The
FIRST
BOOK
OF
Natural
Magick
:
Wherein
are
searched
out
the
Causes
of
things
which
produce
wonderful
Effects
.
CHAP.
I.
What
is
meant
by
the
name
of
Magick
.
POrphyry
and
Apuleius
,
great
Platonicks
,
in
an
Oration
made
in
the
defence
of
Magick
,
do
witness
,
that
Magick
took
her
name
and
original
from
Persia.
Tully
,
in
his
book
of
Divination
,
saith
,
that
in
the
Persian
language
,
a
Magician
is
nothing
else
but
one
that
expounds
and
studies
divine
things
;
and
it
is
the
general
name
of
Wise-men
in
that
country
.
S.
Jerome
writing
to
Paulinus
,
saith
that
Apollonius
Tyanaeus
was
a
Magician
,
as
the
people
thought
;
or
a
Philosopher
,
as
the
Pythagoreans
esteemed
him
.
Pliny
saith
,
that
it
is
received
for
a
certainty
among
most
Authors
,
that
Magick
was
begun
in
Persia
by
Zoroastres
the
son
of
Orimasius
;
or
,
as
more
curious
Writers
hold
,
by
another
Zoroastres
,
surnamed
Proconnesius
,
who
lived
a
little
before
.
The
first
Author
that
ever
wrote
of
Magick
,
was
Osthanes
,
who
going
with
Xerxes
king
of
Persia
in
the
war
which
he
made
against
Greece
,
did
scatter
by
the
way
as
it
were
the
seeds
and
first
beginnings
of
this
wonderful
Art
,
infecting
the
world
with
it
wheresoever
he
came
;
insomuch
that
the
Grecians
did
not
onely
greedily
desire
this
knowledge
,
but
they
were
even
mad
after
it
.
So
then
Magick
is
taken
amongst
all
men
for
Wisdom
,
and
the
perfect
knowledge
of
natural
things
:
and
those
are
called
Magicians
,
whom
the
Latines
call
Wise-men
,
the
Greeks
call
Philosophers
,
of
Pythagoras
onely
,
the
first
of
that
name
,
as
Diogenes
writes
:
the
Indians
call
them
Brackmans
,
in
their
own
tongue
;
but
in
Greek
they
call
them
Gymnosophists
,
as
much
to
say
as
naked
Philosophers
:
the
Babylonians
and
Assyrians
call
them
Chaldeans
,
of
Chaldaea
a
county
in
Asia
:
the
Celtes
in
France
call
them
Druids
,
Bards
,
and
Semnothites
:
the
Egyptians
call
them
Priests
;
and
the
Cabalists
call
them
Prophets
.
And
so
in
divers
countries
Magick
hath
divers
names
.
But
we
finde
that
the
greatest
part
of
those
who
were
best
seen
into
the
nature
of
things
,
were
excellent
Magicians
:
as
,
amongst
the
Persians
,
Zoroastres
the
son
of
Orimasius
,
whom
we
spake
of
before
;
amongst
the
Romanes
,
Numa
Pompilius
;
Thespion
,
amongst
the
Gymnosophists
;
Zamolxis
,
amongst
the
Thracians
;
Abbaris
,
amongst
the
Hyperboreans
;
Hermes
,
amongst
the
Aegyptians
:
and
Budda
,
amongst
the
Babylonians
.
Beside
these
,
Apuleius
reckons
up
Carinondas
,
Damigeron
,
Hismoses
,
Apollonius
,
and
〈◊〉
danus
,
who
all
followed
Zoroastres
and
Osthanes
.
CHAP.
II.
What
is
the
Nature
of
Magick
.
THere
are
two
sorts
of
Magick
:
the
one
is
infamous
,
and
unhappie
,
because
it
hath
to
do
with
foul
spirits
,
and
consists
of
Inchantments
and
wicked
Curiosity
;
and
this
is
called
Sorcery
;
an
art
which
all
learned
and
good
men
derest
;
neither
is
it
able
to
yeeld
any
truth
of
Reason
or
Nature
,
but
stands
meerly
upon
fancies
and
imaginations
,
such
as
vanish
presently
away
,
and
leave
nothing
behinde
them
;
as
Jamblichus
writes
in
his
book
concerning
the
mysteries
of
the
Aegyptians
.
The
other
Magick
is
natural
;
which
all
excellent
wise
men
do
admit
and
embrace
,
and
worship
with
great
applause
;
neither
is
there
any
thing
more
highly
esteemed
,
or
better
thought
of
,
by
men
of
learning
.
The
most
noble
Philosophers
that
ever
were
,
Pythagoras
,
Empedocles
,
Democrites
,
and
Plato
,
forsook
their
own
countries
,
and
lived
abroad
as
exiles
and
banished
men
,
rather
then
as
strangers
;
and
all
to
search
out
and
to
attain
this
knowledge
;
and
when
they
came
home
again
,
this
was
the
Science
which
they
professed
,
and
this
they
esteemed
a
profound
mysterie
.
They
that
have
been
most
skilfu●
in
dark
and
hidden
points
of
learning
,
do
call
this
knowledge
the
very
highest
point
,
and
the
perfection
of
natural
Science
;
insomuch
that
if
they
could
find
out
or
devise
amongst
all
natural
Sciences
,
any
one
thing
more
excellent
or
more
wonderful
then
another
,
that
they
would
still
call
by
the
name
of
Magick
.
Others
have
named
it
the
practical
part
of
natural
Philosophy
,
which
produceth
her
effects
by
the
mutual
and
fit
application
of
one
natural
thing
unto
another
.
The
Platonicks
,
as
Plotinus
imitating
Mercurius
,
writes
in
his
book
of
Sacrifice
and
Magick
,
makes
it
to
be
a
Science
whereby
inferiour
things
are
made
subject
to
superiours
,
earthly
are
subdued
to
heavenly
;
and
by
certain
pretty
allurements
,
it
fetcheth
forth
the
properties
of
the
whole
frame
of
the
world
.
Hence
the
Aegyptians
termed
Nature
her self
a
Magician
,
because
she
hath
an
alluring
power
to
draw
like
things
by
their
likes
;
and
this
power
,
say
they
,
consists
in
love
:
and
the
things
that
were
so
drawn
and
brought
together
by
the
affinity
of
Nature
,
those
(
they
said
)
were
drawn
by
Magick
.
But
I
think
that
Magick
is
nothing
else
but
the
survey
of
the
whole
course
of
Nature
.
For
,
whilst
we
consider
the
Heavens
,
the
Stars
,
the
Elements
,
how
they
are
moved
,
and
how
they
are
changed
,
by
this
means
we
find
out
the
hidden
secrecies
of
living
creatures
,
of
plants
,
of
metals
,
and
of
their
generation
and
corruption
;
so
that
this
whole
Science
seems
meerly
to
depend
upon
the
view
of
Nature
,
as
afterward
we
shall
see
more
at
large
.
This
doth
Plato
seem
to
signifie
in
his
Alcibiades
,
where
he
saith
,
That
the
Magick
of
Zoroastres
,
was
nothing
else
,
in
his
opinion
,
but
the
knowledge
and
study
of
Divine
things
,
wherewith
the
Kings
Sons
of
Persia
,
amongst
other
princely
qualities
,
were
endued
;
that
by
the
example
of
the
Common-wealth
of
the
whole
world
,
they
also
might
learn
to
govern
their
own
Common-wealth
.
And
Tully
,
in
his
book
of
Divinations
,
saith
,
That
amongst
the
Persians
no
man
might
be
a
King
,
unless
he
had
first
learned
the
Art
of
Magick
:
for
as
Nature
governs
the
world
by
the
mutual
agreement
and
disagreement
of
the
creatures
;
after
the
same
sort
they
also
might
learn
to
govern
the
Common-wealth
committed
unto
them
.
This
Art
,
I
say
,
is
full
of
much
vertue
,
of
many
secret
mysteries
;
it
openeth
unto
us
the
properties
and
qualities
of
hidden
things
,
and
the
knowledge
of
the
whole
course
of
Nature
;
and
it
reacheth
us
by
the
agreement
and
the
disagreement
of
things
,
either
so
to
s●nder
them
,
or
else
to
lay
them
so
together
by
the
mutual
and
fit
applying
of
one
thing
to
another
,
as
thereby
we
do
strange
works
,
such
as
the
vulgar
sort
call
miracles
,
and
such
as
men
can
neither
well
conceive
,
nor
sufficiently
admire
.
For
this
cause
,
Magick
was
wont
to
flourish
in
Aethiopia
and
India
,
where
was
great
store
of
herbs
and
stones
,
and
such
other
things
as
were
fit
for
these
purposes
.
Wherefore
,
as
many
of
you
as
come
to
behold
Magick
,
must
be
perswaded
that
the
works
of
Magick
are
nothing
else
but
the
works
of
Nature
,
whose
dutiful
hand-maid
Magick
is
.
For
if
she
find
any
want
in
the
affinity
of
Nature
,
that
it
is
not
strong
enough
,
she
doth
supply
such
defects
at
convenient
seasons
,
by
the
help
of
vapours
,
and
by
observing
due
measures
and
proportions
;
as
in
Husbandry
,
it
is
Nature
that
brings
forth
corn
and
herbs
,
but
it
is
Art
that
prepares
and
makes
way
for
them
.
Hence
was
it
that
Antipho
the
Poet
said
,
That
we
overcome
those
things
by
Art
,
wherein
Nature
doth
overcome
us
;
and
Plotinus
calls
a
Magician
such
a
one
as
works
by
the
help
of
Nature
onely
,
and
not
by
the
help
of
Art
.
Superstitious
,
profane
,
and
wicked
men
have
nothing
to
do
with
this
Science
;
her
gate
is
shut
against
them
:
neither
do
we
judge
them
worthy
to
be
driven
away
from
this
profession
onely
,
but
even
out
of
Cities
,
and
out
of
the
world
,
to
be
grievously
punished
,
and
utterly
destroyed
.
But
now
,
what
is
the
〈◊〉
,
and
what
must
be
the
learning
of
this
professor
,
we
purpose
to
〈◊〉
in
that
which
floweth
.
CHAP.
III.
The
Instruction
of
a
Magician
,
and
what
manner
of
man
a
Magician
ought
to
be
.
NOw
it
is
meet
to
instruct
a
Magician
,
both
what
he
must
know
,
and
what
he
must
observe
;
that
being
sufficiently
instructed
every
way
,
he
may
bring
very
strange
and
wonderful
things
to
pass
.
Seeing
Magick
,
as
we
shewed
before
,
is
a
practical
part
of
Natural
Philosophy
,
therefore
it
behoveth
a
Magician
,
and
one
that
aspires
to
the
dignity
of
that
profession
,
to
be
an
exact
and
a
very
perfect
Philosopher
.
For
Philosophy
teaches
,
what
are
the
effects
of
fire
,
earth
,
air
,
and
water
,
the
principal
matter
of
the
heavens
;
and
what
is
the
cause
of
the
flowing
of
the
Sea
,
and
of
the
divers-coloured
Rain-bowe
;
and
of
the
loud
Thunder
,
and
of
Comets
,
and
firy
lights
that
appear
by
night
,
and
of
Earth-quakes
;
and
what
are
the
beginnings
of
Gold
and
of
Iron
;
and
what
is
the
whole
witty
force
of
hidden
Nature
.
Then
also
he
must
be
a
skilful
Physician
:
for
both
these
Sciences
are
very
like
and
neer
together
;
and
Physick
,
by
creeping
in
under
colour
of
Magick
,
hath
purchased
favour
amongst
men
.
And
surely
it
is
a
great
help
unto
us
in
this
kinde
:
for
it
teaches
mixtures
and
temperatures
,
and
so
shews
us
how
to
compound
and
lay
things
together
for
such
purposes
.
Moreover
,
it
is
required
of
him
,
that
he
be
an
Herbalist
,
not
onely
able
to
discern
common
Simples
,
but
very
skilful
and
sharp-sighted
in
the
nature
of
all
plants
:
for
the
uncertain
names
of
plants
,
and
their
neer
likeness
of
one
to
another
,
so
that
they
can
hardly
be
discerned
,
hath
put
us
to
much
trouble
in
some
of
our
works
and
experiments
.
And
as
there
is
no
greater
inconvenience
to
any
Artificer
,
then
not
to
know
his
tools
that
he
must
work
with
:
so
the
knowledge
of
plants
is
so
necessary
to
this
profession
,
that
indeed
it
is
all
in
all
.
He
must
be
as
well
seen
also
in
the
nature
of
Metals
,
Minerals
Gems
and
Stones
.
Furthermore
,
what
cunning
he
must
have
in
the
art
of
Distillation
,
which
follows
and
resembles
the
showers
and
dew
of
heaven
,
as
the
daughter
the
mother
;
I
think
no
man
will
doubt
of
it
:
for
it
yeelds
daily
very
strange
inventions
,
and
most
witty
devices
,
and
shews
how
to
finde
out
many
things
profitable
for
the
use
of
man
:
As
for
example
,
to
draw
out
of
things
dewy
vapours
,
unsavoury
and
gross
sents
or
spirits
,
clots
,
and
gummy
or
slimy
humours
;
and
that
intimate
essence
which
lurks
in
the
inmost
bowels
of
things
,
to
fetch
it
forth
,
and
sublimate
it
,
that
it
may
be
of
the
greater
strength
.
And
this
he
must
learn
to
do
,
not
after
a
rude
and
homely
manner
,
but
with
knowledge
of
the
causes
and
reasons
thereof
.
He
must
also
know
the
Mathematical
Sciences
,
and
especially
Astrologie
;
for
that
shews
how
the
Stars
are
moved
in
the
heavens
,
and
what
is
the
cause
of
the
darkning
of
the
Moon
;
and
how
the
Sun
,
that
golden
planet
,
measures
out
the
parts
of
the
world
,
and
governs
it
by
twelve
Signes
:
for
by
the
sundry
motions
and
aspects
of
the
heavens
,
the
celestial
bodies
are
very
beneficial
to
the
earth
;
and
from
thence
many
things
receive
both
active
and
passive
powers
,
and
their
manifold
properties
:
the
difficulty
of
which
point
long
troubled
the
Platonicks
mindes
,
how
these
inferiour
things
should
receive
influence
from
heaven
.
Moreover
,
he
must
be
skilful
in
the
Opticks
,
that
he
may
know
how
the
sight
may
be
deceived
,
and
how
the
likeness
of
a
vision
that
is
seen
in
the
water
,
may
be
seen
hanging
without
in
the
air
,
by
the
help
of
certain
Glasses
of
divers
fashions
;
and
how
to
make
one
see
that
plainly
which
is
a
great
way
off
,
and
how
to
throw
fire
very
far
from
us
:
upon
which
sleights
,
the
greatest
part
of
the
secrecies
of
Magick
doth
depend
.
These
are
the
Sciences
which
Magick
takes
to
her self
for
servants
and
helpers
;
and
he
that
knows
not
these
,
is
unworthy
to
be
named
a
Magician
.
He
must
be
a
skilful
workman
,
both
by
natural
gifts
,
and
also
by
the
practise
of
his
own
hands
:
for
knowledge
without
practice
and
workmanship
,
and
practice
without
knowledge
,
are
nothing
worth
;
these
are
so
linked
together
,
that
the
one
without
the
other
is
but
vain
,
and
to
no
purpose
.
Some
there
are
so
apt
for
these
enterprises
,
even
by
the
gifts
of
Nature
,
that
God
may
seem
to
have
made
them
hereunto
.
Neither
yet
do
I
speak
this
,
as
if
Art
could
not
perfect
any
thing
:
for
I
know
that
good
things
may
be
made
better
,
and
there
are
means
to
remedy
and
help
foward
that
which
lacks
perfection
.
First
,
let
a
man
consider
and
prepare
things
providently
and
skilfully
,
and
then
let
him
fall
to
work
,
and
do
nothing
unadvisedly
.
This
I
thought
good
to
speak
of
,
that
if
at
any
time
the
ignorant
be
deceived
herein
,
he
may
not
lay
the
fault
upon
us
,
but
upon
his
own
unskilfulness
:
for
this
is
the
infirmity
of
the
scholar
,
and
not
of
the
teacher
:
for
if
rude
and
ignorant
men
shall
deal
in
these
matters
,
this
Science
will
be
much
discredited
,
and
those
strange
effects
will
be
accounted
hap-hazard
,
which
are
most
certain
,
and
follow
their
necessary
cause
.
If
you
would
have
your
works
appear
more
wonderful
,
you
must
not
let
the
cause
be
known
:
for
that
is
a
wonder
to
us
,
which
we
see
to
be
done
,
and
yet
know
not
the
cause
of
it
:
for
he
that
knows
the
causes
of
a
thing
done
,
doth
not
so
admire
the
doing
of
it
;
and
nothing
is
counted
unusual
and
rare
,
but
onely
so
far
forth
as
the
causes
thereof
are
not
known
.
Aristotle
in
his
books
of
Handy-trades
,
saith
,
that
master-builders
frame
and
make
their
tools
to
work
with
;
but
the
principles
thereof
,
which
move
admiration
,
those
they
conceal
.
A
certain
man
put
out
a
candle
;
and
putting
it
to
a
stone
or
a
wall
,
lighted
it
again
;
and
this
seemed
to
be
a
great
wonder
:
but
when
once
they
perceived
that
he
touched
it
with
brimstone
,
then
,
saith
Galen
,
it
ceased
to
seem
a
wonder
.
A
miracle
,
saith
Ephesius
,
is
dissolved
by
that
wherein
it
seemed
to
be
a
miracle
.
Lastly
,
the
professor
of
this
Science
must
also
be
rich
:
for
if
we
lack
money
,
we
shall
hardly
work
in
these
cases
:
for
it
is
not
Philosophy
that
can
make
us
rich
;
we
must
first
be
rich
,
that
we
may
play
the
Philosophers
.
He
must
spare
for
no
charges
,
but
be
prodigal
in
seeking
things
out
;
and
while
he
is
busie
and
careful
in
seeking
,
he
must
be
patient
also
,
and
think
it
not
much
to
recal
many
things
;
neither
must
he
spare
for
any
pains
:
for
the
secrets
of
Nature
are
not
revealed
to
lazie
and
idle
persons
.
Wherefore
Epicharmus
said
very
well
,
that
men
purchase
all
things
at
Gods
hands
by
the
price
of
their
labour
.
And
if
the
effect
of
thy
work
be
not
answerable
to
my
description
,
thou
must
know
that
thy self
hast
failed
in
some
one
point
or
another
;
for
I
have
set
down
these
things
briefly
,
as
being
made
for
wrtty
and
skilful
workmen
,
and
not
for
rude
and
young
beginners
.
CHAP.
IV.
The
opinions
of
the
antient
Philosophers
touching
the
causes
of
strange
operations
;
and
first
,
of
the
Elements
.
THose
effects
of
Nature
which
oft-times
we
behold
,
have
so
imployed
the
antient
Philosophers
minds
in
the
searching
forth
of
their
causes
,
that
they
have
taken
great
pains
,
and
yet
were
much
deceived
therein
;
insomuch
that
divers
of
them
have
held
divers
opinions
:
which
it
shall
not
be
amiss
to
relate
,
before
we
proceed
any
farther
.
The
first
sort
held
that
all
things
proceed
from
the
Elements
,
and
that
these
are
the
first
beginnings
of
things
;
the
fire
,
according
to
Hippasus
Metapontinus
,
and
Heraclides
Ponticus
;
the
air
,
according
to
Diogenes
Apolloniates
,
and
Anaximenes
;
and
the
water
,
according
to
Thales
Milesius
.
These
therefore
they
held
to
be
the
very
original
and
first
seeds
of
Nature
;
even
the
Elements
,
simple
and
pure
bodies
(
whereas
the
Elements
that
now
are
,
be
but
counterfeits
and
bastards
to
them
;
for
they
are
all
changed
,
every
one
of
them
being
more
or
less
medled
with
one
another
)
those
,
say
they
,
are
the
material
principles
of
a
natural
body
,
and
they
are
moved
and
altered
by
continual
succession
of
change
;
and
they
are
so
wrapt
up
together
within
the
huge
cope
of
heaven
,
that
they
fill
up
this
whole
space
of
the
world
which
is
situate
beneath
the
Moon
;
for
the
fire
being
the
lightest
and
purest
Element
,
hath
gotten
up
aloft
,
and
chose
it self
the
highest
room
,
which
they
call
the
element
of
fire
.
The
next
Element
to
this
is
the
Air
,
which
is
somwhat
more
weighty
then
the
fire
,
and
it
is
spread
abroad
in
a
large
and
huge
compass
;
and
passing
through
all
places
,
doth
make
mens
bodies
framable
to
her
temperature
,
and
is
gathered
together
sometimes
thick
into
dark
clouds
,
sometimes
thinner
into
mists
,
and
so
is
resolved
.
The
next
to
these
is
the
water
;
and
then
the
last
and
lowest
of
all
,
which
is
scraped
and
compacted
together
out
of
the
purer
Elements
,
and
is
called
the
Earth
;
a
thick
and
grosse
substance
,
very
solid
,
and
by
no
means
to
be
pierced
through
:
so
that
there
is
no
solid
and
firm
body
but
hath
earth
in
it
,
as
also
there
is
no
vacant
space
but
hath
air
in
it
.
This
Element
of
earth
is
situate
in
the
middle
and
centre
of
all
,
and
is
round
beset
with
all
the
rest
;
and
this
only
stands
still
and
unmoveable
,
whereas
all
the
rest
are
carried
with
a
circular
motion
round
about
it
.
But
Hippon
and
Critias
held
that
the
vapours
of
the
Elements
were
the
first
beginnings
:
Parmenides
held
that
their
qualities
were
the
principles
;
for
all
things
(
saith
he
)
consist
of
cold
and
heat
.
The
Physitians
hold
that
all
things
consist
of
four
qualities
,
hear
,
cold
,
moisture
,
drouth
,
and
of
their
predominancy
when
they
meet
together
;
for
every
Element
doth
embrace
as
it
were
with
certain
armes
his
neighbour-Element
which
is
next
situate
to
him
;
and
yet
they
have
also
contrary
and
sundry
qualities
whereby
they
differ
:
for
the
wisdom
of
nature
hath
framed
this
workmanship
of
the
world
by
due
and
set
measure
,
and
by
a
wonderful
fitnesse
and
conveniency
of
one
thing
with
another
;
for
whereas
every
Element
had
two
qualities
,
wherein
it
agreed
with
some
,
and
disagreed
with
other
Elements
,
nature
hath
bestowed
such
a
double
quality
upon
every
one
,
as
finds
in
other
two
her
like
,
which
she
cleaves
unto
:
as
for
example
,
the
air
and
the
fire
;
this
is
hot
and
dry
,
that
is
hot
and
moist
:
now
dry
and
moist
are
contraries
,
and
thereby
fire
and
air
disagree
;
but
because
either
of
them
is
hot
,
thereby
they
are
reconciled
.
So
the
Earth
is
cold
and
dry
,
and
the
water
cold
and
moist
;
so
that
they
disagree
,
in
that
the
one
is
moist
,
the
other
dry
;
but
yet
are
reconciled
,
in
as
much
as
they
are
both
cold
;
otherwise
they
could
hardly
agree
.
Thus
the
fire
by
little
and
little
is
changed
into
air
,
because
either
of
them
is
hot
;
the
air
into
the
water
,
because
either
of
them
is
moist
;
the
water
into
the
earth
,
because
either
of
them
is
cold
;
and
the
earth
into
fire
,
because
either
of
them
is
dry
:
and
so
they
succeed
each
other
after
a
most
provident
order
.
From
thence
also
they
are
turned
back
again
into
themselves
,
the
order
being
inverted
,
and
so
they
are
made
mutually
of
one
another
:
for
the
change
is
easie
in
those
that
agree
in
any
one
common
quality
;
as
fire
and
air
be
easily
changed
into
each
other
,
by
reason
of
heat
:
but
where
either
of
the
qualities
are
opposite
in
both
,
as
in
fire
and
water
,
there
this
change
is
not
so
easie
.
So
then
,
heat
,
cold
,
moisture
and
drouth
,
are
the
first
and
principal
qualities
,
in
as
much
as
they
proceed
immediately
from
the
Elements
,
and
produce
certain
secondary
effects
.
Now
two
of
them
,
namely
heat
and
cold
,
are
active
qualities
,
fitter
to
be
doing
themselves
,
then
to
suffer
of
others
:
the
other
two
,
namely
moisture
and
drouth
,
are
passive
;
not
because
they
are
altogether
idle
,
but
because
they
follow
and
are
preserved
by
the
other
.
There
are
certain
secondary
qualities
,
which
attend
as
it
were
upon
the
first
;
and
these
are
said
to
work
in
a
second
sort
;
as
to
soften
,
to
ripen
,
to
resolve
,
to
make
lesse
or
thinner
:
as
when
heat
works
into
any
mixt
body
,
it
brings
out
that
which
is
unpure
,
and
so
whilst
it
strives
to
make
it
fit
for
his
purpose
,
that
it
may
be
more
simple
,
the
body
becometh
thereby
smaller
and
thinner
:
so
cold
doth
preserve
,
binde
,
and
congeal
;
drouth
doth
thicken
or
harden
,
and
makes
uneven
;
for
when
there
is
great
store
of
moisture
in
the
utter
parts
,
that
which
the
drouth
is
not
able
to
consume
,
it
hardens
,
and
so
the
utter
parts
become
rugged
;
for
that
part
where
the
moisture
is
gone
,
sinking
down
,
and
the
other
where
it
is
hardened
,
rising
up
,
there
must
needs
be
great
roughnesse
and
ruggednesse
:
so
moisture
doth
augment
,
corrupt
,
and
for
the
most
part
works
one
thing
by
it self
,
and
another
by
some
accident
;
as
by
ripening
,
binding
,
expelling
,
and
such
like
,
it
brings
forth
milk
,
urine
,
monethly
flowers
,
and
sweat
;
which
the
Physitians
call
the
third
qualities
,
that
do
so
wait
upon
the
second
,
as
the
second
upon
the
first
:
and
sometime
they
have
their
operations
in
some
certain
parts
,
as
to
strengthen
the
head
,
to
succour
the
reins
;
and
these
,
some
call
fourth
qualities
.
So
then
,
these
are
the
foundations
,
as
they
call
them
,
of
all
mixt
bodies
,
and
of
all
wonderful
operations
:
and
whatsoever
experiments
they
proved
,
the
causes
hereof
rested
(
as
they
supposed
)
and
were
to
be
found
in
the
Elements
and
their
qualities
.
But
Empedocles
Agrigentinus
not
thinking
that
the
Elements
were
sufficient
for
this
purpose
,
added
unto
them
moreover
concord
and
discord
,
as
the
causes
of
generation
and
corruption
:
There
be
four
principal
seeds
or
beginnings
of
all
things
;
Jupiter
,
that
is
to
say
,
fire
;
Pluto
,
that
is
to
say
,
earth
;
Juno
,
that
is
to
say
,
air
;
and
Nestis
,
that
is
to
say
,
water
:
all
these
sometimes
love
and
concord
knits
together
in
one
,
and
sometimes
discord
doth
sunder
them
and
make
them
flie
apart
.
This
concord
and
discord
,
said
he
,
are
found
in
the
Elements
by
reason
of
their
sundry
qualities
wherein
they
agree
and
disagree
:
yea
,
even
in
heaven
it self
,
as
Jupiter
and
Venus
love
all
Planets
save
Mars
and
Saturn
,
Venus
agrees
with
Mars
,
whereas
no
Planet
else
agrees
with
him
.
There
is
also
another
disagreement
amongst
them
,
which
ariseth
from
the
oppositions
and
elevations
of
their
houses
:
for
even
the
twelve
signs
are
both
at
concord
and
at
discord
among
themselves
,
as
Manilius
the
Poet
hath
shewed
.
CHAP.
V.
That
divers
operations
of
Nature
proceed
from
the
essential
forms
of
things
.
ALl
the
Peripatericks
,
and
most
of
the
latter
Philosophers
could
not
see
how
all
operations
should
proceed
from
those
causes
which
the
Antients
have
set
down
;
for
they
find
that
many
things
work
quite
contrary
to
their
qualities
,
and
therefore
they
have
imagined
that
there
is
some
other
matter
in
it
,
and
that
it
is
the
power
and
properties
of
essential
formes
.
But
now
that
all
things
may
be
made
more
plain
,
we
must
consider
that
it
will
be
a
great
help
unto
us
,
for
the
making
and
finding
out
of
strange
things
,
to
know
what
that
is
from
whence
the
vertues
of
any
thing
do
proceed
:
that
so
we
may
be
able
to
discern
and
distinguish
one
thing
from
another
,
without
confounding
all
order
of
truth
.
Whereas
one
and
the
same
compound
yeelds
many
effects
of
different
kinds
,
as
we
shall
find
in
the
processe
of
this
Book
,
yet
every
man
confesseth
that
there
is
but
one
only
original
cause
therein
that
produceth
all
these
effects
.
And
seeing
we
are
about
to
open
plainly
this
original
cause
,
we
must
begin
a
little
higher
.
Every
natural
substance
(
I
mean
a
compound
body
)
is
composed
of
matter
and
form
,
as
of
her
principles
:
neither
yet
do
I
exclude
the
principal
qualities
of
the
Elements
from
doing
their
part
herein
;
for
they
also
concur
,
and
make
up
the
number
of
three
principles
:
for
when
the
Elements
meet
together
in
the
framing
of
any
compound
,
the
same
compound
retains
certain
excellent
and
chief
qualities
of
theirs
;
whereof
though
all
help
together
to
bring
forth
any
effects
,
yet
the
superiour
and
predominant
qualities
are
held
to
do
all
,
because
they
make
the
power
of
their
inferiour
;
to
become
theirs
:
for
unlesse
some
were
stronger
then
other
,
their
vertues
could
not
be
perceived
.
