MNEMONICA; OR, THE Art of Memory, Drained out of the pure FOUNTAINS OF ART & NATURE. Digested into Three Books.  
ALSO, A Physical TREATISE of cherishing Natural Memory; diligently collected out of divers Learned men's WRITINGS.  
By John Willis Bachelor in Divinity.  
Omne bonum Dei donum.  
Ut unaquaeque ars nobilissima ac divinissima fuit; ita ad mortalium cognitionem tardissimè pervenit.  Cardanus. 
LONDON, Printed and are to be sold by Leonard Sowersby, at the Turnstile, near New-market, in Lincolns-Inn fields, 1661.   

To the Honourable William Pierrepont, Esq  
Honored Sir,  
IF Lines were capable of Humane affections, these would blush, they are so mean a present to so Illustrious and person; at least conscious of their Master's presumption, they would condole his unhappiness, that had not greater ability to accommodate some more worthy Fabric to so fair a Frontispiece. The Original compiled by a learned hand, among some vulgar things and trifles, containeth very excellent and profitable matter; I hope it hath not lost its utility (though Grace) in English.  
Honoured Sir, I fear, good intentions are no sufficient Plea for temerous Enterprises, especially the Undertaker being privy to his own imperfections; Therefore like a Criminal acknowledging my vanity in ambitiously affecting things above my Sphere, I humbly re-implore your Honour's pardon and admittance to be what I was before,  
Your Honour's most humble Servant Leonard Sowersby.   

THE PREFACE.  
THough I hope Courteous Reader, this my Art of Memory is so perfect and complete in all parts, that it will outlive the envy of Detractors; yet seeing like a newborn Infant, it doth now first present itself to the world, let me in a word or two demonstrate how agreeable this Art is, both to Reason, and the principles of Nature, that so I may recall, what the prejudice of many hath long proscribed. I do very well understand the whole Controversy about this Art, is principally referred to that part which is called Local: Therefore wholly omitting the other helps of Memory, described in the first and second parts of this Book, I will only insist upon defence of this which is handled in the third Book, and will prove by most evident reasons, it doth not so much vary from Art and natural use of Memory, as ignorant persons prate.  
First I acknowledge and willingly confess, that Writing is the surest Guardian of memorable things, far excelling all other Art of Memory; but a man cannot always commit to writing every thing he desireth to remember, and must therefore necessarily sometimes make use of other helps: As writing Memorandums is worthily esteemed the best way of Remembering; so that may rightly challenge the next place, which beareth greatest affinity thereto. Now if men deal impartially, they will easily find, that the Art of Memory by Places and Ideas or Images, doth very nearly resemble Writing. The Places in artificial Memory, are as it were Leavs; the Ideas, Letters; the distribution of them in Places representeth Writing; lastly, the repetition of them, Reading: which thing Cicero in his Partitions, but more copiously in his second Book De Oratore, doth elegantly declare.  
Secondly, experience teacheth, that Places and Ideas do much conduce to faithful remembrance of things; particularly as to Places, their usefulness doth hence appear, that if a Traveller observe any remarkable thing in a cross-way, or some noted place of his journey, returning the same way, he doth not only remember the place, but calleth to mind what soever he had seen there, though at present removed. The same thing often happeneth in Repetition of Ideas; for the mind as it were walking through the same Places, in which formerly it had disposed Ideas, and carefully marshaled them in order, with purpose of perusal, by occasion of the Places, is much assisted in recalling Ideas to mind there placed: So Printers by Distrribution of their Letters into several Boxes, do without any hesitation fetch them thence upon occasion, extending hands to the right Box. The history of Simonides of Chios is very pertinent to this purpose, who being at Supper among many other Guests, at a wealthy man's house named Scope, was acquainted two young men attended at the door to speak with him; Simonides arising from the Table went to them; whiles he was at the door, the Guests were every one slain by a sudden fall of the chamber, whereby their bodies were so bruised and defaced that they could not be distinguished one from another when their friends came to bury them; but Simonides bearing well in mind in what place each of them was seated, pointed out the bodies of them all, and was hereby first admonished, that Places and order might be very advantageous to quicken Memory. He also left to posterity some Precepts of the Art of Memory, which are all since drowned in the deep gulf of Antiquity. Another singular example correspondent in some sort to this, is the Election of Darius to the Persian Monarchy; Cambyses being dead (as saith Herodotus) it was concluded among the seven Persian Princes, next morning to take horse together, and to ride forth of the City, unanimously agreeing the chief sovereignty, without any further contest, should reside in him whose Horse first neighed. Darius' one of the seven, through the craft of his Groom Oebares, obtained the Supremacy. Oebares was a subtle wily fellow, to whom Darius discovered the whole business, and warned him to use all diligence to prevent his Competitors: Oebares desired him to take no care, for he would effectuate his so much desired design: Before night Oebares led forth a Mare, chief affected by Darius his Horse, and tied her in the highway, through which the Princes were to ride next morning; afterward he brought forth Darius his Horse, and leaving him at liberty, suffered him to cover the mare. At Sunrising the seven Princes of Persia mounted together, and road forth of the City; when they came to the place where Oebares had tied the Mare the night before; immediately Dariuses his horse began to neigh, and presently the other Princes, as hearing some divine Oracle, alighted, and saluted him King. This example, if I am not deceived, doth sufficiently evince the utility of Places to rouse up Memory, seeing even bruit beasts remember things placed by the place.  
Further, that Memory is quickened by Ideas is thus manifest: No man is ignorant, that Memory is stronger conversant about sensible things then about insensible; and of sensible things, those which are visible make deepest impression; therefore things heard are more firmly retained in Memory, than those which are barely conceived in mind, & things seen better than those which are heard, according to the Poet:  

Segnius irritant animos dimissa per aures,  
Quam quae sunt oculis subjecta fidelibus,  
Et quae ipse sibi tradit spectator.   

Things heard in mind no such impression make,  
As those whereof our faithful eyes partake,  
And whereof we ourselves spectators are.   
For this cause Physicians persuade Students of Physic, not only to read over the works of Hippocrtes, Galen and other most skilful Physicians, Philosophers, Anatomists Herbarists, & to frequent public Lectures, but also to be present at Dissections, and to gather Herbs with their own hands, that they may never after forget, what their eyes have once seen. I persuade the same thing in this Book; form a lively Idea of that thing which you desire to remember with an imagination so strong, as if you did see it indeed: For even as an ember almost dead, is resuscitated by application of a Match, and breaketh forth into a flame; So a Notion languishing of itself, by mental conspection of its Idea, is vivified, and reassumeth strength. Seeing all understanding is deduced from external sense, it doth consequently follow, that intelligible things reduced to sensible, will sooner inform the understanding. Hence the Holy Ghost submitting himself to humane capacity, doth oftentimes in Scripture attribute corporeal members and external senses to God himself, and to invisible Spirits; Because we do better understand the nature of such things veiled in that manner with sensible things. I omit the Imaginative faculty is so called of framing Ideas or Images in the Brain; As also that Intellect is said to be derived ab interna lectione Idearum, from internal election of Ideas retained in Memory. Memory, so far as it is strictly taken for the common receptacle of Memorandums, is merely passive, and doth retain and conserve imaginary Notions, transmitted thereunto by the understanding, in the same manner as Paper preserveth words written therein. As it is the office of a Scribe, not of Paper, to write, and read things written; so to dispose Ideas in Memory, and aptlp to use them, is the work of Understanding, not of Memory. Why are there any memorable monuments extant, as it were truly visible Ideas, by which the memory of things past are committed to posterity? Thus the Funeral Pile of Semiramis, and the Columns of Hercules have preserved the memory of them both in succeeding ages. Thus in sacred story we read that twelve Stones were reared in the River Jordan for a lasting monument of the Israelites passage, Josh. 4.9. Also that a great stone was placed under an Oak, in memory of the people's Covenant with God, Josh. 24.27. Why else were Sacraments ordained by God, but as visible Ideas of invisible things, whereby he admonisheth us, too forgetful of his benesits? Lastly it is a common thing, even amongst illiterate and ignorant men, to remember things by Ideas. One being to keep in mind the name of a certain man called, Fisher, to imprint this name deeper in memory, thinketh of a Fisherman placing his Nets. Another having some business committed to his care, which he feareth to forget, bindeth a Ribbon or Thread about his little finger, by sight of which visible Idea he is admonished of his charge. Whence it is apparent, that the excogitation of Ideas to fix things in memory, is in some sort natural, seeing Nature itself hath taught men, destitute of Learning, to use the same.  
Now there only remaineth Answers to Objections, by which the Adversaries of this Art endeavour to obumbrate the lustre, and diminish the credit thereof.  
First they object, that the faculty of Natural Memory and Ingenuity, by use of this Art, is unmeasurably impaired; for such Authors as have treated of this Art, do usually prescribe provision of a multitude of Places, wherein occurring Ideas of Memorandums may be distributed to remain always, with a weekly, or at least monthly perusal, or overlooking of them all, least at any time they should be forgotten, which is certainly a transcendent labour, and must needs dull the edge of humane understanding. To which I answer, I am of the same opinion; to wit, that if any man endeavour to retain all things he desireth to remember by Places and Ideas, to be reviewed once a month, he undertaketh a work that would weary the dullest witted men, much more ingenious persons, who loathe nothing more than frequent meditation of things formerly learned; It is also unnecessary, because writing of things worthy, memory in books, is much easier, more certain and readier for use. The way of Memory I prescribe, 〈◊〉 only to preserve things lately heard, read, or invented, until they may be transcribed, that the mind sinking under this burden, may be relieved as speedily as may be. Moreaver it is certain, that the virtue of natural Memory is very much corroborated by this way of Remembering proposed in this book: For the mind being daily accustomed to Revocation of sentences slipped out of Memory, and that of thy a word or two, is more enabled in discharge of its office, then is credible to one unexperienced, whereby also wit is more and more exacuated. Neither have I used any principles in this Art prejudicial to the faculty of Memory; but do rather admonish you not to use them, lest they procure great damage to your natural Memory.  
Secondly, they say it is a great trouble, in the Roposition of one Idea, to enter upon two or three considerations. I answer, that they which speak Latin, observe a manifold construction of words, yet do readily pronounce each word in its case, gender, number, person, and tense, without study; nor is the Memory thereby any way confounded, because they are frequently conversant in practice of Grammar rules; In like manner, when all the rules of the Art of Memory are exactly known, it will not be difficult to attire all Ideas with their proper circumstances.  
If any man blame or accuse me as dissenting from Logicians, who affirm that any thing may be kept in memory by help of Logical method, he is much mistaken; for it is evident they speak only of long speeches; But no sober man did ever ascertain that method was sufficient to remember common businesses, words, phrases, numbers, and particular sentences, all which things are faithfully kept in memory by Ideas aptly disposed. The dignity of method reserved (which I acknowledged to be very great) it cannot be denied, but the very method of a long Oration partly forgotten, may be recalled to mind, by the order of disposed Ideas.  
But some may say, it is a fantastical business to be employed in excogitating and composing toys, and therefore this is not worthy to be called an Art, which is occupied in such trifles. How, I pray, is the Art of Memory wholly fantastical, when it is only busied in framing fancies, whereby fantasy is aided to serve the memory more faithfully? That this is an Art, I prove thus; Reason and Memory are distinct faculties of the mind, though not divided asunder; Therefore if there be any Art to inform Reason, as such is Logic, why not also an Art to inform Memory as this is?  
Lastly if any man ask, what cause moved me to divulge this Art, my answer is, that having diligently read over all the books, I could procure of this Art, and bestowed much labour, with great loss of time, besides great defatigation of mind, in practising other men's precepts, when I perceived some things impious, obscure, and superfluous admitted in this Art; also many things very necessary quite omitted, with so much confusion and disorder, that scarcely any certainty could be found wherein to insist, I did hearty desire to raise this excellent Art out of the thick fog wherein it was enveloped, and eliminate all its superfluities wherewith it was defiled. Accordingly I undertook it at leisure hours, and by dismissing superabundancies, and supplying defects, have reduced it into a new and (if I be not deceived) much better form, which experience having proved very beneficial to myself, I conceived might also profit others, and therefore have boldly published the same.  
These are the things I had to say in approbation of artificial memory, whence I think doth sufficiently appear, that the principles hereof are derived from the most internal Fountains of Art and Nature. Such as have good natural memories, may well want the use of this Art, like as healthy people need no physic; but it will be of singular advantage to such as have dull, remiss momories, especially if they be quickened and sharpened by diligent practice of this Art from their younger years. No man is endued with so happy a Memory, but he may improve it by this Art; for as all liberal sciences help nature to perfection, by demonstrating some more accomplished method then Nature itself hath taught, so also this; Men compose Arguments naturally, but learn to argue better by Logic; so though Nature teach us to remember, yet we learn to commit things to Memory more surely, by benefit of this Art. How mean soever these things are, exposed in the ensuing Books, they have been divulged with a desire of your Utility; It is your part therefore, to take my endeavours and labours in good part, as I acknowledge it mine, to give glory to God in all things, and to look upon him as the Author of all good Arts, and the Fountain of Wisdom:  
Farewell: J. W.   

The Art of Memory. The first Book.  

CHAP. I. Of remembering common affairs.  
MNemonica, or artificial Memory, so far as it falleth under our present consideration, is twofold: in Writing, or without Writing.  
The Written way of Remembering, dependeth on naked hand-writing, which is more certain and facile than the other; and therefore always to be used when opportunity doth permit. In treating hereof, it were superfluous to speak of writing notes superfluous to speak of writing notes in Table-books, or to pursue every trivial matter, but only deliver such things as seem more useful: First I will handle Notation of common business, afterwards such things as pertain to learning  
Concerning the former of these two I will only add one precept, omitting such as are in frequent use, Provide an Almanac with blank pages, in which every evening, against the proper day of the month, set down your chiefest business of that day, and also the names of such persons as you have conversed with about any serious affair, either at home or abroad. Though the utility hereof be not presently conspicuous, yet many times afterward, it is of great consequence to resolve difficulties of very great importance. Suppose that after some revolution of time, three months, a year or more, question arise about the very day whereon such or such a thing happened, an exact knowledge whereof will be very profitable; the certain day you have forgotten, but well remember it was on the same day your sheep were shorn, or the day after such friends dined with you; this being considered, your Almanac will exhibit the particular day. Moreover by the men's names with whom you spoke that day, haply you may learn many things most necessary to be known in the present cause.  
This briefly shall suffice concerning remembering ordinary business.   

CHAP. II. Of remembering Words.  
THere are four kinds of Memorandums belonging to Discipline, or Learning: Words, Phrases, Sentences, and Set-Speeches.  
A Word may be remembered by Derivation or Connexion. Derivation is proper, or Improper; Proper Derivation is an apt interpretation of Words; as Pellex an Harlot, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the division of man and wife; or if you please of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because an Harlot is a Divided Wife. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed, as it were of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortal: Filii and filiae, Sons and Daughters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the love they procure between Parents▪ vir a Man, à viribus; Mulier a Woman, quasi mollior, from the Sex's tenderness; Puer a Boy, à puritate corporis; Panis Bread, of Pan, who (as Olaus Magnus saith) first invented the Baker's Art; Popa a Glutton or Victualler, from Popina a Cooks-shop; Lucus a Grove, à lucendo, for it properly signifieth a place planted with trees, enlightened with Torches, and hallowed to some Idol: Babble of Babel; a Soldier of Soldurius, who served under Cesar, Lib. 3. Ces. Com. or if you had rather, quasi sole duratus; Church, anciently called Kirk, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sup. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord's-house; Neighbour, as it were nigh thy bower, a word formerly used for a dwelling house; Gospel, of good spell, anciently used for speech or tidings; Partridge, of parting a ridge, for they are usually found in ridges of Land.  
Improper Derivation, is a strained interpretation of a word; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drunkenness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because after sacrifice they feasted their palates; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smoke, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the steam of something burning; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Lachrimae à lacerando, so Tears in English, of tearing the heart: Monumentum quasi monens mentem; Domus ex do & must; Cottage as it were a coat for age: Beer as it were Bee-here; Gossip of go-sip; Simony as it were See-mony; and Derivation howsoever absurd or wrested, printeth words in Memory; yea the further it is fetched, the deeper impression it maketh.  
A Word is retained by Connexion, when it is aptly composed in a sentence amongst other words: Homer said well, Words have wings, both because being spoken, they cannot be recalled; and that if they be neglected in the scope of sentences, they are forgotten: for example, let these words Oestrum a Gad-bee, and Cynomya an Horse-flie, be propounded to be remembered, they may be comprehended in a sentence thus; Viminia tibi lotione macerantur, quae cynomya adeoque etiam oestro vehement ius pungent; Rods steeped in piss, sting worse than a Horse-flye or Gad-bee: So these words, Vitricus a Father-in-law, Acupedius a Footman, illunis moonless, are thus comprised in a sentence; Illunis licet, sublustris tamen nox erat, quâ Acupedius ad Vitrici aedes deflecteret; It was a light night, though the moondid not shine, in which the Footman called at my Father in law his house. Again, suppose these words to be kept in mind; Alyptes a Surgeon, succenturiatus substituted, tympanotriba a Drummer, strigosus bare bone: they may be thus framed into a Sentence; Alyptes strigosus in locum tympanotribae caesi succenturiatus est; A bare-boned Chirurgeon was substituted in place of the slain Drummer. This is a profitable kind of exercise for unknown, outworn, foreign or seldom used words, which occur sometimes in reading, and are to be observed, that they may be better known. Learners, who study the primitive words of any Language; as Latin, Greek, or Hebrew, may reap no small benefit by Derivation and Connexion of words, if they imitate the following method Having provided a Paper-book to contain the Primitive words, divide every page into three Columns, of which let the third be broadest: In the first column writ down the Primitive words, in the second their significations, in the third their Etymologies, or Derivations. But if you meet with any word that doth not presently admit Derivation either Proper, or Improper, leave the space in the third column void, and pass on to the next word, that you may not lose time by a perplexed indagation of the Etymology: Then collect all the words you find in the page, which decline Derivation, into one sentence, so by Connexion you may imprint those words in Memory, which you cannot by Derivation. Every such sentence must be written at the bottom of the page; I will give you an Example in the first twelve primitive words of the Greek tongue, as they are exhibited in the Catalogue of John Surcinus, in this order.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to exhale, from the feigned sound we make in breathing. Scap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hurt, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first Passive Aorist, of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hurt, according to the jonick dialect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kind, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privative particle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envious. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to meet, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the same. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Maidservant, delicate. These words have a manifest Relation one to the other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  These words have a manifest Relation one to the other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a heap.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good: As it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divine; or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be admired; hence cometh our English word Aghast. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Overmuch: Hence cometh our English word, Again, and Again. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to love.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Posts: From Angeri, to afflict, for so they do their Horses with their Spurs; and hence may come our English word Angry.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What should a fool do with heaps of goods?  
Here you may see two words admitting no derivation, comprehended in one Sentence; but the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to love, is so frequent, it needeth no connexion. The manner of exercise to learn these, is thus: First, lay a flat Ruler, or your finger, over the middle Column, in such sort, that the words of the first and third Column (which contain the primitives & their derivations) may appear on both sides; by mutual comparison of which, you must try to investigate the significations latent under the Ruler: Afterward conceal the first Column in like manner, that by comparing the significations and derivations lying in sight, you may study the primitive words latent under the Ruler or your finger. If you dispatch but one page a day after this order, (which is scarcely an hours work in few days you may fix all the primitive words of the whole tongue in your mind without any labour, nay rather with delight. If you can procure some companions in scrutiny, of the derivations, equally lovers of the same study, your labour will be rendered much more delectable and facile.   

