THE castle OF Memory: wherein is contained the restoring, augmenting, and conserving of the Memory and Remembrance, with the safest remedies, and best precepts thereunto in any wise appertaining: Made by Guliolmus Gratarolus Bergomatis Doctor of Arts and Phisi\ke.  
Englished by William Fulwod.  
The Contents whereof appear in the Page next following.  
AFTER DARKNESS LIGHT.  
POST TENEBRAS lux  
Printed at London by Roland Hall dwelling in Gutter lane, at the sign of the half Egle & the Key. 1562.   

THE CONTENTS.  

The j Chapter declareth what Memory is where it flourisheth, how profitable and necessary it is, etc.  
The ij. containeth the chief causes, where by the Memory is hurt, with their signs and cures.  
The iij. showeth the principal endomages of the Memory in what sort soever they be.  
The iiij. telleth likewise the particular helps of the Memory.  
The v. comprehendeth certain best approved and chosen medicinable compounded remedies, and preservatives greatly increasing the Memory.  
The vj. expresseth Philosophical judgements, Rules, and Precepts of Remembrance.  
The seven. Chap. entreateth in few words of local or artificial Memory.  
Last of all is ●ut a ●●●…fe Epilogue of the foresaid things.    

To the right honourable, the Lord Robert Dudley, Master of the Queen's majesties horse; and Knight of the most noble order of the Garter: William Fulwod heartily wisheth long life, with increase of godly honour and eternal felicity.  
SIth noble Maximilian, king of Boemia: Defended hath this worthy work in Latin tongue (I saic).  

Sith that also the godly prince  
Edward, our late good king:  
In French the same accepted hath  
as a right needful thing.   

I thought therefore my duty was,  
(most honourable Lord):  
Sour worthy captain now to choose  
who with benign accord.   

In English would vouchsafe to save,  
this Castle from decay:  
Protecting it from envious tongues  
that run at large always.   

But whom might I rather elect,  
my Patron now to be:  
Then one who doth most men excel,  
in perfect clemency?   

In fervent zeal to godliness,  
In favour of the just:  
In forwardness to all good works,  
the truth this tell needs must.   

A note of high Nobility,  
a virtuous one in deed:  
Whose good report hath caused me,  
thus boldly to proceed.   

Right happy sure may be that realm,  
and praise to god extend:  
Wherein such prudent peers do rule, 
Exod. 18. Deut. 1.   
as Moses doth commend.   

Yea blessed it is of God the lord,  
that hath such worthy states:  
Who righteousness rightly exaltes,  
and wickedness abates.   

These golden gifts of godly grace,  
thus planted in your breast:  
Have forced me to fly for aid,  
where plenty is expressed.   

receive therefore (o worthy Lord),  
an humble heart and true:  
Protect also the Patronage,  
which I submit to you.   

And grant that these my labours small,  
may pass under your name:  
Sith that this work descended hath,  
from Princes of great fame.   

For though that all Forgetfulness,  
be banished from you quite:  
Yet hope I that this Treatise shall,  
you honour much delight.   

Considering well the worthiness,  
of perfect Memory:  
And what effect it furnisheth,  
in all affairs. for why?   

Like as Oblivion is the loss,  
of high renowned acts:  
And causeth many worthy wights,  
forego both fame and facts.   

Like as it is an eating moth  
and sore corrupting rust:  
Abasing things of noble state,  
no better then to dust.   

Like as it is a Chaos great,  
confusedly compact:  
Wherein all things both good & had,  
have true proportion lacked.   

So Memory doth still preserve,  
each thing in his degree:  
And rendereth unto every one,  
his doughty dignity.   

So doth it purge each man's estate,  
and skoureth it full bright:  
Whereby appears as in a glass  
his lively shining light.   

So doth it give and attribute,  
to good things good report:  
To bad likewise as they deserve,  
in just and equal sort.   

How can that judge just judgement give,  
except he call to mind: 
judge.   
The matters hanging diversly,  
the truth thereby to find.   

How shall the Preacher well recite  
his matters orderly: 
Preacher.   
If that he be forgetful of,  
his places what they be?   

How can that Captain well conduct,  
his soldiers in array: 
Captain.   
Or else prevent his enemies,  
if Memory be away?   

How shall the Merchant safely keep, 
Merchant.   
his reckonings from decay:  
If his Remembrance should him fail,  
though writing bear great sway?   

How can that Lawyer plead his cause,  
before the justice seat: 
Lawyer.   
If he his clients matters shall,  
at any time forgeat?   

How shall the Husbandanan provide,  
all seasons to observe: 
Husbandman.   
If he do not remember well,  
or any wise do swerver?   

How needful then is Memory,  
to rule a public weal:  
In things divine & eke profane?  
God grant it never fail.   

Or how can it at any time,  
be spared in the field?  
That is so requisite at home,  
and strong defending shield.   

A good wit soon may learn things,  
and understand the same:  
But them still to retain and keep  
in such order and frame,   

That nothing be wanting thereof,  
when just occasion shall  
Procure rehearsal of such things,  
as did to us befall   

Is th'office of the Memory,  
the greatest gift that can  
Here in this world by any means,  
come unto mortal man.   

For what helps it good books to read  
or noble stories large:  
Except a perfect Memory,  
do take thereof the charge?   

What profits is most worthy things  
to see, or else to hear:  
If that the same come in at th'one,  
and out at tother ear?   

Why? then the matter is so plain,  
that need (a perfect ground):  
Doth us compel to say no less,  
when truth is truly found.   

Therefore I briefly thus conclude,  
take Memory away.  
What is a man? what can be do?  
or else what can he say?   

Restore the same to him again  
in full integrytie:  
It will him son reduce in deed,  
to all felicity.   

Wherein god grant your honour may  
long here with us endure:  
And afterwards in heavens high,  
among the Angels pure.   
Amen.  
Your honours most humble William Fulwod.   

The Translator to the Reader earnestly desireth grace, mercy, and peace.  
Amongst other there be two several causes (good Reader) which instigated me to enterprise and publish the translation hereof. Partly, because of mine own exercise and commodity. But chiefly and especially, for the common utility and profit of my native country. The advancement and benefit whereof every man is bound both by nature & conscience to study for all means possible to the uttermost of his power: and for that purpose to distribute according to the greatness or smallness of the talon ministered & lent unto 
Math. 35. Luck. 19  him: to the end that the same (be it never so little) if it may in any wise profit, do not remain in him as dead and frustrate: but rather that it be bestowed forth to increase and fructify. Considering in deed that (as Plato sayeth) Non solum nobis sumus; ortusque 
Plato.  nostri partem patrina vendicat, partem parents, partem amici.  
Accept therefore in good part (gentle Reader) my labours such as they be: wherein if thou shalt find any thing either not easy to be come by, or obscure and dark to thine understanding (as perchance in artificial Memory): thou must diligently and circumspectly often peruse the same, which if at the length thou canst not understand, do not therefore opprobriously contemn it, but rather ask counsel at some other, for Non cuivis homini contingit adire Corynthum. or else repair to easier and plainer, whereof there is in this treatise great abundance to the same effect what soever it be: for I have not presumed to lessen mine Author, and therefore report me favourably. In which doing thou shalt still encourage and provoke me to further pains, I trust to thy furtherance, and the glory of almighty God the Father, the Son, and the Ghost: to whom be laud and praise world without end.  
Amen.  
This. xx. of November. 1562. Lege & perlegé: Ne quid temeré.   

The Books verdict.  

A Castle strong I do present,  
well furnished and sure:  
Munited eke with armour bend,  
For ever to endure.   

Vhich hitherto long time hath been,  
In (limbo patrum) hid.  
But now at last may here be seen,  
from dangers men to rid:   

procuring them a perfect state, 
Sapi. 6. 8. &. 18.   
And safe security,  
Whereby they may find out the gate,  
Of wisdoms lore. For why?   

He that hath lost his Memory,  
By me may it renew:  
And he that will it amplify.  
Shall find instructions true,   

And he that will still keep the same,  
That it shall not decay:  
By me must learn: the way to frame:  
And my precepes obey.   

Lo here ye see my full effect:  
And that I do intend:  
The secrettes thereof to detect.  
That thereby wits may mend.   
Then judge me, As I am worthy.   


