               lib.
            
             8.
             
               in
               pag.
            
             304.
             
             
               &
               Discors
               d●l
               Mathiol
               .
               nel
               .
            
             1.
             
               lib.
               di
               Dioscor
               .
               in
               Pro●emio
               .
               &
               S.
               Alb.
               Syl.
               Sylvarum
               .
               or
               Nat.
               Hist
               .
               Cent.
            
             6.
             exper
             .
             17
             ,
             18
             ,
             19
             ,
             
               &c.
               &
               Fort.
               Licet
               .
               de
               Spontan
               .
               vivent
               .
               ortu
               lib.
            
             4.
             c.
             31.
             
          
           
             t
             
               Quinetiam
               cibo
               quo
               utare
               interesse
               aliquid
               ad
               mentis
               aciem
               putant
               .
               Cicer
               de
               nat
               .
               D●or
               .
               l.
            
             2.
             
             
               See
               Ric.
               Eden
               in
               his
               Book
               of
               Moscovia
               and
               Tartary
               ,
               ann●xed
               to
               the
               Decades
               of
               Peter
               Martyr
               .
               fol.
            
             299
             ,
             &c.
             
          
           
             u
             
               Cardan
               .
               subt
               .
               l.
            
             8.
             
               in
               p.
            
             339.
             
               &
               de
               varie●
               .
               l.
            
             8.
             c.
             40.
             
               vide
               Cusan
               .
               de
               Co●jectaris
               l.
            
             2.
             c.
             8.
             
               in
               p.
            
             103.
             
          
           
             w
             Lib.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             x
             Lib.
             7.
             
               de
               leg●b
            
             .
          
           
             y
             
               A.
               Gel.
               l.
            
             12.
             c.
             1.
             
          
           
             z
             
               Scal.
               exerc●●
            
             .
             206.
             5.
             
             
               &
               Jo.
               Leo.
               Afric
               .
               lib.
            
             9.
             
               ap
               .
               Purch
               .
               Pilgrim
               .
               vol.
            
             2.
             l
             6.
             c.
             1.
             
             Sect.
             9.
             
             
               &
               Girald
               .
               Camb.
               Itiner
               .
               Camb.
               lib.
            
             1.
             c.
             2.
             
               ap
               .
               Burton
               seu
               Democ.
               jun.
               de
               Melanc
               .
               par
               .
            
             1.
             
             S●ct
             .
             2.
             
             Memb.
             4.
             
             Subsect
             .
             1.
             
               in
               p.
            
             127.
             
          
           
             a
             
               Ethic.
               l.
            
             7.
             c.
             6.
             
          
           
             b
             
               Sen.
               de
               .
               Ira
               ,
               l.
            
             2.
             c.
             20.
             
          
           
             c
             Hipp
             lib.
             de
             Aere
             ▪
             Aquis
             ,
             et
             locis
             .
          
           
             d
             
               Subt.
               l.
            
             18.
             
               in
               p.
            
             643.
             
          
           
             e
             
               Sen.
               de
               Ira.
               l.
            
             2.
             c.
             18
             ,
             19
             ,
             &c.
             
          
           
             f
             Plato
             in
             Timaeo
             .
          
           
             g
             
               In
               Timaeo
               .
               in
               p.
            
             499.
             
               &
               in
               Prol.
               in
               p.
            
             296.
             
             
               &
               Epictet
               .
               Enchirid
               .
               cap.
            
             64.
             
             
               &
               M.
               Aurel.
               Antonin
               .
               Meditat.
               lib.
            
             4.
             
             Sect.
             43.
             
               &
               lib.
            
             11.
             
             Sect.
             16.
             
             
               &
               Palingen
               .
               in
               Scorp
            
             .
          
        
         
           Notes for div A75720-e60020
           
             a
             
               In
               Tim.
               in
               p.
            
             476.
             
             
               &
               Philo
               l
               b.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               in
               princip
            
             .
          
           
             b
             
               Cusanus
               de
               loct
               .
               Ignorant
               .
               l.
            
             2.
             c.
             5.
             
               in
               p.
            
             28.
             
          
           
             c
             
               Crollius
               Basilic
               .
               chymica
               ,
               in
               p.
            
             258.
             
          
           
             d
             
               Lib.
               secret
               .
               max.
               Philosoph
               .
               galli
               de
               delph
               .
               anonym
               .
               T.
               C.
               vol.
            
             3.
             
               in
               p.
            
             819.
             
          
           
             e
             
               Ger.
               Dorn
               .
               Physic
               .
               genes
               .
               T.
               C.
               Vol.
            
             1.
             
               in
               p.
            
             388.
             
          
           
             f
             
               Sum.
               perfect
               .
               part
            
             2.
             cap.
             24.
             
               in
               p.
            
             535.
             
             
               E●
               quidem
               in
               rebus
               omnibus
               ,
               sed
               in
               ex
               ractione
               ejus
               ,
               vita
               deficeret
               ,
               S●ndi
               .
               vog
               .
               Tract
               .
               de
               Sulph
               .
               in
               p.
            
             50.
             
          
           
             g
             
               Plin.
               l.
            
             10.
             c.
             63.
             
          
           
             h
             
               Card.
               subt
               .
               l.
            
             7.
             c.
             37.
             
          
           
             i
             
               Cardan
               .
               subt
               .
               l.
            
             12.
             
               in
               p.
            
             467.
             
             
               &
               Levin
               .
               L
               mn
               de
               occu't
               .
               nat
               .
               mirac
               .
               l.
            
             2.
             c.
             39.
             
          
           
             k
             
               K●ck
               rm
               .
               syst
               .
               phys
               .
               l.
            
             3.
             c.
             13.
             
          
           
             l
             
               Arist
               .
               d'
               generat
               .
               animal
               .
               l.
            
             4.
             
               c.
               o.
               &
               Phi.
               l.
            
             8.
             c.
             10.
             
             
               &
               Phil.
               Pigafet
               ,
               apud
               Purch
               .
               pilgr.
               vol
            
             2.
             l.
             7.
             c.
             4
             sect
             .
             3.
             
          
           
             m
             
               Montague
               Essayes
               .
               l.
            
             2.
             c.
             12.
             
          
           
             n
             
               Arist
               .
               hist
               .
               an●m
               .
               l.
            
             6.
             c.
             37.
             
          
           
             o
             
               Plin.
               l.
            
             10.
             c.
             65.
             
          
           
             p
             
               Hist
               .
               an
               .
               ut
               sup
               .
            
             (
             n
             )
          
           
             q
             
               Eph.
               Hist
               .
               anim
               .
               l.
            
             5.
             c.
             16.
             
          
           
             r
             Lib.
             7.
             c.
             6.
             