CHAP. III. Of remembering Phrases.  
A Phrase may be committed to memory, by accommodating it to some fit subject; as if this phrase were to be remembered, Very much estranged from filthy affections; I apply it to a Christian Soldier, as to a meet subject in this manner, A Christian Soldier ought to be very much estranged from all filthy and sordid affections of mind.  
Or this example, To forgo manhood through effeminate delicacy, may be fitly accommodated to Sardanapalus King of Assyria; thus Sardanapalus by effeminate delicacy and luxury, lost all manhood, and led a Womanish life.  
Again, this example, A man furnished with abundant store of Learning, may be thus applied; Usher the renowned Bishop of Armagh, was furnished with abundant store of good Literature, and manifold Learning; so that he did justly bear the prize from most prelate's of the World.  
This manner of applying Phrases, is principally necessary in learning the Elegancies of any Tongue, and is very well worthy to be more frequently used in public Schools: I confess Masters do usually command their Scholars to collect phrases and elegant sentences out of their Lectures, and to write their glean in Books, not in lose Papers, which is somewhat; but if they did, also urge them to refer every phrase by them collected, to some friend or acquaintance, they would by this means reap a far greater Harvest of Learning: For phrases thus accommodated, sink deeper, and continue longer in memory.   

CHAP. IU. Of remembering Sentences.  
SEntences worthy of Memory, are either frequently or seldom used: Sentences of common use (I mean such as we desire to preserve not only in paper, but in our hearts, because of their singular Elegancy, serious Gravity, concise brevity, or witty ingenuity) are to be stored in a Manual every kind in a peculiar place: Epigrams by themselves, Anagrams by themselves, so Proverbs, Epitaphs, Jests, Riddles, Observations, etc. by themselves: This Enchiridion wherein you writ such remarkable sentences, ought always to be carried about you, (and may therefore be called, Vade mecum) that you may peruse the same at leisure-hours when you are abroad, not having other employment; by which means, Time, most precious of all things, will not be unprofitably spent: And hereby you will keep in mind things worthy remembrance, better, safer, sooner, more certainly, profitably, and delightfully, then by that monstrous repetition, prescribed by some Authors in this Art of Memory, which nevertheless cannot be effected without long study, very great defatigation of the understanding & pernicious damage of the memorative faculty; besides, a perpetual Oblivion of some Ideas, occasioned by so long space of time interposed.  
A sentence seldom used, is either an interpretation of some Classic Author, or a common Observation; by Classic Books or Authors, I mean those which are accounted Authentic by common consent of professors in every Science; such are the Scriptures among Divines, Decrees and Statutes among Lawyers, the works of Hypocrates, Galen, or Paracelsus, among Physicians: Euclids Elements among Mathematicians, etc.  
If you meet with any memorable interpretation of a Classic Book, note it down in short hand in the Margin, near the Text to which it properly relateth; or if you had rather, cause clean paper to be bound between every leaf, to receive such Comments: Or, (which is better) have plenty of white Paper bound at the end of the Book, in which writ your Interpretation, and relate them to the text by like numbers or letters prefixed before the Notes and Text.   

CHAP. V: Of remembering long Speeches.  
NOw lastly, I will treat of Speeches; A speech, according to my acceptation, is any large Treatise composed of many sentences of one kind; such are Sermons, Orations, Declarations, Heads, or Sections of Books; or finally, any long Treatise, or memorable Speeches, are either such as are framed by ourselves, or by others: Again, Speeches of other men are either extant in Books, or are delivered by word of mouth.  
If the Speeches to be remembered, are already extant in print, it is sufficient to set down their Titles in your Common-place-Book, under their proper Heads, to advertise you in what Chapter or part of a Book, this, or that Argument is more largely handled: As for example, In the first Book of Calvin's Institutions, and thirteenth Chapter, the three persons of the Godhead in one Essence, is proved by divers reasons; to transcribe which Treatise, though in Epitome, would be very laborious: Therefore it is better under the title of Trinity, among other common observations pertaining to the same purpose, to write down these words, That three Persons are contained in one only Essence of God, Cal. Institut. Lib. 1. Cap. 13. By which Citation you are directed to that place of Calvin whensoever you please.  
If the Speech you desire to preserve be verbally pronounced, you must take it in shorthand, if you have skill; otherwise in long hand, with as much celerity as you can: If you be at any time left behind through nimble volubility of the Speakers tongue, it will be sufficient to write only the essential words of every Sentence (as for the most part are Substantives and Verbs) leaving vacant spaces, in which either words of less weight may be interposed, which must be supplied immediately after the Speech is ended.  
Four things must be observed, that speeches contrived by ourselves, may be deeply fastened in memory; Method, Writing, Marginal Notation, and Meditation; the Method ought to be so disposed, that every part of an entire Speech, and every sentence of those parts, precede according to their dignity in nature; that is, that every thing be so placed, that it may give light to understand what followeth: Such a method is very effectual to ease the memory both of Speaker and Hearer; for in a speech methodically digested, each sentence attracteth the next, like as one link draweth another in a Golden Chain, therefore Method is called the Chain of Memory: For this cause let every former sentence so depend on the latter, that it may seem necessarily related thereunto.  
In writing a Speech, let your first care be, that your Lines extend not too far, but that space enough be left in the Margin: In the next place, that your whole speech be distinguished into heads; for a distinct mind apprehendeth better than one confused. After you have compiled a Speech you are shortly to deliver, do not transcribe it, though it be both blotted and interlined, lest you lose as much time in new Writing, as would suffice to learn it: Besides the blots and interlining do more firmly fasten in mind the sentences so blotted and interlined, then if they were otherwise. This is also to be noted, that although it be necessary to write over the entire Speech, or at least, brief notes thereof, before it be publicly pronounced; yet ought that Transcription by no means to be seen publicly, unless Memory languish, and be weak: For the mind doth better recollect itself in the absence of Notes, and by united force is better prepared to speak.  
Marginal Notation is when one or two chief words of every sentence is placed in the Margin, which so soon as seen, (which is with the least cast of an eye) revoketh the whole sentence to mind: As if this ensuing small Treatise of the Resurrection were to be learned by heart; I distinguish the sentences thereof by words placed in the Margin, by which means they are speedily remembered.  
That there shall be a Resurrection of the dead at the last day, is confirmed by these reasons.  

Because it is imperfect.  First, that which is imperfect, is uncapable of perfect felicity in its kind; but the soul separate from the body is imperfect, and therefore not capable of perfect felicity. Thence followeth a necessity of the Body's Resurrection, that by the conjunction thereof with the Soul, the Elect may enjoy perfect felicity: How are they happy, 
Tertullian.  (saith Tertullian) if they shall perish in part?  

Seals of Salvation.  Secondly, If the Body by Christ's command, aught to be as well partaker of the seals of salvation, as the Soul; than it shall as well participate of Eternal Salvation; but the Body, according to Christ's institution, aught to partake of the seals of salvation: For the Body is washed with water of Baptism, and nourished by Bread and Wine in the Lord's Supper: Ergo, etc.  

As Seeds.  Thirdly, Like as Seeds cast into the Earth die, and revive again; so humane bodies buried in the ground, dissolved and corrupted, shall rise again at the last day, by the quickening virtue of Christ: Paul brandeth him with folly, 1 Cor. 13.35. who cannot conclude the resurrection of the dead out of the vivification of Seeds buried in the ground; 
1 Cor. 13.35.  whence Augustine, 
Augustine.  He which vivisieth dead and putrified Seeds by which men live in this world, more facilely will raise you up to live eternally.  

Revolution of things.  Fourthly, The Revolution of all things is an argument of the Resurrection; as Day followeth night, Waking Sleep, Rest Labour, and Winter Summer; so Life followeth death, and Resurrection Sepulture. That which Tertullian speaketh in his Book Of the Resurrection of the flesh, 
Tertullian.  is pertinent hereto; Day (saith he) dyeth into night, yet is enlivened again with glory all over the world.  
Fiftly, It is evidently proved by the Resurrection of Christ; seeing Christ, which is our head, is already risen, it is a testimony that we also, who are his members, shall live after death. Where the head is, thither will the members be gathered; 
Christ our head. 1 Cor. 15.20.  in this respect Christ is termed the first fruits of the dead, 1 Cor. 15.20.  

Resurrection of others.  Sixthly, The particular Resurrection of some, to a temporal life in this world, was a sign of the general Resurrection to eternal life to be at the end of the world.  
These were raised again after death.  

1. The son of the widow of Sarepta, 1 King 18.22.  
2. The son of the Shunamite, 2 King. 4.33.  
3. A certain man by the touch of Elias bones, 2 King 13.21.  
4. The son of the widow of Naim, Luke 7.15.  
5. The daughter of Jairus, Luke 8.48.  
6. Lazarus, John 11 43.  
7. Tabytha, Acts 9.40.  
8. Eutichus, Acts 20.10.   

Who though.  All which, though they died again, after their Resurrection, yet may we not think those Saints died any more, of whom mention is made, Matt. 
Saints cut of their Tombs.  27.52. who risen out of their Tombs after Christ's Resurrection, that they might pass to eternal life with him, by virtue of whose Resurrection they were raised.  
Finally, there are almost innumerable places of Scripture, 
Places of Scripture,  which may be produced to evince to the certainty of this Article, of which I will only cite a few at present.  
Job 19.25, 26, 27. For I am sure that my Redeemer liveth, 
Job 19.25.  and he shall stand the last on the earth; and though worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold, and none other for me.  
Isaiah, 26.19. Thy dead men shall live, 
Isai. 26.19  even with my body shall they rise: awake and sing, ye that dwell in dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead.  
Ezek. 
Ezek. 37.5.  37.5, 6. Thus saith the Lord God unto these bones, behold, I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and make flesh grow upon you, and cover you with skin, and put breath in you, that ye may live, and ye shall know that I am the Lord. These quotations were indeed spoken to the Prophets, Isaiah and Exekiel, of the Restauration of the people out of Captivity, nevertheless thereby the Resurrection is evidently confirmed; 
Tertullian.  as Tertullian saith, that must be necessarily first, which illustrateth another; a Similitude, Comparison, Metaphor, or Allegory, cannot be deduced out of nothing.  
Dan. 12.2. And many of them that sleep in the dust of the earth, 
Dan. 12.2.  shall awake, some to everlasting life, and some to shame and perpetual contempt.  
John 5 28▪ 
John. 5.28  For the hour shall come in the which all that are in the graves shall hear his voice, and they shall come forth that have done good, unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation.  
1 Cor. 15. Paul in that whole Chapter, 
1 Cor. 15.  treateth of the Resurrection of the body, and establisheth the same by many reasons, which I will not press further, but only reply to a common argument of Atheists, wherewith they do stubbornly seal up their hearts against this truth.  
They Object, 
Object. Resolution of bodies.  that oft times the bodies of many are buried in one and the same monument, whose carcases must inevitably be commixed by corruption; that the bodies of some are burned to ashes, that others are drowned in the sea, and devoured of fishes, those fishes perchance of men, and those men of beasts and ravens; lastly, that there are men in some Regions who eat humane flesh, by which means the substance of one must be necessarily converted into the substance of the other; How then say they, is it possible, that every man's proper body should be restored in fire?  
I answer, 
Ans. Above our capacity.  that the Resurrection is a work above man's capacity, whereof we are no more able to assign a certain reason, than of the world's creation; wherefore though the above recited things seem impossible to us to be done, yet all things are possible to God. You may ask, saith Tertullian upon the Apocalypse, how matter when it is dissolved, may be restored? 
Tertullian  I reply, you who once were not, are made, and so when you cease to be, shall be made again.  
Furthermore, we see that a skilful Alchemist, 
Alchemist  by his Chemical art, can separate and extract Gold, Silver, Tin, etc. each severally apart out of the same mass; cannot God then produce out of the Elements humane bodies, how many alterations soever they undergo? seeing the bodies of the dead are only changed, never reduced to nothing.  
God created light out of darkness, ill things out of nothing, 
Light out of darkness  power out of weakness, grace out of sin, and procured us a blessed life out of our Saviour's cursed death. Shall not any thing be possible to him? It is impossible.  

Conclusion a secret part.  I conclude, At the final Resurrection, every person shall have a secret portion of his body, out of which by operation of Divine Omnipotency, it may be form a new entire, 
Of the Rib.  so that a man may be perfect. He which created the woman of the man's rib, and cause a grain of Mustardseed to become a stately plant, can also compose an entire body of the least part of one. Like as in the seed of plants, there is some hidden thing by which they daily gain vigour and grow; 
As in the seeds of Plants.  so there is some hidden thing in every humane body, out of which the body (dissolved) will be again new made. 
Aquinas.  Thomas Aquinas thinketh it is the primary being of each person, which being restored to every one in the Resurrection, will be dilated in an instant, as Adam's rib in the woman's creation, and the loaves of Elizeus and Christ, 
Loaves.  with which so many were satisfied. What nature produceth by long intervals of time, God can effect in an instant.  
Thus having dispatched Marginal notes, I descend to Meditation, concerning which, take these following Canons.  
Can. 1. After you have copied over your whole Speech or Sermon, aptly divided into heads, and marked the principal words of each sentence in the Margin, go diligently to meditation, trying whether you can repeat all the Sentences in their order by bare sight of the Marginal notes. You need not be solicitous of every word, so that you do accurately remember the sense or scope, because the mind esteemeth it an unworthy thraledom to be obliged to every conceived word; Horace hath most truly said,  Rem bene praevisam verba haud invita sequentur. The scope foreseen, words readily occur. 
But if you stick at any place, read over the sentence (which the Marginal note doth not suggest) with no less diligence and attention of mind, than if you had never seen the same. I dare promise such manner of proceeding in Meditation will produce more happy success, than Opinion can readily conceive: If you do not benefit yourself by Marginal notes either in Learning a Speech or Sermon, you will make slow progress, and be sensible of very great trouble in Meditation; whereas by their help, you may fix sentences in Memory with great celerity (not to say, with pleasure) as you may make an experiment, if you please, in the foregoing Tractate.  
Can. 2. The manner of Meditating, is to learn by parts; That is, First to commit the first Section to Memory, than the Second, afterward the Third, and so forth; the rest in their order: When you have dispatched all the heads severally, apply yourself to repeat the whole, observing Quintilians' method, to learn with low voice and soft murmur, whereby Memory is benefitted with the double motion of speaking and hearing. This counsel seems especially appropriated to such whose minds are slippery, and subject to wander, starting presently aside, if they be not thus restrained; on the contrary, fixed stable minds will experience silent Meditation the more speedy and efficacious way to imprint Notions in Memory.  
Can. 3. Furthermore seeing a vehement and earnest application of mind is required in Meditation, whereby the spirits are much exhausted, you must be careful to avoid longer study than agreeth with your health, lest your spirits fail through too great intention of mind: And beware you do not lose a moment of that little time you assign unto Meditation; when you must meditate, let it not be with weariness, but do that willingly, which you must do necessarily.  
Can. 4. The first and last hours of the day are most apt for Meditation; that is, immediately before and atfer sleep: Let your first Essay in Learning your task be at Evening, about an hour after Supper, reading over twice or thrice what you intent to commit to Memory against the next day, your study being finished, betake yourself to your rest, that your mind (no other ways diverted) may repose upon your Evening Meditation. In the morning so soon as you have shaken off drowziness, and prepared yourself, repeat those things diligently you meditated the night before. It is to no purpose to study before sleep, unless in like manner you ruminate after sleep.  
Can. 5. All that speak publicly, especially Dispenser's of the Word, aught to make it their great care, not to utter things disorderly, but throughly digested by Meditation; lest they be be like such Cooks as buy good meat in the Shambles, but mar it in the Dressing, sending it raw, or half-boiled to the Table. Besies, if any man appear publicly, either in Pulpit, or otherwise, before he is provided what to say, he becometh timorous, and the vital spirits (the eyes of reason) have recourse tot he heart through fear, whereby he is rendered much more unapt to speak then before.  
Can. 6. Lastly, which is peculiar in delivering Sermons, let Speakers apply more general Doctrines to themselves jointly with the rest, in Confession, Petition, Deprecation, imprecation, intercession, thanksgiving or praising God, as occasion is given by the Doctrines themselves; so they shall not only remember all things better, but also edify their own consciences; Nay further, frequent use of this joint-application, proveth finally a Manuduction to speak with sense of Divine grace and evidence of Spirit, which is the most excellent ornament of a Preacher.  
The end of the First Book.    

The Art of Memory. The Second Book.  

CHAP. I. Of remembering without writing.  
HAving dispatched vulgar ways of Memory, I descend to helps conducing to the same purpose without Handwriting, which is then most pleasant, when we are destitute of the aid of Paper, Ink, or Table-Books, or when by some obstacle we are debarred the free use of them. This consisteth of two operations, Reposition and Deposition.  
Reposition is the manner of charging Memory with Noteworthy things; herein it is not to be expected that each particular word of every sentence be retained; but only, that the general sense be fastened in mind. At all times when a man is about to commit any thing in custody to his Memory, first let him study to drown all unnecessary thoughts in oblivion, that he may perfectly intent the things he is to learn; Oblivion being such a principle of Memory, as Privation is of Generation; and a ready remembrance most commonly proceedeth from right understanding the thing in hand; therefore a man must prepare himself diligently, and so unite the force of his imagination, that he may as it were engrave and imprint occurrent things in his Memory. Lead doth facilely receive impression, because it is tenacious, which Quicksilver cannot admit, by reason of its Fluxibility: In like manner fleeting inconstant minds continually hurried into new & strange cogitations, is far from gathering fruit by any thing heard. The method of a speech is chiefly to be observed, regarding seriously what is the general subject thereof; Secondly, the greater parts, and with what Logical Arguments each part is handled; the perfect Method of a speech doth much conduce to remember the whole; or if the Contexture thereof be inartificial, imperfect, and unsatisfactory, comprehending many things forcibly applied, rejecting things of a like kind, yet a strong Memory will retain the same by observation of the absurdities and rude Artifice of the whole.  
Deposition is when we recollect things committed to memory; and having transcribed or transacted them, discharge our memories of them, which is always to be practised at the first opportunity: Things charged in Memory by day, are to be deposited at least before sleep, if not sooner; things charged by night, are to be deposited immediately after sleep, that the mind be no longer burdened than is convenient, and that things negligently laid up in mind, be not forgotten, Writing being the faithfullest Guardian of Memorandums. If in dis-burthening your Memory, something charged happen to be forgotten, shut your eyes, that no no external object may divert your mind, and try to recall it by importunate scrutiny; which operation may be called Revocation, and is an Art that by help of certain Rules teacheth the investigation of things lapsed out of memory.  
To conclude, Deposition, or discharging things committed to mind, is not unlike expunging writing out of Table-Books: If therefore there be any Art of Oblivion (as some affirm) it may be properly referred hither. So much in general; now to explicate the particular species thereof.   