Neither
yet
is
the
matter
quite
destitute
of
all
force
:
I
speak
here
,
not
of
the
first
and
simple
matter
,
but
of
that
which
consists
of
the
substances
and
properties
of
the
Elements
,
especially
the
two
passible
elements
,
the
Earth
and
the
Water
:
and
those
which
Aristotle
calleth
sometimes
secondary
qualities
,
sometimes
bodily
effects
,
we
may
term
them
the
functions
and
powers
of
the
matter
;
as
thinnesse
,
thicknesse
,
roughnesse
,
smoothnesse
,
easinesse
to
be
cleft
,
and
such
like
,
are
altogether
in
the
power
of
the
matter
,
howbeit
they
proceed
all
from
the
Elements
.
Therefore
to
avoid
confusion
,
it
is
better
to
hold
that
the
effects
of
the
qualities
come
of
the
temperature
or
mixture
of
the
Elements
,
but
the
effects
of
the
matter
from
the
consistence
or
substances
of
them
.
But
the
Form
hath
such
singular
vertue
,
that
whatsoever
effects
we
see
,
all
of
them
first
proceed
from
thence
;
and
it
hath
a
divine
beginning
:
and
being
the
chiefest
and
most
excellent
part
,
absolute
of
her self
,
she
useth
the
rest
as
her
instruments
,
for
the
more
speedy
and
convenient
dispatch
of
her
actions
:
and
he
which
is
not
addicted
nor
accustomed
to
such
contemplations
,
supposeth
that
the
temperature
and
the
matter
works
all
things
,
whereas
indeed
they
are
but
as
it
were
instruments
whereby
the
form
worketh
:
for
a
workman
that
useth
a
graving
Iron
in
the
carving
of
an
Image
,
doth
not
use
it
as
though
that
could
work
,
but
for
his
own
furtherance
in
the
quicker
and
better
performance
thereof
.
Therefore
whereas
there
are
three
efficient
and
working
causes
in
every
compound
,
we
must
not
suppose
any
of
them
to
be
idle
,
but
all
at
work
,
some
more
and
some
lesse
;
but
above
all
other
,
the
form
is
most
active
and
busie
strengthening
the
rest
;
which
surely
would
be
to
no
purpose
if
the
form
should
fail
them
,
in
as
much
as
they
are
not
capable
of
heavenly
influences
.
And
though
the
form
of
it self
be
not
able
to
produce
such
effects
,
but
the
rest
also
must
do
their
parts
,
yet
are
they
neither
confounded
together
,
not
yet
become
divers
things
;
but
they
are
so
knit
among
themselves
,
that
one
stands
in
need
of
anothers
help
.
He
that
scans
these
things
well
by
the
search
of
reason
,
shall
find
no
obscurity
herein
,
nor
confound
the
knowledge
of
the
truth
.
Wherefore
that
force
which
is
called
the
property
of
a
thing
,
proceeds
not
from
the
temperature
,
but
from
the
very
form
it self
.
CHAP.
VI.
Whence
the
Form
cometh
;
and
of
the
chain
that
Homer
faigned
,
and
the
rings
that
Plato
mentioneth
.
So
then
,
the
form
,
as
it
is
the
most
excellent
part
,
so
it
cometh
from
a
most
excellent
place
;
even
immediately
from
the
highest
heavens
,
they
receiving
it
from
the
intelligences
,
and
these
from
God
himself
:
and
the
same
original
which
the
Form
hath
,
consequently
the
properties
also
have
.
Zeno
Citticus
holds
two
beginnings
,
God
and
Matter
;
the
one
of
them
active
or
efficient
,
the
other
the
passive
principle
.
For
God
,
as
Plato
thinks
,
when
by
the
Almighty
power
of
his
Deity
he
had
framed
in
due
measure
and
order
the
heavens
,
the
stars
,
and
the
very
first
principles
of
things
the
Elements
,
which
wast
away
by
reason
of
so
many
generations
and
corruptions
,
did
afterwards
by
the
power
of
the
Heavens
and
Elements
,
ordain
the
kinds
of
living
creatures
,
plants
,
and
things
without
life
,
every
one
in
their
degree
,
that
they
might
not
be
of
the
same
estate
and
condition
as
the
heavens
are
;
and
he
enjoyned
inferiour
things
to
be
ruled
of
their
superiours
,
by
a
set
Law
,
and
poured
down
by
heavenly
influence
upon
every
thing
his
own
proper
Form
,
ful
of
much
strength
and
activity
:
and
that
there
might
be
a
continual
encrease
amongst
them
,
he
commanded
all
things
to
bring
forth
seed
,
and
to
propagate
and
derive
their
Form
wheresoever
should
be
fit
matter
to
receive
it
.
So
then
,
seeing
that
formes
come
from
heaven
,
they
must
needs
be
counted
Divine
and
heavenly
things
:
for
such
is
the
pattern
and
the
most
excellent
cause
of
them
,
which
Plato
,
that
chief
Philosopher
,
calls
the
soul
of
the
World
,
and
Aristotle
universal
Nature
,
and
Avicenna
calls
it
the
Form-giver
.
This
Form-giver
doth
not
make
it
of
any
thing
,
as
though
it
were
but
some
frail
and
transitory
substance
,
but
fercheth
it
meerly
out
of
himself
,
and
bestows
it
first
upon
intelligences
and
stars
,
then
by
certain
aspects
informeth
the
Elements
,
as
being
fit
instruments
to
dispose
the
matter
.
Seeing
therefore
this
Form
cometh
from
the
Elements
,
from
heaven
,
from
the
intelligences
,
yea
from
God
himself
;
who
is
so
foolish
and
untoward
,
as
to
say
that
it
doth
not
savour
of
that
heavenly
nature
,
and
in
some
sort
of
the
Majesty
of
God
himself
?
and
that
it
doth
not
produce
such
effects
,
as
nothing
can
be
found
more
wonderfull
,
seeing
it
hath
such
affinity
with
God
?
Thus
hath
the
providence
of
God
linked
things
together
in
their
rankes
and
order
,
that
all
inferiour
things
might
by
their
due
courses
be
derived
originally
from
God
himself
,
and
from
him
receive
their
Operations
.
For
God
the
first
cause
and
beginner
of
things
,
as
Macrobius
saith
,
of
his
own
fruitfulnesse
hath
created
and
brought
forth
a
Spirit
,
the
Spirit
brought
forth
a
Soul
,
(
but
the
●●●th
of
Christianity
saith
otherwise
)
the
Soul
is
furnished
partly
with
reason
,
which
it
bestows
up
Divine
things
,
as
heaven
and
the
stars
(
for
therefore
are
they
said
to
have
Divine
Spirits
)
and
partly
with
sensitive
and
vegerative
powers
,
which
it
bestows
upon
frail
and
transitor●
things
.
Thus
much
Virgil
well
perceiving
,
calleth
this
Spirit
,
The
soul
of
the
World
;
The
Spirit
,
saith
he
,
cherisheth
it
within
,
and
conveying
it self
through
the
inmost
parts
,
quickens
and
moves
the
whole
lump
,
and
closeth
with
this
huge
body
.
Wherefore
seeing
Ma●stands
as
it
were
in
the
middle
,
betwixt
eternal
and
those
trans●ory
things
,
and
is
not
altogether
so
excellent
as
heaven
,
and
yet
,
because
of
his
reason
,
more
excellent
then
other
living
creatures
;
and
he
hath
also
the
sensitive
power
:
therefore
the
other
living
creatures
,
as
it
were
degenerating
from
man
,
are
indued
onely
with
the
two
powers
that
remain
,
the
sensitive
and
vegetative
powers
.
But
the
Trees
or
Plants
,
because
they
have
neither
sense
nor
reason
,
but
do
onely
grow
are
said
to
live
only
in
this
respect
,
that
they
have
this
vegetative
soul.
This
the
same
Poet
doth
expresse
a
little
after
.
Seeing
then
the
Spirit
cometh
from
God
,
and
from
the
Spirit
cometh
the
soul
,
and
the
soul
doth
animate
and
quicken
all
other
things
in
their
order
,
that
Plants
and
bruit
beasts
do
agree
in
vegetation
or
growing
,
bruit
beasts
with
Man
in
sense
,
and
Man
with
the
Divine
creatures
in
understanding
,
so
that
the
superior
power
cometh
down
even
from
the
very
first
cause
to
these
inferiours
,
deriving
her
force
into
them
,
like
as
it
were
a
cord
platted
together
,
and
stretched
along
from
heaven
to
earth
,
in
such
sort
as
if
either
end
of
this
cord
be
touched
,
it
will
wag
the
whole
;
therefore
we
may
rightly
call
this
knitting
together
of
things
,
a
chain
,
or
link
and
rings
,
for
it
agrees
fitly
with
the
rings
of
Plato
,
and
with
Homers
golden
chain
,
which
he
being
the
first
author
of
all
divine
inventions
,
hath
signified
to
the
wise
under
the
shadow
of
a
fable
,
wherein
he
feigneth
,
that
all
the
gods
and
goddesses
have
made
a
golden
chain
,
which
they
hanged
above
in
heaven
,
and
it
reacheth
down
to
the
very
earth
.
But
the
truth
of
Christianity
holdeth
that
the
Souls
do
not
proceed
from
the
Spirit
,
but
even
immediately
from
God
himself
.
These
things
a
Magician
being
well
acquainted
withal
,
doth
match
heaven
and
earth
together
,
as
the
Husband-man
plants
Elmes
by
his
Vines
;
or
to
speak
more
plainly
,
he
marries
and
couples
together
these
inferiour
things
by
their
wonderful
gifts
and
powers
,
which
they
have
received
from
their
superiours
;
and
by
this
means
he
,
being
as
it
were
the
servant
of
Nature
,
doth
bewray
her
hidden
secrets
,
and
bring
them
to
light
,
so
far
as
he
hath
found
them
true
by
his
own
daily
experience
,
that
so
all
men
may
love
,
and
praise
,
and
honour
the
Almighty
power
of
God
,
who
hath
thus
wonderfully
framed
and
disposed
all
things
.
CHAP.
VII
.
Of
Sympathy
and
Antipathy
;
and
that
by
them
we
may
know
and
find
out
the
vertues
of
things
.
BY
reason
of
the
hidden
and
secret
properties
of
things
,
there
is
in
all
kinds
of
creatures
a
certain
compassion
,
as
I
may
call
it
,
which
the
Greeks
call
Sympathy
and
Antipathy
;
but
we
term
it
more
familiarly
,
their
consent
,
and
their
disagreement
.
For
some
things
are
joyned
together
as
it
were
in
a
mutual
league
,
and
some
other
things
are
at
variance
and
discord
among
themselves
;
or
they
have
something
in
them
which
is
a
terror
and
destruction
to
each
other
,
whereof
there
can
be
rendred
no
probable
reason
:
neither
will
any
wise
man
seek
after
any
other
cause
hereof
but
only
this
,
That
it
is
the
pleasure
of
Nature
to
see
it
should
be
so
,
that
she
would
have
nothing
to
be
without
his
like
,
and
that
amongst
all
the
secrets
of
Nature
,
there
is
nothing
but
hath
some
hidden
and
special
property
;
and
moreover
,
that
by
this
their
Consent
and
Disagreement
,
we
might
gather
many
helps
for
the
uses
and
necessities
of
men
;
for
when
once
we
find
one
thing
at
variance
with
another
,
presently
we
may
conjecture
,
and
in
trial
so
it
will
prove
,
that
one
of
them
may
be
used
as
a
fit
remedy
against
the
harms
of
the
other
:
and
surely
many
things
which
former
ages
have
by
this
means
found
out
,
they
have
commended
to
their
posterity
,
as
by
their
writings
may
appear
.
There
is
deadly
hatred
,
and
open
enmity
betwixt
Coleworts
and
the
Vine
;
for
whereas
the
Vine
windes
it self
with
her
tendrels
about
every
thing
else
,
she
shuns
Coleworts
only
:
if
once
she
come
neer
them
,
she
turns
her self
another
way
,
as
if
she
were
told
that
her
enemy
were
at
hand
:
and
when
Coleworts
is
seething
,
if
you
put
never
so
little
wine
unto
it
,
it
will
neither
boil
nor
keep
the
colour
.
By
the
example
of
which
experiment
,
A●drocides
found
out
a
remedy
against
wine
,
namely
,
that
Coleworts
are
good
against
drunkennesse
,
as
Theophrastus
saith
,
in
as
much
as
the
Vine
cannot
away
with
the
savour
of
Coleworts
.
And
this
herbe
is
at
enmity
with
Cyclamine
or
Sow-bread
;
for
when
they
are
put
together
,
if
either
of
them
be
green
,
it
will
dry
up
the
other
:
now
this
Sow-bread
being
put
into
wine
,
doth
encrease
drunkennesse
,
whereas
Coleworts
is
a
remedy
against
drunkennesse
,
as
we
said
before
.
Ivy
,
as
it
is
the
bane
of
all
Trees
,
so
it
is
most
hurtful
,
and
the
greatest
enemy
to
the
Vine
;
and
therefore
Ivy
also
is
good
against
drunkennesse
.
There
is
likewise
a
wonderful
enmity
betwixt
Cane
and
Fern
,
so
that
one
of
them
destroyes
the
other
.
Hence
it
is
that
a
Fern
root
powned
,
doth
loose
and
shake
out
the
darts
from
a
wounded
body
,
that
were
shot
or
cast
out
of
Canes
:
and
if
you
would
not
have
Cane
grow
in
a
place
,
do
but
plow
up
the
ground
with
a
little
Fern
upon
the
Plough-shear
,
and
Cane
will
never
grow
there
,
Strangle-tare
or
Choke-weed
desires
to
grow
amongst
Pulse
,
and
especially
among
Beans
and
Fetches
,
but
it
choaks
them
all
:
and
thence
Dioscorides
gathers
,
That
if
it
be
put
amongst
Pulse
,
set
to
seethe
,
it
will
make
them
seethe
quickly
.
Hemlock
and
Rue
are
at
enmity
;
they
strive
each
against
other
;
Rue
must
not
be
handled
or
gathered
with
a
bare
hand
,
for
then
it
will
cause
Ulcers
to
arise
;
but
if
you
do
chance
to
touch
it
with
your
bare
hand
,
and
so
cause
it
to
swell
or
itch
,
anoint
it
with
the
juice
of
Hemlock
.
Much
Rue
being
eaten
,
becometh
poison
;
but
the
juice
of
Hemlock
expels
it
;
so
that
one
poison
poisoneth
another
:
and
likewise
Rue
is
good
against
Hemlock
being
drunken
,
as
Dioscorides
saith
.
A
wilde
Bull
being
tyed
to
a
Fig-tree
,
waxeth
tame
and
gentle
,
as
Zoroaster
saith
,
who
compiled
a
book
called
Geoponica
,
out
of
the
choice
writings
of
the
Antients
.
Hence
it
was
found
out
,
that
the
stalks
of
a
wilde
Fig-tree
,
if
they
be
put
to
Beef
as
it
is
boiling
,
make
it
boil
very
quickly
,
as
Pliny
writeth
;
and
Dioscorides
ministreth
young
figs
that
are
full
of
milky
juice
,
together
with
a
portion
of
water
and
vinegar
,
as
a
remedy
against
a
draught
of
Bulls
blood
.
The
Elephant
is
afraid
of
a
Ram
,
or
an
engine
of
war
so
called
:
for
as
soon
as
ever
he
seeth
it
,
he
waxeth
meek
,
and
his
fury
ceaseth
:
hence
the
Romans
by
these
engines
put
to
flight
the
Elephants
of
Pyrrhus
King
of
the
Epyrotes
,
and
so
got
a
great
victory
.
Such
a
contrariety
is
there
betwixt
the
Elephants
members
,
and
that
kind
of
Lepry
which
makes
the
skin
of
a
man
like
the
skin
of
an
Elephant
;
and
they
are
a
present
remedy
against
that
disease
.
The
Ape
of
all
other
things
cannot
abide
a
Snail
:
now
the
Ape
is
a
drunken
beast
,
for
they
are
wont
to
take
an
Ape
by
making
him
drunk
;
and
a
Snail
well
washed
is
a
remedy
against
drunkennesse
.
A
man
is
at
deadly
hatred
with
a
Serpent
:
for
if
he
do
but
see
a
Serpent
,
presently
he
is
sore
dismaid
;
and
if
a
woman
with
child
meet
a
Serpent
,
her
fruit
becometh
abortive
:
hence
it
is
,
that
when
a
woman
is
in
very
sore
travel
,
if
she
do
but
smell
the
fume
of
an
Adders
hackle
,
it
will
presently
either
drive
out
,
or
destroy
her
child
:
but
it
is
better
to
anoint
the
mouth
of
the
womb
in
such
a
case
,
with
the
fat
of
an
Adder
.
The
sight
of
a
Wolfe
is
so
hurtful
to
a
man
,
that
if
he
spie
a
man
first
,
he
takes
his
voice
from
him
;
and
though
he
would
fain
cry
out
,
yet
he
cannot
speak
:
but
if
he
perceive
that
the
man
hath
first
espied
him
,
he
makes
no
ado
,
but
his
savage
fury
ceaseth
,
and
his
strength
failes
him
.
Hence
came
that
proverb
,
Lupus
in
fabula
,
the
Wolf
cometh
in
the
nick
;
which
Plato
speaks
of
in
his
Politicks
.
The
Wolf
is
afraid
of
the
Urchin
;
thence
,
if
we
wash
our
mouth
and
throats
with
Urchines
blood
,
it
will
make
our
voice
shrill
,
though
before
it
were
hoarse
and
dull
like
a
Wolves
voice
.
A
Dog
and
a
Wolfe
are
at
great
enmity
;
and
therefore
a
Wolves
skin
put
upon
any
one
that
is
bitten
of
a
mad
Dog
,
asswageth
the
swelling
of
the
humour
.
An
Hawk
is
a
deadly
enemy
to
Pigeons
,
but
they
are
defended
by
the
Kastrel
,
which
the
Hawk
cannot
abide
either
to
hear
or
see
:
and
this
the
Pigeons
know
well
enough
;
for
wheresoever
the
Kastrel
remains
,
there
also
will
the
Pigeon
remain
,
thinking
themselves
safe
because
of
their
protector
.
Hence
Columella
saith
,
That
there
is
a
kind
of
Hawks
which
the
common-people
call
a
Kastrel
,
that
builds
her
nest
about
houses
,
that
is
very
good
to
keep
away
hawks
from
a
Pigeon-house
:
If
you
take
the
Kastrels
young
ones
and
put
them
in
divers
earthen
pots
,
and
cover
the
pots
close
,
&
plaister
them
round
about
,
and
hang
them
up
in
sundry
corners
of
a
Pigeon-house
,
the
Pigeons
will
be
so
far
in
love
with
the
place
,
that
they
will
never
forsake
it
.
Hither
belongeth
that
notable
Disagreement
that
is
betwixt
Garlick
and
the
Load-stone
:
for
being
smeared
about
with
Garlike
,
it
will
not
draw
iron
to
it
;
as
Plutark
hath
noted
,
and
after
him
Ptolomaeus
:
the
Load-stone
hath
in
it
a
poisonous
vertue
,
and
Garlick
is
good
against
poison
:
but
if
no
man
had
written
of
the
power
of
Garlick
against
the
Load-stone
,
yet
we
might
conjecture
it
to
be
so
,
because
it
is
good
against
vipers
,
and
mad
dogs
,
and
poisonous
waters
.
So
likewise
those
living
creatures
that
are
enemies
to
poisonous
things
,
and
swallow
them
up
without
danger
,
may
shew
us
that
such
poisons
will
cure
the
bitings
and
blows
of
those
creatures
.
The
Hart
and
the
Serpent
are
at
continual
enmity
:
the
Serpent
as
soon
as
he
seeth
the
Hart
,
gets
him
into
his
hole
,
but
the
Hart
draws
him
out
again
with
the
breath
of
his
nostrils
,
and
devours
him
:
hence
it
is
that
the
fat
and
the
blood
of
Harts
,
and
the
stones
that
grow
in
their
eyes
,
are
ministred
as
fit
remedies
against
the
stinging
and
biting
of
serpents
.
Likewise
the
breath
of
Elephants
draws
Serpents
out
of
their
dens
,
and
they
fight
with
Dragons
;
and
therefore
the
members
of
Elephants
burned
,
drives
away
Serpents
.
The
Storks
drive
out
of
the
Countreyes
where
they
are
,
Lyzards
,
and
sundry
kinds
of
Serpents
,
and
other
noisome
things
in
the
fields
:
and
the
intrails
of
them
all
are
good
against
the
Storks
.
The
same
is
done
also
in
Egypt
by
the
bird
Ibis
.
That
Indian
Rat
,
called
Ichneumon
,
doth
harnsse
himself
with
some
of
the
Lote-tree
,
and
so
fights
against
the
Asp.
The
Lamprey
fights
with
Serpents
,
and
with
her
biting
,
kills
the
Basilisk
,
which
is
the
most
poisonous
serpent
that
is
.
So
also
the
crowing
of
a
Cock
affrights
the
Basilisk
,
and
he
fights
with
Serpents
to
defend
his
hens
;
and
the
broth
of
a
Cock
is
a
good
remedy
against
the
poison
of
serpents
.
So
the
Snail
and
the
Eagle
.
The
Stellion
,
which
is
a
beast
like
a
Lyzard
,
is
an
enemy
to
the
Scorpions
;
and
therefore
the
oyle
of
him
being
putrified
is
good
to
anoint
the
place
which
is
stricken
by
the
Scorpion
.
The
Barbel
eats
up
the
Sea-hare
,
and
is
good
against
the
poison
thereof
.
A
Swine
eats
up
a
Salamander
,
without
danger
,
and
is
good
against
the
poison
thereof
.
The
Hawk
is
an
enemy
to
the
Chamaeleon
,
and
his
dung
drunken
in
wine
,
is
good
against
the
poison
of
the
Chamaeleon
.
Likewise
out
of
the
Sympathies
of
plants
,
we
may
gather
some
secret
,
which
is
helpful
against
some
kind
of
hurt
.
The
herb
Corruda
,
whereof
Sperage
comes
,
is
most
fitly
planted
where
Reed
grows
,
because
they
are
of
much
likenesse
and
neernesse
;
and
both
of
them
are
inciters
to
lust
.
The
Vine
and
the
Olive-tree
do
joy
in
each
others
company
,
as
Africanus
writes
:
both
of
them
are
very
commodious
for
mens
uses
.
In
like
manner
the
Morehenne
loves
the
Hart
,
which
is
given
to
lust
;
both
of
their
members
are
inciters
to
venery
.
The
Goat
and
the
Partridge
love
each
other
;
and
both
these
are
goo●
for
one
and
the
same
remedy
.
So
the
fish
Sargus
and
the
Goat
.
A
Dog
is
most
〈◊〉
to
a
man
;
and
if
you
lay
him
to
any
diseased
part
of
your
body
,
he
takes
away
the
disease
to
himself
;
as
Pliny
reporteth
.
CHAP.
VIII
.
That
things
receive
their
force
and
power
from
Heaven
,
and
from
the
Stars
;
and
that
thereby
many
things
are
wrought
.
I
Suppose
that
no
man
doubts
but
that
these
inferiour
things
serve
their
superiours
,
and
that
the
generation
and
corruption
of
mutable
things
,
every
one
in
his
due
course
and
order
,
is
over-ruled
by
the
power
of
those
heavenly
Natures
.
The
Aegyptians
,
who
first
proved
and
found
out
the
effects
of
the
heavens
,
because
they
dwelt
in
the
open
Champion-fields
,
where
they
had
continually
fair
weather
,
and
there
were
no
vapours
sent
up
from
the
earth
which
might
hinder
their
contemplation
of
heaven
,
so
that
they
might
continually
behold
the
Stars
in
their
brightnesse
,
did
therefore
wholly
bestow
themselves
in
the
knowledge
of
heavenly
influences
:
and
whereas
others
that
were
not
so
diligent
as
they
,
stood
amazed
at
the
causes
of
things
,
these
men
referred
all
to
the
heavens
and
the
Stars
,
that
all
things
took
their
destiny
from
them
,
and
that
the
influence
of
heaven
bare
great
sway
in
all
generations
and
corruptions
;
and
thus
observing
the
motions
of
the
stars
to
and
fro
,
they
wrought
many
wonderful
things
;
for
this
was
their
resolution
,
that
to
certain
hours
and
set
times
,
there
were
answerable
certain
aspects
of
superiour
powers
,
whereby
all
things
were
effected
,
Ptolomy
was
of
the
same
minde
,
who
reduced
the
heavenly
influences
to
a
certain
order
,
and
thereby
did
progno●●icate
many
things
:
and
he
thought
the
matter
so
clear
,
that
it
need
not
much
proof
:
and
moreover
,
that
the
increase
and
decrease
of
all
plants
,
and
all
living
creatures
,
more
or
lesse
,
did
proceed
from
the
power
and
stroke
of
the
stars
.
Aristotle
,
finding
that
the
highest
motion
was
the
cause
and
beginning
of
all
things
,
(
for
if
that
should
cease
,
these
must
needs
presently
decay
)
saith
,
that
it
was
necessity
for
this
world
to
be
placed
very
neer
and
close
to
the
sup●●●our
motions
,
that
all
power
might
be
thence
derived
;
and
he
saw
that
all
this
force
of
inferiour
things
was
caused
from
the
Sun
,
as
he
himself
fitly
shews
:
The
winding
course
of
the
Sun
,
saith
he
,
in
the
oblique
circle
of
the
Zodiak
,
causeth
the
generation
and
corruption
of
all
transitory
things
;
and
by
his
going
to
and
fro
,
distinguisheth
times
and
seasons
.
Plato
saith
,
that
the
circular
motions
of
the
heavens
are
the
causes
of
fruitfulnesse
and
barrennesse
.
The
Sun
is
the
Governour
of
time
,
and
the
rule
of
life
.
Hence
J●m●lichus
following
the
doctrine
of
the
Aegyptians
,
saith
,
that
every
good
thing
cometh
certainly
from
the
power
of
the
Sun
;
and
if
we
receive
any
good
from
any
thing
else
,
yet
the
Sun
must
perfect
and
finish
it
.
Heraclitus
calls
the
Sun
,
the
Fountain
of
heavenly
light
;
Orpheus
calls
it
the
light
of
life
;
Plato
calls
it
a
heavenly
Fire
,
an
everliving
Creature
,
a
star
that
hath
a
Soul
;
the
greatest
and
the
daily
star
:
and
the
natural
Philosophers
call
it
the
very
heart
of
heaven
.
And
Plotinus
shews
,
that
in
antient
times
the
Sun
was
honoured
in
stead
of
God
.
Neither
yet
is
the
Moon
lesse
powerful
,
but
what
with
her
own
force
,
and
what
with
the
force
of
the
Sun
which
she
borrows
,
she
works
much
,
by
reason
of
her
neernesse
to
these
inferiours
.
Albumasar
said
,
That
all
things
had
their
vertue
from
the
Sun
and
the
Moon
:
and
Hermes
the
learned
said
,
that
the
Sun
and
the
Moon
are
the
life
of
all
things
living
.
The
Moon
is
nighest
to
the
Earth
of
all
Planets
;
she
rules
moist
bodies
,
and
she
hath
such
affinity
with
these
inferiours
,
that
as
well
things
that
have
souls
,
as
they
that
have
none
,
do
feel
in
themselves
her
waxing
,
and
her
waining
.
The
Seas
and
Flouds
,
Rivers
and
Springs
,
do
rise
and
fall
,
do
run
sometimes
swifter
,
sometimes
flower
,
as
she
rules
them
The
surges
of
the
Sea
are
tost
to
and
fro
,
by
continual
succession
;
no
other
cause
whereof
the
Antients
could
find
but
the
Moon
only
:
neither
is
there
any
other
apparent
reason
of
the
ebbing
and
flowing
thereof
.
Living
creatures
are
much
at
her
beck
,
and
receive
from
her
great
encrease
:
for
when
she
is
at
the
full
,
as
Lucilius
saith
,
she
feeds
Oysters
,
Crabs
,
Shelfish
,
and
such
like
,
which
her
warm
light
doth
temper
kindly
in
the
night
season
;
but
when
she
is
but
the
half
or
the
quarter
light
,
then
she
withdraws
her
nourishment
,
and
they
wast●
▪
In
like
manner
,
Cucumbers
,
Gourds
,
Pompons
,
and
such
like
,
as
have
store
of
〈◊〉
juice
,
feel
the
state
of
the
Moon
:
for
they
wax
as
she
doth
;
and
when
she
〈◊〉
,
they
waste
,
as
Athenaeus
writes
.
Likewise
the
very
stems
of
plants
do
follow
the
state
of
the
heavens
;
witnesse
the
Husband-man
,
who
finds
it
by
experience
in
his
graffing
:
and
skilful
Husbandmen
have
found
the
course
and
season
of
the
year
,
and
the
monethly
race
of
the
Moon
so
necessary
for
plants
,
that
they
have
supposed
this
knowledge
to
be
one
chief
part
of
Husbandry
.
So
also
,
when
the
Moon
passeth
through
those
signs
of
the
Zodiak
which
are
most
peculiar
to
the
earth
,
if
you
then
plant
trees
,
they
will
be
strongly
rooted
in
the
earth
:
if
you
plant
them
when
she
passeth
through
the
signs
of
the
Air
,
then
the
tree
so
planted
,
will
be
plentiful
in
branches
and
leaves
,
and
encreaseth
more
upward
then
downward
.
But
of
all
other
,
the
most
pregnant
sign
hereof
is
found
in
the
Pome-granate
;
which
will
bring
forth
fruit
just
so
many
years
,
as
many
daies
as
the
Moon
is
old
when
you
plant
it
.