             
               &
               Senec.
               consolat
               .
               ad
               Marciam
               .
               c.
            
             23.
             
          
           
             ſ
             Lib.
             7.
             c.
             2.
             
          
           
             t
             
               Kickerm
               .
               syst
               .
               physic
               .
               l.
            
             3.
             c.
             10.
             
          
           
             u
             
               Cardan
               .
               subt
               .
               l.
            
             8.
             
               in
               .
               p.
            
             333.
             
          
           
             w
             
               Cardan
               .
               ubi
               supra
            
             (
             u
             )
             
               in
               p.
            
             325.
             
             
               &
               Scalig.
               Exerc.
            
             158.
             
             
               &
               Purch
               .
               pilgr.
               Tom.
            
             4.
             l.
             7.
             c.
             5.
             sect
             .
             1.
             
          
           
             x
             
               Leo.
               Heb.
               de
               Amor.
               dial
            
             .
             2.
             
               in
               p.
            
             384.
             
             
               &
               Nuisem●nttraict
               du●sol
               &
               ●del
               esprit
               u●ivers
               .
               l.
            
             2.
             c.
             ●
             .
             
               in
               p.
            
             102
             ,
             103
             ,
             115.
             
               &
               l.
            
             1.
             c.
             4.
             
               in
               p.
            
             26
             &c.
             7.
             
             
               &
               Mars
               .
               Ficin
               .
               de
               vita
               .
               ●ae
               ,
               com
               .
               l.
            
             3.
             c.
             16.
             
             
               &
               Alb.
               mag
               .
               de
               reb
               .
               m●tal
               .
               l.
            
             3.
             c.
             10.
             
          
           
             y
             
               Joan
               de
               ●eung
               complant
               de
               Nature
               l.
               B.
               p.
            
             246.
             
               vide
               T.
               C.
               vol.
            
             1.
             p.
             719
             ,
             730.
             
             
               &
               Dan.
               Mylium
               in
               opere
               Medico
               chym
               .
               par
               .
            
             2.
             
               praefat
               .
               par
            
             .
             4.
             
               de
               primo
               mobili
               ,
               sen
               sol●
               .
            
          
           
             z
             
               Denique
               quod
               longo
               venit
               impece
               ,
               sumere
               debec
               m●●bilitatem
               ,
               etiam
               atque
               etiam
               quae
               crescit
               eundo
               ,
               &
               validas
               auget
               vires
               &
               roborat
               ictum
               .
               Lucret.
               lib.
            
             6.
             
          
           
             a
             
               G.
               Agricol
               .
               de
               nat
               .
               fossil
               .
               l.
            
             5.
             c.
             14.
             
               &
               l.
            
             6.
             c.
             7.
             
          
           
             b
             
               Paracels
               .
               lib.
               de
               Transmut
               .
               rerum
               nat
               .
               Tom.
            
             6.
             p.
             234.
             
          
           
             c
             
               Vide
               Auto.
               incert
               .
               de
               princ●p
               .
               Nat.
               &
               Arte
               alchym
               .
               Harmoniae
               Imperscrut
               .
               chymicophil
               .
               decad
               .
            
             1.
             
               in
               p.
            
             12.
             
             
               &
               Nuis●ment
               trai●●
               .
               du
               fol.
               &c.
               c.
            
             3.
             p.
             24.
             
          
           
             d
             
               Camel.
               Leonard
               de
               Lapid
               .
               lib.
            
             2.
             
             
               &
               Joseph
               .
               Michel
               .
               Apol.
               chym
               .
               in
               p.
            
             175.
             
             
               &
               Wolfgang
               .
               Gab.
               comment
               .
               ad
               And.
               Bacii
               lib.
               de
               gem
               .
               &
               lap
               .
               c.
            
             5.
             
             &
             16.
             
          
           
             e
             
               Camil.
               Leonard
               ubi
            
             (
             d
             )
          
           
             f
             
               Camil.
               Leonard
               ubi
            
             (
             d
             )
          
           
             g
             
               Discors
               del
               Mat.
               nel
               D●oscor
               .
               l.
            
             5.
             c.
             114.
             
          
           
             h
             Lib.
             7.
             cap.
             3.
             
               &
               l.
            
             31.
             c.
             10.
             
             
               &
               Libav
               .
               comment
               .
               Alch.
               par
               .
            
             2.
             l.
             6.
             
               de
               judic
               .
               aq
               .
               mineral
               .
               par
               .
            
             3.
             
               in
               p.
            
             188.
             
          
           
             i
             
               G.
               Agric.
               de
               nat
               .
               fossil
               .
               l.
            
             1.
             
          
           
             k
             
               De
               his
               omnibus
               ,
               ●ide
               Dioscorid
               .
               de
               .
               Mer.
               Medic.
               l.
            
             6.
             c.
             43.
             
               &
               l.
            
             4.
             c.
             85.
             
          
           
             l
             
               Gab.
               ubi
               supra
               ad
            
             (
             d
             )
             cap.
             9.
             
          
           
             m
             
               Hieron
               .
               Rubeus
               de
               distillat
               .
               sect
               .
            
             2.
             c.
             20.
             
          
           
             n
             
               G.
               Agric.
               de
               nat
               .
               corum
               quae
               effluunt
               è
               terr
               .
               l.
            
             4.
             c.
             3.
             
          
           
             o
             
               Guil.
               Caesar
               .
               Capaccio
               Antichita
               di
               Pozzuel
               .
               cap.
            
             13
             
               &
               St.
               Albans
               de
               Aug.
               Scient
               .
               l.
            
             4.
             c.
             2.
             
             
               &
               Jose
               .
               Quercitan
               .
               Hermet
               .
               Medicin
               .
               defens
               .
               cap.
            
             22.
             and
             Cambden
             saith
             as
             much
             of
             the
             Baths
             in
             
               Somersitshire
               .
               Sed
               quid
               ?
               Sulphurerum
               nolumus
               esse
               locum
               .
               Necham
               .
               Ibid.
               
            
          
           
             p
             
               Paracels
               .
               Archid.
               magic
               .
               l.
            
             5.
             
             Tom.
             11.
             
               in
               p.
            
             149
             ,
             151
             ,
             153
             ,
             154.
             
          
           
             q
             Lib.
             33.
             c.
             4.
             
             
               Vide
               Card.
               subt
               .
               l.
            
             6.
             
               in
               .
               p.
            
             239.
             
          
           
             r
             
               Aes
               ustum
               .
               Plutarch
               .
               sympos
               .
               l.
            
             3.
             q.
             10.
             
             
               Fallop
               .
               de
               met
               .
               c.
            
             14.
             