CHAP. II. Of remembering by certain Verses purposely born in mind.  
THe method of charging Memory without writing, is twofold, Poetical and Ideal.  
The Poetical way of remembering, is accomplished by virtue of Poetry, either by Verses purposely afore-composed, or ex tempore. The manner of remembering by Verses already composed, is when a man doth excogitate or retain remarkable things by repetition of Verses provided to that purpose. Suppose an Attorney be to wait upon Judges riding the Circuits from one County to another, it may be worth his labour to repeat these verses at leaving his lodging, lest he forget some necessary thing, which we may imagine formerly framed by him to this end.  

Scalpellum, calami, cornugraphiumque libelli,  
Charta, pugillares, capitalia, cera, sigillum,  
Sic crepide, gladius, cultellus, pugio, burssa,  
Muccinium, indusiumque monilia, penula, pecten  
Fascia cruralis, cruralia, dactylothece.  
Penknife. Quills, Ink-horn, Books, Paper,  
Table-Books, Caps; Take  
Wax, Seal and Slippers, Sword, Knife and  
Dagger, safe make  
Purse, Handkerchiefs, Shirts, Rings, Coat,  
and for your own sake,  
Comb, Garters, Stockings, Gloves.   
Thus a Carpenter oft employed to work abroad, may ingenuously make the Tools and Instruments belonging to his Art, in Verse; by repetition of which on occasion, he may be admonished what Tools to take along with him: In like sort all ordinary business frequently incumbent upon any man, may be conveniently committed to memory in Verses, which may advertise him to omit nothing.  
Here I have thought expedient to propose certain Verses lately composed by myself, that they may be beneficial to others (if they please) as they have sometimes been to me, which are these.  

An? Quis quid? cujus? cui? quo? quibus? auxilijs? cur?  
Quomodo? circa quid? qualis? quantum? ex, in & a quo?  
Quamdiu? ubi? quando? quoties? quotuplex? quot & unde?   

If? who? what? whose? to what? whether? why? about what?  
How? what fashion? how much? by, of, in, and from what?  
How long? how often? how manifold? whence came that?  
Where? when? how many?   
These Verses (craving the Readers pardon for the ruggedness) contain twenty two Questions of excellent use to invent, retain, as also to recall to mind things of great concernment and worthy memory in urgent affairs; which being prudently applied by way of interrogation, do necessarily extort the answer of all Logical places, which (though I suppose no man will deny) may be thus illustrated.  

1. If there be any such thing? 
If?  This question is referred to an indefinite argument.  
2 Who was Author of the 

Motion, 
Who?   
Work,  
Fact,  
Saying,  
Writing,  
Counsel.     
This question respecteth the efficient Cause. Definition.  

3. What 

it is? Effects.  
doth it contain? Effects.  
doth depend on it? Effects.  
is moved? Effects.  
is done? 
What?  Effects.  
is spoken? Effects.  
is written? Effects.  
is consulted? Effects.    
4: Whose it is? 
Whose?   
5. To what it is compared, 
To what?  either in 

quantity 

equal,  
greater.  
lesser.    
quality 

like,  
unlike.    
6. Wither it tendeth? 
Whether?   
7. Why the final Cause? 
Why?   
8. About what subject or object 
About What?  in 

procreating?  
conserving?  
abolishing?  
destroying?    
9 How was it done, 

naturally? 
How?   
purposely?  
necessarily?  
accidentally?  
carelessly?    
10. What fashion 

form,  
connexion, 
What Fashion?   
description?    
11. How much quantity?  
12. By what? whether 

alone? as principal equal, 
How Much? By what?  inferior  
with others? as principal equal, inferior  
with instruments? as principal equal, inferior    
13. Of what matter? 
Of what?   
14. In what it 

is contained? 
In what?   
is exercised?    
15. From what it is is distinguished, as 

divers,  
unlike,  
related,  
contrary,  
contradictory,  
privative.    
16. How long?  
17. How often?  
18. How manifold? distribution 

of causes,  
of whole into parts  
of effects,  
of genus in species  
of subjects,  
of accidents.    
19 Whence 

came it?  
is it derived?  
is it proved?    
20. Where?  
21. When?  
22. How many? induction of 

causes,  
parts,  
effects,  
species,  
subjects,  
accidents.       
Hereby it doth accidentally appear, these Verses are both useful to recollect things slipped out of memory, and also to invent new; in handling any subject, many things may escape our scrutiny, which a careful repetition of these Verses, and prudent application, may prompt the mind: As for example, suppose a learned Counsellor were to be consulted about some difficult nice Case, in which a man would not willingly omit any material business, lest his labour be frustrated; let the Interrogations included in these verses, be severally applied to the cause in controversy, viz. ask,  

1. If such a suit be triable in such a Court▪  
2. Who are the adversaries Counsellors? Who his Witnesses? Who enjoined to him in a strict tye of friendship? Who did, spoke, writ this or that? Who is Tenant of the controverted form?  
3. What is exhibited in the Adversaries Declaration? What he thinketh they do now deliberate?  
4. To what Manor, the Farm in question appertaineth?  
5. To what case this is like?  
6. How far he hath proceeded in the business, and how far he is like, till the suit be determined?  
7. Why he said, or did such a thing?  
8. About what the controversy chief dependeth?  
9 How he must proceed in the cause?  
10. What is the condition of the Judges?  
11. How much cost the drawing of the Reply or Declaration?  
12. By what means the possession was regained?   
The most material passages in any depending cause, may be investigated by propounding such like questions: I hope no man will repent his labour in committing these lines to Memory, whereby he may reap so much benefit in his studies and common affairs.  
Whereas I first made mention of an indefinite Argument, I shall entreat the Readers patience, whilst I declare the cause thereof, not finding any sufficient Reason to banish or expel an Indefinite Argument out of the Logical Commonwealth, and admire that Ramus hath pretermitted it: I think (reserving place for better Judgement) an argument absolutely consentaneous, is branched more artificially in this manner.  
An argument absolutely consentaneous, is indefinite, or definite; indefinite is that which argueth a thing indefinitely, as, God is. There is a fift Essence; Definite is that which argueth a thing definitely: Definite is the cause and effect.  
Now in this axiom (God is) we do not affirm that God is this or that, but simply, that he is: And when we say (there is a fift Essence in rerum natura) we do not show what causes it hath, or what effects, subjects or adjuncts, only indefinitely pronounce, there is such a thing. To conclude, it is manifest, that an indefinite argument is sufficiently distinguished from all other arguments, because it doth properly answer this peculiar question (If it be?) which yieldeth very profitable use in Discourse: This by the way.  
Lastly, In this way of remembering by Verses formerly excogitated, both the parts, Reposition and Deposition, are dispatched in like manner as before; for like as by one repetition of the Verses we charge the memory; so by another we discharge it: Whence there is no need here of any Rules of Revocation, seeing that if the Verses be once firmly fixed in memory, no part of them will be to seek.  
This may suffice for the first Poetical way of remembering, that is by Verses provided beforehand: Now I will pass to the next way of Remembering by extemporary Verses.   

CHAP. III: Of remembering by ex tempore Verses.  
THis order of remembering by extemporary Verses, is when the occurring subjects to be remembered, are disposed in Verse, in the same order as they present themselves; by repetition of which they are again recalled to mind: First, I will handle how to charge the memory ex tempore, afterward I will propound the Deposition or discharging of things so committed to mind.  
Extemporary Reposition is, when many sentences are delivered in custody to the mind, by certain essential words interwoven in Meeter, and often repeated; in which case great care must be used to imprint the first Letter of each portion perfectly in memory. For example, suppose in a Sermon preached in your hearing, you do principally observe these Sentences, which you would preserve in mind, Viz.  
1. Earth digged out of a Well, how deep soever, exposed to the air upon a high Tower, although it seemeth to retain no Seed of Herbs, neither is sown by man, yet of its own accord produceth green Herbs; Whence is proved, That there is an innate faculty in every part of the Earth to germinate, infused by God thereinto in the Creation, by his Word, Let the earth bud, etc. Gen. 1.11.  
2. It is better to doubt of secret things, then to strive about such as are uncertain, Augustine.  
3. The birth of God is to be silently adored, not busily pried into. Nazianzene.  
4 Not to sin is God's Righteousness; man's Righteousness is God's Indulgence. Bernard.  
5. Magistracy cannot compel to Faith and Religion; but may and aught to constrain to the means of Faith and Religion.  
6. The folly of Schoolmen is ridiculous, not unlike Mahomet's Dreams, contending that the place of Terrestrial Paradise was elevated many degrees above the Earth levelly, when as Paradise was certainly defaced by the Deluge, if not before.  
7. He who moderateth himself in unlawful things, never falleth into unlawful.  
8. In natural and civil actions, man doth yet retain freewill; but in spiritual and supernatural he lieth in a dead-sleep till he be vivified by infusion of Christ's Grace.  
9 In sacred Baptism, the administration is of great efficacy; but the Administrator of small.  
10. Missa, whence cometh the English Word Mass, of the same signification, denoted no more primarily, then Missio, like as Remissa is the same as Remissio, and Offensa as Offensio: It is certain, the original thereof was derived from a custom among the Father's living in the primive times, of celebrating the Eucharist always after public prayers, and reading and expounding the Scriptures; at which Novices in the faith, persons unbaptised and excommunicate might not be present, though they had all permission to attend at Prayers and Sermons. Therefore a Decree was made, that they which did not communicate of the Sacrament of the Eucharist, should be dismissed before the Celebration. Coun. Carthage, 4. Can. 8. Whence Augustine in his Sermon of Time, 237. saith, Behold after Sermon, dismission is pronounced to such as are not sufficiently instructed in Christian Religion; the faithful stays. Hence it is manifest, the Papistical Mass is far different from that of the Fathers; for neither do the Priests dismiss those who do not communicate, but do not sometimes admit any to the Sacrament.  
11. Eph. 5.14. Wherefore he saith, Rise up thou which sleepest, stand up from the dead, and Christ will give thee light. By the first clause of this verse (wherefore he saith) seems to be implied, that Paul did not pronounce this sentence of his own Authority, but cited it from some other place; yet seeing this sentence is not where read in Scripture, it is probable that Paul doth here introduce Christ, speaking by his Apostles in their ordinary Gospel-Ministry, saying, Rise up thou which sleepest, etc. These words are daily pronounced Reg. 1. If any portion of a Sentence negligently committed to memory, be lost in deposition, you must try if it may be recovered out of oblivion, by the number of syllables of which such portion did consist; for the number of the syllables will either bring it to light, or instruct ye to conjecture probably what it was. For example, in the practice of Poetical Reposition, delivered in the former Chapter, suppose that the second portion of the second Verse be forgotten, the first and third portions being these:  Not to sin— Paradise on Earth. 
By numbering the syllables of these two known portions, the middle-portion is found to consist of four syllables; which consideration alone may happily recall the latent portion.  
Reg. 2. If this way fail, bend your study to find out the first Letter of the same, repeating the Letters of the Alphabet in order, taking good heed which your mind doth suggest to have been the first Letter, wherein your memory will certainly prompt you, unless you were very remiss and negligent in charging the same: The first Letter being found, the rest unknown, you must apply that severally to every Letter of the Alphabet, because your mind will likewise acquiesce, when you come to that which was the second. Thus having recovered the two first Letters of the elapsed portion, though the rest be unknown, they may be easily enquired out by help of a Dictionary: As in the former example, running speedily over the words beginning with Un, you will soon meet with unconstrained, which was the first word of the lost portion.  
Reg. 3. If you cannot attain to the same this way, you must compare the parts placed on either side (if the latent sentence were any part of a continued Sermon composed methodically) to inform yourself how the Speaker passed from the precedent to the subsequent; because if a man remember the fourth and sixth observations of a late-heard Sermon, disposed in good method, he may regain the fifth, lying as it were in the way, with little or no trouble, by consideration of the method, how he descended from the fifth to the sixth.  
Reg. 4. If still you remain unresolved, take in hand the indagation of the matter and form thereof; By matter, I mean the subject of the sentence in quest; by form, I understand the structure thereof (Conscience is a natural faculty of the mind, placed in the supremest part thereof, assenting to good, disallowing evil, and therefore of itself never sinneth) the matter of this Sentence is Conscience, the form, the description of the same.  
If the Matter of a sentence be swallowed up in Oblivion, than the more general Classes of common places are to be leisurely perused, possibly when you come at the right head, the mind demurring there, may produce the whole Sentence, or at least, the matter thereof will discover itself. The more general Heads or Classes (in my Opinion) are these.  

Of God in general.  
Of the Trinity.  
Of the Holy Ghost.  
Of Christ.  
Of the Counsel of God.  
Of the Creation.  
Of God's Providence.  
Of the World.  
Of Time.  
Of Angels.  
Of Devils.  
Of man in general.  
Of godly men.  
Of wicked men.  
Of brutish Creatures.  
Of insensible Creatures.  
Of the blessings of this life.  
Of the affliction of this life  
Of Duties.  
Of sin.  
Of indifferent things.  
Of Household Government.  
Of Policy.  
Of the Church in general.  
Of the typical Church.  
Of the Evangelical Church.  
Of the Word of God.  
Of Sacraments.  
Of Heresies.  
Of the end of the World.  
Of eternal Life.  
Of eternal Death.   
In like manner to find out the latent form, the formal words included in this Hemistick, are to be rehearsed, which do naturally show the form of any Sentence.  
Not, Some, Or, Though, Therefore, Like as, If, None, And, All.  
That these words, or their Synonymaes, do show the formal manner of all sentences, may thus appear.  

Negative, The Note whereof is, Not,  
Particular, The Note whereof is, Some,  
Disjunctive, The Note whereof is, Or,  
Discretive, The Note whereof is, Though,  
Illative, The Note whereof is, Therefore,  
Relative, The Note whereof is, Like as,  
Conditional, The Note whereof is, If,  
General Negative The Note whereof is, None,  
Copulative, The Note whereof is, And,  
General Affirmative, The Note whereof is, All.   
If, the Matter being found, the form be still wanting, then apply the Matter of the Sentence leisurely to all Logical places, enquiring first if it be? in the next place, What are the efficient causes, matter, form, end, subjects, adjuncts thereof, etc. So may you extort it, though it were dormant in the Brains remotest Cell, or drowned in the River Lethe.  
Finally, If the Sentence sought for, cannot be discovered by any of these ways, let it pass, and despair not of finding it; for though now it be concealed, when you seek it; yet if that portion of the sentence comprehended in your verse, be read or heard any where, that same, or the next day, it is a hundred to one but the whole sentence will present itself to mind.  
Here we will conclude the manner of Remembering by extemporary Verses, which seemeth principally referred to them, who employ their study much in Poetry, and are endued with a good memorative faculty. Thus much may also suffice for the Poetical Art of Remembering: Now let us pass to the method of remembering by Ideas, which quickeneth even the dullest memories.  
The end of the Second Book.    

The Art of Memory. The third Book.  

CHAP. I. Of Repositories.  
THe Art of Memory, which we now treat of consisteth of Ideas, and places, wherein we will first handle the Reposition of Ideas, and afterward their Deposition.  
Reposition of Ideas is, when things to be remembered, are charged upon Memory by Ideas, disposed in certain places of a Repository; but before I descend to the manner of Reposition, it is necessary for better explanation, to speak of Repositories, Places, and Ideas in distinct chapters.  
A Repository is an imaginary fabric, fancied Artificially, built of hewn stone, in form of a Theatre, the form whereof followeth; suppose the Edifice to be twelve yards in length within the walls, in breadth six yards, and in height seven yards, the roof thereof flat, leaded above, and pargetted underneath, lying wholly open to view, without any wall on that side supposed next us: Let there be imagigined a Stage of smooth grey Marble, even and variegated with a party coloured border, which Stage is to be extended over the whole length and breadth of the building, and raised a yard high above the Level of the ground on which the said Edifice is erected: Let all the walls, that is, the opposite wall, & two ends be wainscotted with Cypress beards, so artificially plained and glued, that the joints be indiscernible; suppose also a Groove or Gutter cut in the middle of the Marble Stage, three inches broad, extended from the opposite wall to the hither side of the Stage, whereby it is exactly divided into two equal parts, and that upon the further end of the said Groove, there is erreared a Column, a foot and half thick, arising up to the Roof of the building, almost touching the opposite wall, and deviding it into two equal parts, as the Groove divideth the Stage; so that by the Groove, and the Pillar, the whole Repository is parted in twain, and consisteth of two Rooms, siding each other, each of them being six yards long, six yards broad, and six yards high. For the better understanding this invention, I have caused a Type of the Repository to be here delineated, the explanation whereof immediately followeth.  
The Letters, a, b, c, d, show the length of the Edifice, a, c, b, d, the height, a, e, b, f, the height of the Stage, g, i, k, h, are boundaries of the opposite wall, e, c, i, g, the side wall upon the left hand, h, k, d, f, the side wall of the right hand, c, l, m, d, design the Roof, g, i, n, p, the opposite wall of the first Room, e, g, oh, p, the Stage of the first Room, r, q, k, h, the opposite wall of the second Room, s, r, h, f, the Stage of the second Room, n, o, the Pillar dividing the opposite wall, o▪ p, the Groove wrought into the Stage.  
A Repository according to this fashion, is to be represented before the eyes of our mind, wheresoever we are, as oft as we intent to practise this Art; supposing ourselves to stand about two yards distant, against the midst thereof.   

CHAP. II. Of Places.  
A Place (as to our consideration) is an apt space in a Repository, designed for reception of Ideas.  
There are only two Places in every Repository of equal form and magnitude, that is the two rooms of each Repository determinated as a foresaid by the Pillar and Groove.  
That place is said to be the former, which is on the right hand of the Repository, that which is on the left hand, the latter; That part of the Repository is said to be on the right hand, which is opposite to the left hand of a man standing against the middle of the Repository, that on the left hand which is opposite to the right.  
Thus in the Scheme exhibited in the former Chapter, the letters, g, i, n, o, demonstrate the opposite wall of the right hand part, or first place or room of the Repository, and the letters, e, g, oh, p, the Stage thereof; so r, q, k, h, are Indices of the opposite wall of the left hand part, or second Place or room of the Repository, and s, r, h, f, the Stage of the same.   

CHAP. III. Of Ideas in General.  
AN Idea is a visible representation of things to be remembered, framed by a strong imagination, by help whereof the mind by reflection caleth to memory, together with the Idea, the thing represented. Ideas are to be vested with their proper circumstances, according as their natures require, for like as Writings, the fairer they are, are more facilly read; so Ideas, the more aptly they are conceived, according to the exigency of their nature, are more speedily recalled to mind; and also consequently the things by them signified. Motion is to be attributed to Ideas of movable things; quiet to Ideas of quiet things, and good or evil savours, to Ideas representing things so qualified. Examples of movable Ideas, are Artificers at work in their shops, women dancing, Trees shaken by the wind, Water running from Cocks, and such like. Ideas of quiet things, are Hens laying in their nests, Thiefs lurking under bushes, etc. Ideas to which sound is ascribed, are a Lion roaring, a Bell ringing, whistling, murmur of Trees, a Quirister singing, a Huntsman hollowing, etc. Moreover, if Perfume, burning in a Chafing-dish, be used for an Idea, a sweet and pleasant odour must be attributed thereto, on the contrary to vaults under ground, a filthy, unwholesome stink, is to be assigned; so Ideas of merry men, require cheerfulness of countenance, of sick-men, paleness and sadness. After this manner Ideas sot Edifices, Machine's, and all Artificial things whatsoever, ought to be signalised; proportion of form, and splendour of colours, must be attributed to Pictures, grace and liveliness of Letters, to Writings, glory and excellency of Workmanship, to Engraving,; Finally, every Idea must have such illustration as may render it most notable and conspicuous, and seem principally coherent to its nature.  
But before I proceed further, it is expedient to take into consideration, the common Affection of Ideas, their Species, shall succeed after, in a more proper place.  
The common Affections of Ideas are three: Quantity, Position, and Colour.   