What Memory is, where it flourisheth, how profitable and necessary it is.  
The first Chapter.  
Memory is by the 
A definition of memory.  which the mind repeateth things that are past. Or it is a steadfast percesuing in the mind of the disposition of things and words. Or as (Aristotle supposeth) it is an imagination, that remaineth of such 
Aristotle.  things as the sense had conceived. Also by that sentence of Plato, Memory is a sense & a safety (or safe retaining 
Plato.  of things): for that soul obtaineth by the office of the senses whatsoever things chance under the sense, and therefore it is the beginning of an opinion. But by the mind itself it considereth intellectual things, & so is it become intelligence. Yet that Memory being lost, it is renewed again by remembrance: for whereas forgetfulness or the loss of Memory is double, to wit, perpetual and temporal (or for a time), in this verily remembrance worketh, of the which it shallbe spoken hereafter in his place. Neither is invention or imagination of that one part of the soul or brain, and Memory of the othe●… but they are in one same subject thing and the functions of the same part of the soul, and either of them is of the hole brain, in whose hole body that soul (being that principal part of understanding) is dispersed: yet have ancient Writers (not without a cause) said that divers parts of the head and brain be occupied of these functions of the soul: Memory 
The seat of the Memory, is in the hinder part of the head.  therefore hath his seat in the hinder part of the head in the third Ventricle, which is also called Puppis. It would be long and altogether superfluous here (where I study brevity) to describe the Anatomy of the whole brain, the which is to be seen in the books of manyé, especially of the learned yea and diligent Andrea Vesalius. Yet will I briefly 
Andrea vesalius.  speak somewhat making nearer unto our matter. There be three operations of the soul in the brain, fantasy 
The sculo hath. 3. operations.  (or imagination), reasoning (or judgement), and Memory (or remembrance). The two first have their operation in the two greater Ventricles of the brain, and the third is erxercised in third and lesser Ventricle. In the concavities or hollowness of the brain is frequented 
The spirit is exercised in the concavities of the brain  a lively, small, pure, and most clean spirit, and such a one is carried to the Memory: the which surely hath need of thè clearness and subtility of the spirit. For if so be that that way be not opened by the which the spirit passeth to the hinder part (or Puppis) of the brain, the man remembreth nothing: and contrariwise they that have a swift opening of that way, are wise, and answer speedily, as are divers choleric persons: and they that have that opening slow, are dull and slack to learn and to answer, and such are for the most part flematick or melancholic, using gross and much meats and drinks. certainly there be few found that are endued with a good wit and an excellent Memory of Nature: for because that wit betokeneth a subtle and soft substance of the brain, and Memory a permanent substance. Also Galenus saith in 
Galenus chap 12. Artis Medicio.  his xii Chapter, Artis medicinalis, that wit declareth a subtle substance of the brain: and the dullness of understanding, a gross substance, etc. The spirit serving for this office, doth flee upward from the heart through the sinews to the head, and is nourished with an outward compassing air, & obtaineth a long continuance. And to be short, all Philosophers do accord, that Memory is most of strength by the good temperature of the organ or seat, in the which the soul doth exercise this office. And it shallbe a token that they have a good Memory, whose hinder part of the head is great and long: and they a weak Memory, whose hinder part of the head is as it were plain and equal with the neck. It is also to be known that it causeth wisdom by the goodness of the spirits: and those are good spirits, which be tempered with clearness moving and subtility. Plato in Theaeteto saith, that 
Plato in Theaeteto.  the soul is not well at ease in a body that is thick or muddy, or that hath the flesh to soft, or hard.  
And untemperateness changeth many ways: For sometime a body shall bring it out of the mother's womb so strong and violent, that not only the Memory, but also the reason shallbe hurt, in such sort that even foolishness shall happen therewithal: the which amongst the other signs that it hath, is the cause 
Intemperatnes is the cause that the ears be great. Aristotle. 1. De animalium natura.  that the ears are very great and erected, as Aristotle reciteth in his first De animalium natura: Who so chanceth to be borne when the Moon doth encounter the Sun, wandering through Aries and Scorpio shall have his brain so afflicted, that being somewhat grown in years, a melancholic passion shall begin to spring. Also this untemperatues of the brain cometh many times of ill nourishment, sometime of the unwholesome air that is about us: For it is an old saying, there as the air is drier, there also for the most part the wits be sharper, and the soul wiser and prompter: even so a thick & gross element causeth the wits to be duller. Of the same diet is reason, as also Galenus saith in his book 
Galenus Quod animi mores, etc.  Quod animi mores, etc. The Memory also is weakened of chance, of being stricken, of sickennes and divers other like accidents, whereof there may be had many examples aswell in Thucydides in his second 
Thucydides. 2. book belli Pelop.  book belli Pelop. as in others: a certain person being stricken with a stone, forgot only his learning, being fallen from a high house, lost the remembrance of his mother, kinsfolks and neighbours: also Messala 
Messala corvinus.  corvinus the Orator forgot his own name. Behold therefore how 
Memory is the chief goodness of man. Seneca.  frail this most precious treasure of man is. Memory (as Seneca witnesseth) is the principal commodity and profit that man's nature can receive: for it is an easy matter for studious persons to read many things, and it is not difficile for a good and an exercised wit to understand the same: but to heap them together, and to conscrue them in the coffer or secret of the Memory in such sort that they slip not away, is the most necessary and principal 
Plinius. 7. book. 24. Chap.  goodness of man's life. As Plinius rehearseth in his vii book, the xxiiii Chapter. Cyrus' king of the Persians called all his soldiers name 
Cirus king of the perfians,  by name. Mithridates also who was king of two and twenty nations, did understand and answer so many 
Mithridates' king of 22 nations.  languages without an Interpreter: there wanteth no examples of the excellentness of Memory, which men have had almost in all times. They therefore which have not so excellent a Memory, must by labour get the same, without the which a man shall scarce attain unto any perfection: for it chanceth many times that somuch the more that a man excelleth in Memory, he also so much the more flourisheth in wisdom, except it be some sluggish or idle person. And that poets not without a cause have feigned wisdom to be that daughter of 
Wisdom is the daughter of Memory.  Memory: & of her it is rightly written.  

By painful use begot I was,  
a worthy wight and clear:  
By Memory brought forth no less,  
who is my mother dear.   
divers aged people using this practice, & applying themselves to study have in few months proceeded learned. Therefore we will declare in this work, by what means it may be gotten, increased and kept. For it is manifest by divers learned men, as also by Cicero, that Memory hath a certain cunning or practice and that 
Cicero.  it proceedeth not altogether of nature: so therefore we will first teach by what kind of living and by what medicines it may be gotten and established, expressing brief, excellent, and (by use) approved precepts. Afterwards, we will briefly entreat of artificial Memory, which of itself is natural, but it is confirmed by certain precepts, and consisteth in observations, places, and Images (or figures).   