          
           
             ſ
             
               Crocus
               martis
               .
               Fallop
               .
               ib.
               ca.
            
             20.
             
          
           
             t
             
               Fuligo
               mettallorum
               Arsenic
               .
               Realgar
               ,
               Auripigmentū
               ,
               &
               simul
               Parac
               .
               de
               Morb.
               Metal
               .
               lib.
            
             2.
             cap.
             3.
             
             Tom.
             5.
             
               in
               p.
            
             21.
             
          
           
             u
             
               Dioscorid
               .
               l.
            
             5.
             c.
             58.
             
             
               &
               Fallop
               .
               c.
            
             29.
             
          
           
             w
             
               Simpl.
               l.
            
             4.
             c.
             19.
             
               &
               l.
            
             5.
             c.
             18.
             
               vide
               Fernel
               .
               de
               abd
               .
               rer
               .
               caus
               .
               l.
            
             2.
             c.
             15.
             
             
               &
               Fallop
               .
               ubi
               supia
               c.
            
             37.
             
          
           
             x
             
               Matthiol
               .
               nel
               l.
            
             6.
             
               di
               Dioscor
               .
               c.
            
             28.
             
             
               &
               Fallop
               .
               de
               Metal
               .
               c.
            
             37.
             
             
               &
               Libav
               .
               Tom.
            
             1.
             
             
               Syntag.
               l.
            
             ●
             .
             c.
             13.
             
             
               &
               Horat.
               Augenius
               .
               Tom.
            
             1.
             l.
             1.
             
             
               Ep
               st
            
             .
             1.
             
          
           
             y
             
               S●mplicius
               l.
            
             9.
             c.
             19.
             
               citatur
               a
               Mat.
               Vutzer
               .
               in
               anatom
               .
               Spagyr
               .
               Merc.
               l.
            
             1.
             c.
             4.
             
             
               &
               R●spons
               .
               ad
               Aubert
               .
               T.
               C.
               Vol.
            
             2.
             
               in
               .
               p.
            
             167.
             
          
           
             z
             
               Vide
               P.
               Severin
               .
               Dan.
               Id.
               Med.
               Philosoph
               .
               c.
            
             8.
             
               in
               p.
            
             127.
             
             
               &
               Paracels
               .
               l.
               de
               Mort.
               rerum
               .
               natural
               .
               Tom.
            
             6.
             
               in
               p.
            
             216.
             
          
           
             a
             
               And.
               Bacius
               de
               gem
               .
               nat
               .
               c.
            
             17.
             
          
           
             b
             
               Vide
               Anto.
               Mosen
               .
               Patric
               .
               Venet.
               de
               trans
               .
               his
               ad
               Deun
               .
               l.
            
             1.
             c.
             44.
             
               in
               p.
            
             468.
             
             
               &
               Rosar
               .
               abbrev
               .
               T.
               C.
               Vol.
            
             3.
             
               in
               p.
            
             699.
             
          
           
             c
             
               Cardan
               .
               varietat
               .
               l.
            
             8.
             c.
             44.
             
          
           
             d
             
               Joseph
               .
               Quercitan
               .
               Herm●t
               .
               Med.
               defens
               .
               c.
            
             24.
             
             
               &
               Severin
               :
               Dan.
               Id.
               Med.
               Phil.
               cap.
            
             15.
             
             
               &
               Dan.
               Mylius
               oper
               .
               medicochym
               .
               praefat
               .
               ad
               Basilie
               .
               Philosoph
               part
               .
            
             5.
             
               de
               Auro
            
             .
          
           
             e
             
               Vide
               Hier.
               Rubeum
               de
               distillat
               .
               S●ct
               .
            
             ●●
             .
             c.
             5.
             
             
               &
               Sect.
            
             2.
             c.
             20.
             
          
           
             f
             
               Paracels
               .
               in
               man.
               Philos
               .
               Tom.
            
             6.
             
               in
               p.
            
             316
             —
             319.
             
             
               &
               In
               Fragment
               .
               de
               vita
               longa
               l.
            
             3.
             c.
             8.
             
             Tom.
             6.
             
               in
               p.
            
             168.
             
          
           
             a
             
               Francesco
               Sansovino
               del
               governo
               de
               S.
               regin
               .
               lib.
            
             6.
             
               in
               fine
            
             .
          
           
             b
             Plato
             in
             Phaedro
             .
          
           
             c
             
               Gerard.
               Dorn
               .
               Artis
               Chymistica
               l.
            
             1.
             c.
             9.
             
             
               T.
               C.
               Vol.
            
             1.
             
               in
               p.
            
             218.
             
               &
               alias
               passim
            
             .
          
           
             d
             
               Elementa
               &
               Elementata
               omnia
               vivere
               fusè
               probat
               Gul.
               Gilbert
               .
               de
               Magnet
               .
               l.
            
             5.
             c.
             12.
             
               per
               totum
               .
               &
               Fortun.
               Licet
               .
               sparsi
               exertim
               verò
               de
               spo●t
               .
               vivent
               .
               ort
               .
               l.
            
             3.
             c.
             14
             ,
             15
             ,
             
               &c.
               
               &
               Plotin
               .
               En
               nead
               .
            
             6.
             l.
             7.
             c.
             11.
             
               in
               p.
            
             703.
             
          
           
             e
             
               Arist
               .
               de
               animal
               .
               l.
            
             2.
             c.
             4.
             
             
               &
               Fort.
               Licet
               .
               de
               vit
               .
               l.
            
             2.
             c.
             16.
             
               in
               p.
            
             359.
             
             
               &
               Algavel
               .
               l.
            
             2.
             t●act
             .
             4.
             c.
             1.
             
               de
               anim
               .
               vegetat
            
             .
          
           
             f
             
               Cardan
               .
               subtil
               .
               l.
            
             5.
             
               in
               p.
            
             199
             
               Omne
               mortem
               obiens
               vivens
               est
               .
               Fort.
               Licet
               .
               de
               spont
               .
               viv
               .
               ortu
               .
               l.
            
             3.
             c.
             2.
             
          
           
             g
             
               Vide
               Fran.
               Georg.
               Venet.
               de
               barmonia
               mundi
               totius
               Cant.
            
             2.
             
             Tom.
             1.
             c.
             6.
             
             
               &
               Discors
               .
               del
               .
               Mathi.
               nel
               .
            
             5.
             
               lib.
               di
               Dioscor
               .
               in
               prooemio
               .
               &
               P.
               Sever.
               Danus
               Id.
               Med.
               Phil.
               c.
            
             2.
             
             
               &
               Comment
               .
               in
               Her.
               lib.
               de
               lap
               .
               Phil.
               secret
               .
               T.
               C.
               vol.
            