CHAP. IU. Of the Quantity of Ideas.  
AN Idea in respect of Quantity, is either equal, greater, or lesser than the thing represented.  
An equal Idea is, when the thing represented, is bestowed in a Place of the Repository, in its proper and due magnitude, as being neither too great to be contained therein, nor so small it cannot be discerned by one standing before the Repository; such are Chairs, Pictures, Tables, Beds, Heaps of Stone, Piles of Wood, two Combatants in a single Duel, and the like.  
An-augmented, or greater Idea, is when the thing to be remembered, is increased to a multitude, that it may be better viewed at a distance, which else being small, would not fall under cognizance; as if the thing to be deposited in the Repository, were a Penny, a Pearl, a Grain of Mustardseed, or a Spider, which are so small, that disposed in a Room of the Repository, they escape the sight of a man standing before the Repository: In such cases, instead of one Penny, imagine a heap of Pence new coined; Instead of one Pearl, a multitude of Pearls; Instead of one Grain of Mustardseed, fancy certain Bushels scattered about the Stage; And for one Spider, suppose a multitude creeping about the opposite Wall.  
A contracted or lesser Idea is, when the thing to be remembered is so great, that it cannot be comprehended in its proper natural quantity, within such narrow limits as a room of a Repository, & is therefore imagined to be portrayed with elegant lively colours, in a Picture fixed to the opposite Wall. Thus space of places how far soever distant, & all great things, may be facilely represented in a Picture: As if the thing to be remembered were a Battle, a triumphant spectacle, hunting or hawking through Woods and Groves, a Naval conflict, large Territories, Castles, a Mountain, or Church, etc. whose Ideas cannot be contained in the memorial places, unless contracted, and aptly and artificially comprised in a Picture, conceited by imagination hanging against the opposite Wall, that so it may be fully comprehended.   

CHAP. V Of the Position of Ideas.  
LEt the Position of every Idea be such as in vulgar use doth most commonly appertain to the thing signified; Let the Ideas of things usually hanged against a Wall, be so disposed in the Repository, as Musical Instruments, Arms, Looking-Glasses, Pictures, Brushes, written Tables, etc. Such things as are customarily fastened to, or in a Wall, imagine them accommodated in the Repository in like manner, as Title-pages of Books pasted against the Pillar, Proclamations, or printed pages nailed to the Wall, Funeral-Streamers, or Pendants, in the higher part of the opposite Wall, as you see in Churches: Such things as are commonly set upon shelves, fancy them so placed in the Repository, as Vessels of Gold, Silver, Glasses, Books, Mercery Wares, etc. Such things as are usually placed on a Table, conceive them so marshaled in the Repository, as Victuals, Sums of Money, Table-Boards, etc. such things as lie, or are any ways situate on ground, must be so placed in the Reyository, as heaps of Wheat, a Cradle, Chest, Table, living Creatures, whether standing, fitting, or lying, etc. Such things as are frequently under ground, are to be supposed under the Marble-Stage; for though they escape the eye of a man standing before the Repository, yet they cannot be concealed from the eyes of his mind, which are only exercised in this matter; of this sort are Graves, Wells, Wine-Cellars, Mettaline-Mines, Subterranean passages, through which streams have their course, as Blood in the Veins, etc. Like method is to be observed in site and position of all other things.   

CHAP. VI Of the Colours of Repositories and Ideas.  
HEre you are to be admonished, that though every Repository is supposed to be uniform in Building; yet they are distinguished from one another by the pillar in the middle of every Repository, which must be imagined of several colours; as if you use ten, that which you design for the first, must be conceived to have a Golden Pillar; the second a Pillar of Silver: the third of black stone; the fourth of blue stone; the fift of red stone; the sixth of yellow stone; the sevench of green stone; the eighth of purple stone, the ninth of white stone, the tenth of Cinnamon colour. Now for distinction sake, Gold is called the colour of the first Repository; Silver the colour of the second Repository; black of the third Repository; and so successively as before. If you use more than ten Repositories, you must repeat the same colours over again, as before; so that the eleventh is imagined to have a golden pillar, the twelfth a silver pillar, the thirteenth a black pillar, the fourteenth a blue pillar, and so the rest in order. After the same manner every Idea must be conceived clothed, adorned, or some way illustrated with the proper colour of the Repository, wherein it is imagined to be placed. Take an example or two for better explanation: Suppose a Sailor in a Canvas Suit be retained for an Idea in the first Repository, I represent him standing there with a Golden Chain over his shoulder like a Belt; if in the second, imagine he weareth a silver Chain about his neck, with a Whittle fastened thereto: If in the third, that he hath black Boots on his legs: If in the fourth, that he hath a blue Scarf on his Arm, tied in a rose-knot: If in the fifth, that he wears a Red Monmouth Cap on his head: If in the sixth, that he swaggereth with a yellow Feather in his Cap: If in the seventh, that he hath a Green Silk Garter on his right leg: If in the eighth, that his Canvas Coat is embellished with a border of Purple Velvet: If in the ninth, that his neck is beautified with a very white Orient Pearl; If in the tenth, that he hath a pair of Cinnamon coloured Breeches.  
Howbeit, if the Idea of its own nature be any ways related to the colour of its Repository, whereby it may be presently understood to have the colour thereof, it will need no other attribution: For example, if a Mayor of a City, (who in regard of his Office is dignified with a purple Gown, and Gold Chain) be placed as an Idea in the first or fift Repository, there will be no need of Attribution of colour, because the Golden Chain doth manifestly represent the colour of the first Repository, the purple Gown the colour of the fift. In like sort, if a black Bull be placed as an Idea in either room of the first Repository, his horns must be conceived gilded with Gold; if in the second, with silver; if in the third, black, being the proper colour of that Repository, excludeth any other addition: If in the fourth, let him be decked with a Chaplet of blue Flowers; if in the fift, with a Garland of red Roses, etc. So a Picture imagined to be painted on the opposite Wall of the first Repository, must be illustrated with Gold in some convenient place: If in the opposite Wall of the second Repository, with silver; of the third, with black, etc.  
This attribution of a Repositories colour, is of marvellous use, both to keep in mind the Ideas themselves, as also their order; hereby the mind re-perusing Ideas formerly bestowed, hath always some certainty to guide itself, and recollect any Idea at present latent; because it's unquestionable, that the missing Idea is either wholly, or at least in part, illustrated with the proper colour of its Repository.  
Moreover, in attributing a Repositories colour to an Idea, (of itself not partaking thereof) you must be careful that the colour of the Repository be accommodated to the most eminent part of the Idea, or as near as may be: If the History of the Prophet Jonah thrown into the Sea by Mariners, be used as an Idea, it must be represented in a picture according to the third Chapter preceding; in which, though the Whale, Sea, Ship & Land are to be portrayed, yet the Effigies of Jonah himself is the most remarkable part of the picture, because Jonah is of the History there painted: If therefore this Story be to be deposited in the first Repository, let the border of his Gown be supposed of Gold; if in the second, of Silver; if in the third, let the Gown be fancied black; if in the fourth, blue, etc. so the top of a heap of Wheat is the most conspicuous part; therefore if a heap of Wheat be placed in the first Repository, imagine a Golden Streamer two foot long fixed in the top of the Heap; if in the second Repository, let the Streamer be Silver; if in the third, black; if in the fourth, blue, etc.  
Thus much may suffice for common Affections of Ideas, in quantity, position and colour; their species follow.   

CHAP. VII. Of Direct Ideas.  
AN Idea is simple or compound: A simple Idea is uniform, and is fourfold, direct, relative, fictitious and written.  
A Direct Idea is when a visible thing, or conceived under a visible form, is bestowed in the Repository, according to the same form, under which it is naturally apprehended: So a Goat is the direct Idea of a Goat; a Rhinocerot of a Rhinocerot; a Peacock of a Peacock; a Dove of a Dove. Thus a Majestical man adorned with a Sceptre, Imperial Diadem and Robe, is the Idea of a King: A person arrayed in Academical habit, of a Scholar; An ancient woman in mourning weeds, weeping and wiping her face with an Handkerchief, of a widow: A Virgin apparelled like a Nun, of a Nun: A satire, as the Poets describe them, of a satire: So a Temple is the direct Idea of a Temple, a Book of a Book, a Bed of a Bed, a Sheath of a Sheath, an Image of an Image▪ a picture of a picture, an Epistle of an Epistle, a Bond sealed, of a Bond: So good Angels and Spirits, though they be incorporeal and invisible, (seeing they are commonly conceived under visible forms) may be reposited as the other. To conclude, the mind of man doth naturally & immediately present direct Ideas of all visible things, or such as are conceived under a visible form, that it is in vain to excogitate any, but rather life those that offer themselves. If a man hears the relation of a Naval Battle, doth not he presently seem to behold the Sea, Ships, smoke of great, Ordnance, and other things obvious in such matters. If speech be made of muttering an Army, doth not the Hearer form in his mind the Effigies of a Field, replenished with Soldiers marching in Military postures. No precept in this kind is delivered, which Nature itself hath not dictated; but only to imprint these Ideas more deeply in memory, we bestow them methodically in some place, left otherwise they be forgotten through light apprehension. To explain this more evidently, I will use an example.  

An Example of remembering a History.  
Diogenes the Cynic entering Plato's Hall, when he saw the Table covered with a rich Carpet, the Shelves glittering with Silver, Gilt Cups, Vessels, and other sumptuous furniture, laid hold of the Carpet with all his might, threw it to the ground, and trod thereon with his feet, saying, I tread upon Plato's pride: To whom Plato replied, But with greater pride:  
The Idea of this Story is not so great, but that it may admit Reposition in its equal quantity: Therefore I suppose in the place of the Repository where it is to be bestowed, that there is a table covered with a rich Carpet, which a sordid fellow in beggarly Raiment, throws on the ground, a grave man clothed in honest sober apparel looking on. The attribution of the colour of the Repository is not to be forgotten: If therefore it be the first Repository in which this Idea is to be placed, I imagine the Carpet to be embellished with a fringe or border of God: If in the second, of Silver: If in the third, of black: If in the fourth, of blue, and so forth in the rest.   

Another Example.  
When Caius Julius Cesar first invaded Britain, the inhabitants taking arms set upon him, and in set-battel drove him and his old Soldiers to flight: Whence that of Lucan concerning Caesar's repulse.  

Territa quaesitis oftendit terga Britanis.  
Unto the Britain's found, affrighted backs he showed.   
The Idea of this history must be contracted, because it cannot be contained in the memorial place in its due magnitude, C. 4. Therefore I imagine the representation of a sharp Battle, fairly interwoven in the hang, doth cover the half portion of the opposite Wall, either on the right or left hand, not omitting the fit attribution of the Repositories colour; wherein one part of the Combatants personating the Romans, are armed and clad more civilly, their General and Standard-Bearer, with their whole Squadron, giving ground, whereby their fellows take an occasion of flight; the other part, designing the Britain's, in more rude and Savage attire, press their flying Enemies, and prosecute their victory.   

An example of a Sentence to be remembered, the Subject being visible.  
An Ant is a small Insect, the coldest and driest of all Creatures, and therefore the wisest; for cold and dry do chief contribute to Wisdom. The Idea of this sentence ought to be augmented; for the magnitude of an Ant is so inconsiderable, that being bestowed in a memorial place, it escapeth sight: Therefore I suppose an Ant-heap in the middle stage of the memorial place, seeming almost black with Aunts, swarming hither and thither; As for assignation of colour if this Idea be placed in the third Repository, the colour of the Repository, is sufficiently noted by the blackness of the Aunts; if in the seventh, by the greenness of the Anthill; so that there needeth no addition of colour, if placed in the third or seventh Repository: But if it be designed to the first Repository, let a Triangular Golden Streamer be supposed fixed in the Anthill, a foot high; if in the second, a Silver Streamer; if in the fourth, a Streamer of blue Silk; if in the fifth, of red; if in the sixth, of yellow; if in the eighth, of purple; if in the ninth, of white; if in the tenth, of Cinnamon colour.   

Another Example.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Or as Ovid hath it in his first Book De Amore:  

Qnid magis est durum saxon? quid mollius unda?  
Dura tamen molli saxa cavantur aqua.   

What is harder than a stone? then water soft?  
Yet Stones are worn by Water dropping oft.   
Either sentence signifying the same thing, are disposed after a like manner, by supposing a Leaden Spout, sustained by an Iron Prop, fastened in the upper part of the opposite Wall of the Repotory, doth discharge plenty of water upon the Marble Stage, which is worn beneath with the continual drip: In this case the prop of the Spout may exhibit the colour of the Repository.  
All Histories, Actions, Fables, common Affairs; all visible things, or conceived under a visible form; finally. All sentences whose subject is visible, may be disposed in Repositories by Direct Ideas, in equal, augmented or contracted quantity.    

CHAP. VIII. Of Relative Ideas.  
A Simple relative Idea is, when something to be rememembred is expressed by his Correlative.  
First, when the Cause is signified by the effect, as Melancholy by a sad man, with his hat pulled over his eyes, his arms folded a cross, his eyes looking on the ground, standing : The Spring by Green Meadows and Flowering trees: Winter by houses, Plants, earth, and all other things covered with Snow, and rigid with Frost: Gluttony by a Fat man, vomiting half digested morsels.  
Secondly, when the effect is signified by the Cause, as you did note the oppression of the poor, by some eminent Oppressor, generally spoken against for his unjust accumulation of riches: blasphemy by some notorious blasphemer, whose discourse is frequently forced with impious oaths.  
Thirdly, when the Subject is noted by an Adjunct, as Regal dignity, by a Sceptre and Crown; a Tavern, by a Bush; Exorcism, by a Figure or charm; the Planets and twelve houses, by their proper characters appropriated unto them.  
Fourthly, when an Adjunct is signified by the Subject; as Cold, by Ice; heat, by fire; light, by a candle; love, by a heart, the seat of affection; pride by a Peacok spreading his tail; Gluttony, by an Ostrich; Drunkenness, by a noted drunkard; Impudence, by a norious whore; Avarice by a rich man counting money, etc.  
Fifthly, when one like thing, is put for another, as Parallel Circles, for the world; a clean writing book▪ for a soul; a Serpent with a tail in his mouth, for a year,; a woman embracing a broken pillar, for Fortitude; a Virgin veiled, holding a drawn sword in her right hand, & a pair of balances in her left, for Justice; a Winged old man, having long hair in the forepart of his head, bald behind, and holding a Sith in his hand, for Time: A man lading water out of a pond with a Sieve, for a fool undertaking an impossible thing, etc.  
Sixthly, When a sentence is denoted by some particular example, by which the truth thereof is notably demonstrated▪ as, No Element is qualified with gravity in its proper place: This Philosophical axiom may be fitly illustrated by a man diving under water, who so long as he is in the Water, is not sensible that is ponderous, but out of the water findeth exprimentally a pail full of water heavy: The quantity of such Ideas is equal; for I imagine all the Stage of the Memorial place, where this Idea is to be represented, converted into a Bath, with a capacious Marble Cistern, a foot thick round about, filled to the brim with fair water, in the middle whereof a naked man standeth upright, lifting a Tankard of water with both his hands, as if he were showing it: If this Idea be placed in the first Repository, the Tankard must be supposed of Gold; if in the second, of Silver; in the third, of Potter's earth, black, in the fourth, blue, etc. that the Idea may be some way related to the colour of its place.  

Another Example.  
The body heated with wine, boileth over with lust. This Sentence may be expresed by an Idea of Lot, sporting wantonly with his two Daughters in the Grot, is a notable illustration thereof. To this purpose I imagine the Stage of the memorial place, wherein this Idea is to be conserved, transformed into a Cave, as it were framed out of a natural Rock, and seem to behold Lot revelling with his two Daughters: Here Lot's outer Garment must be deemed to bear the Repositories colour.   

Another Example.  
Judicial Astrology is a busy vanity. Basil in Hexaemer. Hom. 1, This may be relatively fancied by the History of Thales the Philosopher, about to take a Stars height with an Astrolabe in a clear night, who being somewhat heedless of his station, fell into a Ditch, for which he was worthily derided of a Woman standing by; because he did so curiously mind things over his head, he did neglect those under his feet.  
In brief, if any thing may be readily understood by its Correlative, the same maybe used for a Relative Idea; by which kind of Idea, all kind of Hyeroglyphicks and innumerable sentences ingenuously exemplified, may be repofited in Repositories.    

CHAP. IX. Of Fictitious Ideas.  
A simple Fictitious Idea, is when any thing is bestowed by way of a substitute, wherewith it is feigned to have some supposed conveniency; as when a word of Homonymous signification, denoting some visible thing in one sense (either in our our own language, or another) is substituted for something invisible or unknown. After this manner proper names are often reserved in Memory: as in Latin, Ramus, a man's name, may be signified per ramum viridem, a green branch; Remus, per remum, an Oar; So in English, Smith a man's name, may be reposed by a Smith blowing up fire in his Forge. Pink, by the Flower so called: Carpenter, by one of that trade plaining boards: Penelope, by the Picture of Penelope and her web: Lucrece, by the Picture of the Roman Lady so called, procuring her own death. Thus strangers names may be conserved by friends or acquaintance of the same name; as John a stranger's name, by a brother or friend, so called; so Grace, signifying favour, may be retained by Grace, a woman's name.  
Thus words or names (which at large signify no visible thing) which divided into parts, signify one or many things, may be laid up in Repositories on the Stage, wall, or hang in decent order; as these Barbarous words in Latin, 
●er, ●s, sis, sus.  Aperglissus, by a Clay bank, on the right hand whereof (which is towards our left hand) a Bear walloweth, and on the left (toward our right hand) a Sow. Tedaspis', by a Torch and an Asp, 
●a, aspis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bosarnos, by an Ox and a Lamb. Araphos, by an Altar and a Light. 
〈◊〉.  Sustineamus, by a Sow, a Moth, and a Mouse, according to that noted ●●rse,  furfur edit▪ pannum, panem quoque sustineamus. Sow eats Bran, a Moth Cloth, a a Mouse Bread. 
So Coxcomb in English, may be represented by two Cocks fight, & pulling each other by the Comb. Birdlington, by a Bird, Ling fish so called, and a Tun. Harbottle, by a Hare and a Bottle, etc.  
Some men to fix single words and letters more firmly in memory, use the images of men and women for substistuted Ideas of Letters, and for animation (to use their own phrase) attribute actions to them, whereby the mind may be provoked to the affections, Mercy, Mirth, Lust, Fear, Avarice, Wrath, etc. But such Ideas are by no means to be approved, First, because it is impious, and dangerons to cherish lustful or scurrilous images in the mind, which infect the soul, and render it more dull in performing its Office. Secondly, it wholly perverteth the natural manner of Remembering; for Nature teacheth men from their infancy, by the images of men, to apprehend men, not letters, which order to infringe, is all one as to unteach Nature, which is both dangerous and difficult. Thirdly, too much time is lost in animation of such Ideas, which, is therefore done, that being revolved in Memory, they may be more deeply engraven. Lastly, it is vain and altogether unprofitable, to frame an Alphabet of living Creatures, and learn them by heart, seeing they serve only to apprehend naked Letters or single words, whose use is not frequent.   

