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