             4.
             
               in
               p.
            
             759.
             
             
               &
               Tho.
               campanel
               .
               de
               sensu
               .
               re●ū
               .
               l.
            
             3.
             c.
             13.
             
          
           
             h
             
               Idem
               cardan
               .
               de
               subt
               .
               l.
            
             5.
             
               in
               p.
            
             210.
             
          
           
             i
             
               De
               vet
               .
               nov
               .
               metal
               .
               l.
            
             2.
             
               &
               de
               I'ua
               .
               Rutil
               .
               Claud.
               Numat
               .
               Gal.
               ap
               .
               Onuph
               .
               Panum
               .
               in
               urb
               .
               Romae
               descript
               .
               l.
            
             1.
             
             
               &
               G.
               Fal.
               Tract
               .
               de
               Therm
               .
               aq
               .
               ac
               .
               met
               .
               c.
            
             5.
             
             
               &
               Geo.
               Fabrit
               .
               obser
               .
               de
               r●
               .
               net
               .
               in
               fo
               .
            
             20.
             22.
             
          
           
             k
             
               Cardan
               .
               sub
               .
               l.
            
             9.
             
               in
               p.
            
             239.
             
             
               &
               St.
               Albans
               syl
               .
               syl
               .
               Cent.
            
             8.
             
             Exp.
             97.
             
             
               &
               G.
               Agricola
               de
               ort
               .
               &
               caus
               .
               subterran
               .
               lib
            
             5.
             
          
           
             l
             l.
             8.
             
               de
               nat
               .
               fossilium
            
             .
          
           
             m
             
               Lib.
               de
               generat
               .
               rerum
               naturalium
               .
               Tom.
            
             6.
             
               in
               p.
            
             207.
             
             
               Vide
               Alex.
               ab
               Alex.
               dier
               .
               gen
               .
               l.
            
             4.
             c.
             9.
             
             
               &
               Scalig.
               Exer.
            
             102.
             1.
             
               et
               B.
               Ful.
               l.
            
             1.
             c.
             6.
             
               ap
               .
               Sim.
               Maiol
               .
               Ast
               .
               Coll.
            
             19.
             met
             .
          
           
             n
             
               G.
               Agric.
               de
               ort
               .
               et
               caus
               .
               subter
               .
               l.
            
             3.
             
          
           
             o
             
               S●m●n
               res
               est
               invisibilis
               ,
               sed
               Sperma
               visibile
               .
               Sendivog
               .
               Tract
               .
            
             7.
             
             
               T.
               C.
               Vol.
            
             4.
             
               in
               p.
            
             490.
             
             
               &
               Anonym
               .
               phys
               .
               restit
               .
               enchirid
               .
               Can.
            
             186.
             
             
               &
               Arist
               .
               de
               g●nerat
               .
               animal
               .
               l.
            
             2.
             c.
             3.
             
          
           
             p
             
               P●rdices
               .
               Plin.
               l.
            
             10.
             c.
             33.
             
             
               &
               Jul.
               Solin
               .
               polyhist
               .
               c●p
               .
            
             12.
             
             
               &
               M.
               Varro
               de
               Ag●ic
               .
               l.
            
             3.
             c.
             11.
             
             
               Apud
               Jo.
               Comerte
               .
               Concil
               in
               pr
               fat
               .
               ●lini
               lo.
               
            
          
           
             q
             
               Immortalia
               sunt
               n.
               om●ia
               perfectè
               mista
               ,
               tam●tsi
               non
               in
               individuis
               ,
               at
               in
               speciebus
               suis
               .
               Anon.
               Enchirid
               .
               phys
               .
               rest
               .
               Can.
            
             166.
             
             &
             186.
             
          
           
             r
             
               Vide
               Aurel.
               Angurel
               .
               Chrys
               .
               l.
            
             2.
             
             
               T.
               C.
               Vol.
            
             3.
             p.
             214.
             
          
           
             s
             
               Vide
               P.
               Bonus
               Ferrar.
               Margarit
               .
               pret
               .
               c.
            
             3.
             
             
               T.
               C.
               Vol.
            
             5.
             p.
             679.
             
          
           
             t
             
               Dio.
               Z●char
               .
               T.
               C.
               Vol.
            
             1.
             p.
             810.
             
             
               &
               P.
               Bon.
               marg
               .
               preti
               .
               c.
            
             9.
             
             
               T.
               C.
               Vol.
            
             5.
             
               in
               p
            
             677.
             
          
           
             u
             
               Augurell
               .
               Chrys
               .
               li.
            
             2.
             
             
               T.
               C.
               Vol.
            
             3.
             
               in
               p.
            
             216.
             
          
           
             w
             
               G.
               Merul.
               Mem.
               l.
            
             3
             c.
             43.
             
             
               &
               Sil.
               Gyrald
               .
               Camb.
               Topograph
               .
               Hiber
               .
               Distinct
               .
            
             1.
             c.
             11
             
               &
               Alex.
               ab
               Alex.
               l
            
             4.
             c.
             9.
             
             
               &
               Ibach
               .
               Vadian
               .
               Com.
               ad
               Pompon
               .
               Mela.
               l.
            
             3.
             
             
               Et
               Mi●b
               .
               Mayer
               qui
               integrum
               tract
               .
               scrip
               .
               de
               voluc
               .
               arboria
               .
               Et
               Bapt.
               Post
               .
               l.
            
             2.
             c.
             3.
             
             
               &
               Card.
               Var.
               l.
            
             7.
             c.
             36.
             
             
               &
               Scal.
               Exer.
            
             59.
             2.
             
             
               &
               Fort.
               licet
               .
               de
               spon
               .
               viv
               .
               ort
               .
               l.
            
             3.
             c.
             47.
             
             
               &
               Ortelius
               in
               descript
               .
               Hioern
               .
               &
               du
               Bart.
               fixicsme
               jour
               .
               &
               Dith
               .
               Blefken
               .
               descript
               .
               Island
               .
               &
               Brem
               .
               Palissy
               .
               Traicte
               de
               Pierres
               ,
               &c.
               
               &
               Purch
               .
               Pilgrim
               .
               Tom.
            
             3.
             l.
             3.
             c.
             22.
             
          
           
             x
             
               Plin.
               l.
            
             10.
             c.
             3.
             
             
               &
               Phile.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             c.
             1.
             
             
               &
               Card.
               de
               variet
               .
               l.
            
             16.
             c.
             89.
             
             
               &
               Theophyl
               .
               Simo●atus
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               &
               ●lbert
               Mag.
               l.
               d.
               mirab
               .
               mundi
               .
            