CHAP. X. Of Written Ideas  
A Single written Idea, is when the thing to be Remembered, is imagined to be written with black letters in a plain white Table, four foot square, hanging against the opposite wall of the Repository. Written Ideas will perhaps at first seem too weak and infirm to prompt the Memory with any thing to be remembered; but if all our Rules which are required in disposing written Ideas, be strictly observed, you will think otherwise.  
In every such Idea, six things are required.  
First, that the Characters (such as are Letters and Arithmetical figures) be supposed of such magnitude, that they may be plainly read by one standing somewhat remote; for so they are most easily attracted by the visual faculty, and transferred to Memory, such like writings and inscriptions are frequently seen in walls of Churches and houses.  
Secondly, That every Idea be conceived written in the same form as are commonly exposed in Books or Paper.  
In remembering Proofs, you must fancy the names of the Books abbreviated, as Gen. 20.6. Rom. 8.13. Catalogues of names are distinguished by their descent downward in order, as in the Alphabetical Catalogue of the Heretics.  

Aetians.  
Agnoites.  
Albanenses.  
Anthropomorphists,  
Apollinaries.  
Apellites.  
Arrians.  
Artemonites.  
Athelites, etc.   
Distribution of parts distinctly placed, being referred to the whole, are thus explicated.  
Jewish feasts have been 

more solemn, 3. 

Passover.  
Penticost.  
Feast of Tab.    
less solemn, 3. 

New Moons, or of blowing the Trumpet.  
Feast of Expiation.  
Feast of Dedication, instituted by Herod the Great.      
A Syllogism consisting of a Proposition, Assumption, and Conclusion, is placed in divers distinct sections, after this manner.  
He which devoureth things consecrated to God, procureth destruction to his own family, Prov. 20.25.  
But he which appropriated a portion of Glebe (pertaining to the Priest) to himself and his heirs, devoureth that which is consecrate to God, Ezek. 45.4.  
Therefore he which appropriateth a Portion of Glebe, etc.  
A Comparison distributed into its two parts, hath Protasis and Apodosis collaterally disposed thus.  
As there is great difference between the faculty of seeing, and the act of seeing; for the faculty is always present, the act is often intermitted.  
So there is great difference between the faculty of faith, and the act of believing: regenerate persons after conversion, do always possess the former, but the latter is often interrupted.  
So Poetical fragments are expressed in single Verses and Lines, long Sentences in prose are described in Lines of equal length, summarily fancy all kind of writings in their usual mode.  
Thirdly, it is required, That you suppose the Writing to begin at the upper end of the Table.  
Fourthly, One word at least in every written Idea, must be very carefully apprehended and supposed to be expressed in Text-Letters, with all the Vowels in Gold, especially let the first Letter be very great, and the other transcendent Letters, if there be any, drawn somewhat longer then customarily. Here you may observe, that of the small Letters some are interlineary, some transcendents: Interlineary letters in all kind of Writing, are such as lie equally between two parallel lines, as a, c, e, m, n, o, r, u, w.  
Transcendent letters are such as exceed the Interlineary space, some of which do only penetrate the upper line, as b, d, i, k, l, t, h, some the lower, as f, s, j  
Fifthly, It is necessary, according to the Doctrine delivered in the sixth Chapter, that every Idea be rendered some way partaker of the colour of his Repository) that the frame or border of every Table be imagined of the same colour as his Repository.  
Lastly, you must so long contemplate your supposed written Idea, till you have made at least some small impression thereof in your memory, diligently observing in your mental meditation, the length of the whole; Writing the first letter of the principal word, as in the fourth Rule the Golden Vowels, transcendency and order of the letters, with such like considerations as chief conduce to imprint the written Idea firmly in your imagination: For seeing Writings make less impression in the mind, than things, they must be more carefully and longer revolved in mind, that they may accomplish by assiduity, what they cannot perform through imbecility.  
These generally required in every written Idea, may suffice: Now I will descend to particular Rules; but considering that to treat of every particular kind of written Idea, would be both laborious and unnecessary, I will only insist upon the more usual, which are four, a Word, a Proof, a Phrase, a Sentence.  
A single Word, and a Proof, cannot be supposed to have any principal Word, because they be singular, which never theless must be carefully taken notice of as in the fourth Rule.  
Let this Word (Spagyrus) be the Example of a Word to he imaginarily written, signifying according to Paracelsus, one which can dexterously discern good from evil, truth from falsehood: Fancy the same thus written.  

SPAGYRUS.  
In the Inscription I diligently weigh the length of the Word▪ the first letter, the figure and order of the other letters, their colour and transcendency: Three are of Gold, a, y, u. three descend beneath the lower line, p, y, g.  
In the inscription of a Proof, besides the Name of the Book, the quantity of the Numbers is to be carefully observed: Number being the measure of quantity, and therefore merely related to visible things, is facilely kept in mind; the only observation of the quantity of Numbers, fixeth them perfectly in Memory. Take an Example of a Proof.   

Exod. 10.16  
The letters e, and o, are fancied of Gold, x, and d, are transcendents, the former ascending above the line, the latter descending beneath.  
In writing a Phrase and Sentence, the first Word is to be heedfully observed; and therefore the first letter must be imagined very large, all the Vowels written with Gold, and the transcendents very largely extended, as is aforesaid, Rul. 4.  
Moreover in writing of Phrases, all the Words except the first, must be supposed written with small letters, after this manner.  

To entice with flattering words.  
Conceited with vain glorious bubbles.   
A Sentence consisteth of one or more clauses.  
A Sentence of one Clause may be supposed wholly written with Capital letters, as,  
NO CALAMITY IS ALONE. THE LAW OF GOD IS THE LIGHT OF MAN.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FRIENDS HAVE ALL THINGS IN COMMON.  
In Sentences of many Clauses, you may suppose all the words of the first Clause marked with capital letters, the rest with small letters: As  
SOLA SALUS SERVIRE Deo; sunt coetera frauds.  
GOD'S SERVICE IS CHIEFEST BLESSEDNESS; other things are deceits.  
QUANQUAM BONUM NON EST MALUM; est tamen bonum ut sit malum. Augustine.  
ALTHOUGH EVIL IS NOT GOOD; yet it is good that there should be evil.  
WHATSOEVER IS TO BE BELIEVED BY EVERY MAN IS TRUE.  
But every wicked man is to believe that he shall be saved:  
Therefore it is true, that every wicked man shall be saved.  
Here you must note, that every wicked man is not to believe absolutely, that he shall be saved, but conditionally, viz. If he repent, and believe in Christ.   

Another Example.  
AUREAM QUISQUIS MEDIOCRITATEM DILIGIT; tutus careat absoleti Sordibus tecti, careat invidenda Sobrius aula. Horat. THE GOLDEN MEAN WHO IS CONTENT WITHAL, Wants no spacious Palace, nor envied Hall.  
By written Ideas you may conserve all Characters, single Letters, naked Numbers, calculations of Nativities, Cosmographical Descriptions and Proofs, as also all Words, Phrases and Sentences, not to be aptly expressed otherwise.  
Now having dispatched all written Ideas, and such as are single, we will proceed to the compound.    

CHAP. XI. Of Compound Ideas.  
THis kind is compounded of single Ideas, representing either a naked word or sentence: A compound Idea signifying a single word, consisteth of a Fictitious and written Idea; As for example:  
If you were to remember (Edline) a friends Name, imagine (Ed) written on the opposite Wall on the right hand, and a line extended thence all along to the left aside.  
So Lambert may be retained by a Lamb placed in one of the Repositories, and [ere'rt] written on the opposite Wall on the left hand.  
Many words may be conveniently reposited by Ideas compounded of fictitious and written Ideas.  
A compound Idea representing an entire sentence, is twofold, consisting either of a Direct and Written Idea, or of a Relative and Written Idea; the nature of both will appear perspicuous by examples.  

Example of an Idea, compounded of a Direct and written Idea.  
In the third Book of Ovid's Elegies, the Fable of Jupiter and Danae's, is thus morally applied.  

Jupiter admonitus nihil esse potentius auro,  
Corruptae pretium Virginis ipse fuit.  
Dum merces aberat durus pater, ipsa severa,  
Aerati posts, ferrea turris erat.  
Sed postquam sapiens in munere venit adulter  
Prebuit ipsa sinus, & dare jussa dedit.   

Jove having heard Gold was of greatest power,  
Would for a Maidenhead himself have sold:  
Without a Bribe, Father and Maid looked sour,  
Brass gates and Iron Walls did him withhold;  
Till in a shower of Gold wise Jove descending,  
The Daughter loved, the Father did befriend him.   
To remember this Moral, imagine the story of Jupiter and Danae's, drawn to the life in the upper part of a large frame hanging against the opposite Wall, and these Verses of Ovid writ according to the usual manner, in the lower part, which is vacant.   

Another Example.  
The seven Electoral Princes first instituted Otho, third Emperor of that Name, and Pope Gregory the fift, are included by Manlius, in these Verses.  

Moguntinensis, Trevirensis, Colonensis,  
Atque Palatinus Dapifer, Dux portitur ensis.  
Marchio Prepositus camere, Pincerna Bohemus.  
The Prelates of Mentz, Trevers and Colen.  
The Palsgrave Carver, 
a Of Brandenburg.  Marquis Chamberlain,  
The 
b Of Austria.  Duke Sword-bearer, Cupbearer the 
c Of Bohemia.  King.   
Suppose an Emperor sitting on a throne in one of the Repositories, seven Princes standing about him, and these Verses writ on a table, hanging against the opposite Wall.   

Another Example.  
An Epigram of Sir Hugh, a vainglorious Knight, taken out of Nicholas Borbon.  

Sepelapis motus non fit muscosus, ut aiunt,  
At barbam é bello retulit Hugo domum.   

Moss (as they say) grows on no rolling stone;  
Yet Sir Hugh from the Wars brought a Beard home.   
Imagine an armed Knight, of a fierce Martial aspect, with a long Beard, walking in a memorial place, bearing a white Shield on his left arm, wherein this Epigram is inscribed.   

Another.  
An Epitaph upon the Empress Matilda, Daughter of Henry the First, King of England; Wife of Henry the Fourth, Emperor; and Mother of Henry the second, King of England.  

Magna ortu, majorque viro, sed maxima prole;  
Hic jacet Henrici filia, sponsa parens.   

By Birth Great, Wedlock greater, greatest in Progeny,  
Here lies the Daughter, Spouse, and Mother of Henry.   
Fancy this Epitaph graven on the hither side of an Alabaster tomb, standing in a memorial place.  
All Histories, Acts, Fables, Apologies, Morals described in Verse, or other Writing; also Epigrams, Epitaphs, Anagrams and Mottoes may be retained in Memory, by an Idea compounded of a Direct and Written.   

Example of an Idea compounded of a Relalative and Written.  
Theodore Beza writeth thus, under the Emblem of a man spitting towards Heaven.  

Cernis, ut hic foedo coelum qui conspuit ore,  
Non coelum, imo suos conspuit ore sinus:  
Et tu coelorum Dominum contemptor, in illum  
Non quot verba jacis, tot tibi probra vomis?   

This Drivil who doth spit at Heaven high;  
Not Heaven, but his bosom doth defile;  
So contemners of Divine Majesty  
Do hurt themselves, not God, by speeches vile.   
In the upper part of a table hanging against the opposite Wall, imagine the picture of a man with his hands on his sides, his legs straddling, and his head bended backward towards Heaven, spitting thereat; this Tetrastichon written underneath, according to the usual manner in Emblems.   

Another.  
The same Theodore Beza hath another Emblem of a Circumference, equally distant on every side from its Centre, with these Verses.  

Cernis ut haec medium cingat teres undique punctum  
Linea, & hinc spacio distet & inde pari.  
Scilicet illa refert, quod nos tegit undique coelum,  
Tellurem hoc punctum quod tenet ima notat,  
Cur igitur doleas? quorsum (dic quaeso) labores  
Tu, patria pepulit quem pietatis amor?  
Coelum si versus tendis, quocunque recedes,  
Hinc spacio coelum cernis & inde pari.   

See how this Circumference doth enclose  
The middle point, like distant every where:  
The Circle, Heaven round about us shows,  
The Centre noteth Earth which doth us bear.  
Why then (I pray) thy labour blamest thou so,  
Who art expelled thy country for God's love?  
If thou to Heaven tend, where e'er thou go,  
Thou seest all places like near Heaven above.   
In the upper part of a fair large table, fancy a centre and circumference to be described, with these Verses writ underneath.   

Another.  

Magnus Aristoteles trutinando cacumina rerum,  
In duo divisit quicquid in orbe fuit.   

Great Aristotle weighing all things here,  
Concluded, in the World but two there were.   
Suppose two Parallel circle's drawn in the upper part of a table, in the centre of which, let the figure 2. be written, and underneath this Distich, whereby is signified Subjects and Accidents.   

Another.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesiod.  
The Lord hath pleased openly to place  
The sweat of Virtue before each man's face.   
Suppose the versicle of Hesiod elegantly painted at the foot of Cebes table.  
All Emblems, Hyeroglyphical Sentences or illustrated with similyes, may be deposited in Repositories by a Relative and written Idea; of which the Picture occupying the upper part of the Table, is a a Relative Idea, and that written underneath, a Scriptile. So much for compound Ideas, and all the other kinds.    

CHAP. XII. Of choosing Ideas.  
IT is sufficiently manifest out of the five precedent chapters, what Idea, and how qualified, every thing to be remembered doth appropriate to itself; but to render all more perspicuous in this chapter, I will briefly ennumerate the Rules dispersed in several places, for choice of Ideas; though such Recapitulation may be accounted tautology; yet it is very profitable; the Rules follow.  
Rule 1. All Histories, Actions, Fables, Apologies, common businesses, visible things, or conceived under a visible form, all sentences whose subject or matter is visible, and without any dependent written illustration, aught to be laid up in the Repositories by a Direct Idea, in quantity equal, augmented or contracted. Cap. 1.  
Rule 2. All Histories, Actions, Fables, Apologies, Morals and Similyes, remarkable for some coherent Verses or Writing, as all Epigrams, Epitaphs, Anagrams and Impresses are generally to be expressed by a compound Idea, consisting of a Direct and Scriptile. Cap 2.  
Rule 3. All Emblems and Sentences illustrated by some notable Example, or expressed Hyeroglyphically, are to be bestowed in Repositories by a compound Idea, consisting of a Relative and Scriptile, Cap. 2.  
Rule 4. All Characters, single Letters, nakes Numbers, Calculations of Nativities, Cosmographical descriptions and citations, are to be always disposed in Repositories by a Scriptile Idea.  
Rule 5. All single words signifying no visible thing, whose Idea either relative, fictitious, or compound of fictitious and scriptile, doth presently occur, is to be so placed in the Repository, either relatively, fictitiously, or compoundly: If no such Idea occur, than it is to be represented by a Scriptile Idea.  
Rule 6. All Phrases and Sentences inexpressible by a Direct Idea, may be conserved by a Relative Idea, or compounded of a Relative and Scriptile, if any present itself commodiously, or if no such offer itself quickly, by a Scriptile Idea. Cap. 8.10. & 11.  
So much shall suffice for choice of Ideas.   

CHAP. XIII. The manner of Reposing Ideas.  
NOw there remains to speak of the manner of laying up Ideas in their places, to which purpose take these ensuing Rules.  
Rule 1. Every Idea is to be placed in its order, viz. that which first occurreth in the first place; the second in the second place of the first Repository; the the third in the first, the fourth in the second place of the second Repository; fift in the first, the sixth in the second place of the third Repository; the like method is to be used in all the Repositories, till all the Ideas be placed.  
Rule 2. Due quantity, convenient site, colour of the Repository, and peculiar attributes, are to be imposed on each Idea, and very carefully minded.  
Rule 3. After you have rightly disposed the first Idea of any Repository, note it very diligently with the eye of your mind, as if it really stood there, observing its kind, subject, quantity, site, attribution of the Repositories colour, and other such like peculiar attributes, if it have any. For example, whether the Idea deposited in the first place of any Repository (as to the kind) be direct; as to the subject, concerning a man; in respect of quantity, equal; in regard of sight, placed on the ground; and as to peculiar attributes, whether moving or yielding a sound; go over all these things in your mind, saying, The Idea which I have here bestowed, is Direct, of a man, equal, placed on the ground, moving and yielding a sound: For by such considerations an Idea is more firmly graven in memory.  
Rule 4. After you have fitly disposed the second Idea of any Repository, you must excogitate foam apt relation thereof to the former, in respect of likeness or unlikeness of site, likeness or unlikeness of subject; or else in regard of the action of the latter Idea referred to the former; you can pitch upon no Idea which may not be related to the former by one of these five ways, which shall plainly appear by example: if both Ideas of one Repository, precedent and subsequent, be fixed to the wall, placed on a table, the ground, or under ground, etc. they agree in site: But if one be fastened to the Wall, the other placed on a Table, on the ground or under ground, they are unlike in site: When the subject of both Ideas is Justice, Sin, a Man, War or Sleep, etc. they agree in subject; but when the subject of one Idea is Justice, of the other Drunkenness, the one of a man, the other of a stone, or any other opposite thing, they disagree in subject. Taken an example of transferring the action of a latter Idea to a former: Suppose that a man in a Gown, sitting at a Table, and overlooking some Books of Accounts, with Counters lying ready to compute the total sum, be an Idea disposed in the first place of a Repository; and the Idea to be placed in the second room of the Repository, be a Farryer giving a Horse a Drench with a Horn: In this case, that the action of the latter may have some dependence on the former, imagine that the Horse (as soon as the drench is poured into his mouth) leaps back and disturbeth the man in his reckoning, who sits at the Table in the first place of the Repository. This mutual Relation of Ideas placed in the same Repository, is as it were a linking of them together, and doth admirably conduce to the remembrance of both.  
Rule 5. If two or more distinct Ideas concur, whose relation to one another is found so near, as if they were combined together; bestow them in one same Memorial Place: As if the Idea immediately preceding be a Silver Bason full of fragrant Water, set upon a joined Stool, and the subsequent Idea be an idle man doing nothing; you may conjoin these two Ideas in one, imagining that this man washeth his hands in that odoriferous Water; so if the former Idea be two Virgins talking together, the latter a Skein of Green Silk, to join these two Ideas by a proper connexion, you may fancy that one of the Virgins holdeth the Skein upon her wrists, whilst the other windeth it off her hands into a bottom. In like manner if the Antecedent Idea be Scriptile, and the Consequent likewise Scriptile, if so be you allow space enough in the Table, the latter may be subscribed under the former in a convenient distance from one another. Thus three Scriptile Ideas concurring together, if they be not too large for one Table, may be supposed written therein; the first in the highest place, the second in the middle, the third in the lowest, allowing nevertheless a fit distance. But always when you comprise two or three Ideas in one place, you must remember carefully, that so many Ideas were constituted in such a place.  
Rule 6. When you have laid up any Idea in its Place, (whether it be in the first or second Room of the Repository) peruse all the foregoing Ideas in their order, if you have time, that they may reside more deeply in Memory, and make the stronger impression in mind. For as a Schoolboy by often reading over his lesson, learneth it by heart, so the more frequently you peruse Ideas, the more firmly you will retain them.  
Rule 7. Lastly, have a care not to load your Memory with a more numerous multitude of Ideas than is fit, for as it is unwholesome to burden the stomach above its strength, so also to overwhelm the Memory with multiplicity of Ideas, doth lead into great confufusion. Temperate men admit only so much meat as they think they can well concoct; so do you only commit such worthy things to Memory, as you trust faithfully to remember; for it is better firmly to retain a few remarkable things, than many of mean base nature.   