And
it
is
a
report
also
,
that
Garlick
,
if
it
be
set
when
the
Moon
is
beneath
the
earth
,
and
be
also
plucked
up
at
such
a
time
,
it
will
lose
its
strong
savour
.
All
cut
and
lopped
Woods
,
as
Timber
and
Fewel
,
are
full
of
much
moisture
at
the
new
of
the
Moon
;
and
by
reason
of
that
moisture
,
they
wax
soft
,
and
so
the
worm
eats
them
,
and
they
wither
away
.
And
therefore
Democritus
counselleth
,
and
Vitruvius
is
also
of
the
same
minde
,
to
cut
or
lop
trees
in
the
waining
of
the
Moon
,
that
being
cut
in
season
,
they
may
last
long
without
rottennesse
.
And
that
which
is
more
,
as
her
age
varies
,
so
her
effects
vary
according
to
her
age
;
for
in
her
first
quarter
,
she
maketh
hot
and
moist
,
but
especially
moist
;
from
thence
all
moist
things
grow
and
receive
their
humidity
in
that
time
:
from
that
time
to
the
full
of
the
Moon
,
she
gives
heat
and
moisture
equally
,
as
may
be
seen
in
Trees
and
Minerals
:
from
that
time
to
the
half
Moon
decaying
,
she
is
hot
and
moist
,
but
especially
hot
,
because
she
is
fuller
of
light
;
thence
the
fishes
at
that
time
commonly
are
wont
to
swim
in
the
top
of
the
water
;
and
that
the
Moon
is
in
this
age
warm
,
appears
by
this
,
that
it
doth
extend
and
enlarge
moist
bodies
;
and
thereby
the
moisture
encreasing
,
it
causeth
rottennesse
,
and
maketh
them
wither
and
w●●te
away
.
But
in
her
last
quarter
,
when
she
loseth
all
her
light
,
then
she
is
meerly
hot
;
and
the
wises
of
Chaldea
hold
that
this
state
of
heaven
is
best
of
all
other
.
So
they
report
that
there
is
a
Moon-herb
,
having
round
twirled
leaves
of
a
blewish
colour
,
which
is
well
acquainted
with
the
age
of
the
Moon
;
for
when
the
Moon
waxeth
,
this
herb
every
day
of
her
age
brings
forth
a
leaf
;
and
when
she
waineth
,
the
same
herb
loseth
for
every
day
a
leaf
.
These
variable
effects
of
the
Moon
,
we
may
see
more
at
large
,
and
more
usually
in
tame
creatures
and
in
plants
,
where
we
have
daily
sight
and
experience
thereof
.
The
Pismire
,
that
little
creature
,
hath
a
sense
of
the
change
of
the
Plantes
:
for
she
worketh
by
night
about
the
full
of
the
Moon
,
but
she
resteth
all
the
space
betwixt
the
old
and
the
new
Moon
.
The
inwards
of
mice
answer
the
Moons
proportion
;
for
they
encrease
with
her
,
and
with
her
they
also
shrink
away
.
If
we
cut
our
hair
,
or
pair
our
nailes
before
the
new
Moon
,
they
will
grow
again
but
slowly
;
if
at
or
about
the
new
Moon
,
they
will
grow
again
quickly
.
The
eyes
of
Cats
are
also
acquainted
with
the
alterations
of
the
Moon
,
so
that
they
are
sometimes
broader
as
the
light
is
lesse
,
and
narrower
when
the
light
of
the
Moon
is
greater
.
The
Beetle
marketh
the
ages
and
seasons
of
the
Planets
:
for
he
gathering
dung
out
of
the
mixen
,
rounds
it
up
together
,
and
covereth
it
with
earth
for
eight
and
twenty
daies
,
hiding
it
so
long
as
the
Moon
goeth
about
the
Zodiak
;
and
when
the
new
Moon
cometh
,
he
openeth
that
round
ball
of
dirt
,
and
thence
yields
a
young
Beetle
.
Onions
alone
,
of
all
other
herbs
,
(
which
is
most
wonderful
)
feels
the
changeable
state
of
the
Planets
,
but
quite
contrary
to
their
change
frameth
it self
;
for
when
the
Moon
waineth
,
the
Onions
encrease
;
and
when
she
waxeth
,
they
decay
;
for
which
cause
the
Priests
of
Egypt
would
not
eat
Onions
,
as
Plutark
writes
in
his
fourth
Commentary
upon
Hesiode
.
That
kinde
of
spurge
which
is
called
Helioscopium
,
because
it
follows
the
Sun
,
disposeth
of
her
leaves
as
the
Sun
rules
them
;
for
when
the
Sun
riseth
,
she
openeth
them
,
as
being
desirous
that
the
morning
should
see
them
rise
;
and
shutteth
them
when
the
Sun
setteth
,
as
desiring
to
have
her
flower
covered
and
concealed
from
the
night
.
So
many
other
herbs
follow
the
Sun
,
as
the
herb
Turn-sole
〈◊〉
when
the
Sun
riseth
,
she
holds
down
her
head
all
day
long
,
that
the
Sun
may
never
so
much
as
writhe
any
of
her
(
there
is
such
love
as
it
were
betwixt
them
)
and
she
stoops
still
the
same
way
which
the
Sun
goeth
:
so
do
the
flowers
of
Succory
and
of
Mallows
.
Likewise
the
pulse
called
Lupines
,
still
looks
after
the
Sun
,
that
it
may
not
writhe
his
stalk
;
and
this
watcheth
the
Suns
motion
so
duly
,
that
like
a
Dial
it
shews
the
Husband-man
the
time
of
the
day
,
though
it
be
never
so
cloudy
;
and
they
know
thereby
the
just
time
when
the
Sun
setteth
:
and
Theophrastus
saith
,
that
the
flower
of
the
herb
Lotum
,
is
not
onely
open
and
shut
,
but
also
sometimes
hides
,
and
sometimes
shews
her
stalk
from
Sun-set
to
midnight
;
and
this
,
saith
he
,
is
done
about
the
River
Euphrates
.
So
the
Olive-tree
,
the
Sallow
,
the
Linden-tree
,
the
Elm
,
the
white
Pople-tree
,
they
declare
the
times
of
the
Suns
standing
,
when
it
turns
back
again
from
the
Poles
;
for
then
they
hide
their
leaves
,
and
shew
only
their
hoar-white
backs
.
In
like
manner
winter-Cresses
or
Irium
,
and
Penyrial
,
though
they
begin
to
wither
being
gathered
,
yet
if
you
hang
them
upon
a
stick
about
the
time
of
the
Solstice
,
they
will
for
that
time
flourish
.
The
stone
Selenites
,
(
as
much
as
to
say
,
the
Moon-beam
)
called
by
others
Aphroselinon
,
contains
in
it
the
Image
of
the
Moon
,
and
shews
the
waxing
and
waining
of
it
every
day
in
the
same
Image
.
Another
stone
there
is
,
that
hath
in
it
a
little
cloud
that
turns
about
like
the
Sun
,
sometimes
hiding
,
&
sometimes
shewing
it self
.
The
Beast
Cynocephalus
rejoiceth
at
the
rising
of
the
Moon
,
for
then
he
stands
up
,
lifting
his
fore-feet
toward
heaven
,
and
wears
a
Royal
Ensign
upon
his
head
:
and
he
hath
such
a
Sympathy
with
the
Moon
,
that
when
she
meets
with
the
Sun
(
as
betwixt
the
old
and
new
Moon
)
so
that
she
gives
no
light
,
the
male
,
or
He-Cynocephalus
,
never
looks
up
,
nor
eats
any
thing
,
as
bewailing
the
losse
of
the
Moon
;
and
the
female
,
as
male-content
as
He
,
all
that
while
pisseth
blood
:
for
which
causes
,
these
beasts
are
nourished
and
kept
in
hallowed
places
,
that
by
them
the
time
of
the
Moones
meeting
with
the
Sun
may
be
certainly
known
,
as
Oru●
writes
in
his
Hieroglyphicks
.
The
star
Arcturus
,
at
his
rising
causeth
rain
.
Dogs
are
well
acquainted
with
the
rising
of
the
Canicular
star
;
for
at
that
time
they
are
commonly
mad
;
and
so
are
vipers
and
serpents
;
nay
,
then
the
very
standing
pools
are
moved
,
and
wines
work
as
they
lye
in
the
Cellar
,
and
other
great
and
strange
effects
are
wrought
upon
earth
:
when
this
star
riseth
,
Basil-gentle
waxeth
whiterish
,
and
Coriander
waxeth
dry
,
as
Theophrastus
writeth
.
The
rising
of
this
star
was
wont
to
be
diligently
observed
every
year
;
for
thereby
they
would
prognosticate
,
whether
the
year
following
would
be
wholesome
or
contagious
,
as
Heraclides
Ponticus
saith
:
for
if
it
did
rise
dark
and
gloomy
,
it
was
a
sign
that
the
Air
would
be
thick
and
foggy
,
which
would
cause
a
pestilence
:
but
if
it
were
clear
and
lightsome
,
it
was
a
sign
that
the
Air
would
be
thin
and
well
purged
,
and
consequently
healthful
.
In
ancient
times
they
much
feared
this
Star
,
so
that
they
ordained
a
dog
to
be
offered
in
sacrifice
to
it
,
as
Columella
saith
,
that
this
star
is
pacified
with
the
blood
and
entrails
of
a
sucking
whelp
;
and
Ovid
likewise
saith
,
that
a
dog
bred
on
the
earth
,
is
sacrificed
to
the
Dog-star
in
Heaven
.
The
Beast
or
wilde
Goat
,
which
in
Egypt
is
called
Oryx
,
hath
a
sense
or
feeling
of
this
Star
before
it
riseth
;
for
then
he
looks
upon
the
Sun-beams
,
and
in
them
doth
honour
the
Canicular
star
.
Hippocrates
saith
,
it
is
good
either
to
purge
or
let
blood
,
before
or
after
this
star
riseth
;
and
Galen
shews
that
many
very
necessary
operations
of
this
Star
must
be
observed
in
Critical
dayes
;
and
likewise
in
sowing
and
planting
.
Moreover
,
the
greater
stars
and
constellations
must
be
known
,
and
at
what
time
they
go
out
of
the
signs
,
whereby
are
caused
many
waterish
and
fiery
impressions
in
the
Air.
And
whosoever
is
rightly
seen
in
all
these
things
,
he
will
ascribe
all
these
inferiours
to
the
stars
as
their
causes
;
whereas
if
a
man
be
ignorant
hereof
,
he
loseth
the
greatest
part
of
the
knowledge
of
secret
operations
and
works
of
nature
.
But
of
this
argument
,
we
have
spoken
in
our
writings
of
the
knowledge
of
Plants
.
CHAP.
IX
.
How
to
attract
and
draw
forth
the
vertues
of
superiour
Bodies
.
WE
have
shewed
before
,
the
operations
of
celestial
bodies
into
these
inferiours
,
as
also
the
Antipathy
and
Sympathy
of
things
:
now
will
we
shew
,
by
the
affinity
of
Nature
,
whereby
all
things
are
linked
together
as
it
were
in
one
common
bond
,
how
to
draw
forth
and
to
fetch
out
the
vertues
and
forces
of
superior
bodies
.
The
Platonicks
termed
Magick
to
be
the
attractions
or
fetching
out
of
one
thing
from
another
,
by
a
certain
affinity
of
Nature
.
For
the
parts
of
this
huge
world
,
like
the
limbs
and
members
of
one
living
creature
,
do
all
depend
upon
one
Author
,
and
are
knit
together
by
the
bond
of
one
Nature
:
therefore
as
in
us
,
the
brain
,
the
lights
,
the
heart
,
the
liver
,
and
other
parts
of
us
do
receive
and
draw
mutual
benefit
from
each
other
,
so
that
when
one
part
suffers
,
the
rest
also
suffer
with
it
;
even
so
the
parts
and
members
of
this
huge
creature
the
World
,
I
mean
all
the
bodies
that
are
in
it
,
do
in
good
neighbour-hood
as
it
were
,
lend
and
borrow
each
others
Nature
;
for
by
reason
that
they
are
linked
in
one
common
bond
,
therefore
they
have
love
in
common
;
and
by
force
of
this
common
love
,
there
is
amongst
them
a
common
attraction
,
or
tilling
of
one
of
them
to
the
other
.
And
this
indeed
is
Magick
.
The
concavity
or
hollownesse
of
the
Sphere
of
the
Moon
,
draws
up
fire
to
it
,
because
of
the
affinity
of
their
Natures
;
and
the
Sphere
of
the
fire
likewise
draws
up
Air
;
and
the
centre
of
the
world
draws
the
earth
downward
,
and
the
natural
place
of
the
waters
draws
the
waters
to
it
.
Hence
it
is
that
the
Load-stone
draws
iron
to
it
,
Amber
draws
chaff
or
light
straws
,
Brimstone
draws
fire
,
the
Sun
draws
after
it
many
flowers
and
leaves
,
and
the
Moon
draws
after
it
the
waters
.
Plotinus
and
Synesius
say
,
Great
is
nature
everywhere
;
she
layeth
certain
baits
whereby
to
catch
certain
things
in
all
places
:
as
she
draws
down
heavy
things
by
the
centre
of
the
earth
,
as
by
a
bait
;
so
she
draws
light
things
upward
by
the
concavity
of
the
Moon
;
by
heat
,
leaves
;
by
moisture
,
roots
;
by
one
bait
or
another
,
all
things
.
By
which
kind
of
attraction
,
the
Indian
Wisards
hold
that
the
whole
world
is
knit
and
bound
within
it self
:
for
(
say
they
)
the
World
is
a
living
creature
,
everywhere
both
male
and
female
,
and
the
parts
of
it
do
couple
together
,
within
and
between
themselves
,
by
reason
of
their
mutual
love
;
and
so
they
hold
and
stand
together
,
every
member
of
it
being
linked
to
each
other
by
a
common
bond
;
which
the
Spirit
of
the
World
,
whereof
we
spake
before
,
hath
inclined
them
unto
.
For
this
cause
Orpheus
calleth
Jupiter
,
and
the
Nature
of
the
World
,
man
and
wife
;
because
the
World
is
so
desirous
to
marry
and
couple
her
parts
together
.
The
very
order
of
the
Signs
declareth
,
that
the
World
is
every-where
male
and
female
;
for
the
former
is
the
male
,
the
latter
is
the
female
:
so
also
Trees
and
Herbs
have
both
sexes
,
as
well
as
living
creatures
:
so
the
fire
is
to
the
Air
,
and
the
water
to
the
Earth
,
as
a
male
to
the
female
:
so
that
it
is
no
marvel
,
that
the
parts
of
the
World
desire
so
much
to
be
matcht
together
.
The
Planets
are
partly
male
,
and
partly
female
;
and
Mercury
is
of
both
sexes
it self
.
These
things
the
Husband-man
perceiving
,
prepares
his
field
and
his
seed
,
for
heavenly
influences
to
work
upon
:
the
Physician
likewise
observes
the
same
,
and
works
accordingly
,
for
the
preservation
both
of
our
bodies
,
and
of
universal
Nature
.
So
the
Philosopher
who
is
skilful
in
the
Stars
(
for
such
is
properly
a
Magician
)
works
by
certain
baits
,
as
it
were
,
fitly
matching
earthly
and
heavenly
things
together
,
and
platting
them
as
skilfully
one
within
another
,
as
a
cunning
Husband-man
planteth
an
old
gr●ffe
into
a
young
stock
:
nay
,
he
layeth
earthly
things
under
heavenly
things
,
and
inferious
so
fitly
for
their
superiours
everywhere
to
work
upon
,
as
if
a
man
should
lay
iron
before
the
Load-stone
to
be
drawn
to
it
,
or
Christal
before
the
Sun
to
be
enlightened
by
it
,
or
an
Egge
under
a
Hen
to
hatch
it
.
Furthermore
,
as
some
can
so
cherish
egges
,
that
even
without
the
help
of
living
creatures
,
they
will
make
them
live
;
yea
and
oftentimes
they
will
prepare
such
matter
,
so
cunningly
,
that
even
without
egges
,
or
any
apparent
seeds
,
they
will
bring
forth
living
creatures
,
(
as
they
will
bring
forth
Bees
,
of
an
Ox
;
and
a
Scorpion
,
of
Basil
)
working
together
by
the
help
of
universal
Nature
upon
the
vantage
of
fit
matter
,
and
a
seasonable
or
convenient
time
:
even
so
the
Magician
,
when
once
he
knows
which
and
what
kinds
of
matters
Nature
hath
partly
framed
,
and
partly
Art
hath
perfected
,
and
gathered
together
,
such
as
are
fit
to
receive
influence
from
above
;
these
matters
especially
doth
he
prepare
and
compound
together
,
at
such
a
time
as
such
an
influence
raigneth
;
and
by
this
means
doth
gain
to
himself
the
vertues
and
forces
of
heavenly
bodies
:
for
wheresoever
there
is
any
matter
so
directly
laid
before
superiour
bodies
,
as
a
looking-glasse
before
ones
face
,
or
as
a
wall
right
before
ones
voice
;
so
doth
it
presently
suffer
the
work
of
the
Superiours
,
the
most
mighty
Agent
,
and
the
admirable
life
and
power
of
all
things
shewing
it self
therein
.
Plotinus
in
his
Book
of
Sacrifice
and
Magick
,
saith
,
That
the
Philosophers
considering
this
affinity
and
bond
of
Nature
,
wherewith
all
natural
things
are
linked
each
to
other
,
did
thence
frame
the
Art
of
Magick
,
and
acknowledged
both
that
the
superiours
might
be
seen
in
these
inferiours
,
and
these
inferiours
in
their
superiours
;
earthly
things
in
heavenly
,
though
not
properly
,
but
in
their
causes
,
and
after
a
heavenly
sort
;
likewise
heavenly
things
in
earthly
,
but
yet
after
an
earthly
sort
.
For
whence
should
we
suppose
it
to
be
,
that
the
plants
called
Sun-followers
,
should
still
follow
the
Suns
motion
?
and
likewise
the
Moon-followers
,
the
Moons
motion
?
Wherefore
surely
even
in
earth
we
may
behold
both
the
Sun
and
the
Moon
;
but
yet
by
reason
of
their
quality
upon
earth
;
and
so
in
heaven
we
may
behold
all
plants
,
and
stones
,
and
living
creatures
,
but
yet
as
following
the
heavenly
natures
:
which
things
the
Antients
perceiving
,
did
apply
and
lay
some
earthly
things
to
some
heavenly
,
and
thence
brought
down
the
celestial
forces
into
these
inferiours
,
by
reason
of
their
likeness
one
with
the
other
;
for
the
very
likenesse
of
one
thing
to
another
,
is
a
sufficient
bond
to
link
them
together
.
If
a
man
do
heat
a
piece
of
paper
,
and
then
lay
it
a
little
under
the
flame
of
a
candle
,
though
they
do
not
touch
each
other
,
yet
he
shall
see
the
paper
presently
burn
,
and
the
flame
will
still
descend
till
it
have
burned
all
the
paper
.
Let
us
now
suppose
the
paper
thus
heated
,
to
be
that
affinity
which
is
betwixt
superiours
and
inferious
;
and
suppose
we
also
,
that
this
laying
of
the
paper
to
the
candle
,
to
be
the
fit
applying
of
things
together
,
both
for
matter
,
and
time
,
and
place
:
let
us
suppose
yet
farther
,
the
flame
taking
hold
of
the
paper
,
to
be
the
operation
of
some
heavenly
body
into
a
capable
matter
;
and
last
of
all
,
we
may
suppose
the
burning
of
the
paper
,
to
be
the
altering
of
that
matter
into
the
nature
of
the
celestial
body
that
works
upon
it
,
and
so
purifies
it
,
that
in
the
end
it
flieth
upward
like
burning
flax
,
by
reason
of
some
heavenly
seeds
and
sparks
which
it
hath
within
it self
.
CHAP.
X.
How
the
knowledge
of
secrecies
dependeth
upon
the
survey
and
viewing
of
the
whole
World
.
WE
are
perswaded
that
the
knowledge
of
secret
things
depends
upon
the
contemplation
and
view
of
the
face
of
the
whole
world
,
namely
,
of
the
motion
,
state
and
fashion
thereof
,
as
also
of
the
springing
up
,
the
growing
and
the
decaying
of
things
:
for
a
diligent
searcher
of
Natures
workes
,
as
he
seeth
how
Nature
doth
generate
and
corrupt
all
things
,
so
doth
he
also
learn
to
do
.
Likewise
he
learns
of
living
creatures
;
which
though
they
have
no
understanding
,
yet
their
senses
are
far
quicker
then
ours
;
and
by
their
actions
they
teach
us
Physick
,
Husbandry
,
the
art
of
Building
,
the
disposing
of
Houshold
affairs
,
and
almost
all
Arts
and
Sciences
:
the
like
may
be
observed
in
Metals
,
Gems
,
and
Stones
.
The
beasts
that
have
no
reason
,
do
by
their
nature
strangely
shun
the
eyes
of
witches
,
and
hurtful
things
:
the
Doves
,
for
a
preservative
against
inchantments
,
first
gather
some
little
Bay-tree
boughs
,
and
then
lay
them
upon
their
nests
,
no
preserve
their
young
;
so
do
the
Kites
use
white
brambles
,
the
Turtles
sword-grasse
,
the
Crows
Withy
,
the
Lapwings
Venus-hair
,
the
Ravens
Ivy
,
the
Herns
Carrot
,
the
Patridges
Reed-leaves
,
the
Black-birds
Myrtle
,
the
Larkes
grasse
,
the
Swans
Park-leaves
,
the
Eagle
useth
Maiden-hair
,
or
the
stone
Ae●ites
for
the
same
purpose
.
In
like
manner
they
have
shewed
us
preservatives
against
poysons
:
the
Elephant
having
by
chance
eaten
a
Chamaeleon
,
against
the
poyson
thereof
,
eats
of
the
wilde
Olive
;
whence
Solinus
observes
,
That
the
same
is
a
good
remedy
for
men
also
in
the
same
case
.
The
Panthers
,
having
swallowed
up
the
poisonous
herb
Aconitum
,
wherewith
the
Hunters
besmear
pieces
of
flesh
so
to
destroy
them
,
against
the
poyson
thereof
seek
out
mans
dung
.
The
Tortoise
,
having
eaten
a
serpent
,
dispels
the
poyson
by
eating
the
herb
Origan
.
When
Bears
have
tasted
the
fruit
of
the
Mandrakes
,
they
eat
Pismires
against
the
poyson
thereof
.
There
is
a
kind
of
Spider
which
destroyeth
the
Harts
,
except
presently
they
eat
wilde
Ivy
;
and
whensoever
they
light
upon
any
poysonous
food
,
they
cure
themselves
with
the
Artichoke
;
and
against
Serpents
they
prepare
and
arm
themselves
with
wilde
Parsneps
;
so
do
the
Ring-doves
,
Choughs
,
and
Black-birds
use
Bay-leaves
.
The
little
worm
Cimex
is
good
against
the
biting
of
Aspes
;
as
Pliny
shews
by
Hens
,
who
,
if
they
eat
that
worm
,
are
all
day
after
,
free
from
the
hurt
of
Aspes
.
Goats
care
not
for
Basil-gentle
,
because
it
brings
a
Lethargy
,
as
Chrysippus
writes
.
The
same
Beasts
have
also
shewed
us
what
herbs
are
good
to
cure
wounds
.
When
the
Harts
are
wounded
by
the
Cretians
,
they
seek
out
the
herb
Dittany
,
and
presently
the
darts
fall
out
of
their
bodies
.
And
so
do
the
Goats
.
The
Elephant
being
wounded
,
seeks
out
the
juice
of
Aloes
,
and
thereby
is
cured
.
The
same
Beasts
have
also
found
our
purgations
for
themselves
,
and
thereby
taught
us
the
same
.
An
Asse
eats
the
herb
Asplenum
to
purge
his
melancholy
;
of
whom
the
Physitians
have
learned
to
Minister
the
same
herb
for
the
same
purpose
.
The
Hinde
purges
her self
with
large
Cummin
,
before
she
bringeth
forth
,
that
her
birth
may
come
the
more
easily
from
her
.
Aristotle
saith
,
That
Boars
feed
upon
the
herb
Aram
,
or
Wake-robin
,
to
keep
them
soluble
.
Pigeons
and
Cocks
feed
upon
Pellitory
,
for
the
sharpening
of
their
stomack
.
Dogs
eat
grasse
to
purge
all
their
noisome
humours
,
which
otherwise
would
make
them
mad
.
Of
all
these
,
men
have
learned
to
use
such
Medicines
against
the
like
diseases
.
A
Lion
being
sick
of
a
quartane
Ague
,
eats
and
devours
Apes
,
and
so
is
healed
:
hence
we
know
that
Apes
blood
is
good
against
an
Ague
.
The
griping
of
the
belly
and
guts
,
is
healed
by
looking
upon
Geese
and
Ducks
,
and
Vegetius
writes
;
and
Columella
saith
,
that
if
a
Duck
do
but
look
upon
a
sick
horse
,
she
heals
him
:
and
Pliny
saith
,
that
if
you
lay
a
Duck
to
the
griping
of
ones
belly
,
she
takes
away
the
disease
,
and
dies
of
it
her self
;
and
Marcellus
writes
,
That
it
is
good
for
one
that
is
so
troubled
,
to
eat
the
flesh
of
a
Duck.
Goats
and
Does
are
never
purblind
,
because
they
eat
certain
herbs
.
Hawks
,
as
soon
as
they
feel
their
sight
dim
,
they
eat
Sow-thistle
.
Elephants
,
against
the
diseases
of
their
eyes
,
drink
milk
.
Serpents
have
caused
Fennel
to
be
very
famous
;
for
as
soon
as
they
taste
of
it
,
they
become
young
again
,
and
with
the
juice
thereof
repair
their
sight
;
whence
it
is
observed
,
that
the
same
is
good
to
repair
a
mans
sight
that
is
dim
.
Hares
feed
upon
herbs
that
have
juice
like
milk
,
and
therfore
in
their
bellies
they
have
a
cream
;
whence
Shepherds
have
learned
to
make
cream
of
many
such
herbs
pressed
together
.
Partridges
eat
leeks
,
to
make
their
voices
clear
,
as
Aristotle
writes
;
and
according
to
their
example
,
Nero
,
to
keep
his
voice
clear
,
eat
nothing
but
oyle
of
leeks
,
certain
dayes
in
every
moneth
.
These
Beasts
have
likewise
found
out
many
instruments
in
Physick
.
The
Goats
,
when
their
eyes
are
blood-shotten
,
let
out
the
blood
;
the
She-goat
by
the
point
of
a
bull-rush
,
the
He-goat
by
the
pricking
of
a
thorn
,
which
lets
out
the
evil
humour
,
and
yet
never
hurts
the
eye
,
but
restores
him
his
perfect
sight
:
hence
,
men
learned
by
such
means
to
cure
the
eyes
.
The
Aegyptians
say
,
they
never
learned
of
men
to
minister
clysters
,
but
of
the
bird
Ibis
,
which
useth
it
to
her self
for
the
loosnesse
of
her
body
.
And
of
the
same
bird
also
they
learned
their
diet
,
to
eat
largely
at
the
waxing
,
and
sparingly
at
the
waining
of
the
Moon
.
Bears
eyes
are
oft-times
dimmed
;
and
for
that
cause
they
desire
hony-combs
above
all
things
,
that
the
Bees
stinging
their
mouths
,
may
thereby
draw
forth
,
together
with
the
blood
,
that
dull
and
grosse
humour
:
whence
Physitians
learned
to
use
letting
blood
,
to
cure
the
dimnesse
of
the
eyes
.
The
Gullie-gut
,
when
he
is
full
of
meat
,
he
pitcheth
himself
betwixt
two
trees
,
so
to
force
out
excrements
.
CHAP.
XI
.
That
the
likeness
of
things
sheweth
their
secret
vertues
.
WHo
so
looks
into
the
writings
of
the
Ancients
,
namely
,
Hermes
,
Orpheus
,
Zoroastres
,
Harpocration
,
and
other
such
like
skilful
men
as
have
invented
and
registred
the
secrecies
of
this
Art
,
shall
find
that
they
gathered
all
from
that
likenesse
of
seeds
,
fruits
,
flowers
,
leaves
and
roots
,
as
also
of
the
stats
,
metals
,
gems
,
and
stones
;
that
likenesse
,
I
say
,
which
these
things
have
to
the
diseases
and
parts
of
a
mans
body
,
as
also
of
other
living
creatures
:
and
out
of
those
Writers
,
afterward
Hippocrates
,
Dioscorides
,
Pliny
,
and
the
rest
,
c●lled
out
as
many
such
secrecies
as
they
found
to
be
true
,
and
recorded
them
in
their
own
books
,
except
some
certain
things
,
which
they
thought
were
no
secries
,
but
either
of
folloy
or
of
envy
,
accounted
them
to
be
ordinary
and
plain
matters
.
I
will
relate
two
or
three
examples
of
those
former
secrecies
.
Theophrastus
speaking
of
those
herbs
that
resemble
the
Scorpion
and
the
Polypus
,
saith
,
That
some
herbs
have
a
peculiar
kind
of
form
,
as
the
root
of
the
herb
Scorpius
,
called
by
some
Walwort
,
and
the
root
of
Polypody
:
for
that
it
is
like
a
Scropion
,
and
is
good
against
the
sting
of
him
;
and
this
is
rough
,
and
full
of
hollow
partitions
like
the
Polypus
,
and
is
of
force
to
kill
him
.
And
in
another
place
he
saith
,
That
many
things
are
written
of
the
force
of
plants
,
not
without
just
cause
;
as
for
example
,
to
make
fruitful
and
barren
;
both
which
,
the
herb
Ragge-wort
is
forcible
unto
;
for
they
grow
double
,
a
greater
and
a
smaller
;
the
greater
helps
generation
,
the
smaller
hinders
it
.