          
           
             y
             
               De
               natur
               .
               eorum
               quae
               eff
               .
               è
               ●err
               .
               l.
            
             2.
             
          
           
             z
             
               Card.
               subt
               .
               l.
            
             2.
             
             
               &
               G.
               Merul.
               mem
               .
               l.
            
             3.
             c.
             4.
             
             
               &
               Matthiol
               .
               discors
               .
               vel
               l.
            
             5.
             
               de
               Dioscor
               .
               in
               proem
               .
               &
               Leand.
               Alberti
               descrit
               .
               de
               tutta
               Italia
               .
               in
               f.
            
             49.
             
             
               &
               Cambden
               saith
               as
               much
               of
               a
               Well
               in
               Leicest
               shire
               neer
               Lutterworth
               ,
               and
               another
               near
               Knaresborough
               in
               Yorkshire
               .
               &
               Sen.
               nat
               .
               quaest
               .
               l.
            
             3.
             c.
             20.
             
             
               &
               Poutan
               .
               de
               Meteor
               .
               c.
            
             44.
             
          
           
             a
             
               De
               varietat
               .
               l.
            
             2.
             c.
             7.
             
             
               &
               Nuisement
               Poem
               .
               Philosoph
            
             .
          
           
             b
             
               G.
               Agric.
               de
               Foss
               l.
            
             9.
             
             
               &
               Cardan
               .
               subt
               .
               l.
            
             6.
             
               in
               p.
            
             227.
             
             
               &
               Parac
               .
               l.
               de
               Tinct
               .
               Phys
               .
               c.
            
             6.
             
             
               T.
               C.
               in
               p.
            
             278
             ,
             
               &
               M.
               Mayer
               .
               symb
               .
               aur
               .
               mens
               .
               lib.
            
             11.
             
          
           
             c
             
               De
               Nat.
               eorum
               quae
               ●ff
               .
               e
               terr
               .
               l.
            
             1.
             
             &
             2.
             
          
           
             d
             Cambden
             in
             Scot.
             
          
           
             e
             l.
             31.
             c.
             1.
             
             
               &
               Sen.
               nat
               .
               quaest
               .
               l.
            
             3.
             c.
             25.
             
             
               &
               Purch
               .
               Pilgrim
               .
               Tom.
            
             3.
             l.
             5.
             c.
             1.
             
          
           
             f
             
               Plin.
               l.
            
             30.
             
               c.
               ult
               .
               &
               Vitruvius
               ap
               .
               Ant.
               Muret.
               in
               vot
               .
               ad
               sen
               .
               ubi
               supra
               (
               ●
               )
               &
               Card.
               Subt.
               l.
            
             2.
             p.
             136.
             
          
           
             g
             
               Card
               subt
               .
               l.
            
             6.
             p.
             227.
             
          
           
             h
             
               G.
               Agric.
               de
               ort
               &
               caus
               .
               sub
               .
               l.
            
             3.
             
               &
               de
               ●at
               .
               fossil
               .
               l.
            
             3.
             
          
           
             i
             
               Paracels
               .
               l.
               de
               Mort.
               r●r
               .
               nat
               Tom
            
             6.
             p
             218.
             
             
               &
               Gasto
               Claveus
               .
               Apol.
               Argyr●t
               .
               &
               Chrysop
               .
               ●
               .
               C.
               Vo●
            
             2.
             
               ●●
               p.
            
             41.
             
          
           
             k
             
               Cum
               a
               h●mer
               ●●rroseri●
               py●●●●●
               &
               aerosum
               &
               friab●lem
               ,
               fi●talis
               succus
               astringens
               G.
               Agric.
               de
               Ort.
               &
               Caus
               .
               subter
               .
               l.
            
             3.
             
          
           
             l
             
               Sum
               perfect
               .
               par
               l.
            
             2.
             l.
             2
             c.
             23.
             
          
           
             m
             
               Paracels
               .
               l
               de
               Transmut
               .
               rerum
               Tom.
            
             6.
             
               in
               p.
            
             236
             
          
           
             n
             
               G
               Agric.
               〈…〉
               fossil
               .
               l.
            
             1
             
               &
               l.
            
             8.
             
             
               &
               Bapt.
               Port.
               nat
               .
               mag
               l
            
             5
             c.
             7.
             
          
           
             o
             
               Pa●ac
               .
               l.
               de
               trans●rer
               tom
               .
            
             6
             
               in
               p.
            
             235.
             
          
           
             p
             
               Card
               de
               ●●b●
               l
            
             6
             
               in
               p.
            
             242
             
               &
               〈…〉
               Mag.
               de
               reb
               me●tall
               .
            
             2.
             c.
             2.
             
               in
               .
               p.
            
             196.
             
          
           
             q
             
               Arist
               .
               meteorol
               .
               l.
            
             4.
             c.
             6.
             
          
           
             r
             
               de
               nat
               .
               fossil
               .
               l.
            
             9.
             
             
               &
               Keckerm
               .
               Syst
               .
               phys
               .
               l.
            
             5.
             c.
             4.
             
          
           
             s
             
               Paracels
               .
               l.
               de
               tinct
               .
               phys
               .
               c.
            
             6.
             tom
             .
             6.
             p.
             278.
             
             
               &
               Cusan
               .
               de
               static
               .
               exper
               .
               Idiotae
               l.
            
             4.
             
               in
               p.
            
             176.
             
          
           
             t
             
               De
               transmut
               .
               rer
               .
               nat
               .
               tom
               .
            
             6.
             
               in
               p.
            
             234
             ,
             235.
             
          
           
             u
             
               Et
               hoe
               est
               spissum
               rarefacere
               &
               alleviare
               ponderosum
               ,
               ex
               quo
               omne
               subtile
               dignius
               est
               gresso
               ,
               sicut
               omne
               rarum
               spisso
               .
               Avicen
               .
               T.
               C.
               vol.
            
             4.
             p.
             991.
             
          
           
             w
             
               Vide
               Joan.
               Isaac
               .
               Holland
               .
               oper
               .
               miner
               .
               l.
            
             1.
             c.
             16.
             
             
               T.
               C.
               vol.
            
             3
             
               in
               p.
            
             312.
             
             
               Et
               Consil
               .
               Conjug
               .
               Sol
               &
               Luna
               .
               lib.
            
             1.
             
             
               T.
               C.
               vol.
            
             5.
             
               in
               p.
            
             483.
             
             
               Et
               Phil.
               Gal.
               Delphin
               .
               Avon
               .
               T.
               C.
               vol.
            
             3.
             p.
             825.
             
          
           
             x
             
               Detransmut
               .
               Meta●
               .
               c.
            
             1.
             
             
               T.
               C.
               vol.
            
             1.
             p.
             539.
             