CHAP. XIV. Of the practice of the Art of Memory.  
I Think now convenient to illustrate the premised precepts by examples, whereby the practice of this Art, may be rendered more facile. First, I will propose examples of common affairs, afterward of observations; Lastly, I will briefly exhibit the Art of Dictating, and discharging of Memory.  

Examples of ordinary business.  
I. Suppose (as taking it for granted you were to go to some great Market Town, it concerns not our purpose whether the place be known, or unknown, and intent in the first place to inquire the price of Seed Barley: imagine then in the first Place of the first repository (that is the part on the right hand) you see a man measuring Barley out of a Sack into a Bushel, with a company of men standing about him, as is the usual manner in Markets, not forgetting to fancy the Bushel handles to be Gold, that so the Idea in some part may be related to the Repository in colour, as is required in the sixth Chapter:  
II. Moreover, That in the same Town liveth a Labourer whom you know, and must inquire out to work in your Hay-harvest; fancy him to stand in the second place (on the left hand) of the first Repository, sharpening his Golden Sith on a whetstone, as it were preparing for such Rustical employment: I say Golden Sith, that it may participate of the colour of the Repository; this Idea agreeth with the former in sight and subject, for both Ideas of this Repository are of men, and placed on the ground.  
III. Furthermore, That in your Journey, our mind full of Cogitation, is transferred from ordinary affairs, to Philosophical Contemplation, and in such Meditation you pitch upon something worthy further discussion; place the Idea thereof in the first Room of the second Repository; for example, if this were your Meditation; Even as Terrestrial exhalations condensed are the material cause of the Thunder-stone, though engendered in the air, which is no Matrix of ponderous bodies: So of the rays (which are as it were exhalations) of celestial bodies, there is generated a certain substance, called Quintessence, which by commixion with the four Elements, through their tenacity, groweth into one with them, whereby they are altered, and endued with new forms, according to the disposition of the matter into which those celestial rays are conveyed, the hand of the Almighty directing them. This Idea must be augmented, Chapter 3. Imagine therefore a multitude of Thunder-stones, heaped up in the midst of the first Memorial place, of the second Repository, some of the uppermost guilded with Silver, to represent the colour of the repository.  
iv A while after you call to mind some Aromatical Spices you are to buy: To remember which, fancy the second place of the second repository converted into a Grocer's shop, the opposite wall garnished with Nests of Boxes full of several Spices, with Titles writ upon the Boxes, after the usual mode; two foot on this side the wall, let there stand a Counter, the Wares exposed thereon you are to buy: as if the first thing you nominate to buy be Pepper, let a Silver Box full of Pepper stand upon the further end of the Counter; if the second thing designed be Nutmegs, place a lose bag of Silver gilt Nutmegs in the middle of the Counter; if the third be Sugar, set a Sugar loaf on the hither end of the Counter, with a Silver string tied about the top, that it may in some part bear the colour of the Repositarie. In this case you must remember that three Ideas were bestowed in one Place, whose coherence with the Idea in the other Repository, is taken from their unlikeness of sight; for that Idea was heaped on the ground, these three are placed upon a Counter.  
V Your next incident business is to remember to speak with a Counsellor of the same town (a man of a very great repute and credit for knowledge in the Law) about a friends suit depending in Chancery: Imagine that Counsellor in a Lawyer's Gown, sitting in a Chair, overlooking some writings, in the first Place of the third Repository; seeing his Gown is black, you need no other attribution of colour of the Repository.  
VI If another new occasion present itself to mind, as that you are to buy a piece of Black Velvit of a Mercer in that town; the second Place of the third Repository must be transformed into a Mercer's shop, a piece of Black Velvet neatly laid in folds of equal length, lying on the Counter, which doth in like manner as well denote the Repositories colour, as the Gown of the Counsellor sitting in the former Place; whence also is deduced a manifest relation to the precedent Idea, the Lawyer's Gown supposed to be lined with Velvet.   

Examples of remarkable Observations.  
If you dined the same day among many learned men at an Ordinary, and in their discourse did observe some things worthy of further consideration; the Ideas of such Observations, are to be reposited in their following Repositories, in the same order as they occur.  
I. The first Remarkable sentence may be this, Desire of things not attainable, procureth wretched madness. I would signify this Sentence relatively, in the first Place of the fourth Repository, by some young man apparelled in Blue silk, deeply enamoured of a Virgin nobly descended, whose enjoyment he could not expect, weeping and lying on the ground, till surprised with Melancholy, he became mad: the truth of the Sentence is evidently demonstrated by this Example.  
II. The second Sentence may be that of the Poet Lucretius.  

Praeterea si nulla fuit generalis origo  
Terrarum & Coeli, semperque aeterna fuere.  
Cur supra bellum Thebanum, & funera Trojae,  
Non alias alii quoque res cecinere Poetae?   

Besides if God did not Heaven create, And Earth, they are Eternal, and each thing:  
Beyond the Theban War, and Troy's sad fate,  
Why do not Poets then, elder deeds sing.   
The Idea of this Sentence is to be compounded of a Direct and Scriptile, you must imagine the Wars of Thebes and Troy severally depainted in the upper part of a large spacious Table, and beneath these Verses of Lucretia's fairly written; because it is put in the fourth Repository, suppose a Blue Line three inches broad, drawn between the Pictures of Thebes and Troy besieged: The Line is more remarkable in this Idea, showing the Pictures to be divided into two equal parts, Chapter 6. The frame must hang against the opposite wall of the second place of the fourth Repository; this Idea may be referred to the Idea in the former Room from their divers situations, the precedent placed on the ground, this hanging against the opposite wall.  
III. Let this be the third Sentence, Every thing that is just, is not agreeable to equity, Manlius Torquatus, did justly, but not equally, when he commanded his son, a courageous young man (who had deserved well of the Republic) to be beheaded, because that contrary to his order, provoked by the enemy, he brought forth the Roman Legions and joined battle in his father the General's absence, though he was Victor. The Idea of this Sentence is Direct, to be placed in the first Place of the fifth Repository; imagine a Martial man standing there in complete armour; a plume of Feathers in his Crest, of a severe frowning aspect, a great Golden chain (the Index of his name) girt round about his body, holding a Red Truncheon in his right hand, applied to his sides; and seeming imperiously to command one clothed like an Executioner, holding an Axe sprinkled with blood, to put his Son, arrayed in Red silk, to death.  
iv A man may wittingly do his neighbour a prejudice, without committing an injury; for if there be two Inns in one Town, the one Innkeeper must needs endamage the other, by endeavouring to draw Guests to his own Inn, yet is such damage without injury, nor condemned by any Law. This Idea is Direct, but in quantity contracted. Imagine therefore in the second Place of the fifth Repository, a Town elegantly described on a Table, hanging against the opposite Wall, containing two Inns, the signs of both sustained by Posts of a Red colour; it hath reference to the former Idea in respect of subect, for Justice is the basis of both Ideas.  
V. No excellent wit it free from some madness, may be expressed Relatively by a learned man who through too great intention of mind in study, is become frantic, wearing a yellow Plume of Feathers in his hat (yellow being the colour of the sixth Repository) and carrying some childish Geugaws in his hands, at which he laughs so hearty, that the Reponant heareth him; he is to be set in the first Place of the sixth Repository, near the opposite wall.  
Ilia a vestal Virgin, great with child by Mars, brought forth two twins, Romus and Remus at one birth, which she put forth to be nursed by a notable harlot, named Lupa, of whom all Bawdy-Houses after in Latin were called Lupanaria: Hence certainly arose the Fable, that they were nourished by a She-Wolf: Romus in process of time being created King, imposed his own Name upon Rome, by the Citizens whereof in flattery, he was called Romulus. This is a Direct Idea; imagine in the second place of the sixth Repository, a She-Wolf suckling two Twins with her dandling Dugs, as if they were her own Whelps, her neck invironned with a yellow Collar, which with howling doth divert the mad man in the precedent place from his mirth. This Relation is in regard of action, passing from the latter Idea to the former, according to the fifth Rule of the 13. Chap. Moreover both Ideas of this Repository agree in clamorous sound, and in their site on the ground.  
Milo of Croton, a famous Wrestler, first crowned in the Olympic Games, when through age he had left off his youthful exercise, and traveled through some Woodlands of Italy, espied an Oak near the way rifted in the middle, and willing (as is supposed) to try whether any of his ancient vigour remained, thrust his hands into the Clefts of the Tree) to rend down the middle part; but the Oak thus forcibly writhed (so soon as his violence ceased) returned to its pristine Estate, and closing fast upon his hands, detained him a prey for wild Beasts, Aul. Gell. Attic. Not. 15 16. The Idea of this History is Direct, of equal magnitude to be placed in the first place of the seventh Repository, in the midst whereof I fancy a cloven Oak full of Green Leaves and Acorns, in that cleft of which a strong great limbed man, crowned with Laurel, is fast held by the hands, who bending back his head and body, cryeth with a horrible vociferation, that you really seem not only to see his wretched body, and the Beasts preying about him; but also hear his outcries and lamentations.  
VIII. To drive forward the night with old Wives fables. This phrase is expressed by a Direct Idea, supposing the opposite Wall of the second place in the seventh Repository, converted into the form of a Chimney, containing a great Fire, about which some women sit gossipping, among them an old woman in a Green Gown (like an Ape in Purple) laughing and holding up her hands, her countenance, gesture and action conformable, tells a Tale to the rest, which affecteth the whole Conventicle of Women with mirth. The relation of this Idea to the former, ariseth from the great noise in both, only the former is a lamentable doleful sound, this a merry jocund noise.  
IX. Men are certainly more ancient than the Heathenish Gods, because these are the others invention. The Idea of this sentence is direct, viz. a Statuary in a Purple Waistcoat, fashioning an image, which is to be disposed in the first place of the eighth Repository.  
X. Every particle of Snow, if it be not somewhat melted, is of a six angular figure, proclaiming the admirable Artifice of the Creator, to such as curiously contemplate the same. The Idea of this Sentence is Direct, in quantity augmented; for seeing one flake of Snow is so small, that bestowed in a memorial place, it cannot be seen afar off; a heap of Snow is to be substituted in the middle of the stage of the second place of the eighth Repository; and because this Idea hath nothing of Purple in it (the proper colour of this Repository) fancy a Purple Streamer two foot high, placed in the midst of the heap of Snow, Cap. 6. The Relation may be deduced from the subject, there being Artifice in both Ideas, though of much greater excellency and admiration in the latter, than the former, Snow being a Divine Artifice, a Statue but humane.  
XI. There are three most beautiful Mothers, of three very deformed Daughters; Familiarity breedeth Contempt, Truth procureth Hatred, and Peace engendereth idleness. This Idea is Direct, imagining in the first place of the ninth Repository, three most amiable women in very rich Apparel, having Garlands on their heads, sitting upon three-legged Stools, and giving suck to three crying mishapen Children, lapped up in pure white swaddling Clothes: The cry of the children gives this Idea a loud sound.  
XII. A Privilege is that which is granted in favour of certain persons contrary to common right, and is called Privilege quasi privata lege, that is, by a private law. This may be expressed relatively, by some well known person deeply in debt, who procured a Privilege for himself fairly written in white Parchment, authorized with the Great Seal, to protect himself from molestation of Creditors: The Parchment of the same colour with the Repository, excludeth all other assignation of colour as useless. Lastly, A dependency upon the former Idea, may be deduced from a transient action, supposing that this man in the second place, looking on the Women in the first place, doth salute them very courteously and civilly after the gentile posture, by whom he is mutually saluted again.  
XIII. He doth not live, who takes no care but to live. The Idea of this Sentence is Scriptile, and must be supposed written in a large white Table, noting such observations as you had formerly delivered to this purpose, which may be supposed committed to the man standing in the second place of the last Repository to hold, as having no other employment, whereby he is somewhat diverted from conference with the women; by this means both these latter Ideas are as it were one, Cap. 13. Rul. 5. and being deposited in the ninth Repository, needeth no attribution of colour, as is shown before, Cap. 10. Rul. 4▪  
XIV. The ancient Gauls and Britain's used English Mastiffs in Military service, instead of Soldiers. Strabo. This Idea is direct, but contracted by reason of the great space, to be assigned for a field Battle: Let therefore this skirmish of men and dogs be imagined interwoven artificially in colours to the life. in the hang of the opposite Wall of the first place of the tenth Repository, the Collars of the Mastiffs of Cinnamon colour (the proper colour of the tenth Repository, full of iron spikes.  
XV Good works justify faith, faith justifieth the person, is a Scriptile Idea; therefore I suppose this sentence fairly written (according to the Rules in the tenth Chapter) in a large square table, the frame of Cinnamon colour, hanging against the opposite Wall of the second place. The relation of one Idea to the other, is taken from their like site both hanging against the Wall.  
XVI. Dic ubi tunc esset, cum praeter, cum nihil esset?  
Tunc ubi nunc, in se, quoniam sibi sufficit ipse.  

Say where was God, when him beside Not any thing had been?  
Then there where now, in himself, for Himself sufficeth him.   
This is likewise a Scriptile Idea, and may be fitly comprehended in the table of the preceding Idea, observing such Rules as are delivered concerning repositing a Scriptile Idea, and noting that two Ideas are comprised in this place, Cap. 13. Rule 5.  
17. In the year 1530. in the time of Charles the fift, Emperor, the German Princes exhibited their Confession of Faith at Augspurgh, with a solemn protestation because of that perilous time, whence afterward they, and all such as embraced the same confession, were called Protestants. This Idea is Direct; but all the ten Repositories being already occupied, you must imagine ten other Repositories of the same colour as the former, to be used in the same order as was proposed in the 16. Chapter: So the colour of the eleventh Repository will be gold. I suppose in the first place thereof an Imperial Throne, adorned with badges of the Empire, glittering with Gold and Gems, upon which the Emperor crowned with a Golden Diadem sitteth, to whom his Nobles bareheaded, present their Confession fairly engrossed in paper.  
XVIII. Philip King of Macedon, sent a Prolix Epistle to the Laconians, wherein he did require some things which did not please them: They returned him an answer containing but one syllable (that is) Not, which the Writer did describe in so great a Character, that it equalised a large Epistle. Another time the same Philip menaced the same people, That if he did once invade their Country, he would cause an utter extirpation of them; the Laconians on the contrary sent no other reply but this particle, ei, that is, if; insinuating thereby, that the word if was well inserted by Philip, who could never hope to penetrate their Region: Hence was derived the Proverb, Laconical brevity, This is a Direct Idea, these two words fancied to be drawn in two sheets of paper, with a Golden Margin round about, an inch broad, and pasted against an opposite Wall. Coherence with the former Idea offereth itself from similitude of subject, supposing that these two words [not, if] contain an answer to the aforesaid Confession presented to the Emperor.  
XIX. Passionate anger is temporary madness. This sentence may be relatively exemplified in Saul, who transported with anger, endeavoured to smite Jonathan his most beloved Son and Heir, with a Javelin; imagining the point of the Javelin to be silver, that it may in something represent the colour of the twelfth Repository.  
It will be unnecessary now to proceed further, because I think the precedent examples will sufficiently declare by what kind of Ideas all memorable things are to be expressed, and in what place to be deposited. If you please to essay the rehearsal of all the Ideas of this Chapter in their order, without looking in the Book, provided you have first read them over with good intention, I doubt not but you will ingenuously confess the great utility and certainty of this act.  
Any man may easily apprehend, though he were never admonished, that observable notes of Sermons are to be laid up after the same manner, as these observations, which I have set down for better observation, as taken at a Banquet.    

CHAP. XV. Of Dictation and Reposition.  
MOreover, the practical part of this Art is perspicuously seen in the Exercises of Dictating and Repetition.  
The use of Dictating is, when a person is to dictate to several Scribes or Secretaries, what every one must write, so as to direct and exercise them all at once, which is frequently incumbent upon Princes and Generals of Armies in perilous times: In such cases there must be assigned a peculiar Repository to every Scribe, wherein the affairs and sentences by him to be dispatched must be reported in order; that is, the first Repository to the first Scribe, the second Repository to the second, the third to the third, the fourth to the fourth, and so forth if there be more: All Ideas of things to be dispatched by the first Secretary, must have some attribution of Gold appertaing to them; all Ideas of the second Repository, something of Silver; of the third, something of black, of the fourth, blue, etc. In this case also it is permitted to place two, three, or more Ideas if it be necessary, in one place of a Repository: All businesses and sentences being thus reposited in order, & faithfully digested before in mind, it is no difficult matter by the first Idea of the first Repository, to dictate to the first Scribe what he must write first; by the first Idea of the second Repository, to tell the second Scribe what he shall write; by the first Idea of the third Repository, to inform the third; and in like manner all the rest in their order. Again, by the second Idea of each Repository, the second sentence is facilely delivered to each Scribe: By the third, every Scribes third business; by the fourth Idea their fourth, and so forward in the residue. This is the Exercise, which by some is called the Art of Dictating.  
Repetition is when a man repeateth sentences spoken by several persons, so as to return each person's sentence in order as it was delivered; as if six, seven, or more friends sitting together (to experience your happy memory) do every one in order speak some sentence, to have them repeated again, after the same or a retrograde manner, which way they please; dispose the Ideas of your first friends sentences in the first Repository; of your second friend in the second Repository; of your third friend in the third, and so forward in the rest. All which being rightly disposed, you may with little trouble restore to every friend his saying, either in the same order as they were spoken, or in a retrograde or inverted order.  
I have not thought expedient to illustrate these with Examples, because I think them sufficiently explained by what hath been already said; as also, that this Exercise of Dictating and Repeating have little or no use, but vain ostentation; though I have inserted them here, it was not done as necessary, but because the knowledge of them did not seem superfluous for such as are learned of this Art.   

CHAP. XVI. Of irregular Reposition.  
I Have thought good to annex a few words of irregular Reposition, which is only one Rule, that is, a real Repository may be sometimes substituted instead of a feigned, which irregularity is admitted upon a double occasion:  
First, A thing itself being at hand, may be fitly used instead of its proper Idea: As if a man sitting in his Study, light on some Book whose sheets are transplaced, which he intendeth when he goes forth of his Study, to send to a Book-binder to be amended: That Book is to be cast at the threshold of the Study, that the sight thereof may admonish him departing, to get it bound: So also if Ink be wanting, an Ink-Glass or Bottle may be set by the Book.  
Secondly, When a man must exonerate one or more Ideas, as soon as he hath reposited them; as when something offers itself to a man's mind, talking to a powerful or rich man, which he judgeth convenient to be communicated to him with the first opportunity, let him speedily reposite the Idea of that thing in the same house, field, plain, or wheresoever he than is, in some certain place conversant before his eyes, that he may be always put in mind to propound the same when occasion serves: As if he think to do some friendly office for a person absent, by preferring some business of his to the rich man; let him imagine that Friend always obvious in some determinate place in sight, not suffering the object to slip out of view, till he have courteously performed his officious enterprise. Or if there intervene some thought of buying fuel, whereof the rich man hath great plenty, let him suppose a great quantity of Wood piled up in some place not distant out of sight: This is all I have to say of irregular Reposition.   