And
this
herb
is
called
Testiculus
.
Some
herbs
are
good
for
procreation
of
a
male
,
and
some
of
a
female
;
as
the
herb
which
is
called
Marifica
,
and
Foeminipara
;
both
are
like
each
other
:
the
fruit
of
the
Foeminipara
is
like
the
moss
of
an
Olive-tree
;
the
fruit
of
the
Maripara
is
double
like
a
mans
stones
.
The
fruit
of
white
Ivy
will
make
seed
barren
,
but
the
fruit
of
Arsemery
will
make
it
fertile
;
which
fruit
is
a
small
grain
,
like
to
Millet
.
The
leaves
of
the
herb
Harts-tougue
will
make
a
man
quite
barren
,
if
the
herb
it self
be
barren
;
for
there
is
Harts-tongue
that
bears
fruit
,
and
this
will
make
a
man
fruitful
.
It
is
a
thing
to
be
noted
in
a
Bur
,
that
a
flower
grows
within
the
roughnesse
and
prickles
of
it
,
which
doth
not
shew
it self
,
but
conceives
and
brings
forth
seed
within
it self
;
much
like
as
Weasils
and
Vipers
do
:
for
they
bring
forth
egges
within
themselves
,
and
soon
after
bring
forth
young
ones
;
so
the
Bur
contains
,
and
cherishes
,
and
ripens
the
flower
within
it self
,
and
afterward
yeelds
fruit
.
But
these
things
have
both
the
active
and
passive
parts
of
generation
.
Dioscorides
writeth
,
That
the
herb
Scorpius
resembleth
the
tail
of
the
Scorpion
,
and
is
good
against
his
bitings
.
So
he
saith
,
that
the
herb
Dragon
,
both
the
greater
and
the
less
,
is
full
of
speckles
like
a
Serpents
hackle
,
and
is
a
remedy
against
their
hurts
:
so
the
herb
Arisaron
in
Egypt
,
and
Wake-robin
,
and
Garlick
,
bear
seeds
like
a
Snakes
head
;
and
so
Bugloss
and
Orchanet
bear
seeds
like
a
Vipers
head
;
and
these
are
good
to
heal
their
venemous
bitings
.
Likewise
Stone-crop
and
Saxifrage
are
good
to
break
the
stone
in
a
mans
bladder
:
and
many
other
such
things
he
there
sets
down
.
Galen
saith
,
That
the
Lark
hath
a
crested
crown
,
of
the
fashion
of
the
herb
Fumi●ory
,
and
that
either
of
them
is
good
against
the
Cholick
,
Pliny
hath
gathered
into
his
books
,
many
things
out
of
the
Antients
works
that
were
extant
in
his
time
.
We
will
relate
some
of
them
.
He
saith
,
That
an
herb
which
grows
in
the
head
of
an
Image
,
being
wrapt
in
a
cloth
,
is
good
for
the
Head-ach
.
Many
men
have
written
of
Holy-wort
:
it
hath
a
flie-beetle
in
the
stalk
,
that
runs
up
and
down
in
it
,
making
a
noise
like
a
Kid
,
(
whence
it
receives
the
name
)
;
and
this
herb
is
passing
good
for
the
voice
.
Orpheus
found
out
by
his
wit
,
the
properties
of
Stones
.
The
stone
Galactites
,
in
colour
like
milk
,
if
you
cast
the
dust
of
it
upon
the
back
of
a
Goat
,
she
will
give
milk
more
plentifully
to
her
young
;
if
you
give
it
a
nurse
in
her
drink
,
it
encreases
her
milk
.
Christal
is
like
unto
water
;
if
one
sick
of
an
Ague
keep
it
,
and
roul
it
in
his
mouth
,
it
quenches
his
thirst
.
The
Amethist
is
in
colour
like
wine
,
and
it
keeps
from
drunkenness
.
In
the
stone
Achates
you
may
see
fruits
,
trees
,
fields
and
medows
;
the
powder
of
it
cast
about
the
horns
or
shoulders
of
Oxen
as
they
are
at
plough
,
will
cause
great
encrease
of
fruits
.
The
stone
Ophites
resembleth
the
speckles
and
spots
of
Serpents
,
and
it
cures
their
bitings
.
If
you
dash
the
stone
Galcophonos
,
it
sounds
like
brass
:
stage-players
are
wont
to
wear
it
,
because
it
makes
one
have
an
excellent
voice
.
The
stone
Hematites
being
rubbed
,
is
like
blood
,
and
is
good
for
those
that
bleed
,
and
for
blood-shot
eyes
:
and
the
stone
Sinoper
is
of
the
same
both
colour
and
vertue
.
The
residue
I
will
not
here
set
down
,
because
I
have
handled
them
more
at
large
,
in
that
which
I
have
written
of
the
knowledge
of
Plants
.
CHAP.
XII
.
How
to
compound
and
lay
things
together
,
by
this
likeness
.
WE
have
shewed
how
that
Nature
layes
open
the
likenesse
of
vertues
and
properties
;
now
let
us
shew
how
to
compound
and
lay
those
things
together
:
for
this
is
a
principle
of
most
use
in
this
faculty
,
and
the
very
root
of
the
greatest
part
of
secret
and
strange
operations
.
Wherefore
here
thou
must
imitate
the
exact
diligence
of
the
Antients
,
studying
to
know
how
to
apply
and
lay
things
together
with
their
likes
,
which
indeed
is
the
chief
matter
wherein
the
most
secrecies
do
consist
.
It
is
manifest
that
every
kind
of
things
,
and
every
quality
can
incline
and
draw
,
and
allure
some
things
to
it
,
and
make
them
become
like
it self
:
and
as
they
are
more
active
,
so
they
more
easily
can
perform
it
:
as
for
example
,
fire
being
very
active
,
doth
more
easily
convert
things
into
it self
,
and
so
water
into
water
.
Avicenna
saith
,
That
if
any
thing
stand
long
in
salt
,
it
will
become
wholly
salt
;
if
in
an
unsavory
vessel
,
it
will
become
unsavory
:
he
that
converses
with
a
bold
man
,
shall
be
bold
;
if
with
a
fearful
man
,
he
shall
be
fearful
:
and
look
what
living
creature
converses
among
men
,
the
same
will
be
tame
and
gentle
.
Such
positions
are
usual
in
Physick
;
as
,
All
parts
of
the
body
,
are
nourished
by
their
like
,
the
brain
by
brains
,
teeth
by
teeth
,
lights
by
lights
,
and
the
liver
by
the
liver
.
A
mans
memory
and
wit
is
holpen
by
a
Hens
brain
;
and
her
skull
,
if
it
be
put
into
our
meat
whilst
it
is
new
,
helps
the
falling-sicknesse
;
and
her
maw
,
if
you
eat
it
before
supper
,
though
you
hardly
digest
it
,
yet
is
it
good
to
strengthen
the
stomack
.
The
heart
of
an
Ape
,
takes
away
the
palpitation
of
a
mans
heart
,
and
encreaseth
boldnesse
,
which
is
seated
in
the
heart
.
A
wolfs
yard
broiled
and
minced
,
is
good
to
eat
for
the
procuring
of
lust
,
when
strength
begins
to
fail
.
The
skin
of
a
Ravens
heel
is
good
against
the
Gout
;
the
right-heel-skin
must
be
laid
upon
the
right-foot
,
if
that
be
gouty
;
and
the
left
upon
the
lest
:
and
finally
,
every
member
helps
his
like
.
But
these
things
,
Physitians
write
of
,
whose
sayings
it
is
not
our
purpose
here
to
rehearse
.
Furthermore
,
we
must
consider
and
be
well
advised
,
what
things
such
or
such
a
quality
is
in
;
and
whether
it
be
there
onely
after
a
common
sort
,
or
else
in
some
great
measure
;
and
whether
it
be
an
affection
,
or
perturbation
;
and
whether
it
come
by
chance
,
by
art
,
or
by
nature
;
as
for
example
,
heating
,
cooling
,
love
,
boldnesse
,
barrennesse
,
fruitfulnesse
,
sadnesse
,
babling
,
or
such
like
;
and
whether
it
can
cause
any
such
matter
as
we
would
work
thereby
:
for
examples
sake
:
If
you
would
make
a
woman
fruitful
,
you
must
consider
with
your self
the
most
fertile
living-creatures
;
and
amongst
the
rest
,
an
Hare
,
a
Cony
,
or
a
Mouse
;
for
an
Hare
is
bigge
even
after
she
hath
brought
forth
;
she
genders
every
month
,
and
brings
not
forth
all
her
young
at
once
,
but
now
and
then
one
upon
sundry
daies
,
and
presently
goeth
to
buck
again
;
and
so
conceives
while
she
gives
suck
,
and
carries
in
her
womb
at
once
,
one
young
that
is
ripe
,
another
that
hath
no
hairs
,
and
a
third
that
is
but
lately
conceived
.
Again
,
you
must
consider
the
parts
and
members
where
that
property
lyeth
,
and
minister
them
to
your
Patient
:
as
,
to
make
a
woman
fruitful
,
you
must
give
her
the
womb
and
curd
of
an
Hare
;
and
to
the
man
,
the
stones
of
an
Hare
.
In
like
manner
,
any
particular
creature
that
was
never
sick
,
is
a
help
against
all
diseases
.
If
you
would
have
a
man
become
bold
or
impudent
,
let
him
carry
about
him
the
skin
or
eyes
of
a
Lion
or
a
Cock
,
and
he
will
be
fearlesse
of
his
enemies
;
nay
,
he
will
be
very
terrible
unto
them
.
If
you
would
have
a
man
talkative
,
give
him
tongues
,
and
seek
out
for
him
water-frogs
,
wilde-geese
and
ducks
,
and
other
such
creatures
,
notorious
for
their
continual
noise-making
;
the
tongues
whereof
,
if
you
lay
under
the
head
or
side
of
a
woman
as
she
is
sleeping
,
because
they
are
most
clamorous
in
the
evening
,
they
will
make
her
utter
her
night-secrecies
.
Other
things
we
omit
,
as
being
superfluous
and
unprofitable
here
,
seeing
we
have
largely
handled
them
in
our
books
of
plants
.
CHAP.
XIII
.
That
particular
creatures
have
particular
gifts
;
some
in
their
whole
body
,
others
have
them
in
their
parts
.
PArticular
creatures
are
not
destitute
of
excellent
and
strange
properties
,
but
are
very
powerful
in
operation
,
more
then
ordinarily
their
kind
yields
:
and
this
is
by
reason
either
of
some
hidden
property
,
or
rather
of
the
heavenly
aspects
and
influences
working
diversly
in
divers
particulars
,
as
Albertus
supposeth
,
and
in
one
particular
more
then
in
most
other
of
the
same
kind
.
These
sundry
effects
and
inclinations
of
such
particulars
,
a
Magician
must
also
be
well
acquainted
with
;
that
knowing
sundry
ways
whereby
to
work
,
he
may
make
choice
of
the
fittest
,
and
such
as
may
best
serve
his
present
use
and
need
;
for
this
is
our
task
,
to
reach
the
way
and
method
of
searching
out
,
and
applying
of
secrecies
;
which
done
,
no
further
thing
can
be
required
of
us
.
Therefore
to
our
purpose
.
Albertus
saith
,
That
there
were
once
two
twins
,
one
of
them
would
open
doors
and
gates
if
he
did
but
touch
them
with
his
side
;
and
the
other
would
shut
them
as
fast
when
they
were
open
.
Some
cannot
away
to
look
upon
a
Cat
,
a
Mouse
,
and
such
like
,
but
presently
they
swoon
.
So
,
many
have
the
gift
from
heaven
to
heal
the
Kings-evil
,
and
divers
other
sores
:
and
that
which
hath
troubled
much
,
many
Surgeons
,
and
they
could
not
heal
it
,
hath
at
length
been
healed
only
with
spittle
.
Again
,
we
must
well
consider
,
what
kinds
of
qualities
are
incident
to
what
kinds
of
parties
;
as
,
commonly
queans
are
impudent
,
ruffians
are
luxurious
,
theeves
are
fearful
;
and
such
like
passions
,
as
Writers
everywhere
mention
.
Moreover
,
some
natural
things
have
not
only
such
properties
in
themselves
,
but
they
are
apt
also
to
communicate
them
unto
others
.
A
Harlot
is
not
only
impudent
in
her self
,
but
she
also
naturally
infects
therewith
,
all
that
she
touches
and
carries
about
her
;
so
that
if
a
man
do
often
behold
himself
in
her
glasse
,
or
put
on
her
garments
,
it
will
make
him
impudent
and
lecherous
as
she
is
.
The
Load-stone
doth
not
only
draw
to
it self
that
iron
which
it
touches
,
but
also
all
iron
things
neer
it
;
the
same
ring
which
the
Load-stone
draws
to
it self
,
will
draw
many
rings
if
they
be
neer
,
so
that
it
will
be
like
a
chain
;
the
vertue
of
the
Load-stone
passing
out
of
one
ring
into
another
.
And
the
like
may
be
observed
in
other
things
.
We
must
note
also
,
that
the
vertues
of
some
things
are
seated
in
their
whole
substance
;
of
other
things
,
in
some
of
their
parts
.
The
Sea-Lamprey
stayeth
a
Ship
,
not
principally
with
any
one
part
,
but
with
her
whole
body
.
And
there
be
many
like
examples
.
On
the
other
side
,
many
things
work
by
some
of
their
parts
;
as
the
Cockatrice
and
the
Basilisk
,
by
their
eyes
;
likewise
Pismires
shun
the
wings
of
a
Rere-mouse
,
but
her
head
and
heart
they
do
not
shun
;
so
they
shun
the
heart
of
an
Houpe
,
but
neither
the
head
,
nor
yet
the
wings
.
The
like
may
be
observed
in
other
things
.
CHAP.
XIV
.
Of
those
properties
and
vertues
which
things
have
while
they
live
;
and
of
such
as
remain
in
things
after
death
.
WE
must
consider
that
almost
all
those
vertues
which
are
found
to
be
excellent
in
things
while
they
are
alive
,
do
quite
perish
in
death
,
and
seldom
are
of
any
force
afterward
.
If
the
wolf
espy
us
,
his
eyes
make
us
dumb
;
the
eyes
of
the
Cockatrice
and
Basilisk
will
kill
us
forth-right
;
the
Sea-lamprey
staies
the
course
of
a
Ship
;
the
Struthio-camelus
can
digest
iron
:
but
none
of
all
the
these
being
dead
,
worketh
ought
;
for
when
they
perish
,
their
vertues
also
perish
with
them
.
Therfore
it
is
a
wise
rule
in
natural
Magick
,
that
if
a
man
will
work
any
thing
by
living
creatures
,
or
by
any
of
their
parts
or
properties
,
he
must
take
the
benefit
of
them
while
they
be
alive
;
for
if
they
die
,
their
vertue
dies
also
.
For
the
soul
,
saith
Albertus
,
is
a
chief
help
,
and
strikes
a
great
stroke
in
those
qualities
which
are
in
living
creatures
;
so
that
they
being
alive
,
are
endued
with
many
operative
vertues
,
which
their
death
,
(
especially
if
it
be
natural
,
that
their
humours
are
quite
wasted
)
takes
from
them
,
as
Physitians
do
much
observe
.
Draw
out
a
frogs
tongue
,
take
away
from
the
Ray
or
Fork-fish
his
dart
,
the
eyes
or
stones
out
of
any
creatures
head
,
or
any
such
operative
things
,
not
after
they
are
dead
,
but
while
they
are
yet
alive
,
and
throw
them
into
the
water
again
,
that
if
it
be
possible
they
may
live
still
,
lest
their
vertue
should
decay
,
but
rather
that
by
their
living
they
might
quicken
those
their
natural
properties
,
and
so
you
may
work
better
thereby
.
And
thus
we
must
do
in
all
things
else
,
which
I
spare
to
speak
of
any
further
.
Sometimes
yet
the
properties
of
things
are
operative
,
yea
,
and
that
more
forcibly
,
after
death
.
The
Wolf
is
hurtful
and
odious
to
sheep
after
he
is
dead
:
for
if
you
cover
a
drum
with
a
wolfs
skin
,
the
sound
of
it
will
make
sheep
afraid
,
when
most
other
creatures
will
not
be
afraid
;
nay
,
sheep
will
make
a
heavy
noise
,
whereas
it
contrariwise
causeth
such
clamorous
creatures
as
hear
it
,
to
hold
their
peace
:
so
if
you
cover
it
with
a
bears
skin
,
the
sound
thereof
will
make
horses
run
away
:
and
if
you
make
harp-strings
of
all
their
guts
severally
,
and
put
them
together
upon
the
instrument
,
they
will
alwayes
jar
,
and
never
make
any
consort
.
The
beast
Hyaena
,
and
the
Panther
,
are
naturally
at
variance
;
hence
the
skin
of
a
dead
Hyaena
makes
the
Panther
run
away
;
nay
,
if
you
hang
their
severall
skins
one
against
the
other
,
the
Panthers
skin
will
lose
the
hairs
.
So
a
Lions
skin
wasteth
and
eateth
out
the
skins
of
other
beasts
;
and
so
doth
the
wolfes
skin
eat
up
the
Lambs
skin
.
Likewise
,
the
feathers
of
other
fowles
,
being
put
among
Eagles
feathers
,
do
rot
and
consume
of
themselves
.
The
beast
Florus
,
(
it
may
be
the
Ass
)
and
the
bird
Aegithus
are
at
such
mortal
enmity
,
that
when
they
are
dead
,
their
blood
cannot
be
mingled
together
.
The
Pigeon
loves
the
Kastrel
so
well
,
that
she
loves
the
Dove-house
much
the
better
,
where
a
dead
Kastrel
is
.
In
like
manner
,
herbs
,
and
other
simples
,
retain
many
operative
qualities
,
even
after
they
are
dried
up
.
These
things
must
be
well
considered
by
a
Magi●ian
,
lest
peradventure
he
be
deceived
in
their
working
.
CHAP.
XV.
That
all
Simples
are
to
be
gotten
and
used
in
their
certain
seasons
.
SEeing
all
inferiours
,
especially
plants
,
receive
their
vertue
from
the
heavens
,
therefore
we
must
have
a
special
care
to
take
them
in
their
due
seasons
:
for
as
heaven
varies
the
constitutions
of
the
year
,
so
doth
it
vary
plants
,
they
being
much
nourished
by
the
temperature
of
the
Air
;
and
the
time
of
the
year
,
as
Theophrastus
saith
,
is
all
in
all
from
them
.
Whence
that
proverb
was
justly
fetcht
,
That
it
is
the
year
,
and
not
the
field
,
which
brings
forth
fruit
.
Which
may
be
understood
two
wayes
;
either
as
the
vulgar
sort
mean
,
or
after
a
more
peculiar
manner
.
Concerning
the
vulgar
understanding
thereof
,
Dioscorides
shews
,
that
we
must
have
a
special
care
both
to
plant
,
and
to
gather
all
things
in
their
right
seasons
;
for
they
are
operative
onely
,
as
their
reason
is
observed
,
but
otherwise
of
no
force
.
The
time
of
gathering
,
must
be
a
calm
and
fair
time
.
If
we
gather
them
either
too
soon
or
too
late
,
they
loose
their
best
vertue
.
Roots
must
be
plucked
up
in
the
fall
of
the
leaf
,
for
then
they
are
fullest
,
both
of
moisture
and
vertue
;
their
force
hiding
it self
within
them
when
their
leaves
fall
,
which
lasts
long
in
them
,
being
at
that
season
gathered
.
Flowers
must
be
gathered
in
the
Spring
,
because
then
they
have
most
vertue
:
and
Leaves
must
be
gathered
in
the
Summer
.
The
like
we
must
observe
in
other
things
.
Know
also
,
that
some
things
lose
their
vertue
quickly
,
others
keep
it
along
time
,
as
experience
and
the
rules
of
Physick
teach
us
;
that
some
things
may
be
kept
many
years
,
others
being
long
kept
,
are
good
for
nothing
.
Whence
it
cometh
,
that
many
experiments
prove
false
,
because
that
which
we
work
by
,
happily
hath
lost
his
vertue
,
being
kept
too
long
.
But
there
are
certain
peculiar
times
to
gather
them
in
(
which
the
vulgar
sort
observeth
not
)
wherein
the
heavenly
constellations
bestow
upon
them
some
singular
vertue
,
proceeding
from
the
most
excellent
nature
and
quality
of
the
stars
:
in
which
times
if
they
be
gathered
,
they
are
exceedingly
operative
.
But
there
can
be
no
set
and
just
time
assigned
,
by
reason
of
the
divers
situations
of
divers
places
in
respect
of
the
Sun
;
for
as
the
Sun-beams
come
neerer
or
further
off
,
so
the
earth
fructifies
sooner
or
later
:
yet
we
will
give
some
general
observations
.
Roots
are
to
be
gathered
betwixt
the
old
Moon
and
the
new
;
for
then
the
moisture
is
fallen
into
the
lower
parts
,
and
that
in
the
Evening
;
for
then
the
Sun
hath
driven
in
the
moisture
,
and
by
the
stalk
it
is
conveyed
down
into
the
root
.
The
time
serves
well
to
gather
them
,
when
their
wrinkles
be
filled
out
with
moisture
,
and
they
chap
because
they
have
so
much
juice
,
as
if
they
were
about
to
break
in
pieces
.
Leaves
are
then
to
be
gathered
,
as
soon
as
they
have
opened
themselves
out
of
the
sprigs
;
and
that
in
the
morning
about
Sun-rising
;
for
then
they
are
moister
then
in
the
evening
,
the
Suns
heat
having
drunk
up
their
moisture
all
day
long
.
Flowers
are
then
to
be
gathered
,
when
they
begin
to
seed
,
while
their
juice
is
in
them
,
and
before
they
wax
limber
.
Stalks
are
then
to
be
gathered
,
when
the
flower
is
withered
;
for
then
especially
are
they
profitable
.
And
seeds
must
be
then
gather●d
,
when
they
are
so
ripe
that
they
are
ready
to
fall
.
There
are
some
more
peculiar
observations
.
Hot
and
slender
herbs
should
be
gathered
when
Mars
and
the
Sun
are
Lords
of
the
celestial
houses
;
moist
herbs
,
when
the
Moon
is
Lord
;
but
you
must
take
heed
that
you
gather
them
not
in
the
falling
houses
thereof
.
These
things
well
observed
in
gathering
plants
,
will
make
them
very
profitable
for
Physical
uses
.
CHAP.
XVI
.
That
the
Countries
and
places
where
Simples
grow
,
are
chiefly
to
be
considered
.
MAny
are
deceived
in
plants
,
and
metals
,
and
such
like
,
because
they
use
them
that
come
next
hand
,
never
heeding
the
situation
of
the
place
where
they
grow
.
But
he
that
will
work
soundly
,
must
well
consider
,
both
the
aspect
of
the
heavens
,
and
the
proper
nature
and
situation
of
the
place
;
for
the
place
works
diversly
in
the
plants
,
according
to
his
own
divers
temperatures
;
and
sometimes
causeth
such
an
alteration
in
the
vertues
of
them
,
that
many
,
not
onely
young
Magicians
,
but
good
Physitians
and
Philosophers
too
,
have
been
deceived
in
searching
them
out
.
Plato
makes
mention
hereof
:
God
(
saith
he
)
hath
furnished
the
places
of
the
earth
with
divers
vertues
,
that
they
might
have
divers
operations
into
plants
and
other
things
according
to
their
kind
.
And
so
Porphyry
saith
,
that
the
place
is
a
principle
of
a
generation
,
as
a
father
is
.
Theophrastus
would
have
Hemlock
gathered
and
fetch'd
from
Susa
,
because
Thrasias
was
of
opinion
,
that
there
it
might
safely
be
taken
,
and
in
other
very
cold
places
:
for
whereas
in
Athens
the
juice
of
it
is
poison
,
odious
amongst
the
Athenians
,
because
it
is
given
to
kill
men
in
common
executions
;
and
Socrates
there
taking
it
,
died
presently
;
yet
here
it
is
taken
without
danger
,
and
beasts
feed
upon
it
.
The
herb
called
Bears-foot
,
that
which
grows
on
the
Hill
Oeta
and
Parnassus
,
is
very
excellent
;
but
elsewhere
,
of
small
force
:
therefore
Hippocrates
,
when
he
would
cure
Democritus
,
he
caused
it
to
be
fetch'd
from
the
Hills
.
And
in
Achaia
,
especially
about
Cabynia
,
there
is
a
kind
of
Vine
,
as
Theophrastus
saith
,
the
wine
whereof
causeth
untimely
births
;
and
if
the
dogs
eat
the
grapes
,
they
will
bring
forth
abortives
:
and
yet
in
the
taste
,
neither
the
wine
,
nor
the
grape
,
differ
from
other
wines
and
grapes
.
He
saith
also
,
that
those
Physicall
drugs
which
grow
in
Euboea
,
neer
unto
Aege
,
are
good
;
but
neer
to
Telethrium
,
which
is
a
shadowed
and
waterish
place
,
they
are
much
worse
and
drier
.
In
Persia
there
grows
a
deadly
tree
,
whose
apples
are
poison
,
and
present
death
:
therefore
there
it
is
used
for
a
punishment
:
but
being
brought
over
to
the
Kings
into
Egypt
,
they
become
wholesome
apples
to
eat
,
and
lose
their
harmfulnesse
,
as
Columella
writes
.
Dioscorides
saith
,
That
the
drugs
which
grow
in
steep
places
,
cold
and
dry
,
and
open
to
the
winde
,
are
most
forcible
;
but
they
that
grow
in
dark
,
and
waterish
,
and
calm
places
,
are
lesse
operative
.
Wherefore
if
we
find
any
difference
in
such
things
,
by
reason
of
the
places
where
they
grow
,
that
they
have
not
their
right
force
,
we
must
seek
them
out
there
where
the
place
gives
them
their
due
vertue
.
CHAP.
XVII
.
Certain
properties
of
Places
and
Fountains
,
which
are
commodious
for
this
work
.
DIfference
of
places
,
works
much
in
the
different
effects
of
things
.
For
the
place
of
the
waters
,
and
also
of
the
earth
,
hath
many
miraculous
vertues
,
which
a
Magician
must
needs
be
well
acquainted
with
:
for
oft-times
we
see
,
that
some
things
are
strangely
operative
,
onely
by
reason
of
the
situation
of
the
place
,
the
disposition
of
the
Air
,
and
the
force
of
the
Sun
,
as
it
cometh
nearer
or
further
off
.
If
one
ground
did
not
differ
from
another
,
then
we
should
have
odoriferous
reeds
,
rushes
,
grasse
,
frankincense
,
peper
,
and
myrth
,
not
only
in
Syria
and
Arabia
,
but
in
all
other
Countries
also
.
Likewise
many
properties
are
derived
out
of
Waters
and
Fountains
;
which
otherwise
could
not
be
made
,
but
that
the
waterish
humor
in
the
earth
,
conveys
his
scent
and
such
like
properties
,
into
the
root
of
that
which
there
groweth
,
and
so
nourisheth
up
that
matter
which
springs
out
,
and
causeth
such
fruit
as
savours
of
the
place
,
according
to
his
own
kind
.
Zama
is
a
City
in
Africa
,
and
Ismuc
is
a
Town
twenty
miles
from
it
:
and
whereas
all
Africk
besides
,
is
a
great
breeder
of
beasts
,
especially
of
serpents
,
about
that
Town
there
breed
none
at
all
;
nay
,
if
any
be
brought
thither
,
it
dies
:
and
the
earth
of
that
place
also
killeth
beasts
,
whithersoever
it
is
carried
.
In
the
great
Tarquine
Lake
of
Italy
,
are
seen
Trees
,
some
round
,
some
triangle
,
as
the
wind
moves
them
;
but
none
four-square
.
In
the
Country
beyond
the
River
Po
,
that
part
which
is
called
Monsterax
,
there
is
a
kind
of
Corn
called
Siligo
,
which
being
thrice
sown
,
makes
good
bread-corn
Neer
to
Harpasum
a
Town
of
Asia
,
there
is
a
huge
Rock
,
which
if
you
touch
with
one
finger
,
will
move
;
if
with
your
whole
body
,
it
will
not
move
.
There
are
some
places
of
the
earth
that
are
full
of
great
fires
,
as
Aetna
in
Sicily
,
the
Hill
Chimaera
in
Phaselis
;
the
fire
whereof
Ctesias
writes
,
will
be
kindled
with
water
,
and
quencht
with
earth
.
And
in
the
Country
of
Megalopolis
,
and
the
fields
about
Arcia
,
a
coal
falling
on
the
earth
,
sets
it
on
fire
.
So
in
Lycia
,
the
Hills
Ephesti
being
touched
with
a
Torch
,
flame
out
,
insomuch
that
the
stones
and
sands
there
do
burn
in
the
waters
;
wherein
if
a
man
make
a
gutter
with
a
staff
,
he
shall
see
Rivers
of
fire
run
therein
.
The
like
things
are
reported
of
waters
.
For
seeing
they
passe
under
the
earth
,
through
veins
of
allum
,
pitch
,
brimstone
,
and
such
like
;
hence
it
is
that
they
are
sometimes
hurtful
,
and
sometimes
wholsome
for
the
body
.
There
are
also
many
kinds
of
water
,
and
they
have
divers
properties
.
The
River
Himera
in
Sicily
,
is
divided
into
two
parts
:
that
which
runs
against
Aetna
,
is
very
sweet
,
that
which
runneth
through
the
salt
vein
,
is
very
salt
.