             
               Et
               Paracels
               .
               de
               Cal.
               Ph●l
               .
               sive
               lib.
               Venat
               .
            
             6.
             p.
             291.
             
             
               Et
               And.
               Libit
               .
               Alch.
               l.
            
             2.
             tract
             .
             1.
             
               de
               Magister
               .
               cap.
            
             24.
             
          
           
             y
             
               Rich.
               Angl
               Correct
               .
               T.
               C.
               vol.
            
             2.
             
               in
               p.
            
             425.
             
             
               &
               Taulad
               animad
               .
               i
               ▪
               Bra●es
               .
               cap.
            
             7.
             p.
             350.
             
             
               Et
               Rosar
               .
               Philos
               .
               Art.
               Aurif
               .
               vol.
            
             2.
             
               in
               p.
            
             337
             ,
             338.
             
          
           
             z
             
               De
               vit
               .
               Cael●●us
               compar
               .
               l.
            
             3.
             c.
             3.
             p.
             175.
             
          
           
             *
             
               De
               addit
               .
               rerum
               caus
               .
               l.
            
             2.
             c.
             17.
             
          
           
             a
             
               Basil
               .
               Valentin
               .
               clav
            
             .
             6.
             
               in
               p.
            
             42.
             
          
           
             b
             781250000000.
             
          
           
             c
             
               Rippley
               dissolut
               .
               port
            
             .
             2.
             
             Stanz
             .
             6.
             
             
               &
               Calcinat
               .
               gat
            
             .
             1
             Stanz
             .
             11.
             
             
               &
               Recapitul
               .
               Stanz
            
             .
             3.
             
          
           
             d
             
               Vide
               Jo.
               Tab.
               in
               Pallad
               .
               Spagyric
               .
               c.
            
             29.
             
               in
               p.
            
             378.
             
          
           
             e
             
               Rosar
               .
               Phil.
               ars
               aurif
               .
               vol.
            
             2.
             p.
             240.
             
               citat
               â
               Luca
               Rodarg
               .
               lib.
               de
               Solut.
               Philos
               .
               c.
            
             25.
             
             
               T.
               C.
               Vol.
            
             5
             
               in
               p.
            
             846.
             
          
           
             f
             
               Si
               decem
               sunt
               multa
               ,
               &
               duo
               pauca
               ,
               sex
               ipsius
               rei
               media
               capiantur
               .
               Arist
               .
               Ethic.
               li.
            
             2.
             c.
             6.
             
          
           
             g
             
               R●pl
               .
               li.
               de
               Mer●
               .
               &
               lap
               .
               Phil
               T.
               C.
               vol.
            
             3.
             
               in
               p.
            
             876.
             
          
           
             h
             
               Phil.
               Rovill
               .
               practic
               .
               lib.
               G.
               p.
            
             115.
             
          
           
             i
             
               Ripley
               multiplic
               .
               the
            
             11.
             
             
               Ga●●
               Stanz
            
             .
             2.
             
          
           
             k
             
               In
               Jone
               ,
               et
               Plin.
               l.
            
             34.
             c.
             14
             
               Et
               D.
               Aug.
               de
               Civitate
               Dei
               ,
               li.
            
             21.
             c.
             4.
             
             
               Et
               Lucret.
               l.
            
             6.
             
             
               Et
               G.
               Agricol
               .
               de
               de
               nat
               .
               fossil
               .
               l.
            
             5.
             c.
             3.
             
             
               Et
               Cor.
               Agrip.
               de
               occult
               .
               Phil.
               li.
            
             1.
             ca.
             16.
             
          
           
             l
             
               Quid
               si
               cuncta
               etiam
               fint
               uni
               subdita
               formae
               .
               Quae
               specie
               vulgo
               prohibent
               differre
               metalla
               ?
               E
               quibus
               extiterit
               quod
               cunque
               impurius
               atque
               Cordibus
               infectum
               terrestribus
               exuet
               omue
               Arte
               luem
               citius
               ,
               &c.
               Augr.
               Aug.
               Chrys
               .
               l.
            
             1.
             
             
               T.
               C.
               vol.
            
             3.
             
               in
               .
               p.
            
             195.
             
             
               Et
               Rog.
               Bacho
               .
               specul
               .
               Alchym
               .
               c.
            
             7.
             
             
               T.
               C.
               Vol.
            
             2.
             
               in
               p.
            
             417
             
               Et
               Alb.
               magn
               .
               T.
               C.
               Vol.
            
             4.
             
               in
               p.
            
             969.
             
          
           
             
               Avic
               .
               tracta●ul
               .
               (
               vel
               ut
               habetur
               ,
               T.
               C.
               vol.
            
             4.
             
               in
               p.
            
             948.
             
             
               Alb.
               mag
               .
               li.
            
             8.
             
               cap.
               )
               c.
            
             2.
             
             
               Art.
               Aurif
               .
               vol.
            
             1.
             
               in
               p.
            
             410.
             
          
           
             n
             
               Qui
               materiam
               primam
               fictitiam
               ct
               umbratils
               naturae
               fundamentum
               posuerunt
               .
               Anonym
               .
               enchyr
               .
               phis
               .
               rest
               .
               Can.
            
             13.
             
          
           
             o
             
               See
               St.
               Alban
               .
               nat
               .
               hist
               .
               Cent.
            
             9.
             ca.
             37.
             
             
               Vide
               P.
               Bon.
               Fer
               Margarit
               .
               pretios
               .
               cap.
            
             26.
             
             
               T.
               C.
               vol.
            
             5.
             
               in
               p.
            
             761.
             
          
           
             p
             
               P.
               Bon.
               Ferrar.
               Marg.
               pret
               .
               c.
            
             20.
             
             
               T.
               C.
               vol.
            
             3.
             
               in
               p.
            
             760.
             
          
           
             q
             
               Dion
               ,
               Zachar
               .
               T.
               C.
               vol.
            
             3.
             
               in
               p.
            
             797.
             
          
           
             r
             
               Cardan
               viriet
               .
               l.
            
             8.
             c.
             43
             
          
           
             s
             
               Plutarch
               .
               quaest
               .
               convival
               .
               l.
            
             4.
             q.
             2.
             
             
               Et
               Plin.
               l.
            
             2.
             c.
             21.
             
             
               Et
               Sen.
               nat
               .
               q.
               l.
            
             2.
             c.
             31.
             
             
               Et
               Mars
               .
               Fic
               .
               de
               vit
               .
               cael
               .
               comp
               .
               l.
            
             3.
             c.
             16.
             
             
               Et
               Du
               Ba●t
               .
               on
               second
               jour
               de
               le
               sepmaine
               .
            