CHAP. XVII. Of depositing Ideas.  
HAving spoken copiously of repositing Ideas, now I will conclude with Depositing them.  
Deposition of Ideas is, when things charged upon Memory by Ideas, are recalled, and the mind exonerated of them, the Memorial Places after such Deposition, being left empty, and prepared to receive new Ideas. Now in this case, if it happen at any time that an Idea negligently reposited, is lost or forgotten, when it should be deposited, the recovery thereof must be endeavoured by these ensuing considerations.  
First, This is always assuredly known, every lost Idea did bear the colour of his Repository, either in whole or part; therefore the first thing to be inquired is, in what respect the colour of the Repository did agree with the Idea sought; by this sole consideration, forgotten Ideas are oft discovered.  
The Idea being not discovered thus, make diligent indagation for its relation to the Idea placed in the same Repository, in regard of site, subject or action, Cap. 14. Rul. 4. One Idea of a Repository being known, doth easily call the other to mind, by mutual dependence whereby they were connexed together, unless there did precede very negligent Reposition.  
If still you are disappointed, happily you may find it out by repetition of such things as are especially remarkable in laying up Ideas, of which I have spoken in the 13. Chapter. That is by enquiring whether the latent Ideas was  

In respect of kind  
Direct,  
Relative,  
Fictitious,  
Scriptile,  
Compound,  
Double, triple, etc.   

In respect of subject,  
Of God,  
Of Christ,  
Of the Holy Ghost,  
Of Angels,  
Of Men,  
Of Animals.   

In respect of quantity,  
Equal,  
Augmented,  
Contracted,   

In respect of site,  
Under ground,  
Upon ground,  
Upon a Table,  
Upon a Shelf,  
Against a wall.   

In respect of attribution,  
Moving,  
Quiet,  
Giving a sound.  
Yielding a smell.   
An Idea is oft recovered by discussing these few questions in a man's thoughts.  
If it be certain the forgot Idea was Scriptile, but the inscription is in oblivion, the first inquiry must be, whether it were a single word, proof, phrase, or sentence or one or more clauses; a single word, proof, or principal word of a sentence, may be regained by applying each Letter of the Alphabet in the same manner as is prescribed in the second Rule of Poetical Revocation, in the second Book, Cap. 3. till you have obtained the first Letter; the other Letters may be found by transcendencies and gilded Vowels; the chief Word being obtained, the rest come easily to mind.  
If you cannot yet discover the Idea, have recourse to the third and fourth Rules of Poetical Revocation, 2. Book. 3 Chap, an Idea being revocable in the same manner.  
Finally, if it continue irreparable by all these ways, let it pass, and be no longer solicitous in search thereof: For as a Book carelessly laid up in a Study, is not many times to be found when it is sought, though you remove several Volumes; yet afterward comes to hand beyond expectation, when another Book is reached that stands by it: So it doth oft happen in this business, though an Idea negligently reposited, cannot be found when it is sought, yet at another time when a Notion reposited in the cell of Memory near it, is excited, that also of its own accord discovereth itself.  
If a man do prudently follow these Rules of recovering latent Ideas, as with Ariadne's thread, he will doubtless wind himself out of the Labyrinth of blind Oblivion, and with admirable facility recall to mind forgotten sentences, and vanished Ideas.   
FINIS.   

A TREATISE Of cherishing Natural Memory.  

CHAP. I. Of such as debilitate Memory.  
NAtural Memory is a faculty which every man hath naturally to apprehend and retain noteworthy things; if Memory be diligent in its Function, endeavour must be used to conserve it unprejudiced; if it be impaired, care must be taken to have it restored and erected: I will therefore first treat of the conservation of Natural Memory indamnified, afterward of the restauration thereof impaired.  
Three things conduce to preserve Natural Memory in good Estate, viz. Declination of such things as debilitate Memory; use of such things as corroborate the same, and a well instituted method of living, whereby the Memorative faculty may be most preserved in vigour.  

Things that debilitate Memory are these.  
1. Unwholesome air that is infected with vapour of standing-waters, Marshes, Woods, Prisons, Dunghills, Common Sewers, etc.  
2. Aire shut up from penetration of Wind and Sun; for air not purified by Wind or Sun, engendereth a malign venomous quality, like standing water in Ponds and Lakes; therefore when you walk abroad, leave the Windows of your Chamber and Study open.  
3. Windy air, that is, agitated with violent winds.  
4. Aire that procureth rain.  
5. Moist air, such as descendeth a little before Sun set, and hovereth about the earth all night, and some part of the morning, especially in Maritime places. Go not forth before the rising Sun hath purified the air by his Rays, nor after Sun setting, when cloudy darkensse of night invadeth the air.  
6. Aire infected with smoke of strong scented combustible things, as Sea coals, Weeds, Turf, Dung and Charcoals, unless they be well kindled.  
II. Drinks, Broths, and Decoctions made of unwholesome waters, offend the Memory, of which kind is the water of Ponds, Marshes, of Ice and Snow dissolved, as also of Muddy, Salt, Bitter, and ill smelling water.  
Rain water, especially falling in time of Thunder, or Lightning (because it is lightest) is chief commended for Domestical uses; but serveth only for present occasion, by reason of its speedy corruption: Fountain or Spring Water challengeth the next place, which devolveth from Mountains, through stony craggy cliffs; to this succeedeth River water, when the channel of the River is deep and gravelly; Well-water is ranked last, if it smell of Mudd; the Well must be cleansed and purged by casting in Lyme, and the bottom afterward covered with great store of Chalk, through which the water bubbling, is defecated and rendered more Salubrious. To conclude, the clearer, lighter, further distant from any taste or smell, colder in Summer, hotter in Winter water is, the more wholesome it is.  
III. Food hurteth the Memory.  
1. If it be crude, as raw flesh, unboiled water, immature fruits, green herbs, chief if they beef cold quailty, etc.  
2. If it be Vaporous, that is, replenish the head with gross Vapours, as thick drinks, strong wine, Beans, Pease, Garlick, Onion, etc. but Onions are more noxious than the rest, because they lose not their Malignity by Decoction, even then procuring the headache, offending the eyes by causing obstructions in the Optic nerves, dulling the Senses, and raising troublesome dreams.  
3. If it be very moist, and engender phlegm, as Milk, Chickens before they are feathered, young Pigs etc. especially any food that hath a slimy taste.  
4. If it digest slowly, as Cheese, marrow, fat, principally of Fish, flesh of Cranes and Herons, fruit included in shells, as Walnuts, Small-nuts, Chest-nuts, Almonds, etc.  
5. Variety of dishes, diversity even of wholesome meats is evil, of Sauces worst of all, distracting the stomach by concocting food of several qualities.  
Nevertheless healthful persons may eat any meats, though they be esteemed somewhat hurtful, when the appetite doth as it were long; For such victuals as the appetite doth greedily covet, the stomach doth earnestly embrace, quickly Concoct and Transmit to the lower parts, whence they offend less; however it is safer to eat such meats at Dinner, then at supper.  
iv All Repletion of Drink, or food is hurtful, chief of Bread; too much Repletion dulleth wit, and is a great enemy to the Memorative faculty. Plato saith, The soul is diseased in a full fed body. It is often seen by experience, that if a learned or wise man, accustomed to live sparingly through poverty, be exalted to some eminent degree of dignity or honour, and doth afterward indulge his appetite by eating and drinking immoderately, he becomes less learned and wise: The reason is by access of gross humours to the brain, the Notional Figures imprinted therein before, by degrees wear out and vanish, and new figures take no such deep impression, but are quickly erased through overmuch humidity of the brain. Fly therefore Drunkenness and Gluttony, as the mortalest enemies of a good Memory.  
V Sleep offendeth Memory. If it be First, overmuch. Secondly, if taken in a windy place, or under Lunar rays. Thirdly, in the day, most of all with shoes on, or being miry. Fourthly, upon the back, for it preventeth expulsion of Excrements, at mouth and nostrils, their proper conveyances, and causeth their Conflux to the back, whence ariseth Obstructions. Fifthly, upon the belly, because it endamageth the eyes, being dangerously prejudicial to such as are molested with Rheums in their eyes.  
VI Venus, 1. if it be immoderate. 2. upon a full stomach. 3. when the body is less moist, as at New Moon, in time of hunger, etc. 4. when sleep doth not follow, for it is requisite that the loosened members of the body, be refreshed by ensuing sleep. Persons very young or very ancient, of a frigid constitution, and all such as find inconvenience after the act, must wholly abstain therefrom.  
VII. Coldness of the hinder part of the head, of the neck, stomach, belly and feet.  
VIII. Labour or exercise of body. 1. Exceeding moderation, which exhausteth strength. 2. In windy or moist places. 3. On a full stomach, which replenisheth the head with crude Vapours, & augmenteth Choler.  
IX. Idleness.  
X. Perturbation of mind; as anxious care, fear, grief, too much bashfulness, covetous hope, Jealousy, etc.  
XI. Filthy desires, as avarice, envy, thirst of revenge, lust, love of harlots, and the ardent Passion, Love.  
XII. Rash answers.  
XIII. Disorderly reading of Books, imitating Children in trivial Schools.  
XIV. Night study.  
XV. Wearing head-hair over long.  
XVI. Dipping or washing the head in cold water.  
XVII. Distraction of mind about severl studies at one time, as if a Schoolmaster be intent at his private study, when his Scholars attend and repeat their lessons.    

CHAP. II. Of things corroborating Memory.  
OF this kind are these that follow. 1. Wholesome Air, that is clear, light, sweet, open, mild, speedily growing warm with the rising sun, and cold with his setting.  
2. Sweet scents, for they comfort the heart, brain and mind, in some sort nourish the Spirits, and endue the brain with a tenacious quality, whereby it is more apt to retain Ideas, This is experimentally proved in honey composed of the breath of flowers, mingled with morning dew, the substance of honey being gummy.  
3. Of meats.  
First, All such as engender good nutriment, that is, which procreate pure blood, full of Spirits; such are Capons, Partridges, Pheasants, Wether, mutton, Goat's flesh, and like meats as administer pure aliment to the Body.  
Secondly, Brains of Partridges, Sparrows, Hares, Coneys and Hens, which being dryer than the brains of other creatures, are thought to profit Memory very much; if Wekerus may be credited, brains of Hens frequently eaten, hath recovered divers persons of the Frenzy.  
Thirdly, These herbs used in sauces, Bawm, Bugloss, Watercresses, in commendation of which there is extant a Proverb, Ede nasturtium, Savoury, Beets, Penniroyall, Hyssop, Time, Nigella, Rosemary flowers, Cardnus Benedictus, these are not only beneficial to exacuate the Memory, but do also exhilarate the mind, and eaten last at supper, procure pleasant dreams.  
4. Washing the feet once a month in water moderately heated, wherein Bawm, Camomile, Bay leaves, and other odoriferous herbs have been boiled.  
V Exercise.  
1. If If it be moderate, thereby unproficable excrements are expelled, natural heat augmented, the motions of the Spirits rendered free, the body recovers vigour, and the soul made more apt to perform its functions.  
2. If it recreate the Spirits and all parts of the body exercised, also the Breast and Lungs by vociferation, such are shooting, bowling, hunting, hawking, but stoolball playing, is by Galen preferred before them all.  
3. Such as is done upon an empty stostomack.  
4. In delightful places, not subject to wind.  
Exercise must be moderate at first, more vehement in the middle, more remiss at lattet end: Moreover let preparation precede exercise, by evacuation of the belly, bladder, & nostrils, etc. and extension of the members; in like manner after exercise, there is required stretching of the members, modederate friction of the body with warm linen, and cohibition of the Spirits. Finally, your apparel close fitted, walk leisurely abroad, if the wind breath a gentle gale, otherwise within doors. Such persons as are of exceeding hot and dry Complexions, must abstain from laborious exercises, using such as are moderate and provoke sweat less.   

CHAP. III. Of a prescript order of life.  
NOw in the next place I will deliver some precepts or Rules of well ordered living, (chief regarding Students, for whose sakes this work was undertaken) in such sort that the Memorative faculty may be benefited. The Rules are these.  
Rule 1. Divine assistance is to be diligently and frequently implored in Prayer, to sanctify our souls with Celestial grace; for as the mild influences of Celestial bodies immediately transfused into our corporeal, contribute much to the good estate thereof: so Divine influences of grace, infused by God into our souls, recreate and restore them much more: And seeing divine irradiations are always voluntary, there is doubtless no Rule more powerful or efficacious to procure the Lords good will towards us, then pious supplications-made to God in Christ, as James testifieth in his Epistle, 5. Chap. ver. 16, 17. nor is it imprudently said,  

Cedunt astra Deo, precibus Deus ipse suorum.  
The Stars give place to God, he to his people's prayers.   
Rule 2. Comb your head every day backward, to loosen excrements from the hair roots, let it be done fasting, so soon as you are ready in a morning. Combing the head (the stomach extended with meat) is very damage able by alluring humours into the veins.  
Rule 3. Excrements of the mouth are to be vacuated by spitting, of the lungs by hawking, of the nostrils by wiping as oft as there is a motion. It is more healthy to eject such superfluities by the mouth and nostrils, than than to lad the stomach with excrements of Gormandising: the brain also is much impaired by impure exhalations ascending from unclean stomaches.  
Rule 4. Urine, Ordure, and Wind, must be exonerated at the first motion; many by retaining Urine, and other excrements, have been seized by dangerous and mortal diseases.  
Rule 5. Wholly abstain from all Evacuations by virtue of Physic, as Purges, Vomits, Blood-letting, unless very urgent necessity compel you. Phlebotomy and Purges, as well as they do expel evil humours, exhaust the good and profitable, yea the Vital Spirits, whereby natural virtue doth decay. Therefore Plato in Timeo, forbade the use of Purgations, when the cure of the body might be otherwise accomplished.  
Rule 6. To eat twelve Raisins of the Sun stoned, every morning, without drink, instead of breakfast, conserveth Memory, comforteth the stomach and Liver, diminisheth Phlegm, augmenteth blood, and preserveth youth,  
Rule 7. Let your Supper be larger than Dinner, because the subsequent distance of time is longer; but such as are encumbered with nocturnal distillations, (as old men, and cold constitutions) must eat more plentifully at Dinner then Supper. At meals hot things are to precede before cold; things of easy digestion before things of hard; and liquid things before solid, for their better concoction in the stomach. All solid meat requireth long chewing: Drink must be swallowed leisurely by degrees: Beware of consuming much time in eating and drinking. Eating too slowly is as noxious as eating overfast. Conclude your meat with a piece of Bread, Coriander Confects, Marmelade of Quinces, dried Pears, or the like. Lastly, let the quantity of Food be proportionable to the takers strength, not his appetite; for as Varro saith, It is one thing to suffice a man, another thing to suffice humanity.  
Rule 8. Observe constant accustomed hours of eating: Nature coveteth to perform her office of concoction at certain limited hours, as is manifestly seen in sits of intermitting Fevers: Moreover after Supper drink not at all (ensuing sleep will moisten sufficiently) nor between Dinner and Supper, unless you be very thirsty, or so accustomed by long use; yet such vicious customs are to be omitted by degrees.  
Rule 9 Refrain from labour both of body and mind after meats, spend about an hour in delectable discourses with company sitting, standing or walking gently. Sitting near the fire after meat, doth much impede digestion, by revocation of the internal heat to the external parts: Likewise after Supper abstain as long from sleep, it being very obstructive to the brain to sleep upon a full stomach.  
Rule 10. At bedtime shut all the Windows of your lodging, that no Wind may enter; and also the Window-shuts, lest Lunaries penetrating the Window, molest you sleeping. Sleep under the Moon-beams causeth headache, though it doth not hurt such as are awake. Let your head and ears be covered; yet too much covering offendeth the head. When you go to bed, first lie down on your right side, your head only so much elevated, as in height may equalise your left shoulder, your arms and thighs somewhat contracted; by such position of body, stomachical heat is increased: when you are about to sleep, turn on your left side: Again, when you awake, turn on the right side, and extend your legs at full length: Let your sleep be equal to your waking, not in time, but proportion, left the brain be too much exsiccated by watching, or moistened by sleeping.  
Rule 11. Elect learned men well educated for Companions and Consorts, such as near as may be, whose conversation may render you better and more learned, not such as your society may improve. It is a notable argument we may be infected by the manners of those with whom we converse, seeing Education among Country Clowns, makes men rustical; among godly people, makes men pious; those who live with learned men, grow more learned; and they which are educated in Families of noble men, ill governed, are most commonly scoffers & drunkards. So powerful is the custom of those among whom we live, that it is of greater efficacy to form men's manners, then natural inclination itself; you cannot therefore be too curious in choice of your company.  
Rule 12. The mind must be constantly exercised in learning some sentences by heart (yea though there be no need) that the faculty of remembering may be quickened by use and practice; for as corporal vigour is continually augmented by labour and exercise, and diminished by sloth and neglect of labour, so the mind accustomed to diligent study of learning, gains strength, by ease and idleness is impaired: As frequent disputation rendereth Students skilful Logicians, and customary Preaching makes a man an eloquent Orator: So frequent practice of learning by heart, maketh Memory more prompt in operation. There is nothing saith Ludovicus Vives, doth more delight in pains and labour, than Memory, nor doth sooner corrupt and perish by idleness; therefore something must be learned every day (though there be no necessity) if it be only but to prevent stupidity of Memory, which of all Diseases is most pernicious to it. Hence these two Versicles aptly represent a Rule.  

Sepe recordari medicamine fortius omni  
Solus & artificem qui facit, usus erit.   

Practise of Memory doth more conduce  
Then Medicine, Skill doth arise from use.   
Rule 13. The aptest time for Study, is when the Stomach is empty, than purest spirits ascend from the heart to the brain. Hence Aurora is esteemed most grateful to the Muses; it is also convenient to repeat every night briefly what you have studied by day, which is reported to have been Pythagoras his custom. It is a wonderful thing, and the reason not easily perceptible (saith Quintilian) how much firmness one nights interposition doth contribute to labour, whether quiet, mature, or concocted; so soon as sleep is shaken off, the same things are to be rehearsed again, which were meditated before sleep the evening last passed, otherwise nocturnal lucubration doth yield little benefit.  
Rule 14 Let no man devote himself to a Study or Profession for which he is unapt by Nature; whatsoever Science you advisedly make choice of, delight therein, employ all diligence in studying the same, accounting it greater glory to excel therein, then to be able trivially to dispute of many other Arts.  
Rule 15. Addict yourself to the skilfullest Master in that Profession you have chosen; give attention to him with deep admiration, as to one delivering Oracles; forsake him not till you participate of the profoundest mysteries of the profession. Many would have proved singular, had they not esteemed it a shame to be Scholars too long.  
Rule 16. Read the choicest Authors, such as do not force their Books with trifles: Seeing we cannot be ignorant, that study exhausteth the Spirits, we must have a care of consuming them in reading unlearned Commentaries of illiterate men.  
Rule 17. Covet not to read many Books, but to understand perfectly what you read. It doth not so much concern Bodily health, how much we eat, as how well we digest what we eat: So deliberate Reading is more advantageous than confused.  
Rule 18. Fellow the concisest method in study; for as in going a journey, he which taketh the shortest and plainest way is less defatigated at Evening, than he that diverteth to rough or byways; so it is in this case; the more succinct method we observe in learning any Science, the more and speedily we attain the same.  
Rule 19 Apply not yourself to solitary Study, if you can procure any Companions in the same, at least use frequent conference with others, of things pertaining to Discipline.  
Mutual Discourse about profitable questions, will not only promote your Studies much, but also bring promptness of tongue, rendering you more capable to speak publicly.  
Rule 20. To conclude, if your mind be at any time disturbed with study, use a little relaxation. It is better study be intermitted, than the understanding overwhelmed.  
Arcus enim si nunquam cesses tendere, lentus erit, as sung the Poet; A bow that is always bend, will stubborn grow. Recreations of the mind only, are music, disputes with merry facetious persons; beholding solemn spectacles, etc. Some scantling of time must be also allowed for daily exercise of body, but not in the morning, to be set a part for more solid Studies; rather in the afternoon, or a little before Supper, that the heat extracted externally, may have recourse before you take refection.   