THE second CHAPTER containeth the chief causes whereby the Memory is hurt, with their signs and cures.  
THere be two principal causes 
Coldness and moistness are contraries to the Memory.  which hurt the Memory, to wit, coldness and moistness: the which coldness is either alone, or else joined with moistness, we will omit to speak of the corruption which cometh of over much heat and dryness. Yet coldness hurteth more than moystenes: for coldness doth confound the nature, & worketh not in it but as an under ruling instrument. And moistness is contrary to the retentive, the which is comforted with a proportioned dryness: for superfluous dryness is hurtful especially to the apprehension, whilst it 
The nature of coldness is to repress, and the nature of heat is to move.  hindereth that forms or likenesses can not be received and settled in the same. It is the nature of coldness to cease, and of heat to move: therefore coldness hindereth the moving necessary to the Memory. And moistness hindereth the retaining thereof. To be brief, seeing that forgetfulness 
Forgetfulness is the daughter of coldness. Paulus Aegineta.  is the daughter of coldness, as Paulus Aegineta, and others do testify, it is to be said & affirmed, that coldness more hurteth the Memory, then moystenes. For the figure or kind of coldness which congealeth humours and spirits, can not be conceived. The sleping also of such whose Memory or understading perisheth, are to be observed, to wit whether they be vehement or moderate slepers, or altogether not sleepy, but have it according to the course of nature. And so shall you find untemperatenes the vanquisher: and shall know also that moistness & dryness be the contraries: moistness, because of over much sleep: dryness, because of over much watching: and that of the mean of these two, equality, and the good proportion of humours proceedeth. Moreover it is to be considered, whether any thing be voided out of the nostrils or mouth that cometh from the head, or whether those places be altogether dry or but partly: the knowledge of which precedent causes and shows will give to understand the disposition of the head, whereby may be ministered a fit remedy according to the disposition of the person. They that have great 
The signs of moistness.  Moystenes of the brain, are very desirous of much sleep, whose mouths are full of spittle, and their Nostrils and eyes frequented with phlegm: all their Motions are dull. Such kind of people do remember things present and lately done: but being done long agone, they do either never, or with great pain remember them. For such is the nature of moistness of the brain that it easily receiveth what imprintings or infixions it listeth and with like easenes loseth them again.  
Whereas dryness ruleth or reigneth, 
The signs of dryness.  which is contrary to moistness, it is known by the contrary signs: the head shallbe given to watchings and lightness: and seldom doth the nose, the roof of the mouth, and the eyes expel such superfluities: the eyes are hollow: they soon become bald: the ears abound with earwaxe. And as concerning that it appertaineth to the Memory: present things are which more difficulty received or infixed then things past, and being received they do longer abide: whereof it cometh to pass, that we have a better Memory & utterance, of old things, then of new. Ancient men may herein be an example unto us, who will orderly recite feats done from the beginning of their age: but present things they either do not remember, or else do confound them in utterig. And this happeneth unto aged men: because that the state or disposing proceedeth of frequented acts: whereby it cometh to pass that extreme old men do well remember ancient things: because they have often pondered either them or that like. But they do ill remember new things: because that the imprinting of them in their Memory is not easy by reason of the hardness of the instrument of understanding.  
Where as Coldness ruleth, there 
The signs of coldness.  the face is white, the eyes are feeble, the veins can not easily be perceived: they be given to much flepe, those parts that belong to the head shallbe but little warm, nor ruddy, the mind shallbe astonied, the head troubled with giddiness, and shall bring things to remembrance with much a do. This quality (as we have said before) is very hurtful, and doth diminish the powers of the mind, and maketh them dull: for as it is the property of heat to move, so is it the nature of coldness to hinder the moving: and take this for a general rule, that the brain of a living body is warmer with a summer's air, than otherwise, as also Galenus saith in his book De usu partium.  
But when Heat flourisheth in the 
The signs of heat.  brain it is easily known by these signs: for such parts as are about the head, are warmer and redder, than those that be far of: you shall perceive the eyes to be more rolling, and the veins more apparent: As soon as they be borne their hears grow fourth, and are black, hard, and curled: they are contented with small and short sleeps, they have quickness of motions and remembrance. But if the heat do increase and become unnatural, they shallbe very vigilant. This over much heat doth boil the lively spirits, and consumeth them into smokes and vapours, and burneth that juices which be apt to engender spirits whereby they be destitute of a good or self Memory.  
But if the two qualities be joined together, you shall know their signs by as great a proportion, as these qualities be great, or little. And the judgement of the foresaid things shall not be difficult, as if that heat and dryness were without temperature, there shallbe a permixtion of that sense, or a frenzy according to the great or small degrees of the qualities. And therefore it is manifest that the Memory may be kept, increased and erercised by the science or practice 
Memory may be helped by physic.  of Physic, seeing that by sickness it may be diminished, hindered, and lost.  
Therefore as concerning that means to cure it, first of all the feeding or 
The means to cure the diseases.  kind of living must be altered according to the variety of the causes, as we will hereafter show. But first it is to be noted, that the forgetfulness which cometh of nature cannot easily be taken away, nor that which cometh of a hot and dry cause, the rest of the body remaining sound and perfect. This also chanceth some times, that the Memory may be diminished or lost by an unaccustomed way: & than it is to be feared of a worse sickness, (except it be spedelyremedyed) to wit of the Lethargy, falling sickness, Apoplexy, Palsy, and other such kind of diseases the which are engendxed of phlegm in the brain, for the which recourse must be had to the Physicians. Also if the Memory be perished by extrome age, it is not in vain to be laboured to be gotten again by remedies: but only must be contented with a convenient kind of living or feeding, and must have ministered sucking moist & restorative meats and linctuaries, and such as maytake away the dryness.  
If the hurting of the Memory come by vehement purgations and other unmeasurable emptiness, or of dryness it must only be remedied by good & nourishing meats: for that body being strengthened, & that forces and powers got again, the Memory is restored and fortified. Therefore meats being 
Observations belonging to the Memory.  full of good juice do help much, which be easily concocted & bigestid in the ventricle: the wine must be red, ripe & allayed with water the exercise must be moderate & without weariness: the head must be lightly rubbed: they must sleep long; they must lie soft: they must use baths of warm water: they must avoid sweatinges: the head being shaven there must be powered on Epithemata or Fomentations of the decoction of flowers of Camomile, Melilote, Linsede, hufked Barley, & Milk newly milked: it must be anointed in with oil of Lilies, or of Almonds, oil of Dialtea, (in that French Guimawes), & with fresh Butter. Let them take conserve of Borage, Bewglosse, Orange pills preserved, and such like.  
If the annoyance of that Memory come 
Other observations.  of a cold untemperature of that brain alone without substance, let coldness beset against heat, & likewise dryness against moistness, but nevertheless moderately for in heat & natural dryness the proportion ought to be most equal to the end, that nothing be to much: because that a natural heat is not a pure heat, but compounded, in that which there is a proportion of most equality. For all kind of heat causeth not a good Memory, nor all kind of dryness but that which is of a temperate proportion, and floweth not into an immoderate untemperateness, which hath that power to take away the act of it own virtue. Therefore it is to be taken hed● lest the brain be made to hot, or to 
Note.  dry. And he that hath a temperate head let him take heed that he meddle not with any medicines. They therefore that have the Memory corrupted by unmeasurable heat & dryness (that which being joined together do often cause frenesies & dotings) must have Oxirhodinum, powered upon their heads, & it shallbe easy to heal the rest with such things as do cool, & moisten. And if the hurt come of over much heat joined with over much dryness, (the which chanceth commonly tyther because of long sicknesses, or of excessive labours of the body, or of fierce sorrowful and earnest affections of the mind, by the which the forces and powers of nature are greatly opened or wearied & the lively spirits dissolved and wasted) moistening and meanly warming medicines having strength together, shallbe very defensible and necessary.  
But when the qualities shall do 
Other observations for the Memory.  harm not alone by themselves, but that there shallbe also great abundance of humours we must begin with evacuations & pourginges in providing before a concoction or digestion, if need be. The abundance of blood requireth that cutting (or opening) of a vain which must be done with the council of a learned Physician: & let the vain up on the shoulder be opened, the which is called Cephalica, if the head only be burdened: if that whole body be gived, the inward or middle veins must be opened. If a yellow or phlegmy choler abound, by the advise of the physician, it may be purged with medicines that drive out choler, as with Rubarde, Manna Casia, ivyes of Roses, electuary of Roses, syrup of Roses resolvative or laxative, Tamerindi, or with golden Pits & such like. If it be a black choler or melancholy, it must likewise be remedied by convenient aids ministered by expert physicians as with the steeping or ●●●●…or of Seine of Epithimum, of Veratrun, in them that be stronger. Diasene, pills Indie, etc.  
But if the cause be (the which in a 
More observations.  manner chaneeth always) cold and moist, these means shall serve to cure it: & first as touching their living let them abide asmuch as is possible, in a light & clear air not windy: for the winds do hurt much. And let them avoid to eat any thing that increaseth phlegm, as all cold things, and likewise vapourous, as oynions, and above all things that fullness & loathsomeness of meats, or rawness, & much drink, let them forbear much eating of fruits, meats of hard digesting, washing of themselves with to hot or to cold water & to much drinking of water or wine. Therefore meats that 
Meats permitted to the patient.  have good nourishment, & engender warm & lively blood, are very helping & necessary: as wether's mutton, that floshe of Goats, Eapons, pheasants, Partridges, whose eggs are of a singular power in this behalf, pigeons turtle doves, little sparrows, larks thrusshes or throstles, & O w●…elles: being dressed with Hisope, savoury, thime, maioram, Rosemary, Cloves, maces Ginger, Pepper, cinnamon, juniper berries, chief in winter. Let them eat 
Meats for bidden the patient.  no kind of living thing that is newly brought forth, because their flesh is slimy & clammy: nor that brains of any thing because they be fleamatike, except the brains of a Hen, for they be peculiarly & chief praised.  
Let them also forbear Marrow (which is in bones) Cranes flesh, Fish, especially if it be clammy and nourished in ditches or holes, cold pot Herbs, Milk, Cheese, especially much, or noughty: fruits moist & not ripe or often, but sometimes they may eat sharper or tarter meats, chiefly in that winter, as Garlic, Peniroiall or Calamint, Capers being watered, mustard is praised of Pythagoras: they must 
Pythagoras  eat little & especially at supper: they must drink no water except it be sod with Honey, or cinnamon or some other pleasant spices. They must abstain 
Moderate use of wine allowed.  from over much sleep, and not to sleep in the day time, nor upon the noddle of the head, nor upon to much fullness of meat: let them also take beede of over great watchings, for it weakeneth the spirit, and resolveth it and stuffeth the head. Let their exercise be walking abroad, 
Certain exercise.  and that before meals, with the rubbing of the parts of the head (but having first been conveniently purged) with course clothes, and of the feet and hands, but moderately, and the whole body must be rubbed first, than afterward the head, and let the rubbing begin at the legs, in rubbing by little and little the upper parts, that the substance may be drawn downward. Let them not remain about pools, floods, and moist sokye places, let them avoid south winds and rainy weather, let them dwell in lightsome and high house, let their head be anointed with helping and convenient oils (as it shallbe also deciared hereafter). Let them take heed of to much frequenting of the act of generation, and all things that make feeble the brain, for the principal being weakened, that which springeth thereof must needs be hurt. Let the body be kept clear without superfluities. If therefore the phlegm be cold and gross, it must be attenuated, concocted and 
Sundry me dicines, remedies, and ointments.  prepared to be voided forth, with Ox●●…ll compound or squilliticke or made De quinque radicibus, of Stichas, of radish roots, with Rose honey, as need shall require, and with convenient waters or decoctions. And to bring forth the prepared substance or matter they must have ministered unto them Pills or Cochies, or of the confection called Hiera Galeni, in putting to a little of the oil of Castoreum, and of a nutmeg. Let there be also added unto it a prepared Colorynthis or Coloquintida (a kind of wild Gourds) according to the discretion of the Physician then present: or let there be given them Hiera magna, with Nutmigs, or Hiera Rufi, of the which Aetius in his third book maketh 
Aetius in his 3. book.  mention: also Yeralogadii, and other things which help the pain of the head that cometh of phlegm: then after let there be made Gargarisms Fomentations, Ointments, little Bags, and such like: the Gargarism may be made thus.  
Take Calamus aromaticus, Penyroyal or Calamint, Hyssop, Thyme of every one a hand full, let them be sod in water even to the half of the just quantity, and to five ounces strained through a Colander, put an ounce and a half of Scilliticke oxymel, and mingle half an ounce of Kose honey, and let it be gargaled warm in a morning fasting. Also if there need a Glister, let it be made according to the diseases that have respect to the head: nesynges or sternutations may be provoked, as with Pepper, Struthion or Condisi, Elleborus albus, Lyngwort or sneezing powder, Flower-de-luce, and such like: or of these, with Turpentine, and with a Gum called Laudanum, let there be made sneesing medicines. Moreover if the phlegm proceed further, good odours or Apophlegmatismi (medicines that purge phlegm and spittle) do much belp: Cubebes masticated or chewed, do succour by all means: apply to their ears oil of Castoreum, oil of Lavender, oil of Spike. If so be that either there be not so great abundance of such humours in the body, or that the patient be not of so great strengths, we must first drive the phlegm out of the whole body by an easy purgation, and because it shall rather suffer that powers and forces to remain in the members & parts of the body then to take them away, therefore let it be in this manner. Take Aloes washed with the juice of Thyme or Maioram or with their waters one Dram, Trochisces of Agaricke two drams, 
A dram is the. 〈◊〉. part of an ounce.  Mastic, Cubebe, Nutmygs, of each of them six grains, with pleasant wine let there be made twelve Pills, of the which seven must be taken in the morning with the syrup of Stichas: and the rest three days after, two hours after supper: afterwards they must be strengthened with comforting electuaries, such as follow o● the like. But overpassing also that pur●…g locals as above, if it be needful. Again for the purgation these pills also do properly agree. Take of male Frankenscence, of fine Myrrh, of Ginger, every of them a dram and a half, of the powder of a Houpe or Lapwings head ii drams, of Galyngalle two scruples, of 
A Scruple is the third part of a dram.  Hiera maior one Dram and a half, of oil of Castoreum, of Colocynthys, of either of them half a scruple, dreesse them with good Turpentine or with Syrup of Stichas, and let there be made past (or dough) and minister unto them but a few Pills, and those great: upon a light supper going to bedward: also such things as do dissolve may be taken away, that they may only nourish: these are most chief and singular in this cause, and do principally help the Memory. Afterwards to strengthen the Patient let there be made such an electuaryc 
Strengtheninges for the patient.  or in like manner.  
Take of conserve of Rosemary flowers, of Balm gentle, of each of them an ounce, of Helycompane preserved, of green Ginger, either of them half an ounce, of Orange pills preserved six drams, of Diatrionpipereon, of Diambar either of them half an ounce, with a little Aquavite distilled together with good wine in glass vessels, or with Balm water, or with the flowers of Lilium convallium: mingle them together: and let the Patient take a dram or twain in the morning two hours before his meat, and half a dram at bed tyme. 
Nucha (called also spinalis medulla) is a substance proceeding from the brain, along the back.   
It is also to be noted that the Nucha is colder than the brain, and therefore it endureth and suffereth cold things better than warm, and for that cause it must be remembered, lest the causers of coldness, which come from without do not fall upon the hinder part of the head. And therefore such medicines as cause warmness as well without as within the body are to be ministered. 
Other remedies & ointments.  Thyme, pennyroyal, (or Calamunt) Organie (or wild Maioram) or such like of this kind must be sodden in Vinegar and laid to the Nostrils of the Patient: anoint the roof of the mouth with very 〈◊〉 or sharp medicines. Also in the summer time anoint the out side of the head with warm Oil, as with Oil of Rue, Oil of Dill, etc. And in the Winter time with the Oil of flower-deluce, in the which there shallbe sodden comen Savoury or bush Calamint, Pepper, bay berries, in putting to a little Vinegar for to make it pierce. Also Oil of Castoreum shallbe very good to anoint the hinder part of the head withal: or such an ointment as followeth.  
Take oil of Tiles, of Castoreum either of them half an ounce, of the roots of Acorus or great Galingale, of Phu or Valerian, either of them a scruple, of Pellitory, of Rue or Herb grace, either of them half a scruple, with as much wax as shall suffice. Let there be made an ointment, with the which the head being shaven shallbe anointed: and thereupon let there be laid a little bag within the which there must be of the flowers of rosemary, of Balm gentle, of Lavender, each of them half a handful, of the flowers of an Elder tree a handful, of Stichas iij. drams, of nutmegs, of Lignum Aloes, of Maces, each of them a scruple, being beaten together let them be put into a silk bag.  
Another ointment greatly helping the diminution of the Memory and forgetfulness.  
¶ Take oil of Elder flowers an ounce, oil of Been ii ounces, oil of Euforbium, oil of Castoreum, either of them half an ounce, Vinegar iii drams, mingle them together, & let the place be anointed therewithal. Also oil of philosophers (so called of 
Mesue.  Mesue) being anointed upon the hinder part of the head, doth wonderfully repair the Memory.  
Another ointment.  
¶ Take that roots of Rew, bugloss Phu or Valerian with the roots each of them four ounces, of oil of Castoreum of ij. or three years old, of the seed of ash keys which is like to a birds tongue, either of them two drams: let them be made into powder and mingled together: then take of the juice of Eufragia or Eybryght, of clary, of Veruen, each of them four ounces, of the pith of Anacardum an Ounce, of the old Grease of a male. Bear asmuch as shall need, let there be made a moist ointment, and put it in a copper or tin vessel, that it may remain moist, for else it is nothing worth, and therewithal anoint the hinder part of that head. But if you will sooner help it, or that the patient have a colder head and that it be in a cold time, then let the nostrils within be anointed with this odoriferous ointment. Take oil of sweats Spike an ounce, Cloves a scruple, Ambergris half a scruple, Musk five grains, white Wax asmuch as needeth: also a drop of the same, before the puttig in of the wax, being powered warm into the ears is very good. 
Mesue .2. descriptione Antid● tarii.   
A plaster also of Mustard (of the which Mesue speaketh in the second description of the book of Medicines) is very expedient being laid to the cold afflicted hinder part of the head: or else oil of Mustard seed●.  
Also the aforesaid medicines, aswell as those that follow (without any former purgation) are very good for them that are vexed with coldness alone without great ●●●●…es. And besides these before rehearsed there be other that help in wardlye, as right Acorus preserved which I suppose to be Calamus aromaticus or Galyngalle,) Sugar, flowers of Betonnye, rosemary, Lavender, spikenard, Balm Gentle, in putting to long Pepper, Cloves, cinnamon, Nutmeges and such like odoriferous things. Also Ginger preserned the quantity of a filberde nut doth help much especially in a cold and moist ventricle, as it is almost in all or in that greater part of them that are troubled with such cause & disease, for it doth amend the Memory being taken in that morning (not in warm seasons) four hours before meat.  
This also doth not a little help.  
¶ Take Frakensence, Ciperus, long Pepper, Saffron, Myrrh, of each alike, mingle them with honey, and of that same take every day a dram at the hours aforesaid, & specially in that mornig.  
Another for that same purpose chiefly working in aged persons.  
¶ Take of the honey of Anacardum, of whit Frankincense, of Ciperus, of right Acorus, each alike two parts, of round & long Pepper either alike i part, of Mirobalanun cepulun, ceruleum, either alike two parts, of Cummin i part, of Honey asmuch as shall serve, let there be ministered two drams every morning: Diambar also is very good.  
Also a confection of Anacardun doth profit much if it be well made, & used vi. months after, for it sharpeneth the wit & sense and purifieth the under standing, it calleth again that mind, it healeth the lethargy & gout, it helpeth much that disease of the hentricle & the belly coming by coldness, but it is to be given to them that be astonined, & that have a very cold & rheumy head. And it is thus made: takeof Mirobalanun empeliticum, belezicum, of white & long Pepper, each of them xii. drams, of Ginger, of that honey of Anacardun, ei there of them an ounce, of oil of Castoreum, of Stirax or Storax, of Cloves each of them v. drams, of the flowers of Camomile, of bay berries, of Ciperus, each of them iij. drams, of Honey asmuch as shall suffice, mingle them after the manner of an electuary. Let a scruple of it be ministered at night, or the bigness of a small or filberde nut, that is half a Dram, with warm wine of the decoction of Anise and Fenell seeds: it may also be taken in the morning.  
But let them that take it refrain from phlegmatic meats, from anger, from lechery and dronckenes.  
And before that Anacards be put into any compound medicines, they must be dressed in this manner that followeth.  
Take Anacards and beat them very well in a Mortar and then put them in most strong Vinaigre by the space of seven days, then seeth them with a soft fire in the same vinegar till there remain but the third part of the vinegar: then strain the Grounds thereof which remain in the bottom of the vessel, after that the vinegar is first lightly strained or powered out, and those grounds being put through the strainer or Colander, occupy them in medicines: for also the fruits of Anacrds are not put in medicines to be taken at the mouth, except they be first dressed in this or like manner.  
If so be you will make Honey of. Anacardum, you must put with the same Anacardum so sodoen in vinegar, asmuch clarified Honey, and let them boil both together till they be thick, and so shall you have Honey of Anacardum, the which hath a wonderful operation in the foresaid diseases, if you give thereof a Drammo or two in the morning,  
In Sycylya whilst the Anacardij be new they are put into puryfyed Honey, and do remain long therein, and such is called Honey of Anacardum, and it is used with out the fruits thereof, and is put in electuaries. If there be ij. drams given of that honey, it reneweth that Memory of it own property.  
Also Acorus (that is Galingale) is an approved thing, being nourished and sodden in Honey & reserved as that nuts & roots are conserved: likewise long Pepper nourished & sodden in Honey & preserved, for they do keep & increase the Memory: at every time receive a Dram.  
Another proved ●…forme of a powder.  
¶ Take Frankincense a dram, Cyperus, Pepper, Saffron, Myrrh, each of them ij. drams, let them be beaten fine, & driven through a searce, and so make it into a powder, of the which the patient shall receive every morning when he riseth a dram or at evening when he goeth to bed.  
Another proved.  
¶ Take cumin, Pepper either of them two drams, white Sugar three drams: let them be beaten & reduced into powder, take thereof a dram every day in the morning.  
Another likewise proved.  
¶ Take white Frankenfence a dram, long or white Pepper a scruple, make them into powder, which must be drunk early in the morning all at one draught, and that many days, with three ounces of Honey water, or of Cinnamon and Cloves moderately decocted.  
Another as good and certain.  
¶ Take cumin five drams, new Pepper one dram, right Acorus or Galingale, Cyperus, black Myrobalanum, of each of them two drams, Honey of Anacardun, (whereof we spoke before) one dram, common Honey three ounces and a half: let such of them as may be punned, be punned together, and incorporated with Honey, and preserved in a box: and rereyve thereof every morning two drams.   