          
           
             t
             
               Arist.
               Meteorolog
               .
               l.
            
             3.
             c.
             1.
             
             
               &
               Sen.
               ubi
               supra
            
             (
             s
             )
             c.
             52.
             
             
               Et
               Card.
               subtil
               .
               l.
            
             1.
             p.
             58.
             
          
           
             v
             
               Oswaldus
               Vogel
               .
               Belg.
               l.
               de
               lap
               .
               phys
               .
               condit
               .
               c.
            
             4.
             
             
               T.
               C.
               Vol.
            
             3.
             
               in
               p.
            
             613
             
               Et
               Mich.
               Scot.
               de
               nat
               .
               Solia
               et
               Luna
               T.
               C.
               Vol.
            
             5.
             
               in
               p.
            
             798.
             
          
           
             w
             Phil.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             c.
             16.
             
             
               Et
               Nicand
               .
               in
               Theriaca
               .
               Et
               G.
               Pisid
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             x
             
               Arist
               .
               Hest.
               Animal
               .
               l.
            
             5.
             c.
             19
             ▪
             
               Et
               Plin.
               l.
            
             ●0
             .
             c.
             67
             
               Et
               F●r●●icet
               .
               despont
               .
               viv
               .
               art
               .
               l.
            
             4.
             c.
             54.
             
          
           
             y
             
               Vide
               gloriam
               mundi
               Musaei
               Hermetici
               .
               p.
            
             281.
             
          
           
             z
             
               Stella
               Marina
               .
               Plin.
               l.
            
             9.
             c.
             60.
             
             
               Et
               Cardan
               .
               variet
               .
               l.
            
             7.
             c.
             37.
             
          
           
             a
             
               Plin.
               l.
            
             2.
             c.
             103.
             
             
               &
               Pallad
               .
               Spagyric
               .
               c.
            
             17.
             
               in
               p.
            
             223.
             
          
           
             b
             
               Plin.
               l.
            
             2.
             c.
             37.
             
             ●
             ▪
             
               Et
               Gardan
               subt
               .
               l.
            
             2.
             
               in
               p.
            
             5.5
             .
          
           
             c
             
               Vide
               Palladium
               spagyricum
               ,
               c.
            
             21.
             
               in
               p.
            
             277.
             278.
             
          
           
             d
             
               Cardan
               de
               subt
               .
               l.
            
             21.
             
               in
               p.
            
             704.
             
          
           
             e
             
               Horac
               car
               .
               l.
            
             3.
             
             Ode
             16.
             
          
           
             f
             
               G.
               Agric.
               de
               nat
               .
               fossil
               .
               l.
            
             8.
             c.
             9.
             
             
               Et
               Cardan
               .
               Appendix
               ad
               c.
            
             2.
             
               de
               rer
               .
               varietat
            
             .
          
           
             g
             
               Plin.
               l.
            
             8.
             cap.
             21.
             
          
           
             i
             
               Subt.
               l.
            
             5.
             p.
             216.
             
          
           
             k
             
               Archidox
               .
               magi
               .
               l.
            
             6.
             tom
             .
             11.
             
               in
               p.
            
             153.
             
          
           
             l
             
               Plin.
               l.
            
             36.
             c.
             17.
             
             
               &
               Card.
               subt
               .
               l.
            
             7.
             p.
             283
             ,
             284.
             
             
               &
               De
               Variet
               .
               l.
            
             5.
             c.
             19.
             
          
           
             m
             
               Ut
               tragi●i
               Poetae
               confugiunt
               ad
               Deum
               cum
               explicare
               argum●nt●
               exitum
               non
               poss●nt
               .
               Cic.
               de
               nat
               .
               deorum
               l.
            
             1.
             
          
           
             n
             
               Franc.
               Sanchez
               .
               lib.
               Quod
               nihil
               scitur
               .
               in
               .
               p.
            
             96.
             
          
           
             o
             
               De
               Ort.
               &
               caus
               .
               subte●
               .
               l.
            
             4.
             6.
             17
             
             
               Exertim
               vero
               de
               nat
               .
               Fossil
               .
               l.
            
             10.
             c.
             16.
             
          
           
             p
             
               La
               Fountaine
               des
               amourex
               de
               science
               .
               lib.
            
             1.
             p.
             233
             ,
             239.
             
          
           
             q
             
               Paracels
               .
               de
               seperat
               .
               rer
               .
               nat
               .
               tom
               .
            
             6.
             
               in
               p.
            
             242.
             
          
           
             r
             
               Paracels
               .
               de
               Miner
               .
               tract
            
             1.
             tom
             .
             8.
             p.
             252.
             
          
           
             s
             
               Ber.
               Trevis
               .
               T.
               C.
               vol.
            
             1.
             
               in
               p.
            
             768.
             
          
           
             t
             
               Ripl
               .
               multiplic
               .
               part
            
             .
             11.
             
             Stanz
             .
             6.
             
             
               &
               Epistol
               .
               Stanz
            
             .
             23.
             
             
               &
               Artephius
               his
               secret
               Book
               .
               lib.
               M.
               p
            
             163.
             
             
               &
               Aur.
               Augur
               .
               Chrys
               .
               l.
            
             2.
             
             
               T.
               C.
               vol.
            
             3.
             p.
             216.
             
          
           
             v
             
               Pet.
               Bron
               :
               Ferrar.
               Margarit
               .
               pret
               .
               ca.
            
             2.
             
             
               T.
               C.
               Vol.
            
             5.
             p.
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             ,
             623.
             
          
           
             w
             
               Lib.
               de
               vit
               .
               longa
               Tom.
            
             6.
             
               in
               p.
            
             114.
             
          
           
             x
             
               Sendivog
               .
               Tract
               .
               de
               sulph
               .
               cap.
               de
               Jgne
               ,
               in
               p.
            
             33.
             
          
           
             y
             
               Rosar
               .
               abbre
               .
               T.
               C.
               Vol.
            
             3.
             
               in
               p.
            
             700.
             
             
               &
               Hermes
               lib
               ,
               de
               lap
               .
               phys
               .
               secret
               .
               c.
            
             7.
             
             
               T.
               C.
               Vol.
            
             4.
             
               in
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             762.
             
          
           
             z
             
               G.
               Agricde
               Ort.
               &
               caus
               .
               subter
               .
               lib.
            
             5.
             c.
             18.
             
          
           
             a
             
               Anno
               nempe
               circiter
            
             1500.
             
               in
               Agro
               Patav.
               de
               quo
               vid●
               Fort.
               Licet
               .
               de
               recondit
               .
               an●iq
               .
               lucernis
               ,
               &
               apud
               eum
               complures
               alios
               .
               lib.
            