In
Cappadocia
,
betwixt
the
Cities
Mazaca
,
and
Tuava
,
there
is
a
Lake
,
whereinto
if
you
put
reeds
or
timber
,
they
become
stones
by
little
and
little
,
and
are
not
changed
from
stones
again
,
neither
can
any
thing
in
that
water
be
ever
changed
.
In
Hierapolis
,
beyond
the
River
Maeander
,
there
is
a
water
that
becomes
gravel
,
so
that
they
which
make
water-courses
,
raise
up
whole
banks
thereof
.
The
Rivers
Cephises
and
Melas
in
Boeotia
,
if
cattel
drink
of
them
,
as
they
do
continually
to
make
them
conceive
,
though
the
dams
be
white
,
yet
their
young
shall
be
russet
,
or
dun
,
or
coal-black
.
So
the
sheep
that
drink
of
the
River
Peneus
in
Thessaly
,
and
Astax
in
Pontus
,
are
thereby
made
black
.
Some
kinds
of
waters
also
are
deadly
,
which
from
the
poisonous
juice
of
the
earth
become
poisonous
;
as
the
Well
of
Terracina
called
Neptunius
,
which
kills
as
many
as
drink
of
it
;
and
therefore
in
old
times
it
was
stopt
up
.
And
the
Lake
Cychros
in
Thracia
,
kills
all
that
drink
of
it
,
and
all
that
wash
themselves
with
it
.
In
Nonacris
,
a
Country
of
Arcady
,
there
flow
very
cold
waters
out
of
a
stone
,
which
are
called
the
water
of
Styx
,
which
break
to
pieces
all
vessels
of
silver
and
brasse
;
and
nothing
can
hold
them
but
a
Mules
hoof
,
wherein
it
was
brought
from
Antipater
,
into
the
Country
where
Alexander
was
,
and
there
his
Son
Jolla
killed
the
King
with
it
.
In
the
Country
about
Flascon
,
the
way
to
Campania
,
in
the
field
Cornetum
,
there
is
a
Lake
with
a
Well
in
it
,
wherein
seem
to
lie
the
bones
of
Snakes
,
Lysards
,
and
other
Serpents
;
but
when
you
would
take
them
out
,
there
is
no
such
thing
.
So
there
are
some
sharp
and
sowre
veins
of
water
,
as
Lyncesto
,
and
Theano
in
Italy
;
which
I
sought
out
very
diligently
,
and
found
it
by
the
way
to
Rome
,
a
mile
from
Theano
;
and
it
is
exceeding
good
against
the
Stone
.
There
is
a
Well
in
Paphlagonia
,
whosoever
drinks
of
it
,
is
presently
drunken
.
In
Chios
is
a
Well
,
that
makes
all
that
drink
of
it
,
sottish
and
senslesse
.
In
Susa
is
a
Well
,
whoso
drinks
of
it
,
loseth
his
teeth
.
The
water
of
Nilus
is
so
fertile
,
that
it
makes
the
clods
of
earth
to
become
living
creatures
.
In
Aethiopia
is
a
Well
,
which
is
so
cold
at
noon
,
that
you
cannot
drink
it
;
and
so
not
at
midnight
,
that
you
cannot
touch
it
.
There
are
many
other
like
Wells
,
which
Ovid
speaks
of
:
Ammons
Well
is
cold
all
day
,
and
warm
both
morning
and
evening
:
the
waters
of
Athamas
,
set
wood
on
fire
,
at
the
small
of
the
Moon
:
there
is
a
Well
where
the
Cicones
inhabit
,
that
turneth
into
stones
all
that
toucheth
it
,
or
drinks
of
it
;
Crathis
and
Sybaris
make
hair
shew
like
Amber
and
Gold
;
the
water
of
Salmax
,
and
the
Aethiopian
Lakes
,
make
them
mad
or
in
a
trance
that
drink
of
it
;
he
that
drinks
of
the
Well
Clitorius
,
never
cares
for
wine
after
;
the
River
Lyncestius
makes
men
drunken
;
the
Lake
Pheneus
in
Arcady
,
is
hurtful
if
you
drink
it
by
night
;
if
by
day
,
it
is
wholesome
.
Other
properties
there
are
also
of
places
and
fountains
,
which
he
that
would
know
,
may
learn
out
of
Theophrastus
,
Timaeus
,
Possidonius
,
Hegesias
,
Herodotus
,
Aristides
,
Meirodorus
,
and
the
like
,
who
have
very
diligently
sought
out
,
and
registred
the
properties
of
places
;
and
out
of
them
,
Pliny
,
Solinus
,
and
such
Writers
have
gathered
their
books
.
CHAP.
XVIII
.
That
Compounds
work
more
forcibly
;
and
how
to
compound
and
mix
those
Simples
which
we
would
use
in
our
mixtures
.
NOw
we
will
shew
how
to
mix
and
compound
many
Simples
together
,
that
the
mixture
may
cause
them
to
be
more
operative
.
Proclus
in
his
book
of
Sacrifice
and
Magick
,
saith
,
That
the
antient
Priests
were
wont
to
mix
many
things
together
,
because
they
saw
that
divers
Simples
had
some
property
of
a
God
in
them
,
but
none
of
them
by
it self
sufficient
to
resemble
him
.
Wherfore
they
did
attract
the
heavenly
influences
by
compounding
many
things
into
one
,
whereby
it
might
resemble
that
One
which
is
above
many
.
They
made
images
of
sundry
matters
,
and
many
odors
compounded
artificially
into
one
,
so
to
expresse
the
essence
of
a
God
,
who
hath
in
himself
very
many
powers
.
This
I
thought
good
to
alleadge
,
that
we
may
know
the
Ancients
were
wont
to
use
mixtures
,
that
a
compound
might
be
the
more
operative
.
And
I
my self
have
often
compounded
a
preservative
against
poison
,
of
Dragon-herbs
,
the
Dragon-fish
,
Vipers
,
and
the
stone
Ophites
;
being
led
therein
by
the
likenesse
of
things
.
The
herb
Dragon-wort
,
both
the
greater
and
smaller
,
have
a
stalk
full
of
sundry-coloured
specks
:
if
any
man
eat
their
root
,
or
rub
his
hands
with
their
leaves
,
the
Viper
cannot
hurt
him
.
The
Dragon-fish
being
cut
and
opened
,
and
laid
to
the
place
which
he
hath
stung
,
is
a
present
remedy
against
his
sting
,
as
Aetius
writes
.
The
Viper
it self
,
if
you
flay
her
,
and
strip
off
her
skin
,
cut
off
her
head
and
tail
,
cast
away
all
her
intrails
,
boil
her
like
an
Eele
,
and
give
her
to
one
that
she
hath
bitten
,
to
eat
,
it
will
cure
him
:
or
if
you
cut
off
her
head
being
alive
,
and
lay
the
part
next
the
neck
,
while
it
is
hot
,
upon
the
place
which
she
hath
bitten
,
it
will
strangely
draw
out
the
poyson
.
Many
such
compound
medicines
made
of
creatures
living
on
the
earth
,
in
the
water
,
in
the
air
,
together
with
herbs
and
stones
,
you
may
find
most
wittily
devised
,
in
the
books
of
Kirannides
and
Harprocration
.
But
now
we
will
shew
the
way
and
manner
how
to
compound
Simples
,
which
the
Physitians
also
do
much
observe
.
Because
we
would
not
bring
forth
one
effect
only
,
but
sometimes
have
use
of
two
or
three
,
therefore
we
must
use
mixtures
,
that
they
may
cause
sundry
effects
.
Sometime
things
will
not
work
forcibly
enough
,
therefore
to
make
the
action
effectual
,
we
must
take
unto
us
many
helps
.
Again
,
sometime
they
work
too
strongly
,
and
here
we
must
have
help
to
abate
their
force
.
Oft-times
we
would
practice
upon
some
certain
member
,
as
the
head
,
the
heart
,
or
the
bladder
;
here
we
must
mingle
some
things
which
are
directly
operative
upon
that
part
,
and
upon
none
else
;
whereby
it
falleth
out
,
that
sometimes
we
must
meddle
contraries
together
.
But
to
proceed
.
When
you
would
do
any
work
,
first
consider
what
is
the
chief
thing
which
your
simple
or
compound
should
effect
;
then
take
the
ground
or
foundation
of
your
mixture
,
that
which
gives
the
name
to
your
compound
,
and
let
there
be
so
much
of
it
,
as
may
proportionably
work
your
intent
;
for
there
is
a
just
and
due
quantity
required
for
their
working
:
then
put
in
the
other
ingredients
,
as
sauce
and
seasoning
,
to
help
the
principal
to
work
more
easily
and
in
due
time
.
So
we
mingle
sweet
things
with
unsavory
,
and
with
bitter
,
that
it
may
smell
and
taste
well
:
for
if
we
should
mingle
onely
unsavoury
and
bitter
receits
,
they
that
we
give
it
unto
would
loath
it
,
and
their
animal
spirits
would
so
abhor
it
,
that
though
they
took
it
,
yet
it
could
not
work
in
them
.
So
we
meddle
soft
and
hard
things
together
,
that
they
may
go
down
more
pleasantly
.
Sometimes
there
is
so
little
in
a
receit
,
that
the
heat
of
the
body
wastes
it
before
it
can
work
;
here
then
is
required
a
greater
quantity
:
for
,
this
doth
not
hinder
the
working
,
but
gives
the
natural
heat
somewhat
to
feed
upon
,
that
in
the
mean
space
the
receit
may
have
fit
time
to
work
.
As
for
example
:
If
we
would
catch
birds
by
bringing
them
to
sleep
,
here
we
must
take
the
Nut
Methella
,
which
is
of
that
force
,
as
to
cause
sleep
and
heaviness
of
brain
;
and
let
this
be
the
ground
of
our
mixtion
:
then
to
make
it
more
lively
in
working
,
put
thereto
the
juice
of
black
Poppie
,
and
the
dregs
of
wine
:
If
it
be
too
hard
,
and
we
would
have
it
more
liquid
,
that
so
it
may
fill
out
the
pulse
or
other
baites
which
we
lay
for
them
;
put
thereto
the
juice
of
Mandrakes
,
and
Hemlock
,
and
an
Ox
gall
:
and
that
it
may
not
be
bitter
or
unsavoury
,
put
hony
,
cheese
or
floure
amongst
it
,
that
so
it
may
be
fitter
to
be
eaten
:
and
when
once
the
birds
have
tasted
of
it
,
they
lie
down
to
sleep
on
the
ground
,
and
cannot
flie
,
but
may
be
taken
with
hands
.
The
like
must
be
observed
in
other
things
.
CHAP.
XIX
.
How
to
find
out
the
just
weight
of
a
mixture
.
WE
must
also
have
a
special
care
to
know
the
right
ministring
of
a
compound
,
and
how
to
find
out
the
just
proportion
of
weight
therein
;
for
the
goodness
of
the
operation
of
things
,
consists
chiefly
in
the
due
proportion
and
measure
of
them
:
And
unless
the
mixtion
be
every
way
perfect
,
it
availeth
little
in
working
.
Wherefore
the
Antients
were
wont
to
observe
not
only
in
compounds
,
but
also
in
Simples
due
weight
and
measure
;
and
their
experience
hath
left
it
unto
us
.
If
then
then
bestowest
thy
pains
in
this
faculty
,
first
thou
must
find
out
the
weight
of
a
simple
Medicine
,
how
much
of
it
would
serve
such
a
purpose
as
thou
intendest
;
and
to
that
,
thou
must
proportionably
frame
thy
compound
,
observing
a
due
proportion
,
both
in
the
whole
and
every
part
thereof
.
Let
thy
chief
Simple
,
the
ground
of
thy
mixture
,
be
half
the
weight
,
and
the
other
ingredients
altogether
must
be
the
other
half
;
but
how
much
of
each
of
these
other
ingredients
,
that
thou
must
gather
by
thy
own
conjecture
:
So
then
,
thy
whole
compound
must
be
but
as
much
as
if
it
were
onely
a
simple
receit
;
for
we
do
not
compound
things
,
to
make
the
receit
greater
,
either
in
quantity
or
in
vertue
,
but
only
because
it
should
be
more
speedy
in
operation
:
It
must
also
be
considered
,
that
the
weights
of
mixtures
and
medicines
must
vary
proportionably
,
as
the
Countries
and
Climates
vary
:
for
this
alters
their
operation
,
as
we
shewed
before
.
Thou
must
therefore
work
advisedly
;
and
as
the
operation
of
the
Simples
altereth
,
so
thou
must
alter
their
weight
,
by
putting
to
,
and
taking
from
,
and
wittily
fitting
all
things
,
that
they
may
effect
that
which
thou
wouldest
.
This
is
the
reason
,
why
in
our
experiments
which
we
have
set
down
hereafter
,
we
have
described
the
parts
thereof
by
their
several
weights
:
and
lest
the
divers
names
of
weights
should
hinder
thy
working
,
we
have
used
those
weights
and
names
which
Cornèlius
Celsus
used
before
us
:
for
so
it
is
fittest
for
all
mens
satisfaction
.
CHAP.
XX.
How
to
prepare
Simples
.
HAving
shewed
the
way
how
to
compound
and
find
out
the
just
weight
of
our
composition
,
it
now
remains
we
teach
how
to
prepare
Simples
;
which
is
a
matter
chiefly
necessary
for
this
work
;
and
greatest
skill
is
seen
in
it
.
For
the
operations
of
Simples
,
do
not
so
much
corsist
in
themselves
,
as
in
the
preparing
of
them
;
without
which
preparation
,
they
work
little
or
nothing
at
all
.
There
be
many
wayes
to
prepare
Simples
,
to
make
them
fitter
for
certain
uses
.
The
most
usual
wayes
are
,
Steeping
,
Boiling
,
Burning
,
Powning
,
Resolving
into
ashes
,
Distilling
,
Drying
,
and
such
like
.
To
macerate
or
steep
any
thing
,
is
to
drench
and
to
soak
it
in
liquor
,
that
it
may
be
throughly
we
both
within
and
without
,
so
that
the
more
subtil
and
intimate
part
of
it
may
be
drained
and
squeezed
out
,
and
the
grosser
and
earthly
part
be
left
behind
,
to
receive
that
humour
in
the
very
middle
,
which
we
would
have
in
it
.
Boiling
we
then
use
,
when
we
cannot
otherwise
well
get
out
the
juice
of
any
thing
:
for
by
boiling
we
draw
out
of
the
centre
into
the
circumference
,
when
we
cannot
do
it
by
steeping
;
though
thereby
the
slighter
vapours
may
be
resolved
.
So
we
use
to
burn
,
to
roste
,
to
pown
things
,
that
we
may
take
away
all
their
moisture
from
them
;
for
by
this
means
,
they
may
the
more
easily
be
resolved
,
and
the
sooner
converted
into
liquor
,
and
the
better
mingled
with
other
things
to
be
put
to
them
.
So
we
roste
or
broil
things
when
otherwise
we
cannot
break
them
,
that
they
might
become
dust
;
yet
alwayes
we
must
take
heed
that
we
do
not
so
burn
them
,
as
they
may
lose
their
strength
;
nor
so
boil
things
but
only
as
they
may
be
fitter
to
receive
that
subtil
humor
and
quality
,
which
we
would
convey
into
them
.
Distillation
of
things
is
used
,
as
well
to
get
out
water
that
may
be
of
greater
strength
,
therby
to
work
more
easily
&
handsomly
;
as
also
because
the
slighter
and
more
subtile
parts
of
Medicines
are
fittest
for
us
,
the
grosser
parts
must
be
cast
away
,
as
being
an
hindrance
to
our
purpose
:
and
the
like
we
must
conceive
of
other
operations
.
These
things
I
thought
fittest
for
this
work
.
He
that
would
be
instructed
more
at
large
herein
,
let
him
look
into
the
books
of
Physitians
.
But
let
us
now
proceed
to
further
matters
.
THE
SECOND
BOOK
OF
Natural
Magick
:
Shewing
how
living
Creatures
of
divers
kinds
,
may
be
mingled
and
coupled
together
,
that
from
them
,
new
,
and
yet
profitable
kinds
of
living
Creatures
may
be
generated
.
The
PROEME
.
HAving
wandred
beyond
my
bounds
,
in
the
consideration
of
Causes
and
their
Actions
;
which
I
thought
fit
to
make
the
Subject
of
my
first
book
:
it
will
be
time
to
speak
of
those
Operations
,
which
we
have
often
promised
,
that
we
may
not
too
long
keep
off
from
them
those
ingenious
men
that
are
very
desirous
to
know
them
.
Since
that
we
have
said
,
That
Natural
Magick
is
the
top
,
and
the
compleat
faculty
or
Natural
Science
,
in
handling
it
,
we
will
conclude
within
the
compass
of
this
Volume
,
whatsoever
is
High
,
Noble
,
Choice
,
and
Notable
,
that
is
discovered
in
the
large
field
of
Natural
History
.
But
that
we
may
perform
this
,
I
shall
reduce
all
those
Secrets
into
their
proper
places
;
and
that
nothing
may
be
thrust
out
of
its
own
rank
,
I
shall
follow
the
order
of
Sciences
.
And
I
shall
first
divide
them
into
Natural
and
Mathematical
Sciences
;
and
I
shall
begin
with
the
Natural
;
for
I
hold
that
most
convenient
,
that
all
may
arise
from
those
things
that
are
simple
,
and
not
so
laborious
,
to
Mathematical
Sciences
.
I
shall
from
Animals
first
proceed
to
Plants
,
and
so
by
steps
to
Minerals
,
and
other
works
of
Nature
.
I
shall
briefly
describe
Fountains
,
also
whence
flow
Springs
;
and
I
shall
annex
thereto
the
Reasons
,
and
the
Causes
;
that
Industrious
men
made
acquainted
with
this
,
may
find
out
more
of
themselves
.
And
because
there
are
two
generations
of
Animals
and
Plants
,
one
of
themselves
,
the
other
by
copulation
:
I
shall
first
speak
of
such
as
are
bred
without
copulation
;
and
next
,
of
such
as
proceed
from
copulation
one
with
another
,
that
we
may
produce
new
living
Creatures
,
such
as
the
former
ages
never
saw
.
I
shall
begin
therefore
with
Putrefaction
,
because
that
is
the
principle
to
produce
new
Creatures
;
not
onely
from
the
variety
of
Simples
,
but
of
mixed
Bodies
.
I
thought
fit
to
leave
none
out
,
though
they
be
of
small
account
,
since
there
is
nothing
in
Nature
,
appear
it
never
so
small
,
wherein
there
is
not
something
to
be
admired
.
CHAP.
I.
The
first
Chapter
treateth
of
Putrefaction
,
and
of
a
strange
manner
of
producing
living
Creatures
.
BEfore
we
come
to
shew
that
new
living
Creatures
are
generated
of
Putrefaction
,
it
is
meet
to
rehearse
the
opinions
of
antient
Philosophers
concerning
that
matter
.
Whereof
though
we
have
spoken
elsewhere
,
in
the
description
of
Plants
,
yet
for
the
Readers
ease
,
we
will
here
rehearse
some
of
them
,
to
shew
that
not
onely
imperfect
,
but
perfect
living
Creatures
too
,
are
generated
of
Putrefaction
.
P●rphyry
thought
that
Living
creatures
were
begotten
of
the
bowels
of
the
Earth
soaked
in
water
,
and
quickned
by
the
heat
of
the
Sun
.
Of
the
same
mind
were
Archelaus
the
Athenian
,
Anaxagoras
Clazomenius
,
and
Euripides
his
Scolar
.
Cleodemus
,
and
after
him
Theophrastus
,
thought
that
they
came
of
putrified
water
mixt
with
earth
;
and
the
colder
and
fouler
the
water
was
,
the
unfitter
it
was
for
their
generation
.
Diodorus
,
and
many
other
good
Philosophers
hold
,
that
all
living
Creatures
did
arise
of
putrefaction
.
For
whereas
in
the
beginning
of
the
world
,
the
Heavens
,
and
Earth
,
and
Elements
were
setled
in
their
natural
places
,
the
earth
being
left
slimy
and
soft
in
many
places
,
and
then
dried
and
stricken
with
the
heat
of
the
Sun
,
brought
forth
certain
tumors
and
swellings
in
the
surface
and
uppermost
parts
:
in
these
tumors
were
contained
and
cherished
many
putrefactions
and
rotten
clods
,
covered
over
with
certain
small
skins
;
this
putrified
stuff
,
being
moi●●ened
with
dew
by
night
,
and
the
Sun
heating
it
by
day
,
after
a
certain
season
became
ripe
;
and
the
skins
being
broken
,
thence
issued
all
kinds
of
living
Creatures
;
whereof
,
they
that
had
quickest
heat
,
became
birds
;
the
earthy
ones
became
creeping
beasts
;
the
waterish
ones
became
fishes
in
the
Sea
;
and
they
which
were
a
mean
,
as
it
were
,
betwixt
all
these
,
became
walking-creatures
.
But
the
heat
of
the
Sun
still
working
upon
the
earth
,
hindered
it
from
begetting
and
bringing
forth
any
more
such
creatures
;
but
then
,
the
creatures
before
generated
coupled
together
,
and
brought
forth
others
like
themselves
.
Avicenna
,
in
that
work
of
his
which
he
made
of
deluges
and
flouds
;
holds
,
that
after
the
great
flouds
that
drowned
the
Earth
,
there
was
no
mans
seed
;
but
then
,
man
,
and
all
living
Creatures
else
,
were
generated
of
rotten
carcases
,
only
by
the
vertue
of
the
Sun
:
and
therefore
he
supposeth
,
that
the
womb
,
and
such
needful
places
framed
by
nature
,
for
the
better
fashioning
of
the
infant
,
are
not
needfull
to
the
procreation
of
man
.
He
proves
his
assertion
by
this
,
that
mice
,
which
arise
of
putrefaction
,
do
couple
together
,
and
beget
store
of
young
;
yea
,
and
serpents
are
generated
chiefly
of
womans
hair
.
And
in
his
book
of
living
Creatures
,
he
tels
of
a
friend
of
his
,
that
brought
forth
Scorpions
after
a
strange
manner
,
and
those
did
beget
other
Scorpions
,
not
imperfect
,
or
unlike
to
themselves
,
but
such
as
did
also
procreate
others
.
Averroes
held
,
that
the
stars
were
sufficient
to
generate
imperfect
creatures
;
as
mice
,
bats
,
moules
,
and
such
like
,
but
not
to
generate
Men
,
or
Lions
.
And
daily
experience
teacheth
us
,
that
many
living
creatures
come
of
the
putrified
matter
of
the
earth
.
And
the
Ancients
supposing
all
things
to
be
produced
out
of
the
earth
,
called
it
the
mother
of
all
;
and
the
Greeks
called
it
Dimitera
.
Ovid
hath
very
elegantly
set
down
this
generation
of
putrefaction
,
under
the
fable
of
Pytho
;
that
the
earth
brought
forth
of
its
own
accord
,
many
living
creatures
of
divers
forms
,
the
heat
of
the
Sun
enliving
those
moistures
that
lay
in
the
tumors
of
the
earth
,
like
fertile
seeds
in
the
belly
of
their
mother
;
for
heat
and
moisture
being
tempered
together
,
causeth
generation
.
So
then
,
after
the
deluge
,
the
earth
being
now
moist
,
the
Sun
working
upon
it
,
divers
kinds
of
creatures
were
brought
forth
,
some
like
the
former
,
and
some
of
a
new
shape
.
CHAP.
II.
Of
certain
earthly
Creatures
,
which
are
generated
of
putrefaction
.
PLants
and
living
Creatures
agree
both
in
this
,
that
some
of
them
are
generated
of
seed
,
and
some
of
them
Nature
brings
forth
of
her
own
accord
,
without
any
seed
of
the
same
kind
;
some
out
of
putrified
earth
and
plants
,
as
those
Creatures
that
are
divided
between
the
head
and
the
belly
;
some
out
of
the
dew
that
lies
upon
leaves
,
as
Canker-worms
;
some
out
of
the
mud
,
as
shel-creatures
;
and
some
out
of
living
Creatures
themselves
,
and
the
excrements
of
their
parts
,
as
lice
.
We
will
onely
rehearse
some
which
the
Ancients
have
set
down
,
that
so
we
may
also
learn
how
to
procreate
new
creatures
.
And
first
,
let
us
see
,
how
Mice
are
generated
of
putrefaction
.
Diodorus
saith
,
that
neer
to
the
City
Thebais
in
Egypt
,
when
Nilus
overflowing
is
past
,
the
Sun
heating
the
wet
ground
,
the
chaps
of
the
earth
send
forth
great
store
of
mice
in
many
places
;
which
astonisheth
men
to
see
,
that
the
fore-part
of
the
mice
should
live
and
be
moved
,
whereas
their
hinder
parts
are
not
yet
shapen
.
Pliny
saith
,
that
after
the
swaging
of
Nilus
,
there
are
found
little
mice
begun
to
be
made
of
earth
and
water
,
their
fore-parts
living
,
and
their
hinder
parts
being
nothing
but
earth
.
Aelianus
saith
,
that
a
little
rain
in
Egypt
,
engenders
many
mice
,
which
being
scattered
everywhere
in
their
fields
,
eat
down
their
corn
,
and
devour
it
:
And
so
it
is
in
Pontus
;
but
by
their
prayers
to
God
,
they
are
consumed
.
Macrobius
and
Avicenna
say
,
that
the
mice
so
generated
,
do
encrease
exceedingly
by
coupling
together
.
Aristotle
found
out
,
that
a
kind
of
field-mice
encreased
wonderfully
;
so
that
in
some
places
they
did
suddenly
eat
up
whole
fields
of
corn
:
insomuch
that
many
Husband-men
appointing
to
reap
their
corn
on
the
morrow
,
when
they
came
with
their
reapers
,
found
all
their
corn
wasted
.
And
as
these
mice
are
generated
suddenly
,
so
they
are
suddenly
consumed
,
in
a
few
dayes
;
the
reason
whereof
cannot
be
so
well
assigned
.
Pliny
could
not
find
how
it
should
be
;
for
neither
could
they
be
found
dead
in
the
fields
,
neither
alive
within
the
earth
in
the
winter
time
.
Diodorus
and
Aelianus
write
,
That
these
field-mice
have
driven
many
people
of
Italy
out
of
their
own
Countrey
:
they
destroyed
Cosas
,
a
City
of
Hetruria
:
many
came
to
Troas
,
and
thence
drove
the
inhabitants
.
Theophrastus
and
Varro
write
,
That
mice
also
made
the
inhabitants
of
the
Island
Gyarus
to
forsake
their
Country
;
and
the
like
is
reported
of
Heraclea
in
Pontus
,
and
of
other
places
.
Likewise
also
Frogs
are
wonderfully
generated
of
rotten
dust
and
rain
;
for
a
Summer
showre
lighting
upon
the
putrified
sands
of
the
shore
,
and
dust
of
high-wayes
,
engenders
frogs
.
Aelianus
,
going
from
Naples
in
Italy
,
to
Puteoli
,
saw
certain
frogs
,
that
their
fore-parts
moved
and
went
upon
two
feet
,
while
yet
their
hinder
parts
were
unfashioned
,
and
drawn
after
like
a
clot
of
dirt
:
and
Ovid
saith
,
one
part
lives
,
the
other
is
earth
still
:
and
again
,
mud
engenders
frogs
that
sometimes
lack
feet
.
The
generation
of
them
is
so
easie
,
and
sudden
,
that
some
write
it
hath
rained
frogs
;
as
if
they
were
gendred
in
the
Air.
Phylarchus
in
Athenaeus
writes
so
;
and
Heraclides
Lembus
writes
,
that
it
rained
frogs
about
Dardany
and
Poeonia
,
so
plentifully
,
that
the
very
wayes
and
houses
were
full
of
them
:
and
therefore
the
inhabitants
,
though
for
a
few
daies
at
the
first
they
endured
it
,
killing
the
frogs
,
and
shutting
up
their
houses
,
yet
afterward
when
they
saw
it
was
to
no
purpose
,
but
they
could
neither
use
water
,
nor
boil
meat
,
but
frogs
would
be
in
it
,
nor
so
much
as
tread
upon
the
ground
for
them
,
they
quite
forsook
their
countries
,
as
Diodorus
and
Eustathius
write
.
The
people
Autharidae
in
Thesprtaia
,
were
driven
out
of
their
Country
,
by
certain
imperfect
frogs
that
fell
from
heaven
.
But
it
is
a
strange
thing
that
Red
Toads
are
generated
of
dirt
,
and
of
womens
flowers
.
In
Dariene
,
a
Province
of
the
new
world
,
the
air
is
most
unwholesome
,
the
place
being
muddy
and
full
of
stinking
marishes
;
nay
,
the
village
is
it self
a
marish
,
where
Toads
are
presently
gendred
of
the
drops
wherewith
they
water
their
houses
,
as
Peter
Martyr
writes
.
A
Toad
is
likewise
generated
of
a
duck
that
hath
lyen
rotting
under
the
mud
,
as
the
verse
shews
which
is
ascribed
to
the
duck
;
When
I
am
rotten
in
the
earth
,
I
bring
forth
Toads
:
happily
because
they
and
I
both
,
are
moist
and
foul
creatures
.
Neither
is
it
hard
to
generate
Toades
of
womens
putrified
flowers
;
for
women
do
breed
this
kind
of
cattel
,
together
with
their
children
,
as
Celius
Aurelianus
and
Platearius
call
them
,
frogs
,
toads
,
lyzards
,
and
such
like
:
and
the
women
of
Salerium
,
in
times
past
,
were
wont
to
use
the
juice
of
Parsley
and
Leeks
,
at
the
beginning
of
their
conception
,
and
especially
about
the
time
of
their
quickening
,
thereby
to
destroy
this
kind
of
vermin
with
them
.
A
certain
woman
lately
married
,
being
in
all
mens
judgement
great
with
child
,
brought
forth
in
stead
of
a
child
,
four
Creatures
like
to
frogs
,
and
after
had
her
perfect
health
.