❧ The third Chapter showeth the principal endomages of the Memory in what sort soever they be.  
IT behoveth to avoid universally rawness or undigessions, as most dangerous and hurtful both to the reason, and also to the whole body.  
It is very ill to drink much Wine especially to them that be strong: for it doth vehemently moisten 
Excessive use of wine in forbidden  the head, and there is almost nothing that so soon bringeth forgetfulness, as doth superfluous moistness.  
The excessive outward coldness hurteth the Memory, and chief in the night when the head is uncovered. To go through Myer in cold times, and bore footed doth above the rest, hurt and cool the brain, and weakeneth the eyes.  
Also to much heat doth sometimes greatly trouble the reason and hurt the Memory.  
You must forbear the eating of fuming meats and drinks, as Garlic, Leeks, Oynions, also Cheese and Peason: Broths, Pottage, and all over moist things are to be refrained, especially at night: also all ill chewing or eating is nought.  
To drink after meat (whiles the meats be digesting, interrupting the same) namely after supper, is very hurtful both to the Memory and the brain.  
Over much rest doth weaken the heat: retaineth and aggravateth the superfluities, and therefore hurteth the Memory.  
It is very noisome to sleep upon meat, to wit before that the meat be descended into the bottom of the Ventricle: therefore take your sleep two hours after: having your head lying high & well covered, but not superfluously, because that to much covering doth either weaken the head in resolving: or else doth stuff it in drawing.  
Frequented venerye doth hurt either with a full stomarke or a hungry, or after the which no sleep doth follow, or near unto the Eclipse of the Moon, or with any other than their own spouse.  
To sleep hosed and shoed especially with foul socks, doth hinder the Memory, because of the reflection of the vapours: feebleth the sight, and causeth the body to wax hot and burn.  
Herbs eaten raw, do very much hurt the Memory: likewise Nuts, filberts, & chestnuts.  
Also to see or hear things that please not the mind: and such like Simptomata or griefs of the mind.  
Fear doth oppress the Memory, or enduring sadness: also a pensive care of household business is hurtful.  
Also immoderate sleep and violent vomiting.  
Vinegar and all sharp things do the like: but if Vinegar be used of fatten and phlegmatic persons let it be made of strong Wine, and let it be warm, and used seldom & that with Cinnamon: and put Calamus aromaticus or Galingale into the Vinegar vessel, pennyroyal or Calamint: There be some say that the bones of Cocks being sucked, do breed the Lethargy.   