CHAP. IU. Of restoring a debilitated Memory.  
HAving premised Rules for conservation of Natural Memory in good estate, I will next prescribe some helps for the same debilitated.  
Imbecility of Natural Memory proceedeth from too much heat, coldness; moisture, or dryness of the brain. Overmuch heat wasteth and consumeth animal spirits; too much coldness obstructeth motion of the Spirits lodged in the Cells of the Brain; superfluous dryness causeth such callocity, that the species cannot be imprinted: Redundant moisture doth erase and obliterate forms of things, as soon as they are imprinted. If there happen excess in two qualities (as if the Brain be hot and moist, cold and moist, hot and dry, or cold and dry) the Brain, and consequently memory is more infested. Therefore the whole business of curing debilitated memory, consisteth in augmentation or diminution of calidity and humidity of brain.  
Weakness of memory ariseth from some small indisposition or Disease; if it be only indisposed through bad diet or disordered course of life, those precepts are to be observed which are assigned particularly to every man, according to his constitution in the sixth Chapter, not neglecting the general diet before prescribed, and common rules of living delivered in the former Chapter, so far as is found agreeable to each man's Temperament.  
That a man may better judge of his brains temperament, I have thought necessary briefly to enumerate the signs of the brains temperament, collected out of the works of learned Physicians. Although the temperaments of the brain as to degrees of quality, are almost innumerable, yet they are reduced to nine more general, the signs of which I will demonstrate in few words.   

CHAP. V How to discern the temperament of the BRAIN.  
IN the first place take the signs of a temperate Brain, which are these: The possessors thereof are not offended with heat, cold, moisture, or dryness, procured from external causes; they also enjoy entire senses, most apt to learn all Discipline and good Arts, nor are they hastily precipitated into passions and perturbations of mind; their dreams are few and pleasant, sometimes they dream of flying, because their bodies, encumbered with no excrements, seem endued with very great levity and agility; sometimes they dream of Stars, and such like splendid things, the colour of such persons hair (if they live in temperate Regions) whiles they are children, is yellowish; when they are men, a deep yellow; then also the hair of their heads becomes curled, in age they wax hoary slowly, and are seldom bald. To conclude, they are moderate in all things, both in animal faculties, (as pulse, respiration, sleep, etc.) and in redundancies, as Excrements of the Ears, Nose, Mouth, and superfluities of other parts, all which in quantity and quality are found to be in mediocrity.  
II. Signs of a hot Brain. When heat predominates, the Head is hot in feeling, the parts about the head are hot and ruddy, the eyes are red and quick in motion, the veins conspicuous, hair gins togrow upon the head presently after Nativity, and increase apace; such as far exceed temperate persons in heat, have black curled hair on their heads, which in age doth shed, and cause baldness: Superfluities of their palates, nostrils, eyes and ears are few, their sleep is short, and not deep; their heads are offended with hot meats, potions and odours, so much the more if these things be naturally hot: Pulse and Respiration is quicker than in persons possessed of a temperate Brain; they excel in memory, are agile in their actions, prone to wrath and venery, and enjoy perfect senses.  
III. Signs of a cold Brain. If coldness predominate, the Head is cold in touch, scarcely any red doth appear in the face, and that in cold seasons converted to a bleak bluish hue, their eyes are weak, their veins inconspicuous, their Pulse and Respiration more slow than in temperate persons, their hair grows not till some space after birth, thin, smooth, not shedding and turning hoary, without baldness; their head is seldom hurt by hot, but facilely offended by cold causes, whence proceeds frequent distillations, rheums, stops, stuff and pozes of the Nostrils; they are sleepy, timorous, slow to anger, less desirous of Venery; their memory is treacherous, mind stupid, and senses weak, especially their hearing; subject also to swimmings of the Head, called Vertigo.  
IV. Signs of a moist brain. In such in whom moisture doth abound, the head-hair is plain and copious, plenty of hair proceeding from moisture, as colour doth from heat, for which cause moist brains never wax bald; their hair also seemeth bedewed with an airy oily fat humour, if it arise from natural humidity of the brain, or else with a waterish thin humour, if procured by preternatural humidity of Brain: Moreover such people have dull wits, are slow in motion, retain faithfully in memory things lately passed, but forget things acted long since; their sense of smelling is weak, their other senses imperfect; they abound with Excrements expelled by the nose, mouth, eyes, etc. their sleep is long and deep; they dream sometimes they are in jeopardy, and unable to move themselves from the place, because bodies laden with superfluities are made sluggish.  
V Signs of a dry Brain. Dry Brains learn slowly, and do not easily forget; superfluities of Nostrils, Eyes and Palate are few, but Ear-was much; their Eyes are hollow, the hair of their heads hard and curled, growing speedily bald.  
VI Signs of a hot and moist Brain. Such as partake of hot and moist brains, have hot heads, humours also find passage through the sutures of the Scull, they have a good colour in their faces, their eye-veins are conspicuous, head-hair copious, straight and yellowish; their senses somewhat dull, soon grow bald, prone to Venery, quicker in motion then temperate people, propense to anger, yet not cruel; cannot watch much, yet are they vigilant, oft see obscure Visions in Dreams, their Excrements are copious.  
VII. Signs of a hot dry Brain. They which are possessed of a hot dry Brain, are slender of Body▪ yet their joints and muscles firmly knit together; they have great Veins, perfect Senses, complete nimble motion, a strong loud sounding Voice, hard brown Skins, their Head-hair grows speedily, being black and curled, but sheds speedily; their bodies are very hairy, they excel in wit and memory, are inconstant in their Opinions; their sleep is light and short, dreaming most commonly of fiery things; they are little eaters, have few excrements, and are audacious, proud, liberal, temeracious, and prone to Venery.  
VIII. Signs of a cold moist brain. Such as are endued with cold humid brains, have dull senses, weak pulse, slow motion, heads replenished with superfluities, rendering them obnoxious to Rheums and Poses; their sleep is much, great and profound; they dream of water and watery meteors, as snow, rain, hail, etc. seldom become bald, are not long angry; finally, they abound with superfluous humours.  
XIX. Signs of a cold dry Brain. Such as partake of a cold dry brain, enjoy sound entire senses in youth, which presently begin to decline, they soon grow old and hoary; the Veins of their Eyes are inconspicuous, little annoyed with excrements, but easily prejudiced by cold causes; they often dream of smoke, mists and great darkness: If cold predominate over dryness, they grow bald more slowly; if dryness exceed cold, more speedily; Respiration and Pulse is more slow and rare, they participate of small quantity of Blood; have somewhat hard bodies; to conclude, they are not quickly pacified being angry.   

CHAP. VI Of Diet properly convenient to every temperament.  
HAving exposed to your view the signs of the Brain's temperament, Order requires I should in the next place specify a particular Diet for every temperament, only omitting the first kind, compounded of an equal Commixtion of the four qualities for whosoever is possessed of such a temperament of Brain, or nearly related thereto, enjoyeth a good memory, and therefore needeth no Physical Precepts; the chief business incumbent on such a blessed Estate, is to preserve it, by shunning all things pernicious to the memorative faculty, and using those profitable things before prescribed.  
II. If the Brain suffer through excessive heat, endeavour must be used to qualify the same; persons so infested must abstain from all things augmenting or exciting heat; such are most Aromatical Spices, as, Pepper, Ginger, Cloves, etc. All sorts of Wine and strong Drink; Garlic, etc. violent exercises must be eschewed, and hot Solar beams, especially at noon and after meat, as also study after Supper, let such persons eat cold sour fruits after meals, smell often to things of a cold scent, as are Violets, Roses, Saunders, natural Camphire, Rose-water, Wood-bine Flowers, Mullein, etc. recreate their Spirits sometimes in Gardens, where Flowers and odoriferous Herbs breathe a fragrant smell, walking in the shade: So soon as they are ready in a morning, let them wash their faces in cold water, dipping their eyes open therein, that the water may soak and refrigate their eyes; in like manner at Evening towards Bedtime, let them anoint their temples, and two uppermost Spondyle, with Oil of Roses, which doth diminish the heat of the Brain, and also procure Ileep, which hot brains want not a little.  
III. If the Brain be over-cold, it must be tempered by abstinence from things of a refrigerative nature, and use of hot things; persons afflicted with a cold Brain, must desist from using all things which cool the Brain, as Lettuce, Musk-Melons, Brown-bread, Brains of living Creatures that are humid, as of Calves, Pigs, etc. unripe fruits, green herbs, unboiled water, etc. Let them decline the Moon and Northerly Winds, eat hot victuals, use these Aromatical Spices, being very profitable, Pepper, Cloves, Cinnamon, Mace, Nutmegs, Ginger, Juniper-Berries, Ivory-shaving, etc.  
Hot Odours comfort the Brain, exhaled from Balm, Mint, Galangal, Rosemary, Lignum Aloes, Oranges, Amber, Musk, etc. Moreover Green Ginger eaten fasting twice or thrice a Week, in quantity of a small Nut, doth much commodate a cold Brain. Likewise Wine of good colour, taste, and Odour taken moderately. It is expedient once a month to wash the hinder part of the head and neck toward bed time, with hot water, wherein Balm, Cammomile, Sage, Bay-leaves, Hyssop, Fennel, Sweet-Marjerome, etc. have been decocted; Lastly, Unction of the nape of the neck, and two uppermost spondyles with tepid oil of Dill or Rue, administereth great benefit to a cold Memory.  
4. If the brain abound with superfluous humours, care must be taken to consume them, and reduce the brain to its due temper. Let moist brains therefore abstain from all humid and Phlegmatic things, as Broths, Pottage, Milk, Swine's flesh, especially Pig, young Lanbs, Chickens before they are plumed, Musk-Melons, etc. Let them refrain from use of Garlic, Onions, Strong Drinks, and all other things which replenish the brain with gross Vapours; and be careful their food be free from all viscosity, lest through augmentation of Phlegmatical matter in the brain by fly my meat, they render themselves obnoxious to Apoplexies, Lethargies, or Palsies. Let their meat be well seasoned with salt, for that doth very much exiccate and cut Phlegmatic humours, and rarefies the Spirits, being best of all sauces for moist brains. Let them shun Southern winds, and all things replenishing the head with humours. Chewing of Mastic with Ginger and Pellitory of Spain, doth mightily purge the head of Phlegmatic superfluities; the same effect is procured by Sage held some space in the mouth: it is also salutiferous to swallow a grain of the purest white Frankincense. Tobacco (so called from the Isle Tobacque) temperately taken, is beneficial▪ for moist brains, chief when the head is  with more than usual superfluities, but too frequent use thereof decays Radical moisture, augmenting Rheums and distillations by accident; for as a Well (the more it is exhausted with buckets) doth more abound with water, so the head frequently evacuated by smoke of Tobacco, is daily replenished with greater abundance of humours. Juice of Citrons taken fasting is much more excellent to digest Phlegmatic matter, than Tobacco, which I think, no man that makes experience will deny.  
5. If the brain be too dry, it must be lenified with moistners, such people must abstain from salt meats, and all drying things, and avoid the east wind, Let them eat moist and succulent things, as Rear Eggs, Capons, Pheasants, Mountain Birds, Kids flesh, new Cheese unsalted, fresh water fish caught in gravelly places, Milk, Broth, Cherries, Prunes, Pomegranates, Figgs, Melons, Succory, Endive, Lettuce, and like things, small drink, if they drink wine at any time, let it be allayed with water, and eschew all violent motion; if their bodies be costive, let them rather use cooling moistening Clysters, than Purgations.  
So much for the four simple qualities annoying the Brain, which things well observed, I may be more brief in the other four temperaments, as consisting of these compounded; for if the Brain be infested with two peccant qualities, as too hot and moist, or two hot and dry, in such compound temperaments, such things as we have exhibited to mitigate either quality, are to be used, so far as one doth not impede the alteration of another. If of two qualities, one is more predominant than the other, and more affect the Brain, we must proportionally more oppose the stronger; but to return to our purpose, and say something of compound temperaments, as well as of simple.  
6. He which hath a Brain too hot and moist, must fly all moistening and heating things, refreshing himself with cold and dry things; for such the North wind is good, the South wind hurtful: cold dry odours are most fit for them, as Saunders, Rosewood, Eglantine, etc. Lotions made of cooling drying herbs decocted; unctions with cooling drying oils, as oil of Myrtleberries, of Camomile flowers, oil of Honey, oil of Roses.  
7. Brains hot and dry in excess, must decline hot and dry things, and recover themselves with cooling moistners, avoiding the East wind: Let them be most commonly bare headed, and choose their habitations (if they may) in a cold moist Region, near some river; let their lodging-Chamber be a low room, paved with Tiles. Towards sleep let them anoint their heads with oil of Violets, or of Water-lilies,; cold moist scents are most advantageous for them, as of Mullein, Nightshade, Roses, Violets, Water-lilies, Willow leaves, etc.  
8. Persons afflicted with brains too cold and moist, (to which distemper most Students are incident) have a very weak Memorative faculty, for of the four primary qualities, Humidity and Frigidity, are most noxious to Memory, but Frigidity most of all; yet the Brain is more facilely and speedily cured of these distempers, than of the others, because the Brain (of the seven principal Members) is naturally moist, cold, and humid, so that hot and dry things applied to qualify its intemperateness, are less dangerous. To those things which are severally delivered before for help of cold moist Brains, these things may be added, all hot and dry things, as Aromatical spices, Nutmegs Ginger, Cinnamon Powder of Euphorbium, Zedoary, etc. Of Herbs, Balm, Marjerome, Water-cresses, Hyssop, Time, Peony, Elecampane, etc. In Conserves. Of Food, Sparrows, Partridges, Turtles, Larks, Pheasants, Capons, Weather-Mutton, and Goats-flesh, etc. Sack drunk temperately. Also Conval Lilies distilled with strong wine, the quantity of a spoonful drunk, is singular against all infirmities of head or Brain, proceeding from a Frigid or humid cause, doth vivify the Memory and Senses, and exhilerate the heart: Conserve of Rosemary flowers is of like virtue. After meat it is good to eat Conserve of Quinces, Anniseeds, or Cinnamon in Confects, or Coriander seeds boiled in vinegar, and afterward Confected. Heating drying Odours yield much comfort, such as is exhaled from Lignum Aloes, Styrax, Musk, Civet, Laudanum, Bettony, Nigella, Rosemary, Lavender, etc. It is also very profitable to anoint the Temples once a month with Partridges Gall, till it penetrate. Frication of the head in a morning fasting with course clothes perfumed with Frankincense, as also much and frequent Exercise, is very beneficial. Moist humours may be sometimes expelled from the head by sneesing powders, amongst which Nutmegs challenge the first place; Bettony rubbed to powder, and snuffed up into the Nostrils, provoketh sneesing without any offence, but is only to be used the stomach being empty. Oil of Tiles, or Oleum Philosophorum (as some call it) tepified, and anointed on the hinder part of the head, and uppermost rackbones, doth wonderfully restore Memory, decayed by a cold or humid cause. To conclude, all cold moist food and sauces, are hurtful, no less noxious is moist air, and cold morning, evening, or Nocturnul seasons, especially to lie out all night in the open air.  
9 Such as are oppressed with too much coldness and dryness of Brain (to which qualities most aged men are subjected) must eat frequently a little at a time, nourishing themselves with humective diet, such as heateth moderately, as Rear Eggs, New butter, sweet Almonds, Filbirds, Pine-apple-kernels, Chestnuts, Pistachioes. All nourishing meats, and sweet things, as Lyquorice, Honey, Sugar, Raisins, Conserves of Borage and bugloss, Cytron peel Preserved. Strong sweet wine, as Muskadine, hippocras, drunk temporately is most restorative for old folks, and cold and sickly persons, more efficaciously Gold (made almost red hot in the fire) quenched therein, doth marvellously restore and exhilerace the heart. Concerning this matter, Roger Bacon, a famous Philosopher, in his Treatise of old age, hath this story; An ancient husbandman (saith he) wearied with ploughing, and thirsty with his hot labour, drank water of a Cytron colour, and after he had greedily swallowed the same, was changed both in complexion and strength like one of thirty years of age, possessing more excellent discretion, memory and understanding, than ever he enjoyed before, from which time he lived eighty years in the King's Court, Bacon who reciteth this thought, that water or liquor received its yellow Tincture from Gold, as he there testifieth. Moreover to anoint the hind part of the head, neck, stomach, belly, feet, (and other parts of the body, if you please) with Oil of Lilies or Camomile, is very beneficial. The answer of Pollio doth notably instruct us how profitable Wine and Oil are to conserve health, who having attained to the age of an hundred years, and asked by the Emperor Augustus (as Pliny relateth) by what means he had preserved vigour both of mind and body to that age? replied, By wine within, and oil without. Baths made of Decoctions of hot and moist herbs are most useful, as also hot Odours, but all things moist and cold are to be avoided. The convenientest time of Study for old men, is when their brain is moderately warmed with wine, or meats of good nutriment; then the Ideas of Notions do as it were bubble and erect themselves, whereby Invention is exacuated; for Fantasy partaking of corporeal quality, is excited by meat and Drink. It is usually seen at first fitting down of Guests to a banquet, deep silence occupieth them all, but after their brains are tepified with Spirits of Wine and good meat, their Fancies are elevated, and all the company gins to prate.  
This may suffice for recovery of debilitated Memories, when no disease is contracted.   

CHAP. VII. Of Diseases of the Brain.  
IF Memory be so far impaired, some disease ensueth, recourse must be had to Physic as to the last refuge, wherein nothing is to be undertaken without a Physician's advice; for though there be many medicines found in approved Authors, whereby a very much decayed and languishing Memory may be restored, yet it is unsafe to rely wholly upon such written directions: so long as Memory doth prosperously discharge its Office, according to the innate temperament of the Brain; yea though declining somewhat from temperateness, there must be a total abstinence from Physic, because Nature often accustomed to Physical remedies, will always expect them, when interrupted, and so become remiss in undergoing its charge so true is that common Proverb,  
Natura sonos frustra medicina fatigat.  

In health, they do abuse  
Nature, who Physic use.   
But now it is high time to contract sails, and put this work into a Harbour, concluding with Horace,  
Vive, vale si quid novisti rectius istis,  
Candidus imperti; si non, his utere mecum.   
FINIS.