But
this
was
a
kind
of
a
Moon-calf
.
Paracelsus
said
,
that
if
you
cut
a
serpent
in
pieces
,
and
hide
him
in
a
vessel
of
glasse
,
under
the
mud
,
there
will
be
gendred
many
worms
,
which
being
nourished
by
the
mud
,
will
grow
every
one
as
big
as
a
Serpent
;
so
that
of
one
serpent
may
be
an
hundred
generated
:
and
the
like
he
holds
of
other
creatures
.
I
will
not
gainsay
it
,
but
only
thus
,
that
they
do
not
gender
the
same
serpents
.
And
so
,
he
saith
,
you
may
make
them
of
a
womans
flowers
;
and
so
,
he
saith
,
you
may
generate
a
Basilisk
,
that
all
shall
die
which
look
upon
him
:
but
this
is
a
stark
lie
.
It
is
evident
also
,
that
Serpents
may
be
generated
of
mans
marrow
,
of
the
hairs
of
a
menstruous
woman
,
and
of
a
horse-tail
,
or
mane
.
We
read
,
that
in
Hungary
,
by
the
River
Theisa
,
Serpents
and
Lyzards
did
breed
in
mens
bodies
,
so
that
three
thousand
men
died
of
it
.
Pliny
writes
,
that
about
the
beginning
of
the
wars
against
the
Marsi
,
a
maid-servant
brought
forth
a
serpent
.
Avicenna
in
his
book
of
deluges
,
writes
,
that
serpents
are
gendred
of
womens
hairs
especially
,
because
they
are
naturally
moister
and
longer
then
mens
.
We
have
experienced
also
,
that
the
hairs
of
a
horses
mane
laid
in
the
waters
,
will
become
serpents
:
and
our
friends
have
tried
the
same
.
No
man
denies
but
that
serpents
are
easily
gendred
of
mans
flesh
,
especially
of
his
marrow
.
Aelianus
saith
,
that
a
dead
mans
back-marrow
being
putrified
,
becomes
a
serpent
:
and
so
of
the
meekest
living
Creature
arises
the
most
savage
:
and
that
evil
mens
back-bones
do
breed
such
monsters
after
death
;
Ovid
shews
,
that
many
hold
it
for
a
truth
.
Pliny
received
it
of
many
reports
,
that
Snakes
gendred
of
the
marrow
of
mens
backs
.
Writers
also
shew
,
How
a
Scorpion
may
be
generated
of
Basil.
Florentinus
the
Grecian
saith
,
That
Basil
chewed
and
laid
in
the
Sun
,
will
engender
serpents
.
Pliny
addeth
;
that
if
you
rub
it
,
and
cover
it
with
a
stone
,
it
will
become
a
Scorpion
;
and
if
you
chew
it
,
and
lay
it
in
the
Sun
,
it
will
bring
forth
worms
.
And
some
say
,
that
if
you
stamp
a
handful
of
Basil
,
together
with
ten
Crabs
or
Crevises
,
all
the
Scorpions
thereabouts
will
come
unto
it
.
Avicenna
tells
of
a
strange
kind
of
producing
a
Scorpion
;
but
Galen
denies
it
to
be
true
.
But
the
body
of
a
Crab-fish
is
strangely
turned
into
a
Scorpion
:
Pliny
saith
,
that
while
the
Sun
is
in
the
sign
Cancer
,
if
the
bodies
of
those
fishes
lie
dead
upon
the
Land
,
they
wil
be
turned
into
Scorpions
.
Ovid
saith
,
if
you
take
of
the
Crabs
arms
,
and
hide
the
rest
in
the
ground
,
it
will
be
Scorpion
.
There
is
also
a
Creature
that
lives
but
one
day
,
bred
in
vineger
;
as
Aelianus
writes
;
and
it
is
called
Ephemerus
,
because
it
lives
but
one
day
:
it
is
gendred
of
the
dregs
of
sowre
wine
;
and
as
soon
as
the
vessel
is
open
,
that
it
comes
into
the
light
,
presently
it
dies
.
The
River
Hippanis
,
about
the
solstitial
daies
,
yields
certain
little
husks
,
whence
issue
forth
certain
four-footed
birds
,
which
live
and
flie
about
till
noon
,
but
pine
away
as
the
Sun
draws
downward
,
and
die
at
the
Sun-setting
;
and
because
they
live
but
one
day
,
they
are
called
Hemerobion
,
a
daies-bird
.
So
the
Pyrig●nes
be
generated
in
the
fire
;
Certain
little
flying
beasts
,
so
called
,
because
they
live
and
are
nourished
in
the
fire
;
and
yet
they
flie
up
and
down
in
the
Air.
This
is
strange
;
but
that
is
more
strange
,
that
as
soon
as
ever
they
come
out
of
the
fire
,
into
any
cold
air
,
presently
they
die
.
Likewise
the
Salamander
is
gendred
of
the
water
;
for
the
Salamander
it self
genders
nothing
,
neither
is
there
any
male
or
female
amongst
them
,
nor
yet
amongst
Eeels
,
nor
any
kind
else
;
which
doth
not
generate
of
themselves
either
egge
or
young
,
as
Pliny
noteth
.
But
now
we
will
speak
of
a
most
excellent
generation
,
namely
,
how
Bees
are
generated
of
an
Ox.
Aelianus
writes
,
That
Oxen
are
commodious
many
wayes
;
amongst
the
rest
,
this
is
one
excellent
commodity
,
that
being
dead
,
there
may
be
generated
of
them
a
very
profitable
kind
of
Creatuers
,
namely
Bees
.
Ovid
saith
it
,
that
as
all
putrified
bodies
are
turned
into
some
small
living
Creatuers
,
so
Oxen
putrified
do
generate
Bees
.
Florentinus
the
Grecian
saith
,
that
Jubas
King
of
Africa
,
taught
how
to
make
Bees
in
a
wodden
Ark.
Democritus
and
Varro
shew
a
cruel
manner
of
making
Bees
in
a
house
:
but
it
is
a
very
ready
way
.
Chuse
a
house
ten
cubits
high
,
and
ten
cubits
broad
,
square
every
way
:
but
let
there
be
but
one
entrance
into
it
,
and
four
windows
,
on
each
side
one
.
Put
in
this
room
an
Ox
,
about
two
or
three
years
old
;
let
him
be
fat
and
fleshy
:
then
set
to
him
a
company
of
lusty
fellows
,
to
beat
him
so
cruelly
,
that
they
kill
him
with
their
cudgels
,
and
break
his
bones
withal
:
but
they
must
take
great
heed
that
they
draw
no
blood
of
him
,
neither
must
they
strike
him
too
fiercely
at
the
first
:
After
this
,
stop
up
all
the
passages
of
the
Ox
,
his
nostrils
,
eyes
,
mouth
,
and
necessary
places
of
evacuation
,
with
fine
linen
clouts
besmeared
with
pitch
:
Then
cast
a
great
deal
of
honey
under
him
,
being
laid
with
his
face
upwards
,
and
let
them
all
go
forth
,
and
daube
up
the
door
and
the
windows
with
thick
lome
,
so
that
no
wind
,
nor
Air
can
get
in
.
Three
weeks
after
,
open
the
room
,
and
let
the
light
and
the
Air
come
in
,
except
there
where
the
wind
would
blow
in
too
violently
.
And
when
you
see
that
the
matter
is
through
cold
,
and
hath
taken
air
enough
,
then
shut
up
the
door
and
windows
as
before
.
About
eleven
daies
after
,
open
it
again
,
and
you
shall
find
the
room
full
of
Bees
clotted
together
,
and
nothing
of
the
Ox
remaining
,
beside
the
horns
,
the
bones
and
the
hair
.
They
say
that
the
Kings
of
the
companies
are
generated
of
the
brain
,
the
other
of
the
flesh
,
but
the
chief
Kings
of
all
,
of
the
marrow
;
yet
those
that
come
of
the
brain
,
are
most
of
them
greater
,
handsomer
,
and
better-coloured
then
the
rest
.
When
you
open
the
room
first
,
you
shall
find
the
flesh
turned
into
small
,
white
,
and
unperfect
creatures
,
all
of
the
same
shape
,
but
as
yet
only
growing
,
and
not
moving
.
Afterward
;
at
the
second
opening
,
you
may
see
their
wings
grown
,
the
right
colour
of
Bees
in
them
,
and
how
they
sit
about
their
Kings
,
and
flutter
about
,
especially
toward
the
windows
,
where
they
would
enjoy
their
desired
light
.
But
it
is
best
to
let
them
light
by
the
windows
every
other
day
.
This
same
experiment
,
Virgil
hath
very
elegantly
set
down
in
the
same
manner
.
Now
as
the
best
kind
of
Bees
are
generated
of
a
young
Ox
,
so
a
more
base
kind
of
them
is
brought
forth
of
the
dead
flesh
of
baser
creatures
;
Aelianus
saith
,
That
Waspes
are
generated
of
an
Horse
;
when
his
carcase
is
putrified
,
the
marrow
of
him
brings
forth
Waspes
;
a
swift
kind
of
fowl
,
from
a
swift
kind
of
beast
.
Ovid
saith
,
that
Hornets
are
thence
generated
;
and
Isiodore
derives
crabronem
à
cabo
,
id
est
caballo
,
a
hornet
of
a
horse
,
because
they
are
brought
forth
of
horses
.
Pliny
and
Virgil
say
,
that
waspes
and
hornets
both
,
are
generated
of
the
flesh
of
dead
horses
.
In
like
manner
Drones
come
of
Mules
,
as
Isiodore
affirmeth
:
and
the
Drone
is
called
Fucus
quasi
Fagos
,
because
he
eats
that
which
he
never
laboured
for
.
But
others
hold
that
Locusts
,
and
not
Drones
,
are
generated
of
Mules
flesh
.
So
also
,
of
the
basest
beast
cometh
the
basest
fowl
:
The
Beetle
is
generated
of
the
Ass
,
as
Pliny
writes
.
Isiodore
saith
,
they
come
of
swift
dogs
:
Aelianus
saith
,
they
have
no
female
,
but
lay
their
seed
in
a
clot
of
earth
for
28
dayes
,
and
then
bring
forth
young
out
of
it
.
CHAP.
III.
Of
certain
Birds
,
which
are
generated
of
the
Putrefaction
of
Plants
.
Olaus
Magnus
,
in
the
description
of
the
North-countries
of
Europe
,
reports
,
that
about
Scotland
,
there
be
certain
birds
generated
of
the
fruit
of
a
Tree
.
Munster
saith
,
there
be
certain
Trees
which
bring
forth
a
fruit
covered
over
with
leaves
;
which
,
if
it
fall
into
the
water
under
it
,
at
the
right
season
,
it
lives
,
and
becomes
a
quick
bird
,
which
is
called
Avis
arborea
.
Neither
is
this
any
new
tale
;
for
the
antient
Cosmographers
,
especially
Saxo
Grammaticus
mentions
the
same
Tree
.
Late
Writers
report
,
That
not
onely
in
Scotland
,
but
in
the
River
of
Thames
also
by
London
,
there
is
a
kind
of
Shel-fish
in
a
two-leaved
shell
,
that
hath
a
foot
full
of
plaits
and
wrinkles
:
these
fish
are
little
,
round
,
and
outwardly
white
,
smooth
and
brittle
shelled
,
like
an
Almond
shell
;
inwardly
they
are
great
bellied
,
bred
as
it
were
of
moss
and
mud
:
they
commonly
stick
on
the
keel
of
some
old
Ship
,
where
they
hang
together
like
Mushrome-stalks
,
as
if
they
were
thereby
nourished
.
Some
say
,
they
come
of
worms
,
some
of
the
boughs
and
branches
of
Trees
which
fall
into
the
Sea
;
if
any
of
these
be
cast
upon
shore
,
they
die
;
but
they
which
are
swallowed
still
into
the
Sea
,
live
,
and
get
out
of
their
shell
,
and
grow
to
be
ducks
or
such
like
birds
.
Gesner
saith
,
that
in
the
Islands
Hebrides
,
the
same
Birds
are
generated
of
putrified
wood
.
If
you
cast
wood
into
the
Sea
,
first
after
a
while
there
will
certain
worms
breed
in
it
,
which
by
little
and
little
become
like
ducks
,
in
the
head
,
feet
,
wings
and
feathers
;
and
at
length
grow
to
be
as
big
as
Geese
:
and
when
they
are
come
to
their
full
growth
,
they
flie
about
in
the
Air
,
as
other
birds
do
.
As
soon
as
the
wood
begins
first
to
be
putrified
,
there
appears
a
great
many
wormes
,
some
unshapen
,
others
being
in
some
parts
perfect
,
some
having
feathers
,
and
some
none
.
Paracelsus
saith
;
As
the
yelk
and
white
of
an
egge
,
becomes
a
chick
by
the
heat
of
an
Hen
;
so
a
bird
burnt
to
ashes
,
and
shut
up
in
a
vessel
of
glass
,
and
so
laid
under
the
mixen
,
will
become
a
slimy
humour
;
and
then
,
if
it
be
laid
under
a
Hen
,
is
enlived
by
her
heat
,
and
restored
to
her self
like
a
Phoenix
.
Ficinus
reporteth
,
and
he
had
it
out
of
Albertus
,
That
there
is
a
certain
bird
,
much
like
a
Black-bird
,
which
is
generated
of
the
putrefaction
of
Sage
;
which
receives
her
life
and
quickning
from
the
general
life
of
the
whole
world
.
CHAP.
IV.
Of
Certain
fishes
which
are
generated
of
putrefaction
.
HAving
first
spoken
of
earthly
Creatures
,
and
then
of
Fowles
;
now
we
will
speak
of
Fishes
so
generated
.
And
first
how
Eeles
are
generated
.
Amongst
them
there
is
neither
male
or
female
,
nor
egges
,
nor
any
copulation
;
neither
was
there
ever
seen
in
any
of
them
,
any
passage
fit
to
be
a
womb
.
They
have
bred
oft-times
in
certain
muddy
pools
,
even
after
all
the
water
and
mud
hath
been
gone
;
only
by
rain-water
:
neither
indeed
do
they
ever
breed
without
rain
,
though
they
have
never
so
much
water
otherwise
;
for
it
is
the
rain
,
both
that
begets
and
nourishes
them
,
as
Aristotle
writes
.
They
are
also
generated
of
putrified
things
.
Experience
hath
proved
,
that
a
dead
horse
thrown
into
a
standing
pool
,
hath
brought
forth
great
store
of
Eeles
;
and
the
like
hath
been
done
by
the
carcases
of
other
creatures
.
Aristotle
saith
,
they
are
generated
of
the
garbage
of
the
earth
,
which
he
saith
,
ariseth
in
the
Sea
,
in
Rivers
,
and
in
pools
,
by
reason
chiefly
of
putrefaction
;
but
it
arises
in
the
Sea
by
reason
of
reeds
;
in
Pools
and
Rivers
,
it
arises
by
the
banks-side
,
for
there
the
heat
is
more
forcible
to
cause
putrefaction
.
And
a
friend
of
mine
filled
certain
wooden
vessels
with
water
,
and
Reeds
,
and
some
other
water-herbs
,
and
set
them
in
the
open
Air
,
having
first
covered
them
with
a
weighty
stone
,
and
so
in
short
time
generated
Eeles
.
Such
is
the
generation
of
Groundlings
out
of
some
and
froth
,
which
fish
the
Greeks
call
Aphya
,
because
rain
breeds
it
.
Many
of
them
breed
of
the
fome
that
rises
out
of
the
sandy
chanel
,
that
still
goes
and
comes
at
all
times
,
till
at
last
it
is
dissolved
;
so
that
this
kind
of
fish
breeds
all
times
of
the
year
,
in
shadowy
and
warm
places
,
when
the
soyl
is
heated
;
as
in
Attica
,
neer
to
Salamnia
,
and
in
Marathon
,
where
Themistocles
got
his
famous
victory
.
In
some
places
,
this
fish
breeds
of
fome
by
the
help
of
the
rain
;
and
swims
on
the
top
of
the
water
in
the
fome
,
as
you
see
little
wormes
creep
on
the
top
of
mud
.
Athenaeus
saith
,
This
fish
is
consecrated
to
Venus
,
because
she
also
comes
of
the
froth
of
the
Sea
,
whence
she
is
called
Aphrodites
.
Aelianus
saith
,
These
fishes
neither
do
beget
,
nor
are
begotten
,
but
only
come
of
mud
:
for
when
dirt
is
clotted
together
in
the
Sea
,
it
waxes
very
black
and
slimy
,
and
then
receives
heat
and
life
after
a
wonderful
manner
,
and
so
is
changed
into
very
many
living
Creatures
,
and
namely
into
Groundlings
.
When
the
waves
are
too
boistrous
for
him
,
he
hides
himself
in
the
clift
of
some
rock
;
neither
doth
he
need
any
food
.
And
Oppianus
makes
the
very
same
description
of
them
,
and
of
their
generation
.
There
is
a
kind
of
these
fishes
,
called
a
Mullet-Groundling
,
which
is
generated
of
mud
and
of
sand
,
as
hath
been
tried
in
many
marish
places
,
amongst
the
rest
in
Gindus
;
where
in
the
Dog-daies
,
the
Lakes
being
dried
up
,
so
that
the
mud
was
hard
;
as
soon
as
ever
they
began
to
be
full
of
rain-water
again
,
were
generated
little
fishes
,
a
kind
of
Mullets
,
about
the
bigness
of
little
Cackrels
,
which
had
neither
seed
nor
egge
in
them
.
And
in
some
parts
of
Asia
,
at
the
mouth
of
the
Rivers
into
the
Sea
,
some
of
a
bigger
size
are
generated
.
And
as
the
Mullet-groundling
comes
of
mud
,
or
of
a
sandy
lome
,
as
Aristotle
writes
;
so
it
is
to
be
thought
,
that
the
Cackrel-groundling
comes
thereof
also
.
It
seems
too
,
that
A
Carpe
is
generated
of
putrefaction
,
Especially
of
the
putrified
mud
of
sweet
water
:
for
it
is
experienced
,
that
in
certain
Lakes
,
compassed
about
with
Hills
,
where
there
is
no
Well
,
nor
River
,
to
moisten
it
,
but
only
the
rain
,
after
some
few
showers
,
there
hath
been
great
store
of
fish
,
especially
Carps
:
but
there
are
some
of
this
kind
generated
by
copulation
.
There
are
also
in
certain
particular
Lakes
,
particular
kinds
of
fishes
,
as
in
the
Lemane
,
and
the
Benacian
Lakes
,
there
be
divers
kind
of
Carpes
,
and
other
such
fishes
.
Likewise
there
are
certain
Earthly
fishes
generated
of
putrefaction
.
Pliny
reports
,
that
in
Paphlagonia
,
they
dig
out
of
deep
ditches
,
certain
earthly
fishes
very
good
to
be
eaten
;
and
it
is
so
in
places
where
there
is
no
standing
water
;
and
he
wonders
that
they
should
be
generated
without
copulation
:
but
surely
it
is
by
vertue
of
some
moisture
,
which
he
ascribes
to
the
Wells
,
because
in
some
of
them
fishes
are
found
.
Likewise
Shel-fish
are
generated
of
the
forthy
mud
,
or
else
meerly
of
the
salt-water
;
for
they
have
neither
seed
,
nor
male
,
nor
female
;
the
hardnesse
and
closenesse
of
their
shels
,
hindering
all
things
from
touching
or
rubbing
their
inward
parts
,
which
might
be
fit
for
generation
.
Aristotle
saith
,
they
breed
all
of
themselves
;
which
appears
by
this
,
that
oft-times
they
breed
in
Ships
,
of
a
forthy
mud
putrified
:
and
in
many
places
,
where
no
such
thing
was
before
,
many
shel-fishes
have
bred
,
when
once
the
place
waxed
muddy
,
for
lack
of
moisture
.
And
that
these
fishes
emit
no
seed
or
generative
matter
,
it
appears
,
because
that
when
the
men
of
Chios
had
brought
out
of
Lesbos
many
Oysters
,
and
cast
them
into
Lakes
neer
the
Sea
,
there
were
found
no
more
then
were
cast
in
;
onely
they
were
somewhat
greater
.
So
then
Oysters
are
generated
in
the
Sea
,
in
Rivers
and
in
Lakes
,
and
therefore
are
called
Limnostrea
,
because
they
breed
in
muddy
places
.
Oppianus
writes
also
,
that
they
have
neither
male
nor
female
,
but
are
generated
of
themselves
and
their
own
accord
,
without
the
help
of
any
copulation
.
So
the
fish
called
Ortica
,
and
the
Purple
,
and
Muscles
,
and
Scallops
,
and
Perwinkles
,
and
Limpins
,
and
all
Shel-fish
are
generated
of
mud
:
for
they
cannot
couple
together
,
but
live
only
as
plants
live
.
And
look
how
the
mud
differs
,
so
doth
it
bring
forth
different
kinds
of
fishes
:
durty
mud
genders
Oysters
,
sandy
mud
Perwinkles
,
the
mud
in
the
Rocks
breedeth
Holoturia
,
Lepades
,
and
such-like
.
Limpins
,
as
experience
hath
shewed
,
have
bred
of
rotten
hedges
made
to
fish
by
;
and
as
soon
as
the
hedges
were
gone
,
there
have
been
found
no
more
Limpins
.
CHAP.
V.
That
new
kinds
of
living
Creatures
may
be
generated
of
divers
beasts
,
by
carnal
copulation
.
WE
have
shewed
that
living
Creatures
are
generated
of
putrefaction
:
now
we
will
shew
,
that
sundry
kinds
of
beasts
coupling
together
,
may
bring
forth
new
kinds
of
Creatures
,
and
these
also
may
bring
forth
others
;
so
that
infinite
monsters
may
be
daily
gendred
:
for
whereas
Aristotle
saith
,
that
Africk
alwayes
brings
forth
some
new
thing
;
the
reason
thereof
is
this
,
because
the
Country
being
in
most
places
dry
,
divers
kinds
of
beasts
come
out
of
sundry
quarters
thither
,
where
the
Rivers
were
,
and
there
partly
for
lust
,
and
partly
by
constraint
,
coupled
together
,
and
so
gendred
divers
monstrous
Creatures
.
The
Antients
have
set
down
many
such
generations
,
and
some
are
lately
devised
,
or
found
out
by
chance
;
and
what
may
be
hereafter
,
let
men
of
learning
judge
.
Neither
let
the
opinions
of
some
Philosophers
stay
us
,
which
hold
that
of
two
kinds
divers
in
nature
,
a
third
cannot
be
made
,
unlike
to
either
of
the
parents
;
and
that
some
Creatures
do
not
gender
at
all
,
as
Mules
do
not
:
for
we
see
,
that
,
contrary
to
the
first
of
these
their
positions
,
many
Creatures
are
generated
of
kinds
divers
in
nature
,
and
of
these
are
generated
others
,
to
the
perpetual
conservation
of
this
new
kind
;
as
hath
been
tried
in
many
Villages
,
that
divers
kinds
coupling
together
,
have
brought
forth
other
new
kinds
,
differing
from
their
progenitors
every
day
more
and
more
,
as
they
multiply
their
copulations
,
till
at
length
they
are
scarce
in
any
thing
like
the
former
.
And
against
their
second
Position
,
we
must
not
think
that
the
one
example
of
Mules
not
gendring
,
should
prejudice
the
common
course
of
other
creatures
.
The
commistions
or
copulations
,
have
divers
uses
in
Physick
,
and
in
Domestical
affairs
,
and
in
hunting
:
for
hereby
many
properties
are
conveyed
into
many
Creatures
.
First
,
we
will
rehearse
those
experiments
,
which
the
Antients
have
described
,
and
then
those
which
new
Writers
have
recorded
,
and
our selves
have
seen
in
divers
Countries
.
And
by
this
,
the
ingenious
Reader
may
find
out
others
.
But
first
I
will
relate
certain
observations
,
which
Aristotle
and
others
have
prescribed
,
that
this
kind
of
generation
may
be
more
easily
wrought
.
First
,
the
creatures
thus
coupled
,
must
be
of
an
equal
pitch
;
for
if
there
be
great
oddes
in
their
bignesse
,
they
cannot
couple
:
a
dog
and
a
wolf
,
a
Lion
and
a
Panther
,
an
Asse
and
a
Horse
,
a
Partridge
and
a
Hen
,
are
of
one
bignesse
,
and
therefore
may
couple
together
;
but
a
Horse
and
a
Dog
,
or
a
Mare
and
an
Elephant
,
or
a
Hen
and
a
Sparrow
cannot
.
Secondly
,
they
must
have
one
and
the
same
space
to
bring
forth
in
:
for
if
one
of
them
bring
forth
in
twelve
moneths
,
and
the
other
in
six
,
then
the
young
will
be
ripe
by
one
side
,
when
it
is
but
half
ripe
by
the
other
.
A
dog
must
have
two
moneths
,
and
a
horse
must
have
twelve
:
and
the
Philosopher
saith
,
no
creature
can
be
born
,
except
he
have
his
full
time
.
So
then
a
dog
cannot
be
born
of
a
man
,
nor
a
Horse
of
an
Elephant
,
because
they
differ
in
the
time
of
their
bearing
.
Again
,
the
creatures
which
we
would
thus
couple
,
must
be
one
as
lustful
as
the
other
:
for
a
chaste
creature
,
that
useth
coition
but
once
a
year
,
if
he
have
not
his
female
at
that
time
,
he
loseth
his
appetite
before
he
can
fancy
any
other
mate
:
but
those
which
are
full
of
lust
,
will
eagerly
couple
with
another
kind
as
well
as
their
own
.
Among
four-footed
beasts
,
a
dog
,
a
goat
,
a
swine
,
an
ass
,
be
most
lascivious
;
among
birds
,
partridges
,
quailes
,
doves
,
sparrows
.
Moreover
,
they
must
be
coupled
at
such
a
time
as
is
fit
for
generation
:
for
Nature
hath
prescribed
certain
times
and
ages
fit
for
that
work
.
The
common
time
,
is
the
Spring
;
for
then
almost
all
Creatures
are
prone
to
lust
.
The
ages
of
them
must
likewise
be
fit
:
for
the
generative
power
comes
to
creatures
,
at
a
set
age
.
Neither
of
them
must
be
barren
,
nor
weak
,
nor
too
young
;
for
then
their
seed
is
unfit
for
generation
:
but
both
of
them
,
if
it
may
be
,
in
the
prime
of
their
best
age
and
strength
.
If
any
creatures
want
appeti●e
thereunto
,
there
be
many
slights
,
whereby
we
may
Make
them
eager
in
lust
.
And
if
the
female
do
cast
out
the
seed
,
there
be
means
to
make
her
hold
in
it
.
Provokements
to
lust
there
are
many
set
down
by
Writers
,
and
some
usual
with
us
.
Aelianus
writes
,
that
keepers
of
sheep
,
and
goats
,
and
Mares
,
do
besmear
their
hands
with
salt
and
nitre
,
and
then
rub
the
generative
parts
of
them
in
the
time
of
their
coition
,
for
their
more
lustful
and
eager
performance
of
that
action
.
Others
besmear
them
with
pepper
,
others
with
nettles
seed
,
others
with
myrrh
and
nitre
;
all
of
them
kindle
the
appetite
of
the
female
,
being
well
rubbed
therewith
,
and
make
her
stand
to
her
male
.
The
He-goats
,
if
you
besmear
their
chin
,
and
their
nostrels
with
sweet
ointment
,
are
thereby
much
enclined
to
lust
;
and
contrariwise
,
if
you
tie
a
thred
about
the
middle
of
their
tail
,
they
are
nothing
so
eager
of
copulation
.
Absyrtus
sheweth
,
that
if
you
wipe
off
some
nature
of
seed
of
a
mare
,
and
therewith
besmear
the
nostrils
of
a
Stallion
horse
,
it
will
make
him
very
lustful
.
Dydimus
saith
,
that
if
Rams
,
or
any
other
beasts
,
feed
upon
the
herb
Milk-wort
,
they
will
become
both
eager
to
lust
,
and
stronger
for
the
act
of
copulation
.
Pliny
sheweth
,
that
Onions
encrease
desire
of
copulation
in
beasts
,
as
the
herb
Rotchet
doth
in
men
.
The
She-ass
,
holds
the
seed
within
her
the
better
,
if
presently
after
copulation
she
be
well
beaten
,
and
her
genitories
besprinkled
with
cold
water
,
to
make
her
run
after
it
.
Many
such
helps
are
recorded
by
those
who
have
written
the
histories
of
living
creatures
.
CHAP.
VI.
How
there
may
be
Dogs
of
great
courage
,
and
divers
rare
properties
,
generated
of
divers
kinds
of
Beasts
.
WE
will
first
speak
of
Dogs
,
as
being
a
most
familiar
creature
with
us
,
and
suiting
with
many
beasts
,
in
bignesse
,
in
like
time
of
breeding
;
and
besides
,
being
alwayes
ready
for
copulation
,
and
very
lecherous
,
oft-times
coupling
with
beasts
of
a
far
divers
kind
,
and
so
changeth
his
shape
and
fashion
,
leaveth
the
bad
qualities
of
his
own
kind
,
and
is
made
fitter
to
hunt
,
to
keep
any
thing
from
spoil
,
to
play
or
make
sport
,
and
for
divers
other
uses
.
And
first
,
how
A
strong
Indian-dog
may
be
generated
of
a
Tygre
.
This
is
called
by
some
,
a
Mastive
;
by
others
a
Warrior
,
or
a
Hircan-Dog
.
Aristotle
calls
them
Indian-dogs
,
and
saith
,
they
are
generated
of
a
Dog
and
a
Tygre
;
and
elsewhere
,
of
a
dog
and
another
wilde
beast
,
but
he
names
it
not
.