❧ The fourth Chap. telleth likewise the particular helps of the Memory.  
THe fruits that bind or restrain of Nature or art, in keeping fumes or vapours from rising, being moderately taken after meats, do greatly help the Memory.  
The moderate eating or refection of temperate meat and drink, as of Hens and Patriges, and especially of the brains, doth not only comfort the Memory, but also the whole body: for like as Cacochimia (that is evil nourishing meats) do hurt the workings of the soul: so Euchimia (that is good nourishing meats) do keep them safe, & chief in youth. And therefore a high wit doth seldom springe out of a mean or simple stork, except there chance a liberal education.  
Moderate and convenient exercise before meat, doth not only profit the Memory, but likewise the other functions of the body, also let the moving be long, and the exercise laborious, according to the strength of the body, that it may resolve the superfluities and let it be in fair and dry places: and (if it be possible) let all the parts of the body be exercised.  
A convenient and due expulsion of superfluities by the entrails, by the roof of the mouth, by the mouth, by the ears, by the urine, by the rubbing of the head with a comb, is very expedient to the memorative virtue, if the exercise be done before sleep and after.  
An often calling to mind of 
The Memory must be exercised.  things seen or hard, doth strengthen and confirm the Memory: for there is nothing that is so soon increased by diligence, or diminished by necgligence, as Memory itself is: because except it be throughly tilled and exercised with a continual meditation, it is soon corrupted by fluggishenes.  
A temperate gladness, and an he nest delectation, especially in the meditation of sciences, doth not only augment the Memory, but also the intellective virtue, and all the other virtues of the body.  
To wash one's feet often in warm water wherein hath been boiled Balm gentle, Bay leaves, Camomile, and such like, is very good for the Memory, the head and the eyes.  
To wash one's head every tenth day with Lee, in the which there hath a while sodden Camomile or Asarum, Balm gentle, Sage, sweet Maioram, or Maioram gentle, Bay leaves, or such like, and Roses in the Summer, doth coroborat and fortify the Memory, as it shall also be more plainly spoken of in the Chapter following.  
To stand after meals, or to walk softly up & down, by means whereof the meat may descend to the bottom of the ventricle, is very expedient for the good digestion of the meats.  
To take Coriander after meat, being well dressed with Sugar, doth let the vapours from ascending to that head, and helpeth the Memory: also Diacotoneon doth the same.  
To chew Mastic with a little Ginger being fasting, doth purge the head from moist phlegmatic humours without any grief or pain, and the Memory being so hindered is there with comforted, Galingale being put to the nostrils doth strengthen the cold brain.  
Take the whitest Frankincense beat it into powder, put it in pure and simple cold water, and drink it at the increase of the Moon, at the springe of the day, at noon, and at the Sun setting: and it will cause a good Memory, a sharp wit, and dry the brain and the ventricle.  
simeon Sethi affirmeth that the 
Simeon Sethi.  Gall of a Partridge being anointed once in a month, upon the veins of the temples, so that it do pierce thorough, is very profitable to confirm the Memory.  
Balm gentle establisheth the Memory, quickeneth the wit, and in what fashion soever it be eaten maketh a man studious and diligent the which virtue also Cresses doc bring to pass in them that be cold and old, whereof it is come into a common proverb, Ede nasturtium, Eat Cresses. Balm gentle also besides this bringeth quietness to the mind in causing a pleasant sleep to come to the head: It is also said that the flesh of A Turtle Dove doth increase the wit.  
The brains of a Hen doth help the wit and the Memory, in such sort that it hath brought some again to their wits, that began to dote.  
The seed of Orminum or household Clarye doth wonderfully aid the restoring of the Memory, if it be taken in powder with some meat or drink. And the scrapings of Ivory doth remedy forgetfulness, if a little thereof be taken in the morning in a little wine.  
Also a Grain of white Frankincense when you go to bed, doth greatly help the clammy or glued substance: for it drieth up the moistness of the head and the Ventricle, and so easethe the Memory. Use this after a purgaryon twice or thrice in a week, if there be much moistness.  
Two drams in weight of the confection of Ple●esar●hotycum taken when you go to sleep, or Myrobalanum Cepulum preserved and well chewed being taken in the morning four hours before meat once in a week, doth wonderfully restore the Memory especially if it be hurt of a moist cause. For Myrohalani cepuli, preserved do strengthen the understanding and in a manner conserve you the. So do passula.  
It is good to take twice or thrice in a week preserved Ginger, the bygnes of a small nut or little chest nut, for it helpeth much an empty stomach. The confection of Diambar hath the same effect  
Remember that in a moist substance or cause there proceed first purginge. For a moist substance is for the most part the cause of the weakness of the Memory, as it is already declared.   

❧ The fift chapter comprehendeth certain best approved and chosen medicinable compounded remedies, and preservatives greatly increasing the Memory.  

¶ A Medicine wonderfully helping the Memory, and lethargy or forgetfulness: it comforteth the ventricle and all the members weakened by phlegm and coldness.  
Take Ginger, Galingale mastic Cummin, Organny, each of them vi. drams, Nutmige, Calamus Aromaticus, Asarum or fool foot, Carpesium, that is Cubebe, Lignum aloes, Mace, Percely seed, Ammios each of them two drams, white Frankincense, Cloves, Cardamomum or grains, Zedoaria, Piretrum or Pellitorye, Castoreum, long & black Pepper, Costum or Cocus, Ciperus, each of them three drams dry Mints half an ounce: let them all be punned and beaten to powder, and with a sufficient quantity of Penydes and of puryfyed Honey, let there be made a linctuarye: The which and the rest also you must use, chiefly in cold wether or not over hot, & that a good space between.   

❧ Pills that are good for a languishing brain especially in aged and cold folks.  
Take sweet Amber or elect Ambargrise one Dram, Lignum Aloes half a scruple, Cubebe two scruples: with the purest and sweetest wine make xu Pills, and minister a couple of them before supper.   

¶ Catapotia, or pills very effectual to the Memory.  
Take Cubebes, bush Calamint, Nutmiges, Cloves, each of them a dram and a half, pure Frankincense, fine Myrrh, oriental Ambargrise, each of them a dram & a half Musk .v. grains: with Maioran water make Pills, & give one at bed time, and two at Sun rising five hours before meat, in Summer by a months space, in the springe and in harvest seldomer.   

¶ An odoriferous or sweet swelling Apple for the Memory  
Take the roots of Flower de luce, the seeds of Sesclis or Osiar, that is, Syler montanum or wild cumin, Stichas, each of them two drams, Nuttmygge half a Dram, Mint a Dram, Ambergrise, Frankincense, bush calamint, Storax, Lignum Aloes each of them half a Dram, Laudanum as much as shall suffice, make thereof an Apple by art: the which notwithstanding in winter must be made of warmer things, and in summer of colder.   

A most proved Experiment for the wit and Memory, which is said to be of Aristotle,  
Take Bears Greasse or fat 
Aristolle.  which he hath in the right shoulder or sklyse, and put the same in the said Bears bladder together with his urine or water and let them stand together eight days: than pull it out and take the juice of Orminum or household Clarie, Cybrighte, Veruene, bugloss, Phu or Valerian, Aloes, of each a like quantity, and mingle them together with the said fat sturringe them upon the fire with a wooden sklise, till it come to a thick ointment of the which take when you will the quantity of a little bean, and anoint the forehead, and the temples rubbing them a little while, and you shall remember the things that you have hard.   

¶ A comforting Water or Lees for the washing of a cold and moist head, also it helpeth the Memorse, and it must be of the Ashes of Twigs, or of an Oak, then after let these things boil in it.  
Take right Acorus, Stichas, Bay leaves, Rosemary, jua or Chamapithys, Sage, each of them a handful: with this wash the head: and after the washing bathe the forepart of the head with a little Aqua vite, and sprinkle it with the powder following.  
Take Penyroyall, bush Calamint, Cloves, Sandarake, Mace, Stichas, dry mint, Maioram, of each five drams: mingle them and make thereof a fine powder, and after the sprinkling lay it upon hemp tow. Also at other times when you go to bed put of the same powder upon the hinder part of the head, the head also being unwashed, for it drieth. etc.   

¶ Another Lee for to comfort the head and Memory.  
Take wall Yuye, rosemary Bay leaves, Stichas, Marubium or Horehound, or Betony, and let them boil in the Lee, and therewith you shall wash your head. Cipres nuts have almost the same operation being often used. And that you may have Soap with the same Lee.  
Take Venice or French Soap two pound, Calamus aromaticus three drams, Maioram, Thyme, Stichas arabica, Nigella, Cloves, Cardamomum, each of them two drams, mingle thereto the roots of dry and sweet Flouredeluce an ounce, and then mingle it with Soap finely cut or scrapped in being well heated, & make lumps or pills in manner of a walnut, but if you can not mingle them together by reason of the dryness of the things, than put thereto a little Maioram water or some other convenient. Afterwards let the head be well dried in rubbing it with warm linen clothes: but hold not your head near to the fire, lest Vapours be drawn to it and the head stuffed.   

¶ Another, which is very good for a moist head, and is to be used once or twice in a week.  
Take Senae, Roses, Camomile flowers, Acorus, Stichas, bay leaves, Cypress nuts, Sage, jua, Yuye berries, each of them an equal quantity, boil these in the Winter in Lee to wash your head withal: but in Summer take away Stichas, and put in Roses, and a few myrtle berries, and use it not to hot.   

¶ Another most excellent remedy, but much more difficile to begotten.  
Take the flowers of dry Citrons, bugloss, Rosemary, each of them two drams, Comomil, violets, Roses each of them a dram and a half, Seselis two drams, Semen viticis or Agnus castus or Tutson seed, field Rue, each of them four Scruples, green Bay leaves, Maioram, Stichas, Sage, Elder flowers, Artimisia or Mugeworte, each of them three drams: let them be very well beaten, and powered into three pound of the best Aquavite, and six ounces of white Squilliticke Vinegar that is very strong, and let them rest together in a glass vessel well covered for the space of two days, and then distill them over ashes with a soft fire: afterwards take good oil of turpentine distilled eighteen ounces, oil of Been distilled eight ounces, of the foresaid water distilled xxiiii. ounces: in steed of oil of Been you may take oil of bears grease distilled, but it is better if you take of either of them half: but if you can find neither of them, take Elder oil: put to these foresaid things men's hears well burned, for of their own property they cause wakefulnes, and stir up them that have the Lethargy: let them be mingled and distilled in a glassen vessel, even until all the water be drawn out, and keep that same water a part: then take Euforbium four drams, long Pepper three drams and a half, cumin three drams, clear male Frankincense two ounces and two drams, Mastic, Myrrh elect, either of them an ounce, Anacardum well beaten an ounce and two drams, Carpobalsamum, iiii. drams, Pulpa Castorei, half a dram, Myrob●lanū empeliticum, four drams and a half, Opopanax three ounces, raw Silk & finely cut in pieces a dram and a half, Costum, roots of female Pionye, fine Cyperus, each of them four Scruples, Laudanum three drams, Dragon's blood, (that is a Gum so named for the likeness of it) two drams and a half, clear Bdellium two drams: let them that will be brought to powder be very well beaten to powder, and all powered into all the foresaid Oil, and let them so rest in a temperate bathe the space of five days together in a glass vessel close stopped, but let them be stirred or mingled with a dry reed or stick every day: then let them be strained forth, and very well trushed or pressed with a course cloth which hath first been put into the water and well wrong out: and afterwards let the Oil (being in such sort strained) be distilled, or let it be so done withal as is done in the distilling of Oil of Laudanum: To wit, first begin with a small Fire of Coals in an Oven or Chimney, till in so boiling softly, it begin to distill somewhat meanly, then proceed on with a small and easy flame, some times renewing it, until the moist and subtylle substance of the Oils that were put thereunto be almost all distiled, the which you may perceive by your eye sight, but better by the weight of the Oil that is distilled: then hold on with a mean fire of coals, in putting away altogether the flame: and that which is distilled shallbe kept in a glass vessel well stopped. Last of all take Gallia muscata, Cloves, Maces, Cubebe, nutmegs, Cardamomum each of them four Scruples, spike, Calamus aromaticus, the outward barks of an Orange, of each two Scruples, good Lignum aloes, two drams and a half, fine Ambergrise three drams and a half, of the best Musk a dram and a half: Let them be all beaten finely to powder, and mingled with all the foresaid distilled Oil, and let them so remain together two or three days in a temperate heat, and then afterwards let them be distilled by their own kind, and be brought to a subtle or pure substance, and let them be kept in a strong glass vessel well stopped with wax, and it is exceeding good. The manner of using of it is such, that first if it needeth there be a purgation made of all or of the head, and than use it in the beginning of the month of November continually by the space of fifty days, and afterwards once in eight days, and consequently also when you will reduce things into your Memory, taking it late in the evening when you purpose to rehearse, preach or entreat, of a thing in the morning.   