             1.
             c.
             9.
             
          
           
             b
             
               Physic
               .
               li.
            
             8.
             c.
             10.
             
               vid.
               Haniball
               Rossel
               Calab
               .
               in
               Mer.
               Pimand
               .
               li.
            
             1.
             comment
             .
             16.
             quaest
             .
             1.
             cap.
             2.
             
          
           
             f
             
               Plin.
               lt
            
             .
             37.
             c.
             4.
             
          
           
             c
             In
             Tabula
             Smaragdina
             .
          
           
             d
             
               Horat.
               carm
               .
               li.
            
             3.
             od
             .
             4.
             
          
           
             e
             
               Scal.
               Exercit
            
             .
             74.
             3.
             
          
           
             g
             
               Plin.
               li.
               ult
               .
               c.
            
             4.
             
             
               &
               Aurel.
               Augurell
               .
               Chrys
               .
               li.
            
             2.
             
             
               T.
               C.
               Vol.
            
             3.
             p.
             210.
             
             
               &
               Jul.
               Solin
               .
               Polyhist
               .
               c.
            
             65.
             
             
               &
               Joach
               .
               Vadian
               .
               com
               .
               in
               loc
               .
               D.
               &
               Aug.
               de
               Civi
               .
               Dei.
               l.
            
             21.
             c.
             24.
             
             
               &
               Theophil
               .
               Symocat
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a.
             &
             i.
             
               &
               Auselm
               .
               Meianus
               ,
               a
               monte
               Meiano
               in
               Enhicrid
               .
            
             60.
             quaest
             .
             29.
             
             
               &
               G.
               Agricola
               de
               nat
               .
               fossil
               .
               li.
            
             6.
             c.
             9.
             
             
               &
               Cardanus
               ausus
               est
               negare
               ,
               de
               subtil
               li.
            
             7.
             
               in
               p.
            
             253.
             
          
           
             h
             Prov.
             22.
             2.
             
             Eccles
             .
             33
             ,
             16.
             
             &
             42.
             24.
             
             
               &
               Georg.
               Venet
               .
               Harmon
               .
               Mundi
               .
               Cant.
            
             2.
             
             Tom.
             4.
             cap.
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Plat.
               Eunead
            
             .
             1.
             lib.
             8.
             
             
               &
               Prosper
               .
               Opusc
               .
               de
               provid
               .
               Dei
               in
               p.
            
             522.
             
             
               &
               Sendivog
               .
               de
               sulph
               .
               cap.
               de
               Igne
               ,
               in
               p.
            
             31.
             
             
               &
               Parae
               .
               de
               gen
               .
               rerum
               nat
               .
               lib.
            
             3.
             tom
             .
             6.
             p.
             208.
             
          
           
             i
             
               Plin.
               lib.
            
             8.
             cap.
             21.
             
             
               &
               Aegidius
               de
               vadis
               .
               T.
               C.
               Vol.
            
             2.
             
               in
               p.
            
             98.
             
          
           
             k
             
               Paracels
               .
               lib.
               de
               vexat
               .
               seu
               caelo
               Philos.
               Can.
            
             5.
             
               de
               Saturno
               .
               Tom.
            
             6.
             
               in
               p.
            
             283.
             
          
           
             l
             
               Comment
               ▪
               in
               Her.
               lib.
               de
               lap
               .
               philos
               .
               cap.
            
             2.
             
             
               T.
               C.
               Vol.
            
             4.
             
               in
               p.
            
             720.
             
          
           
             m
             
               Clangor
               Bu●cinae
               .
               Art.
               Aurif
               .
               vol.
            
             1.
             p.
             463
             
               &
               R.
               Lus
               .
               in
               Repert
               .
               in
               p.
            
             233.
             
          
           
             n
             
               Margar.
               pretios
               .
               cap.
            
             14.
             
               T.
               C
               vol.
            
             5.
             
               in
               p.
            
             710.
             
             
               &
               M.
               Seudivog
               .
               in
               Epilog
               .
            
             12.
             tractatuum
             .
          
           
             o
             
               De
               transmut
               .
               met
               .
               c.
            
             6.
             
             T.C.v.
             1.
             p.
             553.
             
          
           
             p
             
               Arteph
               .
               his
               secret
               book
               .
               p.
            
             202.
             
             
               &
               Poutan
               .
               in
               epist
               T.
               C.
               vol.
            
             3.
             
               in
               p
            
             775.
             
             
               &
               Basil
               .
               Valent.
               clav
            
             .
             10.
             
               in
               p.
            
             46.
             
             
               &
               Pract.
               Arnaldi
               T.
               C.
               v.
            
             3.
             p
             769
             
          
           
             q
             
               Ber.
               Trev.
               T.
               C.
               Vol.
            
             1.
             
               in
               p.
            
             769.
             
          
           
             r
             
               In
               centr
               ▪
               ter
               .
               est
               sol
               cent
               .
               &
               Scudevog
               .
               l.
            
             12.
             
             
               Tinct
               .
               c.
            
             13.
             
             
               &
               Coment
               in
               Her.
               l.
               de
               lap
               .
               Phis
               .
               Secret.
               c.
            
             6.
             
             
               T.
               C.
               vol.
            
             4.
             
               in
               p.
            
             778.
             
          
           
             t
             
               Ep.
               &c.
               de
               lap
               .
               philas
               .
               T.
               C.
               vol.
            
             5.
             p.
             894.
             
             
               &
               Arteph
               .
               secret
               book
               .
               p.
            
             170.
             
          
           
             v
             
               Laud.
               sanct
               .
               Harmon
               .
               impers
               .
               chym
               .
               decad
               .
            
             1.
             p.
             114.
             
          
           
             w
             
               Basil
               Valent
               .
               clav
            
             .
             5.
             
               in
               p.
            
             38.
             
          
           
             x
             
               Ut
               per
               quirenti
               mentis
               impetu
               occurrat
               citiùs
               ,
               quam
               ratione
               aut
               sudore
               inveniatur
               .
               Arcan
               .
               Herm.
               phil
               .
               Can.
            
             36.
             
          
           
             y
             
               Cardan
               .
               subt
               .
               l.
            
             18.
             
               in
               p.
            
             662.
             
          
           
             z
             
               Avonym
               .
               Consil
               .
               conjug
               .
               Solis
               &
               Lunae
               ,
               scu
               trium
               verborum
               .
               part
               .
            
             3.
             
             
               T.
               C.
               Vol.
            
             5.
             
               in
               p.
            
             563.
             
          
           
             *
             Indignior
             quandoque
             (
             id
             est
             quandocunque
             )
             dormitat
             Homerus
             .
             Hor.
             de
             Art.
             Poet.