Pliny
writes
,
that
the
Indians
intending
to
generate
dogs
of
Tygres
,
tie
the
She-tygres
in
the
woods
about
rutting
time
;
and
dogs
coupling
with
them
engender
young
:
but
the
first
and
second
births
they
care
not
for
,
as
being
too
fierce
;
but
the
third
they
bring
up
,
as
being
milder
and
fitter
for
their
uses
.
Aelianus
relates
the
story
of
this
kind
of
Dogs
,
out
of
Indian
Writers
:
that
the
stoutest
Bitches
,
and
such
as
are
swiftest
to
run
,
and
best
to
hunt
,
are
by
the
shepherds
tied
to
certain
Trees
within
the
Tygres
walk
:
as
soon
as
the
Tygres
light
upon
them
,
if
they
have
not
before
met
with
their
prey
,
they
devour
them
;
but
if
they
be
full
of
meat
,
and
hot
in
lust
,
then
they
couple
with
the
Bitches
;
and
so
generate
,
not
a
Tygre
,
but
a
dog
,
their
seed
degenerating
into
the
mothers
kind
.
And
these
dogs
thus
gendred
,
scorn
to
hunt
a
Boar
,
or
an
Hart
;
but
a
Lion
they
will
set
gallantly
upon
.
A
Noble
man
of
India
made
trial
of
the
valor
of
these
dogs
,
before
Alexander
the
Great
,
on
this
manner
:
first
,
he
set
an
Hart
before
him
;
but
the
Dog
scorning
the
Hart
,
stirred
not
at
him
;
next
,
a
Boar
,
but
neither
stirred
he
at
the
Boar
;
after
that
a
Bear
,
but
he
scorned
the
Bear
too
:
last
of
all
,
a
Lion
;
then
the
Dog
seeing
that
he
had
an
even
match
in
hand
,
rose
up
very
furiously
,
and
run
upon
the
Lion
,
and
took
him
by
the
throat
,
and
stifled
him
.
Then
the
Indian
that
shewed
this
sport
,
and
knew
well
this
Dogs
valour
,
first
cut
off
his
tail
;
but
the
Dog
cared
not
for
his
tail
,
in
comparison
of
the
Lion
which
he
had
in
his
mouth
:
next
,
he
cut
off
one
of
his
legs
;
but
the
Dog
held
fast
his
hold
still
,
as
if
it
had
been
none
of
his
legs
:
after
that
,
he
caused
another
of
his
legs
to
be
broken
;
but
the
Dog
still
kept
his
hold
:
after
that
,
his
third
leg
,
and
yet
still
he
kept
his
hold
:
after
that
,
his
fourth
leg
,
and
yet
the
Dog
was
still
as
fierce
upon
the
Lion
,
as
at
the
first
:
Nay
,
when
last
of
all
his
head
was
cut
off
from
his
body
,
yet
still
it
stuck
fast
by
the
teeth
in
the
same
place
,
where
he
took
his
first
hold
.
Alexander
seeing
this
,
was
much
grieved
for
the
Dogs
death
,
and
greatly
amazed
at
his
valour
,
that
he
would
rather
suffer
his
life
,
then
his
courage
to
be
taken
from
him
.
The
Indian
perceiving
that
,
gave
to
Alexander
four
such
Dogs
;
and
he
received
them
as
a
great
Present
,
and
accepted
them
gladly
and
thankfully
:
and
moreover
,
rewarded
the
Indian
that
gave
them
,
with
a
Princely
recompence
.
This
same
story
Philes
also
writes
.
But
Diodorus
Siculus
and
Strabo
,
say
that
Sopithes
a
King
,
gave
Alexander
an
hundred
and
fifty
of
these
Dogs
,
all
very
huge
and
strong
,
and
usually
coupling
with
Tygres
.
And
Pollux
writes
the
same
.
And
Plutark
describes
the
Indian-dog
,
and
his
fight
before
Alexander
,
as
it
is
before
related
:
Pliny
writes
,
that
the
King
of
Albania
gave
Alexander
a
great
Dog
,
wherewith
he
was
much
delighted
:
but
when
he
brought
the
Dog
,
first
Bears
,
then
Boars
,
and
then
Deer
,
and
saw
he
would
not
touch
them
,
being
much
offended
that
so
great
a
body
should
have
so
little
courage
,
he
caused
him
to
be
killed
.
The
King
that
gave
him
,
hearing
this
,
sent
him
another
,
and
withal
charged
the
Messenger
,
that
he
should
not
be
tryed
in
small
matches
,
but
either
with
a
Lion
or
an
Elephant
.
So
then
,
Alexander
caused
a
Lion
to
be
set
before
him
,
and
presently
the
Dog
killed
him
:
afterward
he
tried
him
with
an
Elephant
;
and
the
Dog
bristled
and
barked
at
him
,
and
assaulted
him
so
artificially
every
way
,
till
the
Elephant
was
giddy
with
turning
about
,
and
so
fell
down
and
was
killed
.
Gratius
writes
of
this
kind
of
dogs
,
thus
generated
of
a
Bitch
and
a
Tygre
.
There
is
also
another
kind
of
Dogs
Generated
of
a
Lion
.
And
these
are
strong
Dogs
,
and
good
Hunters
.
Pollux
saith
,
that
Arcadian
Dogs
first
came
of
a
Dog
and
a
Lion
,
and
are
called
Lion-dogs
.
And
Coelius
writes
the
same
:
and
Oppianus
commends
the
Arcadian
Dogs
,
and
those
of
Tegea
,
which
is
a
Town
of
Acadia
.
This
is
also
A
strong
and
swift
Dog
,
gendred
of
a
kind
of
Wolf
called
Thos
,
which
,
as
Aristotle
writes
,
is
in
all
his
entrails
like
a
Wolfs
;
and
is
a
strong
beast
,
swift
,
and
is
wont
to
encounter
the
Lion
.
Pliny
saith
,
it
is
a
kind
of
Wolf
;
Hesychius
saith
,
it
is
like
a
Wolf
;
Herodotus
,
that
it
is
gendred
in
Africa
:
Solinus
calls
them
Ethiopian
Wolves
:
Nearchus
calls
these
beasts
Tygres
,
and
saith
there
be
divers
kinds
of
them
.
Wherefore
Gratius
saith
,
that
dogs
generated
of
these
Thoes
,
are
strong
,
and
fit
to
hunt
;
and
calls
them
half-savage
,
as
coming
of
a
tame
Dog
,
and
a
savage
kind
of
Wolf
.
There
is
also
a
Dog
called
Crocuta
,
gendred
of
a
Dog
and
a
Wolf
.
Pliny
saith
,
that
these
Dogs
break
all
things
with
their
teeth
,
and
presently
devout
them
.
As
the
Indians
join
Tygres
,
so
do
the
Gaules
join
Wolves
and
Dogs
together
;
every
herd
of
Wolves
there
,
hath
a
Dog
for
their
Ring-leader
.
In
the
Country
of
Cyrene
in
Libya
,
Wolves
do
couple
with
Dogs
,
as
Aristotle
and
Pollux
write
.
Galen
in
his
book
concerning
the
use
of
Parts
,
writes
,
that
a
Bitch
may
conceive
by
a
He-wolf
,
and
so
the
She-wolf
by
a
Dog
,
and
retain
each
others
seed
,
and
ripen
it
to
the
bringing
forth
of
both
kinds
.
Diodorus
saith
,
that
the
dog
which
the
Aethiopian
calls
Crocuta
,
is
a
compound
of
the
Nature
of
a
Dog
and
a
Wolf
.
When
Niphus
was
hunting
,
one
of
his
dogs
eagerly
pursued
a
she-wolf
,
and
overtaking
her
,
began
to
line
her
,
changing
his
fiercenesse
into
lust
.
Albertus
saith
,
that
the
great
Dog
called
a
Mastive
,
is
gendred
of
a
Dog
and
a
Wolf
.
I
my self
saw
at
Rome
,
a
dog
generated
of
a
wolf
;
and
at
Naples
,
a
she-wolf
of
a
dog
.
Ovid
saith
,
that
the
dog
Nape
was
conceived
of
a
Wolf
;
and
Ovid
and
Virgil
both
,
mention
the
dog
Lycisca
,
which
,
as
Isiodore
writes
,
are
generated
of
wolves
and
dogs
coupling
together
.
Coelius
calls
these
dogs
Chaonides
;
being
gendred
of
a
kind
of
wolf
called
Chaos
,
as
some
suppose
,
whence
they
have
that
name
.
But
if
we
would
generate
swift
dogs
,
as
Grey-hounds
,
we
must
join
dogs
with
some
swift
beasts
.
As
,
couple
dogs
and
foxes
together
,
and
they
will
Gender
swift
Dogs
,
called
Lacedamonian
Dogs
.
Aristotle
,
and
out
of
him
Galen
,
report
,
that
beasts
may
couple
together
,
though
they
be
of
a
divers
kind
;
so
that
their
nature
do
not
much
differ
,
and
they
be
of
a
like
bignesse
,
and
thereby
sutable
for
their
times
of
breeding
and
bringing
forth
,
as
it
is
betwixt
dogs
and
wolves
;
of
both
which
,
are
gendred
swift
dogs
,
called
Lacedaemonian
dogs
:
the
first
births
are
of
both
kinds
;
but
in
time
,
after
sundry
interchangeable
generations
,
they
take
after
the
dam
,
and
follow
the
kind
of
the
female
.
Pollux
saith
,
These
are
called
Alopecidae
,
fox-dogs
;
as
Xenoph●●
also
writes
of
them
,
and
makes
them
to
be
hunting
dogs
:
and
surely
the
best
and
swiftest
hunting
dogs
,
as
Grey-hounds
,
are
long-headed
,
and
sharp-snou●ed
,
as
foxes
are
.
Hesychius
and
Varinus
call
them
Dog-foxes
.
But
now
,
if
we
would
generate
a
kind
of
Swift
Dogs
,
and
strong
withal
,
we
must
make
a
medley
of
sundry
kinds
of
dogs
together
;
as
a
Mastive
and
a
Grey-hound
gender
a
swift
,
and
withal
a
strong
dog
,
as
Aristole
writes
:
or
else
couple
a
dog
with
a
wolf
,
or
with
a
Lion
;
for
both
these
mixtions
have
Hunts-men
devised
;
the
former
,
to
amend
certain
natural
defects
in
one
kind
;
and
the
latter
,
to
make
their
dogs
stronger
for
the
game
,
and
craftier
to
espie
and
take
advantages
;
as
commonly
,
together
with
the
properties
of
the
body
,
the
qualities
of
the
mind
are
derived
into
the
young
ones
.
Ovid
mentions
such
mungrels
amongst
Actaeons
dogs
:
and
Oppianus
in
his
book
of
Hunting
,
counsels
to
join
in
the
Spring-time
,
divers
dogs
together
,
if
we
desire
to
have
any
excellent
parts
in
any
;
as
the
dogs
of
Elis
,
with
them
of
Arcadia
;
the
dogs
of
Crete
,
with
them
of
Pannonia
;
Thracians
,
with
them
of
Caria
;
Lacedaemonians
,
with
them
of
Tuscia
;
and
Sarmatian
dogs
,
with
Spanish
dogs
.
Thus
we
see
,
how
to
generate
a
dog
as
stomackful
as
a
Lion
,
as
fierce
as
a
Tygre
,
as
crafty
as
a
fox
,
as
spotted
as
a
Leopard
,
and
as
ravenous
as
a
Wolf
.
CHAP.
VII
.
How
to
generate
pretty
little
dogs
to
play
with
.
BEcause
a
dog
is
such
a
familiar
creature
with
man
,
therefore
we
will
shew
how
to
generate
and
bring
up
a
little
dog
,
and
one
that
will
be
play-full
.
First
of
the
generation
Of
little
Dogs
.
In
times
past
,
women
were
wont
to
esteem
little
dogs
in
great
price
,
especially
such
as
came
from
Malta
the
Island
situate
in
the
Adriatical
Sea
,
neer
to
Ragusius
.
Callimachus
terms
them
Melitean
dogs
.
And
Aristotle
in
his
Problems
,
shews
the
manner
of
their
generation
;
where
he
questioneth
,
Why
amongst
living
creatures
of
the
same
kind
,
some
have
greater
,
and
some
have
smaller
bodies
;
and
gives
thereof
a
double
reason
:
one
,
is
the
straightnesse
of
the
place
wherein
they
are
kept
;
the
other
,
is
the
scarcenesse
of
their
nourishment
:
and
some
have
attempted
to
lessen
the
bodies
of
them
,
even
after
their
birth
;
as
they
which
nourish
up
little
whelps
in
small
cages
:
for
thereby
they
shorten
and
lessen
their
bodies
;
but
their
parts
are
prettily
well
knit
together
,
as
appears
in
Melitaean
dogs
:
for
nature
performes
her
work
,
notwithstanding
the
place
.
Athenaeus
writes
,
that
the
Sybarites
were
much
delighted
with
Melitaean
dogs
,
which
are
such
in
the
kind
of
dogs
,
as
Dwarfes
are
among
men
.
They
are
much
made
of
,
and
daintily
kept
,
rather
for
pleasure
then
for
any
use
.
Those
that
are
chosen
for
such
a
purpose
,
are
of
the
smallest
pitch
,
no
bigger
at
their
best
growth
then
a
mouse
,
in
body
well
set
,
having
a
little
head
,
a
small
s●out
,
the
nose
turning
upward
,
bended
so
for
the
purpose
when
they
were
young
;
long
ears
,
short
legs
,
narrow
feet
,
tail
somewhat
long
,
a
shagged
neck
,
with
long
hair
to
the
shoulders
,
the
other
parts
being
as
it
were
shorn
,
in
colour
white
;
and
some
of
them
are
shagged
all
over
.
These
being
shut
up
in
a
cage
,
you
must
feed
very
sparingly
,
that
they
never
have
their
fill
;
and
let
them
couple
with
the
least
you
can
find
,
that
so
lesse
may
be
generated
;
for
so
Hippocrates
writes
,
that
Northern
people
,
by
handling
the
heads
of
dogs
while
they
be
young
,
make
them
lesse
then
,
and
so
they
remain
even
after
they
are
come
to
their
full
growth
:
and
in
this
shape
they
gender
others
,
so
that
they
make
,
as
it
were
,
another
kind
.
But
if
you
would
know
the
generation
of
a
Dog
that
will
do
tricks
and
feats
,
one
that
will
make
sport
of
himself
,
and
leap
up
and
down
,
and
bark
softly
,
and
〈◊〉
without
biting
,
and
stand
upon
his
hindermost
legs
,
holding
forth
his
other
legs
like
hands
,
and
will
fetch
and
carry
;
you
must
first
let
them
converse
and
company
with
an
Ape
,
of
whom
they
will
learn
many
sportful
tricks
;
then
let
them
line
the
Ape
;
and
the
young
one
which
is
born
of
them
two
,
will
be
exceeding
practised
to
do
feats
,
such
as
Juglets
and
Players
are
wont
to
shew
by
their
dogs
.
Albertus
saith
,
that
these
kind
of
dogs
may
very
well
be
generated
of
a
dog
and
a
fox
.
CHAP.
VIII
.
How
to
amend
the
defects
and
lacks
that
are
in
dogs
,
by
other
means
.
WE
may
also
supply
the
lacks
that
are
in
dogs
,
by
other
means
,
and
teach
them
new
qualities
,
even
by
their
food
and
nourishment
:
for
we
have
shewed
oft-times
,
that
qualities
are
drawn
in
together
with
the
milk
and
nourishment
whereby
we
live
.
Columella
shews
how
to
make
Dogs
strong
and
swift
:
If
you
would
have
them
full
of
stout
spirits
,
you
must
suffer
them
to
suck
the
breasts
of
some
other
beasts
;
for
alwayes
the
milk
,
and
the
spirits
of
the
nurse
,
are
much
available
,
both
for
the
quality
of
the
body
,
and
the
qualities
of
the
soul.
Oppianus
bids
us
to
keep
hunting
dogs
from
sucking
any
ordinary
Bitches
,
or
Goats
,
or
Sheep
;
for
this
,
saith
he
,
will
make
them
too
lazy
and
weak
;
but
they
must
suck
a
tame
Lionesse
,
or
Hart
,
or
Doe
,
or
Wolf
;
for
so
they
will
become
swift
and
strong
,
like
to
their
nurses
that
give
them
suck
.
And
Aelianus
gives
the
very
same
precept
,
in
the
very
same
words
:
for
,
saith
he
,
when
they
shall
remember
that
they
had
such
strong
and
swift
nurses
,
nature
will
make
them
ashamed
not
to
resemble
their
qualities
.
Pollux
saith
,
that
for
a
while
,
the
Dams
milk
is
fittest
meat
for
whelps
;
but
after
,
let
them
lap
the
blood
of
those
beasts
which
dogs
have
caught
,
that
by
little
and
little
they
may
be
acquainted
with
the
sweetnesse
of
hunting
.
Ctesias
in
his
book
of
Indian
matters
,
writes
,
that
the
people
called
Cynamolgi
,
do
nourish
and
feed
many
dogs
with
Bulls
blood
,
which
afterward
being
let
loose
at
the
Bulls
of
India
,
overcome
them
and
kill
them
,
though
they
be
never
so
fierce
:
and
the
people
themselves
milk
their
Bitches
,
and
drink
it
,
as
we
drink
Goats
or
Sheeps
milk
,
as
Aelianus
reports
:
and
Solinus
writes
,
that
this
is
supposed
to
make
that
people
flap-mouthed
,
and
to
grin
like
dogs
.
We
may
also
make
an
Ass
become
couragious
,
if
we
take
him
as
soon
as
he
is
brought
forth
into
the
world
,
and
put
him
to
a
Mare
in
the
dark
,
that
she
may
not
discern
him
;
for
her
own
Colt
being
privily
taken
from
her
,
she
will
give
suck
to
the
Asse
as
to
her
own
foale
:
and
when
she
hath
done
thus
for
the
space
of
ten
daies
,
she
will
give
him
suck
alwayes
after
willingly
,
though
she
know
him
to
be
none
of
hers
.
Thus
shall
he
be
larger
,
and
better
every
way
.
CHAP.
IX
.
How
to
bring
forth
divers
kinds
of
Mules
.
WE
will
speak
of
the
commixtion
of
Asses
,
Horses
,
and
such
like
:
though
it
be
a
known
matter
,
yet
it
may
be
we
shall
adde
something
which
may
delight
the
Reader
.
Aelianus
writes
out
of
Democritus
,
that
Mules
are
not
Natures
work
,
but
a
kind
of
theft
and
adultery
devised
by
man
:
first
committed
by
an
Asse
of
Media
,
that
by
force
covered
a
Mare
,
and
by
chance
got
her
with
foal
;
which
violence
men
learned
of
him
,
and
after
that
made
a
custom
of
it
.
Homers
Scholiast
saith
,
that
Mules
were
first
devised
by
the
Venetians
,
a
City
of
Paphlagonia
.
It
is
writ●●●
Genesis
,
chap.
36.
v.
24.
that
Anah
,
Esau's
kinsman
,
feeding
his
fathers
Asses
in
the
wildernesse
,
found
out
Mules
.
Now
A
Mule
cometh
of
a
Mare
and
an
Ass.
They
have
no
root
in
their
own
kind
,
but
are
graffed
as
it
were
,
and
double
kinded
,
as
Varro
saith
.
If
you
would
have
a
strong
and
a
big
Mule
,
you
must
chuse
a
Mare
of
the
largest
affize
,
and
well-knit
joints
,
not
regarding
her
swiftnesse
,
but
her
strength
.
But
there
is
another
kind
of
mule
called
Hinnus
,
that
cometh
of
a
Horse
and
a
She-ass
.
But
here
special
choice
must
be
made
of
the
Asse
,
that
she
be
of
the
largest
affize
,
strongly
jointed
,
and
able
to
endure
any
labour
,
and
of
good
qualities
also
;
for
howsoever
it
is
the
Sire
that
gives
the
name
to
the
young
one
,
and
it
is
called
Hinnus
,
of
the
Horse
;
yet
it
grows
altogether
like
the
Dam
,
having
the
main
and
the
tail
of
an
Asse
,
but
Horses
ears
;
and
it
is
not
so
great
of
body
as
the
Mule
is
,
but
much
slower
,
and
much
wilder
.
But
the
best
She-mules
of
all
,
are
generated
of
a
wilde
Ass
,
and
of
a
She-ass
,
and
these
are
the
swiftest
too
;
for
though
the
Mule
that
is
begotten
by
the
He-asse
,
be
both
in
shape
and
qualities
very
excellent
in
his
kind
,
yet
that
which
is
begotten
of
the
wilde
Asse
,
cometh
nothing
behind
the
other
,
but
only
that
it
is
unruly
and
stubborn
,
and
somewhat
scammel
,
like
the
Sire
.
These
Mules
thus
gendred
of
a
wilde
Asse
,
and
a
She-asse
,
if
they
be
males
,
and
put
to
cover
a
Mare
,
beget
excellent
young
ones
,
which
by
little
and
little
wax
tame
,
resembling
the
shape
and
mildnesse
of
their
Sire
,
but
the
stomack
and
swiftnesse
of
their
Grand-sire
;
and
they
have
exceeding
hard
feet
,
as
Columella
writes
.
These
happily
are
the
Mules
which
Aristotle
writes
,
are
only
in
Syria
,
swift
,
and
fertile
,
called
by
the
common
name
of
Mules
,
because
of
their
shape
,
though
their
kind
be
of
a
wild
Asse
.
But
there
is
a
more
common
kind
of
Strong
Mules
gendred
of
a
Bull
and
an
Ass
,
which
is
a
fourth
sort
of
Mules
,
found
in
Gratianopolis
,
and
called
by
a
French
name
,
Jumar
.
Gesner
reports
,
that
at
the
foot
of
the
Hill
Spelungus
in
Rhetia
,
was
seen
a
Horse
gendred
of
a
Mare
and
a
Bull.
And
I
my self
saw
at
Ferraria
,
certain
beasts
in
the
shape
of
a
Mule
,
but
they
had
a
Bulls
head
,
and
two
great
knobs
in
stead
of
horns
;
they
had
also
a
Bulls
eyes
,
and
were
exceeding
stomackful
,
and
their
colour
was
black
:
a
spectacle
,
wherewith
we
were
much
delighted
.
I
have
heard
,
that
in
France
,
they
be
common
;
but
I
could
see
none
there
,
though
I
passed
through
the
whole
Country
.
CHAP.
X.
How
to
mingle
the
Sheep
and
Goats
together
,
by
generation
.
IF
we
would
better
any
qualities
in
a
Ram
,
we
must
effect
it
by
coupling
them
with
wild
beasts
,
such
as
are
not
much
unlike
,
either
in
quantity
or
in
kind
.
There
is
a
beast
called
Musinus
,
gendred
of
a
Goat
and
a
Ram.
Pliny
saith
,
that
in
Spain
,
but
especially
in
Corsica
,
there
are
beasts
called
Musimones
not
much
unlike
to
Sheep
,
which
have
Goats
hair
,
but
in
other
parts
,
Sheep
:
the
young
ones
which
are
gendred
of
them
,
coupling
with
Sheep
,
are
called
by
the
Antients
,
Umbri
:
Strabo
calls
them
Musimones
.
But
Albertus
calls
them
Musini
or
Musimones
,
which
are
gendred
of
a
Goat
and
a
Ram.
I
have
heard
that
in
Rhetia
,
in
the
Helvetian
confines
,
there
are
generated
certain
beasts
,
which
are
Goats
in
the
hinder
parts
,
but
in
the
former
parts
,
Sheep
or
Rams
;
but
they
cannot
live
long
,
but
commonly
they
die
,
as
soon
as
they
are
born
:
and
that
there
the
Rams
being
grown
in
years
,
are
very
strong
and
lustful
,
and
so
oft-times
meeting
with
goats
,
do
run
over
them
:
and
that
the
young
ones
which
wilde
Rams
beget
of
tame
Sheep
,
are
in
colour
like
the
Sire
,
and
so
is
their
breed
after
them
;
and
the
wool
of
the
first
breed
is
shaggy
,
but
in
their
after-breed
soft
and
tender
.
On
the
other
side
,
there
is
a
beast
called
Cinirus
,
generated
of
a
He-goat
,
and
an
Ewe
,
as
the
same
Albertus
writeth
.
But
the
best
devised
adultery
is
,
to
couple
in
generation
,
and
thereby
to
procreate
young
ones
,
of
A
wilde
and
a
tame
Goat
.
Writers
affirm
,
that
whatsoever
kind
hath
some
wilde
,
and
some
tame
,
the
wildenesse
of
them
,
if
they
couple
with
the
tame
of
the
same
kind
,
is
altered
in
the
succeeding
generations
;
for
they
become
tame
.
Columella
writes
,
that
many
wilde
Rams
were
brought
out
of
Africa
into
Cales
,
by
some
that
set
out
games
before
the
people
;
and
Columella
,
the
Uncle
of
this
Writer
,
bought
some
of
them
,
and
put
them
into
his
grounds
;
and
when
they
were
somewhat
tame
,
he
let
them
cover
his
Ewes
:
and
these
brought
lambs
that
were
rough
,
and
had
the
colour
of
their
Sire
:
but
these
then
afterward
coupling
with
the
Ewes
of
Tarentum
,
begot
lambs
that
had
a
thinner
and
a
softer
fleece
.
And
afterward
,
all
their
succeeding
generations
resembled
the
colour
of
their
Sires
,
and
Grand-sires
,
but
the
gentlenesse
and
softnesse
of
their
Dams
.
The
like
is
experienced
in
Swine
:
for
we
may
bring
forth
Of
a
wild
and
a
tame
Swine
,
the
beast
called
Hybrides
:
for
a
Boar
is
exceeding
hot
in
lust
,
and
wonderfully
desires
coition
;
insomuch
,
that
if
the
female
refuse
to
couple
with
him
,
either
he
will
force
her
,
or
kill
her
.
And
surely
howsoever
,
some
wilde
beasts
being
made
tame
,
are
thereby
unfit
for
generation
,
as
a
Goose
,
a
Hart
brought
up
by
hand
from
his
birth
;
and
a
Boar
is
hardly
fruitfull
in
such
a
case
:
yet
there
is
no
kind
so
apt
for
generation
,
the
one
being
wilde
,
and
the
other
tame
,
as
the
kind
of
Swine
is
.
And
those
which
are
thus
gendred
,
these
half-wilds
,
are
called
Hybrides
,
happily
because
they
are
generated
in
reproachful
adultery
:
for
Hybris
signifies
reproach
.
CHAP.
XI
.
Of
some
other
commixtions
,
whereby
other
beasts
of
divers
kinds
are
generated
.
WE
will
speak
yet
farther
of
the
commixtion
of
divers
beasts
differing
in
kinde
;
as
also
of
other
mixtions
derived
from
these
,
so
to
find
out
all
such
kinds
:
and
moreover
we
will
shew
,
that
of
their
young
,
some
take
after
the
Sire
most
,
and
some
after
the
Dam.
And
first
,
that
A
Leopard
is
gendred
of
a
Libard
and
a
Lioness
.
The
Lionesse
is
reported
to
burn
in
lust
;
and
because
the
Lion
is
not
so
fit
for
copulation
,
by
reason
of
his
superfluity
of
heat
,
therefore
she
entertains
the
Libard
into
the
Lions
bed
:
but
when
her
time
of
bringing
forth
draws
neer
,
she
gets
away
into
the
Mountains
,
and
such
places
where
the
Libards
haunt
:
for
they
bring
forth
spotted
whelps
,
and
therefore
nurse
them
in
thick
woods
very
covertly
,
making
shew
to
the
Lions
,
that
they
go
abroad
only
to
seek
some
prey
;
for
if
the
Lions
at
any
time
light
upon
the
whelps
,
they
tear
them
in
pieces
,
as
being
a
bastard
brood
,
as
Philostratus
writes
.
In
the
wilde
of
Hircania
,
there
are
Leopards
,
as
it
were
,
another
kind
of
Panthers
,
which
are
known
well
enough
,
which
couple
with
the
Lionesse
,
and
beget
Lions
;
but
they
are
but
base
Lions
,
as
Solinus
writes
.
Isiodore
saith
,
that
the
Libard
and
the
Lionesse
coupling
together
,
procreate
a
Leopard
,
and
so
make
a
third
kind
.
Pliny
saith
,
That
those
Lions
which
are
generated
of
Libards
,
do
want
the
mones
of
Lions
.
And
Solinus
saith
,
that
the
Lion
can
find
out
by
his
smell
,
when
the
Lionesse
hath
played
the
Harlot
;
and
seeks
to
revenge
it
upon
her
with
all
his
might
:
and
therefore
the
Lionesse
washes
her self
in
some
River
,
or
else
keeps
aloof
from
him
,
till
the
scent
be
wasted
.
Now
as
there
are
two
sorts
of
Mules
,
one
of
a
Horse
and
an
Asse
,
the
other
of
an
Asse
and
a
Mare
;
so
there
are
two
sorts
of
Leopards
,
one
of
a
Libard
and
a
Lionesse
,
the
other
of
a
Lion
and
a
Panther
,
or
She-libard
:
that
is
in
body
like
a
Lion
,
but
not
in
courage
;
this
is
in
body
and
colour
like
a
Libard
,
but
not
in
stomack
:
for
all
double-kinded
creatures
,
take
most
after
their
mother
,
especially
for
shape
and
quantity
of
their
bodies
.
Claudianus
saith
,
that
there
is
a
kinde
of
Libard
,
which
he
calls
a
Water-libard
,
that
is
generated
of
a
mingled
seed
,
when
a
strong
and
vigorous
Libard
meeteth
with
a
Lionesse
,
and
happily
coupleth
with
her
:
and
this
kinde
of
Libard
is
like
the
Sire
for
his
spots
,
but
his
back
and
the
portraiture
of
his
body
is
like
his
Dam.