¶ Also in a cold affection this oil following shallbe notable good.  
Take Turpentine resine if it may be gotten, (for it is brought for the most part out of Cyprus to Venice) or in place thereof take laricine the weight of a pound, old brick or tile after the boiling or making not moistened, the which being broken in pieces and set on fire and quenched have been in old oil of olives, half a pound: mastic an ounce, let the tiles be rubbed or beaten in pieces, and being well mingled with Turpentine let them be set to the fire of an over or furnays in a glass or earthen vessel well hardened or nealed, and let the licoures that remain be gathered a sunder, for there will run out three of a divers colour, good better, and best of al.   

¶ An Ointment for the same purpose.  
Take the fat of a Bear, of a Capon, of a Hen, of a Cow, and Yuye Gum, each of them an equal weight, and destil them all in a Alembic of glass with a soft fire: with the which only anoint your temples and the pulses of your hands thrice in a week, and you shall perceive it to be an excellent good thing.   

¶ An Ointment wherewith you may moderately anoint your temples only in cold weather.  
Take the fat of a Moldwarpe of a Bear, of a weasel, and of Castoreum, echof them a like, the juice of betony, and of Rosemary, either of them a like: and of all this make an ointment, the which (as it is said) Aristotle did use. 
Aristotle.    

¶ To th'end that you may retain things profoundly and perpetually in your Memory, and that you may learn a thing speedily: this have many great men used.  
Take the roots of Langdebefe, the roots of Valerian either of them four ounces, the Roots of rue two ounces: make thereof very fine Powder then take the juice of Eybryghte, of Clarye or Orminum, and of vervain, each of them four ounces: let the juice be well strained out thorough a linen cloth, then mingle the juice together, and the powders by themselves, afterwards take the vithe of Anacardum the weight of an once, and make a poulddr as aforesaid Also take the seed of ash keys which is like a Birds tongue, and make a very fine Powder, then mingle all the foresaid things together, to wit, the juices and the powders, and take an earthen glassy frying pan, and set it over the fire, and put therein Bears greasse, and pour it or melt it by little and little, and cast into the same the said powders always mingling it with the juices, and put in still of the same grease till it become a very pure ointment wherewith anoint your temples and the part of your Memory, and your forehead, and the part of the Crown of your head towards the noddle: and do this twice or thrice in a year, and you must continue so in oynting, even more or less as it shall need: for 
sorcery is superstitious and vain.  this exceedeth in virtue the superstytious art of sorcery.   

¶ To the same purpose.  
Take eight cuppefulles of common water, leaves of Yuye, of Stichas, either of them a pound and a half, put them together into the water to boil till the water be almost consumed away, then take them out and press or wring them well, and put therein a little Turpentine washed in Rose water, then wash your head with good Lee, and when it is dried anoint your temples and the hinder part of your head with the foresaid liquor.   

¶ An odoriferous or sweet smelling Apple for the comforting of a cold brain,  
Take Laudanum, Lignum aloes, Storar, each of them a dram, Cloves, nutmegs, basil seed each of them half a dram, with Rose water, in the which there hath been dissolved or put a little Musk and Ambergrise, make there of an Apple.   

¶ To have a profound and good Memory, or to recover it again if it be lost by weakness or infirmity: it also helpeth the giddiness  
Take rosemary, that is Libanotis, Borage, Camomile, Violets, Roses, each of them an ounce, Stichas Bay leaves, Maioram, Sage each of them two ounces: cut or chop them all and put them in excellent good wine, and after a days space distill them in a Lembick of glass or earth well nealde, and being distilled keep them, and put therein sweet smelling turpentine a pound, white Frankincense eight ounces, M●●…cke, Myrrh, Bdellium, Anacardum, each of them four ounces: bruyse all these, and let it so stand five days the distillation being covered, then distill them so long with a good fire till you have Oil of them, the which youmuste keep well closed in a glass bottle hard stopped with Ware and parchment. The use thereof is such.  
receive thereof at your mouth as much as a Filberde shell would contain, and anoint also therewith the parts of your Memory, to wit the hinder part of your head and the other parts heretofore rehcarsed: so shall you prove it to be excellent good.  
I might here gather together more yea and profitable remedies, but these shall suffice, and make a way for others to prepare according to the occasion: for I have studied brevity, and have chosen out of good the best, nor I would not (as also it becometh not a Christian) have them lie hidden in me. He shall find more compounded and those not to be contemned whosoever readeth 
Antonius Fumanellus Veronensis chap 16. de compositione. mediciment.  in Antonius Fumanellus a physician of Verona, in his work of the composytyon of medicines the xvi. Chapter I have not written over those here, lest I should do the thing already done, although some of his do in some part agree with mine let every one chose out that which shallbe convenient for him: and he that can not, let him take counsel at a learned Physician, and let him remember that there is nothing done or gotten without labour that is praise worthy. For God hath appointed 
Nothing without labour.  all things to labour: neither are the means to be despised of him that desireth to obtain the ends for because that (according to the natural Philosophers) a man can 
Natural Philosophy.  not pass from one extremity to another without a convenient mean: And it is the property of a sluggard not to addict himself to imitate & follow every good or best thing, for though we can not fully attain thereunto, yet at the least let us come as near it as we may, sith that (as the Proverb sayeth) Mercury is not made of every wood.    

The sixth Chapter expresseth Philosophical judgements, rules, and precepts of Remembrance.  
ARistotle thought good, to assign 
Aristole.  two acts of Memoration: to wit, Memory and Remembrance: although Remembrance pertaineth to those things which we have forgotten, and is the office of the extymatyve or cogitatyve virtue, not principally of the memorative, as Auerrhous and Auerrhous 
Auerrhous. Albertus.  have declared in their little treatises: or you may name that faculty to be the mind and understanding as Themistius ssythe: because there 
Themistius.  is no power or faculty perceived to wander about, but the understanding. And this without the presence of the object is only in Man: for with the presence of the object it is also found in brute Beasts, as Aristotle hath assented, 
Aristotle.  and as it evidently apearethe in a greyhound or Spayniel: and it is called the fantastical sense.  
But Memory is a retaining of the Images or similitudes first perceived of the soul, the which nevertheless is unprofitable except it both retain all, and also restore them in the same order wherein it conceived them. And it belongeth not to present things nor things to come, 
Aristotle.  but only to things passed, as Aristotle saith. Also Memory and Remembrance although they do agree in one same subject kind, yet they differ in aptness, because that they that have a good Remembrance, have commonly an ill Memory.  
Also as concerning time, Memory doth always go before Remembrance: for a man can not Remember except those things whereof he hath the Memory. Also this is granted to many living things, but that only to men: for sith that to remember is as it were to argue perfectly, that is to proceed from known to unknown, therefore it appertaineth to man, whereof it cometh to pass that Rembraunce is a gift given to Man, as I have already expressed.  
To the Memory there belongeth four movings. 
Four things belong to memory.   
The first is a moving of the spirits which transport the figures or similitudes from the cogitative to the memorative.  
The second is a picturing and feigning of figures in the same Memory.  
The third is a reportation or carrying again of the spirits from the memorative to the cogitative or ratiocinative.  
The fourth is that action by the which the cogitative considereth and knoweth things perfectly, the which is properly called the Memory. We say also that the art of Memory or Remembrance falleth by itself upon three things as it were three objects, to wit, upon a thing apprehended or taken from else where, upon the act by the which the same thing was from else where apprehended, and upon the determinate or indeterminate syme in the which the same apprehension was made.  
If any of these things fail or be lacking, the Memoration must needs fail.  
Therefore the Memory may also be very well thus defined, that it is an apprehension of 
Another definition of Memory.  similitudes remaining in the soul, with a dillygente searching or inquisition: But of these things it is already spoken in the first Chapter. And now purposing to speak of Artificial Memory, we will first prescribe certain things which he ought to perform of himself that will have a good Memory. The which shallbe at this time contained in Twenty precepts, but knit up in few words.  
1. first judge (let this and the like be spoken to young Studientes) the studies which you follow to be most excellent of all other: and yourself to be happy if you obtain wisdom and be sure to hear a learned teacher, whom also you may be constrained to have in admiration: for certainly it much helpeth the Memory, if you receive such things as you read and hear with admiration and pleasure.  
2. judge the same science or knowledge to be hard and well known to very few, because thereby your wit must needs arise and awaken: and that is profitable to the Memory.  
3. You must attentively and diligently give ear to your teachers: likewise if you read any thing yourself, do it earnestly, gathering together all the powers of your mind to the study thereof, neither let your mind waver, but constrain it to be only upon your study, or with a little muttering call it back again, for he is easy to be taught who is ready to hear attentively: for of a diligent attention proceedeth a greater moving & a more steadfast imprynting. And therefore sayeth Terrence. 
Terence.  
When earnestly the mind is set,  
Then doth the Wit great virtue get.   
4. At such time as you intend to collect or gather together many things, reduce them as much as is possible to shortness and brevity, for he that will increase his learning proceedeth one way, and he that will augment his Memory another way: for he that learneth doth cut and divide the general into parts even unto the uttermost and last, but he that will have a good Memory, doth reduce and bring a multitude into one, or at the least into a few.  
Verses also do help much to the steadfastness of the Memory by reason of the order of the compos●●●●… & good making, not rashly wandering or straying abroad, but closed and shut up in certain limits and measures, in such sort that they suffer not the mind to wander and err.  
5. Above all things let there be an order chosen out and observed in dividing of the body into his membres; for so shall you distribute Treatises in Chapters, and Chapters into conclusions.  
6. Every thing must be often repeated over, in such sort that when you have learned one chapter, and the next following together, you must repeat or rehearse again in your mind the first and the second: & when you have learned the third, than you must begin again at the first, and so follow successively.  
7. When you intend to comprehend many things, you shall separate them into members or parts: less that a dyffused multitude do confound the Memory. Whereof that Poet saith. 
A certain Poet.   

If you will this thing well skan.  
Into parts divide it then.   
8. You must have an often and daily cogytatyon or thyncking of the same thing, or a disputation with other, or a declaration to another: for of frequented acts is engendered a state or habit, which is that Memory. Nor let not the fear of erring keep you back from disputing: for you shall hold faster that which you have learned with shamefastness and therefore saith Seneca: Memory loseth no 
Senses.  thing, except that which it doth not of ten regard or look unto.  
9 Endeavour yourself to understand perfectly that which you intend to remember: neither ought you to take so great care to read many things as to understand many things: or else read few things often, especially of them that fill not their papers or writings with trifles.  
10. Take heed lest the writing of things do not hurt your Memory, to wit, lest you counting those things to be sure and steadefaste, which you have written in your Book of remembrances, do cease to think any more of them, and so trusting to that securytye, do suffer them to slip out of your mind. Herein the example of Antischenes the athenian 
Antisthenes Atheniensis.  serveth very well, who answering a certain friend that made his moon that he had lost his commentaries, said that he should rather have written them in his mind then in his Papers: meaning the confidence of books to be the cause, whereby we do/ less exercise our Memory.  
11. The digestion of meat is to be procured, and such things as be hurtful to the Memory are to be avoided, and let such thynthinges as help it be put in use, as it is already said in the third and fourth Chapter.  
12. Your mind must be made free from all strange cogitations, to wit from such as do not belong to study: for being busied with many, etc.  
13. Such things as you will remember, are not only to be hard, but also to be seen: for they that do but once behold a thing do better remember it, than they that hear the same very often and behold it not.  
14. If any body ask you a question, do not answer hastily or forthwith, that is to say, without advisement or meditation: for a sudden anuswere is always and inconsulted.  
15. You must measure the powers and strengths of your wit and of your Memory, lest you charge them with more than they be able to sustain and keep: an example may be taken of the stomach, which if it be laden above it strength, is made weaker for it doth not digest: neither doth a glutous body ware fat: even so what soever is learned, except it be retained, doth little profit: therefore if you cannot retain as much as should be needful, you must multiply the number, and still diminish the continued quantity.  
16. You must appeint certain hours or times for your study, and especially those in the which your stomach or ventricle shallbe empty and not full of meat: for then the wit is not filled or darkened with vapours: the convenient hours shallbe in the first part of the night when every thing is at rest, and in the morning at Cocks crowing: and take good heed lest by any chance or fortune, you miss or let slip the howeres appointed for your study.  
17. Repeat over every night that which you have gotten by your study or learning, after the imitation of Cato, who would call to Memory 
Cato.  in the evening, all that which he had done, read or heard, in the day tyme.  
18. Memory is to be exercised even from youth, to the end it may be the readier & easier both in children and men: and it forceth much in what kind of learning a man is brought up in from his young and tender years, For, 
An earthen pot will savour still,  
Of that thing which did first it fill.   
Moreover all things be new unto children: and new or wonderful things do make a steadfast infixion or impression in the Memory.  
19 For the recreation of your mind and the restoring of your strengths, you must not fly to filthy and dishonest things, but you shall bring it to pass by changing of your study: for it is better somewhat to refresh your mind then altogether to lose it. Yea also the plays pastimes or Interludes of Christians ought to be sage and honest.  
Therefore after earnest and grain studies you must repair to lighter and easier, as to Histories or Musical exercises: for it restoreth the strength and nourisheth the convenient rest, and also virtue is of more power after leisure and rest. There be some that had rather play, the which in deed is granted and permitted, so that the play be a play and not an earnest or sad thing, and let it be short, honest, without deceit hurt or covetousness. The Chests 
Cheaste play.  play (a Treatise whereof I lately translated into English) doth move and stir up the wit, but in the same is often bestowed to much time and study, the which ought to be better 
Tenyce play.  applied. The ball or Tenyce play, doth also profit the hole body. (But above all the noble exercise of Shooting 
(Shooting is most commendable)  in the long Bow is most commendable). Walking abroad is good cheiflye for the head: but it is better to dispute together walking up and down and moving the hands. This recreation of the mind ought not to be daily nor often, & especially it must not be used at the hours or time of study. Your wit being somewhat recreated or confirmed, you must immediately resort to that study of your learning lest time do not perish, than the which nothing is more precious or dear, and it must be brought to pass the the time which is lost, may he recovered again by earnest & diligent study. For (as Philelphus saith). 
Philelphus.   

Believe me, sure there is no play,  
more excellent and pure,  
Or that more labour doth delay,  
and liberty procure:  
Then wholly to addict the mind,  
fair virtues to attain.  
Fo●…ve tue doth the difference find  
between good things and veins  
And doth also refresh the spirit  
with joyfulness and rest,  
Causing the same so to delight  
●hat thereby it is blessed.   
20. Do not departed from your teachers before it beseemeth or behoveth you. For many might become excellent men in science and knowledge if they were not ashamed to be scholars, before they be able to have the judgement and understanding of wisdom. Also it shall much profit to teach others, to expound, to declare, to ask, and toanswere: to doubt of some thyngsis good, so that it be not done without reason.  
finally you shall reckon that amongst the unhappy days, in the which you have not profited or learned some thing that might have been yours or done you good. 
So that (after the common saying)  
No day pass away without learning.   

¶ Precepts of remembrance.  
The first precept is, of the order and consequence of such things as are to be remembered: for when we have learned any thing orderly being joined together with a certain connexion and copulation, though we forget the same, yet the order being repeated over, we shall easily remember it again: for the antecedent being known, we shall easily be brought into the consequent, and shall find that which was lost. And therefore a certain Philosopher saith right well. That such things as be well set together in order, are easy to be remembered: but they that be ill, are difficultly called again into the Memory. For we do easily express or declare things that have been done when they be placed in the same order wherein they be done: for look what efficacy things that are done have one towards another: even the like have they in moving and stirring up the mind.  
The second is, that when by one like thing we be led into another like unto the same, as if we do not remember Homer, let us call to Memory 
Homer.  Virgil that prince of Latin poets 
Virgil.  whereby we shall come to the remembrance of Homer the Prince of Greek poets.  
The third is, that we do sometimes think upon contraries: for he that willbe mindful of Hector, shall remember 
Hector.  also Achilles. 
Achilles.   
The fourth is, the remembrance of of that place and time wherein that thing was done: for the place & the time do ●●●ely bring the thing to Memory. There be also three seats of arguments, from like, from contraries, & from near or between both.  
The fift is, to rehearse all things by their properties: as, if we would remember a fat man, let us consider 
Dionyfius, Siracusanus. justinus  or think of Dionysius Siracusanus: who (as justinus is author) by fatness lost his eyes.    

¶ The seventh Chapter treateth in few words of local or artificial Memory.  
Artificial Memory is a disposing or placing of sensible things in the mind by imagination, 
A diffination of artificial Memory.  whereunto the natural Memory having respect, is by them admonished that it may be able to call to mind more easily and dissinctly such things as are to be remembered: and (as Cicero saith in his second to Herennius) it consisteth or p●●ces as it were of wax or tables, and 
Clcero 2. to Herennius  of Images as of figures & letters. For so it cometh to pass that such things as we have heard or learned, we rehearse again even as though we read them. Nor it skilleth not much whether we begin at the first or at the last. The places themselves must be set in order, for if there be a confusion in them, it followeth of necessity that all the rest must be disordered. And it behoveth also that there be many places that many things may be placed by the same exercise and practise. Cicero 
Cicero.  judged that there should be an hnndreth in number. Thomas Aquinas 
Thomas Aquinas.  thought it good to have me. For these places many have searched by divers & sundry arts, Metrodorus 
Metrodorus.  found out three hundred and six places of the xii signs in the which the Sun goeth his course: because the Astrologers do divide the Zodiarke into so many degrees. Cicero invented a certain familiar house, severed or parted into many places, & he thought it good that we should devise after every fift place either a golden hand or some other distinction, whereby the one might be discemed from that other, & also in them to observe a steadfast & unmovable order, that we might always entre in and go out at the right side. another Author not unskunfull, feigned places by certain living creatures and derived their order out of the Latin alphabet, in such sort that every one of their names should begin with some one of every letter: even as if these were the names: an Ass, a Bear, a Cat, a Dog, an Elephante, a Fox, a Goat, a Horse, a jay, a Kite, a Lion, a Mule, a Nightingale, an Owl, a Partridge, a Quail, a Rabbit, a Sheep, a Throstle, a Unicorn Xistus the phisopher (who wrote of these) Hyena, Zacheus. He divided all these into five places: into the head, into the forefeet, into the belly, into the hinder feet and the tail, for this order nature herself ministereth; neither can the wit be confounded in counting or rekenning them. Having thus gotten then an hundredth and fifteen places he graved in them the Images of things worthy of Memory, and also he commanded that many things should be written by the mind or wit in the face of him that speaketh, in the hears, in the forehead, in the eyes, and so to descend downward to the feet. But me thinketh it a very easy thing to devise & imagine not only an hundredth but also infinite places, seeing no man is ignorant of the situation of the City where he was borne, or in the which he hath long dwelled.  
Therefore when the mind entereth in at the gate, whiles it considereth the diversity of ways, directing and leading to divers countries, and whiles it remembreth friends houses, public dwelling places, Palaces or common places of judgement, it shall find out a marvelous number of places. Hereto also it may imagine great courts or places of larger room, wherein it may devise as great a number of places as it listeth, so that every thing may be written therein that he will have.  
And because the teaching by examples is brief and effectual: now will I put forth some examples, to the end that thereby the matter may be the better perceived. I will put forth an example of ten, and consequently by the proportion thereof shall be devised the example of a thousand.  
And therefore I take or choose a great and empty house, to the which you must not go often but feldome, and appoint or set the first place which is at the door, three foot distant from the door. Let the second place be twelve or fifteen foot destant from that, as for example, let there be one corner or angle.  
Let the third place be distant from the second even as many, or twelve foot and there may be perchance another corner, or a midst between the first and the second corner. The fourth, shallbe a corner. The fift, shallbe a corner distant by asmuch. The sixth likewise: and the hall being finished, you shall enter into one chamber, and immediately within the door you shall note or appoint the seventh, and afterwards in the first corner of the chamber the eight and in the second corner the ninth, and in the third the tenth with his distance. And if you will have any more places, go out of the chamber, & so mark or note the other chambers proporcionally.  
But yet remember that the distance which is given is moderate and convenient, but if there be not found so great a distance, but a lesser even unto eight, or to less even unto five foot, yei should it be tolerable. As concerning the temple it ought to be such a one as must not be much frequented, especially of yourself: to the end that you be not confounded or troubled with the multitude of the figures or Images. These places ought to be Memorable and removable with one's hand, for that corners are not places, but fixed Images set and placed in the corners, upon the which (even as upon paper) are painted other figures, which may be put out, even as letters upon paper: As for example, the first place is marked 
The right way to have artificial Memory, is the collocation and diligent observation of things.  or known by an urinal, in setting an urinal in his place. The second by a salve bore, setting there also a salve box. The three by a mortar putting it there. The fourth by a pestle. The .v. by a payr of writing tables. The vi. by a hare's foot. The. 7. by a searcer. The 8. by a bag. The ix by a loaf of wax. The x. by that canes of caissa. And these names must be kept always in mind and that places from .v. to .v. that the quinaries or fift places may always be had in Memory. Of that distance there is enough spoken. Yet note that you may pass to xxv and not beyond, lest there should chance a negation in the images. And be it spoken even likewise of the quantity as touching that height, that there be not many of a height, but from v. even unto xii foot. And let every fift place be marked, as it is said of that order. The quality also must be noted that they be not to light nor to dark, nor to much frequented. Let us come to that images which are that things that must be placed: that images which be known unto us aught to be so set in these places with such movings, that by them we may call things to remembrance. For example, I would remember twenty Names, I will do thus: In the first place I will set the Image of Peter one whom I well know, with an urinal full of water in his hand the which he shall power upon james one also well known unto me: and so by this notable act I shall remember these two & so place in my remembrance these two names.  
In the second place I will put henry who is unto me very well known (for these figures must be exactly known that they may quickly come into ones Memory) who shall put his hand into a box and pull out the salve and therewith all to besmyer Steven one also whom I do very well know.  
In the third place I will set Thomas, one whom I know also, who shall take out of the mortar a plaster and shall put it upon Francis face: or by inventing some other mad jests and toys, whereby the Memory may be confirmed to bear away such like names. And so in like manner proceed with the rest.  
Likewise if I would remember any man and also his act, I will imagine him and the doing of his act: as, if I would remember one eating of Figs, than I will imagine that with a Fig he did some merry or strange thing.  
If you will remember arguments, you shall take the substance of the argument, and shall only place that because the whole argument can not be placed, and so of other things after their place.  
We will yet again entreat of figures by these five precepts.  
The first is, that the figure do move either to laughter, compassion or admiration: for one may soon find a figure that doth stir up and move the affection of the soul. An example hereof is this, if I should set or place in the mouth of a mad Ass the head of antony to be almost bitten in pieces, the blood to gush out of him, and that he asketh help, and holding up his hands crieth out: for it can not be, but that when I would, I should see him with the eyes of my mind, & declare or express Antony to him that should ask or inquire for him.  
Another is, that we should represent either the like by the like, or by that contrary, or else by the propriety thereof. An example of the first is, as if I were about to place the name of Galene, I should write the name of some other excellent Physician, whose authority (as near as may be) is either equal, or little inferior. An example of the second is, if I writ the same by the name of an unlearned Physician: if I describe Thersites 
Thersites. Achilles.  by Achilles, and the good for the evil: or the foul by the fair. An example of the third is, if I represent 
ovidius Naso. Plato.  ovidius Naso, by a great Nose: Plato by Large shoulders, Crispus by crysped or curled hears 
Cicero: Gelasinus.  and Cicero by Gelasinus.  
The thrid is, that we accustom ourselves to place things even from our very youth, and that we increase with daily ercercyse: although that the teaching thereof may help and prefyte even them also that be elder. The habit the perfectness and dexterity (I mean to practise these things) is much the more if they do so place all things which they shall either say or do & also what soever they hear in communication or talking. And they must like wise paint and grave the manners, gestures, and times: For in so doing they shall in a short space be notably well exercised. It profiteth also to play one with another, and to go about to excel him that shall recite many things, more clearly, orderly, and speedily then other.  
The fourth is, that (in every quinarie or fift number of those things that are to be marked) we repeat again from the beginning all such things as are already noted: for the repetition of things commonly bringeth great utility and profit.  
The fift is, that we should represent things compound with the similitude of simple things. As for example: he that will remember this sentence, Cicero contendethe with Hortensius, 
Cicero Hortensius.  shall Imagine the pease called Cicer which complaineth of the bareness of the garden: for so doth Cicer resemble Cicero and the garden called Hortus doth represent Hortensius, and the complaint the contention. And thus also may the chief points of the law be kept in mind, as if we would place this law to be had in Memory, Publicati testamenti fides: the assurance of a testament published: let us imagine a writing in form of a testament opened, upon the which mire or dirt hath been cast by some man, and so the assurance therefore is lost. Lo the assurance of the testament once published can not be read again. But these things shallbe more easily done if there be learning adjoined hereunto, and the knowledge of things worthy of Memory, and also perfect and daily exercise not wanting, saying that exercise is able to overcome all things: so shall the philition also remember the rules of Physic, and likewise the Lawyer the rules of the law with more facility.  
The place therefore is like and is compared to ware or paper or tables (in the which of old time many things were written): also the image or figure is likened to letters or writing: and the reciting of the names is compared to the reading or reciting of things being read. The place is the part serving in stead of the Memory and receiveth things as the Memory doth, and it is multiplied by having respect forward and backward to ward the right side and toward the left side, upward and downward, by adding somewhat or dimishinge somewhat: and it is multiplied by measuring the long, the overtwart, and the mean. The rule of the places briefly in order is this also, that first there be an invention of the places (whereof it is already spoken) afterwards an ordering a meditation, a distance, a steadfastness, a solitariness, a mean light, a dissimilitude, a quantity, a marking of the fift places by a golden hand or of some other metal, and the variety thereof, lest the simitude should cause a confusion. The images or figures are simitudes of things conceived in the mind, or a proportion either wholly or partly like unto the thing that we would remember, yea they be taken for that things themselves that are to be placed. And they be in two kinds: to wit, either known or unknown: of the notes or marks some be quick, some dead: & aswell of the quick as of that dead some simple, and some compound. Again you shall not forget that in placing or setting of the images or figures in their places the thing is always to be placed with a merry, a marvelous or cruel act, or some other unaccustomed manner: for merry ●…uell, injurious, marvelous, excellently fair, or exceedingly foul things do change & move that senses, & better stir up that Memory, when the mind is much occupied about such things. also that images are varied by that transposition & transumption of the letters: as if I would remember nep, I shall place a pen 
Nep (an herb so called.)  & for a tyrant, a ravening wolf. It sufficeth therefore that we have expressed a Method or compendious way, the which whosoever followeth shall easily (so that exercise be not lacking) get and attain the certain and sure remembrance, of many and sundry things as due occasion shall require: but as for the sluggish and idle, let them slug and sleep still, to whom all things are displeasing.   

The Epilogue.  
Last of all, in stead of an epilogue and as it wear a conclusion I will 
Erasmus Roterodamus. 3, book Eccles.  add that which Erasmus Roterodamus writeth in his. 3. book of Eccles. To the power (saith he) of the n●tyue Memory being good of nature, must be joined intelligence, care, exercise, and order, Physicians also do promise some aid to the confirming of the Memory and to this agreeth, Marcilius Ficinus. But besides 
Marcilius Ficinus.  those things that we have said, a perpetual sobriety of life doth most of all help: for gluttony and drunkenness, like as they do dull the wit, so do they also utterly over throw & destroy the Memory: also the variety of cares, and that heap of businesses is hurtful, the tumultuous reading of divers volumes or books is also noyous. I suppose this to be the chief cause why age should be forgetful: because the power or strength of the mind is overthrown with the multitude of things. Also an imoderate bashfulness, the newness or strangeness of Auditors, care and trouble of mind do annoy the Memory: but bashfulness and noultie are overcome or remedied by use and custom.  
Also great or careful study is likewise hurtful, in as much as it is not without an earnest & greedy desire. In another place he sayeth thus. The best art of the Memory is, to understand things thoroughly, and being understanded to reduce them into order, & last of all to repeat often that which you would remember. Hitherto Erasmus. If therefore you will have an excellent Memory of good 
Erasmus.  things, you must take diligent heed, the you understand the perfect reason of that you go about to learn by heart, for reason is an undissoluable bond of the verity and of the Memory. For this cause possibly Plato said, that thing 
Plato.  which is once well understanded, can never be altogether forgotten. Also those things are to be committed to that Memory which are not only profitable but also pleasant. For such nourishments as bring that sweetest taste, do the easilier pass & are converted into our nature: & with how much that better appetite that any thing is taken, it remaineth so much that longer. Add hereunto that which Aristotle & Simonides thought good to be thoroughly observed 
Aristotle. Simonides  (to wit) that there should either be in deed a certain & sure order in teaching, or else at that least excogitated & supposed. Order consisteth in a certain proportion and connexion. And if you take any one thing of those that are set in an exquisite & perfect order, the rest will follow forthwith by a certain necessary continuation either of Nature or of Arte. It is more over to be observed, that we do meditate many times those things that we have learned: for so be the nourishments of the mind digestid, and as it ●… ear turned into the mind. It is very good also to renew and rehearse very often such things as are committed to the Memory, with an elegant oration or a sweet song, as it is heretofore declared. For pleasure is the sauce of things, the food of love, the quickening of the wit, the nourisher of the affection, and the strength of the Memory. The soul also must be purged from evil things, that it may be filled with good things: And we must humbly desire of God with a faithful prayer to grant us his spirit of wisdom and knowledge for our Lord jesus Christ's sake, to whom with the father & the holy Ghost be all honour, laud and glory, for ever and ever.   
Amen.   

¶ Memory sayeth.  

To him that would me gladly gain?  
These three precepts shall not be vain.  
The first is well to understand:  
The thing that he doth take in hand.  
The second is, the same to place:  
In order good, and form race.  
The third is, often to repeat:  
The thing that he would not forgeate.  
Adjoining to, this Castle strong:  
Great virtue comes oer it be long.   
FINIS.