Now
there
is
another
copulation
of
the
Lionesse
,
when
the
Hyaena
and
the
Lionesse
gender
the
beast
Crocuta
;
for
the
Lionesse
is
very
furious
in
lust
,
(
as
we
shewed
before
)
and
couples
with
divers
kinds
of
beasts
:
For
Pliny
writes
,
and
Solinus
writes
the
same
,
That
the
Hyaena
and
the
Lionesse
of
Aethiopia
,
gender
the
beast
Crocuta
.
Likewise
the
Panther
is
a
most
lustful
beast
,
and
she
also
couples
with
beasts
of
divers
kinds
;
with
a
Wolf
especially
:
of
both
which
,
the
Hycopanther
,
or
beast
called
Thoes
,
is
gendred
;
for
the
Panther
,
when
her
sacoting
is
come
,
goeth
up
and
down
,
and
makes
a
great
noise
,
and
thereby
assembles
many
,
both
of
her
own
kind
,
and
of
other
kinds
also
.
And
amongst
the
rest
,
the
Wolf
oft-times
meets
and
couples
with
her
,
and
from
them
is
generated
the
beast
Thoes
,
which
resembles
the
Dam
in
the
spots
of
his
skin
,
but
in
his
looks
he
resembles
the
Sire
.
Oppianus
saith
,
That
the
Panther
and
the
Wolfe
do
gender
this
Thoes
,
and
yet
he
is
of
neither
kinde
:
for
,
saith
he
,
oft-times
the
Wolfe
cometh
to
the
Panthers
Den
,
and
couples
with
her
;
and
thence
is
generated
the
Thoes
:
whose
skin
is
very
hard
,
and
is
meddled
with
both
their
shapes
;
skinned
like
a
Panther
,
and
headed
like
a
Wolfe
.
There
is
also
a
Thoes
gendred
of
a
Wolf
and
a
female
Hyaena
.
This
medley
,
Hesychius
and
Varinus
have
described
;
That
of
them
comes
this
Thoes
,
as
the
Greeks
call
it
.
The
Scholiast
upon
Homer
saith
,
That
it
is
like
to
the
Hyaena
:
and
some
call
it
Chaos
.
Pliny
saith
,
That
this
Chaos
,
which
by
the
French
is
called
Raphium
,
was
first
set
forth
for
a
shew
,
in
the
games
of
Pompey
the
Great
:
and
that
it
hath
spots
like
a
Leopard
,
but
is
fashioned
like
a
Wolf
.
But
the
Greeks
make
mention
of
a
very
strange
adultery
,
that
The
Bactrian
Camel
is
gendred
of
a
Camel
and
a
Swine
;
for
Didymus
,
in
his
workes
called
Geoponica
,
reporteth
,
that
in
certain
Mountaines
of
India
,
Boares
and
Camels
feed
together
,
and
so
fall
to
copulation
,
and
gender
a
Camel
:
and
this
Camel
so
gendred
,
hath
a
double
rising
,
or
two
bunches
upon
his
back
.
But
as
the
Mule
which
is
generated
of
a
Horse
and
an
Ass
,
is
in
many
qualities
like
the
Sire
,
so
the
Camel
which
is
begotten
of
a
Boar
,
is
strong
and
full
of
stiffe
bristles
like
a
Boar
;
and
is
not
so
soon
down
in
the
mud
as
other
Camels
are
,
but
helps
himself
out
lustily
by
his
own
force
;
and
will
carry
twice
so
great
a
burthen
as
others
.
But
the
reason
of
their
name
,
why
they
are
called
Bactrian
Camels
,
is
this
;
Because
the
first
that
ever
was
so
generated
,
was
bred
in
the
Country
of
Bactria
.
CHAP.
XII
.
Of
sundry
copulations
,
whereby
a
man
genders
with
sundry
kinds
of
Beasts
.
I
Am
much
ashamed
to
speak
of
it
,
that
Man
being
the
chief
of
all
living
Creatures
,
should
so
foully
disparage
himself
,
as
to
couple
with
bruit
beasts
,
and
procreate
so
many
half-savage
Monsters
as
are
often
seen
:
wherein
Man
shews
himself
to
be
worse
then
a
beast
.
I
will
relate
some
few
examples
hereof
,
thereby
to
make
such
wicked
wretches
an
obloquie
to
the
World
,
and
their
names
odious
to
others
.
Plutark
saith
,
That
bruit
beasts
fall
not
in
love
with
any
,
but
of
their
own
kinde
;
but
man
is
so
incensed
with
lust
,
that
he
is
not
ashamed
most
villanously
to
couple
himself
with
Mares
and
Goats
,
and
other
Beasts
;
for
Man
is
of
all
other
Creatures
most
lecherous
,
at
all
seasons
fit
and
ready
for
copulation
;
and
besides
,
agrees
with
many
living
Creatures
in
his
time
of
breeding
:
all
which
circumstances
make
much
for
the
producing
of
monstrous
,
and
half-savage
broods
.
And
howsoever
the
matter
we
speak
of
is
abominable
,
yet
it
is
not
fruitlesse
,
but
helps
much
to
the
knowledge
of
some
other
things
in
the
searching
out
of
the
secrecies
of
nature
.
Plutark
in
his
Tract
,
which
he
calls
the
Banquet
of
the
wise
men
,
sheweth
,
that
a
shepherd
brought
into
the
house
of
Periander
,
A
Babe
gendred
of
a
Man
and
a
Mare
,
which
had
the
hands
,
and
neck
,
and
head
of
a
Man
,
but
otherwise
it
was
like
a
Horse
;
and
it
cried
like
a
young
child
.
Thales
,
as
soon
as
he
saw
it
,
told
Periander
,
that
he
did
not
esteem
it
as
a
strange
and
monstrous
thing
,
which
the
gods
had
sent
to
portend
and
betoken
the
seditions
and
commotions
likely
to
ensure
,
as
Diocles
thought
of
it
;
but
rather
as
a
naturall
thing
:
and
therefore
his
advice
was
,
that
either
they
should
have
no
Horse-keepers
;
or
if
they
had
,
they
should
have
wives
of
their
own
.
The
same
Author
in
his
Parallels
,
reporteth
out
of
Agesilaus
his
third
book
of
Italian
matters
,
that
Fulvius
Stella
loathing
the
company
of
a
woman
,
coupled
himself
with
a
Mare
,
of
whom
he
begat
a
very
beautiful
maiden-child
;
and
she
was
called
by
a
fit
name
,
Ep●na
.
And
the
same
Plutark
reporeth
also
of
A
maiden
that
was
generated
of
a
Man
and
an
Ass
;
for
Aristonymus
Ephesius
,
the
Son
of
Demonstratus
,
could
not
away
with
a
womans
company
,
but
made
choice
of
an
Asse
to
lie
with
;
and
she
brought
him
forth
after
a
certain
time
,
a
very
comely
maiden
,
and
in
shew
exceeding
beautiful
:
she
was
called
Onoscelis
,
that
is
to
say
,
one
having
Asses
thighes
:
and
this
story
he
gathered
out
of
Aristotle
,
in
the
second
of
his
Paradoxes
.
But
Galen
cannot
think
this
possible
;
nay
,
it
is
scarce
possible
in
nature
,
seeing
a
Man
and
an
Asse
differ
so
much
as
they
do
:
for
if
a
man
should
have
to
do
with
an
Asse
,
her
wombe
cannot
receive
his
seed
,
because
his
genitories
are
not
long
enough
to
convey
it
into
her
place
of
conception
:
or
if
it
were
,
yet
she
would
presently
,
or
at
least
not
long
after
,
marte
his
seed
.
Or
,
if
she
could
so
conceive
,
and
bring
her
birth
to
perfection
,
how
,
or
by
what
food
should
it
be
nourished
after
the
birth
?
But
,
though
this
can
hardly
be
,
yet
I
do
not
think
it
altogether
impossible
,
seeing
all
men
are
not
of
a
like
complexion
,
but
some
may
be
found
,
whose
complexion
doth
not
much
differ
from
a
horses
;
and
some
men
also
have
longer
and
larger
genitories
then
others
;
as
also
some
Mares
and
Asses
have
lesse
and
shorter
genitories
then
others
have
:
and
it
may
be
too
,
that
some
celestial
influence
hath
a
stroke
in
it
,
by
enliving
the
seed
,
and
causing
the
Dam
to
conceive
it
,
and
bring
it
forth
in
due
time
.
And
because
all
these
things
do
very
seldom
concur
together
,
therefore
such
births
are
very
seldom
seen
.
Aelianus
writeth
another
story
,
That
there
was
once
generated
A
half-beast
of
a
Man
and
a
Goat
.
There
was
a
certain
young
man
in
Sybaris
,
who
was
called
Crachis
,
a
luster
after
Goats
;
and
being
over-ruled
by
his
lust
,
coupled
himself
with
a
fair
Goat
,
the
fairest
he
could
light
upon
,
and
lived
with
her
as
his
Love
and
Concubine
,
bestowing
many
gifts
upon
her
,
as
Ivy
and
Rushes
to
eat
;
and
kept
her
mouth
very
sweet
,
that
he
might
kisse
her
;
and
laid
under
her
soft
grasse
,
that
she
might
lie
easie
,
and
sleep
the
better
.
The
He-goat
,
the
Ring-leader
of
the
Herd
,
espying
this
,
watcht
his
time
when
the
young
man
was
on
sleep
,
and
fell
upon
him
and
spoiled
him
.
But
the
She-goat
,
when
her
time
was
come
,
brought
forth
an
infant
that
had
the
face
of
a
man
,
but
the
thighs
of
a
Goat
.
The
same
Author
writes
,
That
Women
lie
with
He-goats
,
and
with
the
Cynocephali
;
for
the
He-goats
are
so
lecherous
,
that
in
the
madnesse
of
their
lust
,
they
will
set
upon
Virgins
,
and
by
force
ravish
them
.
Herodotus
in
his
second
book
,
writeth
of
a
He-goat
,
that
had
to
do
with
a
woman
openly
,
and
in
the
sight
of
many
men
standing
by
.
Strabo
saith
,
that
in
the
Mediterranean
Sea
,
a
little
without
the
mouth
of
a
River
neer
to
Sebenis
and
Pharnix
,
there
is
an
Island
called
Xoas
,
and
a
City
within
the
Province
of
Sebenis
,
and
the
Cities
Hermopolis
and
Mendes
,
where
Pan
is
honoured
for
a
God
,
and
with
him
is
likewise
honoured
a
He-goat
;
and
there
,
as
Pindarus
reports
,
He-goats
have
to
do
with
women
:
In
the
utmost
corner
of
the
winding
of
the
River
Nilus
,
saith
he
,
are
fed
certain
Herds
of
Goats
;
and
there
the
lecherous
He-goats
are
mingled
with
women
.
Aelianus
also
writes
of
the
Indians
,
that
they
will
not
admit
into
their
Cities
any
red
Apes
,
because
they
are
oft-times
mad
in
lust
towards
women
;
and
if
at
any
time
they
find
such
Apes
,
they
hunt
and
destroy
them
,
as
being
adulterous
beasts
.
Pliny
writes
also
,
That
Man
couples
with
divers
kinds
of
beasts
:
for
some
of
the
Indians
have
usual
company
with
bruit
beasts
;
and
that
which
is
so
generated
,
is
half
a
beast
,
and
half
a
man
.
CHAP.
XIII
.
That
divers
kinds
of
birds
may
be
generated
of
divers
birds
coupling
together
.
BEfore
we
come
to
speak
of
the
commixtion
of
birds
,
it
is
meet
to
prescribe
certain
observations
for
the
more
easie
effecting
thereof
;
that
if
we
have
need
to
supply
any
defects
in
any
birds
,
we
may
be
the
better
instructed
how
to
perform
it
readily
,
to
make
them
fitter
for
our
uses
.
Se
shewed
before
out
of
Aristotle
,
that
if
we
would
mingle
Creatures
of
divers
kinds
,
we
must
see
that
they
be
of
like
bignesse
,
of
a
like
proportion
of
time
for
their
breeding
,
of
a
like
colour
;
but
especially
,
that
they
be
very
lecherous
;
for
otherwise
they
will
hardly
insert
themselves
into
a
strange
stock
.
If
a
Falconer
be
desirous
to
produce
fighting
Hawks
,
or
Cocks
,
or
other
birds
,
he
must
first
seek
our
good
lusty
males
,
such
as
be
strong
and
stomackful
,
that
they
may
derive
the
:
same
qualities
into
their
young
ones
.
Next
,
they
must
procure
strong
and
couragious
females
:
for
if
but
one
of
them
be
stomackful
,
the
young
ones
will
rather
take
after
the
dulnesse
and
faint-heart
of
the
one
,
then
after
the
quicknesse
and
courage
of
the
other
.
When
you
have
thus
made
choice
of
the
best
breeders
,
before
their
copulation
,
you
must
keep
them
together
within
doors
,
and
bring
them
by
little
and
little
acquainted
with
each
other
;
which
you
may
best
do
,
by
causing
them
to
feed
and
to
live
together
.
Therefore
you
must
prepare
a
pretty
little
cottage
,
about
ten
foot
long
,
and
ten
foot
broad
;
and
let
all
the
windows
be
made
out
toward
the
South
,
so
that
there
may
good
store
of
light
come
in
at
the
top
of
the
house
.
In
the
middle
you
must
make
a
partition
with
lattises
or
grates
,
made
of
Osiers
:
and
let
the
rods
stand
so
far
asunder
,
as
that
the
birds
head
and
neck
may
go
in
between
them
:
and
in
one
side
of
the
room
,
let
that
bird
be
alone
by
her self
,
which
you
would
make
tame
;
in
the
other
side
,
put
the
other
birds
which
you
purpose
to
join
in
copulation
with
the
strange
bird
.
So
then
,
in
the
prime
of
the
Spring
,
(
for
that
is
the
time
wherein
all
Creatures
are
most
eager
in
lust
)
you
must
get
you
fruitful
birds
,
and
let
them
be
of
the
same
colour
,
as
is
the
bird
which
you
desire
to
become
tame
.
These
you
must
keep
certain
daies
at
the
same
boord
as
it
were
,
and
give
them
their
meat
together
,
so
that
the
strange
bird
may
come
at
it
through
the
grate
:
for
by
this
means
she
will
learn
to
be
acquainted
with
them
,
as
with
her
fellows
,
and
will
live
quietly
by
them
,
being
as
it
were
kept
in
prison
from
doing
them
any
wrong
:
whereas
otherwise
she
would
be
so
fierce
upon
them
,
that
she
would
spare
none
,
but
it
she
could
,
destroy
them
all
.
But
when
once
by
tract
of
time
,
and
continual
acquaintance
with
his
fellows
,
this
male-bird
is
become
somewhat
gentle
,
look
which
of
the
females
he
is
most
familiar
with
,
let
her
be
put
in
the
same
room
where
he
is
;
and
give
them
both
meat
enough
.
And
because
commonly
he
either
kills
,
or
doth
not
care
for
the
first
female
that
is
put
unto
him
,
therefore
,
lest
the
keeper
should
lose
all
his
hope
,
he
must
keep
divers
females
for
supply
.
When
you
perceive
that
he
hath
gotten
the
female
with
young
,
presently
you
must
divorce
one
of
them
from
the
other
,
and
let
him
in
a
new
mate
,
that
he
may
fill
her
also
:
and
you
must
feed
her
well
till
she
begin
to
sit
upon
her
egges
,
or
put
the
egges
under
some
other
that
sits
.
And
thus
shall
you
have
a
young
one
,
in
all
respects
like
the
Cock
:
but
as
soon
as
the
young
ones
are
out
of
the
shell
,
let
them
be
brought
up
by
themselves
,
not
of
their
mother
,
but
of
some
other
Hen-bird
.
Last
of
all
,
the
females
of
this
brood
,
when
they
be
come
to
ripenesse
,
that
they
stand
to
their
Cock
,
their
first
or
their
second
brood
will
be
a
very
exact
and
absolute
kinde
.
CHAP.
XIV
.
Divers
commixtions
of
Hens
with
other
Birds
.
WE
will
begin
with
Hens
,
because
they
are
in
great
request
with
us
,
and
are
houshold-birds
,
alwayes
before
our
eyes
;
and
besides
,
they
may
be
very
profitable
and
gainful
,
if
we
can
tell
how
to
procreate
and
bring
up
divers
kinds
of
them
.
Cocks
are
of
all
other
most
lecherous
;
and
they
spend
their
seed
,
not
only
at
the
sight
of
their
Hens
,
but
even
when
they
hear
them
crake
or
cackle
;
and
to
represse
their
lust
,
they
are
oftentimes
carved
.
They
tread
and
fall
to
their
sport
,
almost
all
the
year
long
.
Some
Hens
are
very
lusty
,
and
withal
very
fruitful
;
insomuch
that
they
lay
three-score
egges
before
they
sit
to
hatch
them
:
yea
,
some
that
are
kept
in
a
pen
,
do
lay
twice
in
one
day
;
and
some
bring
forth
such
store
of
egges
,
that
they
consume
themselves
thereby
,
and
die
upon
it
.
We
will
first
shew
How
to
couple
a
Partridge
with
a
Hen.
Partridges
are
much
given
to
lust
,
and
very
eager
of
coition
,
and
are
mingled
with
other
birds
of
divers
kinds
,
and
they
couple
betwixt
themselves
,
and
so
have
young
ones
;
as
first
with
Hens
,
of
whom
they
procreate
certain
birds
,
which
partake
of
both
kinds
in
common
,
for
the
first
brood
;
but
in
processe
of
time
,
when
divers
generations
have
successively
passed
,
they
take
meerly
after
the
mother
in
all
respects
,
as
Aristotle
writeth
.
The
field-cocks
are
usually
more
lustful
then
houshold-cocks
are
,
and
they
tread
their
Hens
as
soon
as
ever
they
are
off
the
roust
;
but
the
Hens
are
more
inclinable
to
coition
,
about
the
middle
of
the
day
,
as
Athenaeus
writes
,
out
of
Aelianus
and
Theophrastus
:
of
which
circumstances
we
may
take
our
best
advantage
in
coupling
them
with
Partridges
.
After
the
same
manner
A
Hen
and
a
Pheasant
may
gender
together
;
for
,
as
Florentius
writes
,
the
Pheasant
and
the
Hen
agree
both
in
their
time
of
laying
,
either
of
them
bringing
forth
egges
one
and
twenty
daies
after
conception
.
And
though
she
be
not
so
wanton
as
other
birds
are
,
yet
in
their
treading
time
they
are
glad
of
coition
,
and
not
very
wilde
,
especially
those
that
are
of
the
smaller
sort
:
for
these
may
easily
be
made
tame
,
and
suffered
to
go
amongst
Hens
;
but
at
their
first
taking
they
are
very
fierce
,
insomuch
that
they
will
not
only
kill
Hens
,
but
even
Peacocks
too
.
Some
men
bring
up
Pheasants
to
make
a
game
of
them
:
but
some
breed
them
for
delight
and
pleasure
,
as
I
saw
at
Ferraria
in
the
Princes
Court
,
where
was
brought
up
very
great
store
,
both
of
Hens
and
Pheasants
too
.
And
this
hath
been
an
old
practice
:
for
in
Athenaeus
we
find
a
saying
of
Ptolomy
,
that
not
only
Pheasants
were
sent
for
out
of
Media
,
but
the
Country
Hens
,
they
also
afforded
good
store
of
them
,
the
egges
being
conceived
in
them
by
the
treading
of
a
Cock-pheasant
.
First
then
,
you
must
take
a
Cock-pheasant
,
and
be
very
careful
in
keeping
of
him
tame
amongst
your
Hens
:
after
that
,
you
must
seek
our
Country-hens
of
divers
colours
,
as
like
the
colour
of
the
Hen-Pheasant
as
you
can
,
and
let
them
live
with
the
Cock-Pheasant
,
that
in
the
Spring-time
he
may
tread
the
Hens
;
and
they
will
bring
forth
speckled
egges
,
everywhere
full
of
black
spots
,
far
greater
and
goodlier
then
other
egges
are
.
When
these
are
hatched
,
you
must
bring
up
the
chicken
with
barly-flour
,
and
some
leaves
of
smallage
shred
in
amongst
it
;
for
this
is
the
most
delightful
and
nourishing
food
that
they
that
they
can
have
.
There
is
also
A
Chick
gendred
of
a
Pigeon
and
a
Hen:
the
Pigeon
must
be
young
,
for
then
he
hath
more
heat
and
desire
of
copulation
,
and
much
abundance
of
seed
;
for
if
he
be
old
,
he
cannot
tread
:
but
young
Pigeons
do
couple
at
all
times
,
and
they
bring
forth
both
Summer
and
Winter
.
I
had
my self
at
home
a
single
Pigeon
,
&
a
Hen
that
had
lost
her
Cock
:
the
Pigeon
was
of
a
large
size
,
and
wanton
withal
;
the
Hen
was
but
a
very
small
one
:
these
lived
together
,
and
in
the
Spring-time
the
Pigeon
trode
the
Hen
,
whereby
she
conceived
,
and
in
her
due
season
laid
egges
,
and
afterward
hatched
them
,
and
brought
forth
chicken
that
were
mixt
of
either
kind
,
and
resembled
the
shape
of
them
both
.
In
greatnesse
of
body
,
in
fashion
of
head
and
bill
,
they
were
like
a
Pigeon
;
their
feathers
very
white
and
curled
,
their
feet
like
a
Hens
feet
,
but
they
were
overgrown
with
feathers
;
and
they
made
a
noise
like
a
Pigeon
:
and
I
took
great
pleasure
in
them
;
the
rather
,
because
they
were
so
familiar
,
that
they
would
still
sit
upon
the
bed
,
or
nuzzle
into
some
womans
bosom
.
But
there
is
,
yet
another
mixture
,
when
A
Cock
,
and
a
Pea
,
gender
the
Gallo-Pavus
;
which
is
otherwise
called
the
Indian-hen
,
being
mixt
of
a
Cock
and
Pea
,
though
the
shape
be
liker
to
a
Pea
then
to
Cock.
In
body
and
greatnesse
it
resembles
the
Pea
,
but
it
hath
a
combe
and
chackels
under
the
chin
like
a
Cock
:
it
hath
the
voice
of
a
Pea
,
and
spreads
forth
her
tail
,
and
hath
such
varietie
of
colours
as
she
hath
.
The
taste
of
her
flesh
relishes
like
a
compound
of
them
both
;
whereby
it
appears
,
that
both
kinds
are
not
unfitly
matcht
together
.
But
afterward
,
when
the
she
Gallo-pavus
and
the
Pea-cock
were
brought
up
tame
together
,
we
had
of
them
very
fruitful
egges
,
which
being
hatcht
,
yeelded
very
goodly
chickens
,
whose
feathers
were
of
a
most
orient
and
glistering
colour
:
and
these
young
ones
afterward
growing
bigger
,
were
mingled
in
copulation
with
Pea-cocks
and
Pea-hens
,
and
the
brood
which
was
so
generated
of
them
,
were
in
a
manner
all
of
the
kind
and
fashion
of
the
Pea.
The
like
a
man
may
conjecture
of
other
kinds
of
birds
.
CHAP.
XV.
How
to
generate
Hawkes
of
divers
properties
.
WE
will
shew
some
commixtions
of
Hawks
,
by
the
example
whereof
,
you
may
imagine
of
your self
the
like
in
other
birds
:
and
hereby
it
shall
appear
how
we
may
amend
divers
faults
and
defects
in
Hawks
,
and
engraffe
in
them
some
new
qualities
to
be
derived
from
their
sundry
progenitets
.
And
first
,
how
The
bird
Theocronus
is
gendred
of
a
Hawk
and
an
Eagle
.
Hawks
are
exceeding
hot
in
lust
;
and
though
there
be
divers
kinds
of
them
,
yet
they
all
couple
together
among
themselves
without
any
difference
,
as
Aristotle
writeth
:
they
couple
with
Eagles
,
and
thereby
engender
bastard
Eagles
.
Eagles
are
most
lecherous
:
and
whereas
among
other
creatures
,
the
famale
is
not
alwayes
ready
and
willing
to
yeeld
to
the
male
for
coition
;
yet
the
Eagles
never
refuse
it
:
for
though
they
have
been
trod
never
so
oft
,
yet
still
,
if
the
male
desire
copulation
,
the
female
presently
yeelds
unto
him
.
Aelianus
accounts
ordinary
and
common
Hawks
in
the
kind
of
Eagles
.
Oppianus
in
his
Ixeutica
saith
,
that
there
is
a
bird
known
well
enough
,
called
Theocronus
,
which
is
generated
of
a
male
Hawk
,
and
a
female
Eagle
.
There
is
a
kind
of
Hawks
so
wholly
given
over
to
lust
,
that
in
the
Spring-time
they
lose
all
their
strength
,
and
every
little
bird
snaps
at
them
;
but
in
the
Summer
,
having
recovered
her
strength
,
she
is
so
lusty
,
that
she
flies
up
and
down
to
revenge
her self
upon
those
little
birds
;
and
as
many
of
them
as
she
catches
,
she
devours
.
If
the
male
of
this
kind
do
but
hear
the
voice
of
the
female
Eagle
,
presently
he
flies
to
her
,
and
they
couple
together
:
but
the
egges
which
she
conceives
by
this
base
copulation
,
she
scorns
to
hatch
and
sit
upon
▪
and
that
she
may
not
be
known
of
it
to
the
male
Eagle
,
she
flies
far
away
from
him
:
for
the
male
Eagle
,
if
once
he
perceive
that
she
hath
played
the
harlot
,
divorces
her
from
him
,
and
is
throughly
revenged
upon
her
.
These
birds
are
now
commonly
called
Sea-eagles
.
There
is
also
a
commixtion
,
whereby
the
Hawk
mingles
himself
with
a
Faulcon
,
and
with
a
Buzzard
,
and
the
Eagle
Nisus
;
for
Hawks
do
not
only
couple
with
their
own
kind
,
but
with
Faulcons
,
Buzzards
,
and
Eagles
of
divers
kinds
,
as
also
with
most
of
those
fowles
that
live
upon
the
prey
and
spoil
of
other
birds
;
and
according
to
the
diversity
of
those
kinds
,
divers
kinds
of
Hawks
are
generated
.
Besides
,
they
couple
with
strange
Faulcons
of
other
Countries
,
and
other
kinds
:
for
as
soon
as
they
be
hatcht
and
Pen-feathered
,
if
their
parents
see
that
they
are
not
right
Faulcons
,
presently
they
beat
them
away
;
and
so
partly
because
they
cannot
endure
their
parents
rage
,
and
partly
to
get
their
living
,
they
flie
away
into
strange
places
;
and
there
finding
no
mates
of
their
own
kind
,
they
seek
out
a
mate
of
another
kind
,
the
likest
to
her
own
kind
that
the
can
meet
with
,
and
couples
with
them
.
So
then
,
if
you
have
Hawks
that
descend
from
the
right
and
best
kind
,
art
may
more
easily
work
upon
them
,
then
upon
such
as
come
of
the
baser
sort
.
In
like
manner
there
may
be
generated
of
divers
kinds
of
Eagles
divers
fowles
,
as
The
Osprey
,
the
fowl
called
Ossifragus
,
and
Ravens
also
.
Pliny
discoursing
of
the
Osprey
,
saith
,
That
they
have
no
proper
kinde
of
their
own
,
but
are
descended
from
divers
sorts
of
Eagles
mingled
together
:
and
that
which
cometh
of
the
Osprey
,
is
of
the
kind
of
Ossifragi
:
and
that
which
cometh
of
the
Ossifragi
,
is
a
kind
of
little
Ravens
,
and
of
these
afterward
is
generated
a
kind
of
great
Ravens
,
which
have
no
issue
at
all
:
the
Author
of
which
assertions
before
Pliny
,
was
Aristotle
in
his
book
of
Wonders
.
Oppianus
saith
,
that
Land-eagles
are
a
bastard
brood
,
which
their
parents
beat
out
of
their
nests
,
and
so
they
are
for
a
while
nourished
by
some
other
fowles
,
till
at
length
they
forsake
the
Land
,
and
seek
their
living
in
the
Sea
.
CHAP.
XVI
.
Of
the
commixtion
of
divers
kinds
of
fishes
.
IT
is
a
very
hard
thing
for
a
man
to
know
,
whether
divers
kinds
of
fishes
be
mingled
together
or
no
;
because
they
live
altogether
under
the
waters
,
so
that
we
cannot
observe
their
doings
;
especially
such
as
they
practise
against
the
ordinary
course
of
nature
.
But
if
we
rightly
consider
that
which
hath
been
spoken
,
before
,
we
may
easily
effect
their
commixtion
,
namely
,
if
we
take
such
fishes
as
are
much
given
to
venery
,
and
match
those
together
which
are
alike
in
bigness
;
in
time
of
breeding
,
and
in
other
such
conditions
as
were
before
required
.
Aristotle
in
his
book
of
living
Creatures
,
saith
,
that
divers
fishes
in
kind
never
mingle
their
seeds
together
:
neither
did
ever
any
man
see
two
fishes
of
divers
kinds
couple
in
generation
,
excepting
only
these
two
,
The
Skate
and
the
Ray
,
which
engender
the
Rhinobatos
;
which
is
so
called
of
both
his
parents
names
compounded
together
.
And
out
of
Aristotle
,
Pliny
reporteth
,
that
no
fishes
of
divers
kinds
mingle
their
seeds
,
save
only
the
Skate
and
the
Ray
;
of
both
which
is
gendred
the
fish
Rhinobatos
,
which
is
like
the
Ray
in
all
his
former
parts
,
and
hath
his
name
in
Greek
answerable
to
his
nature
;
for
it
is
compounded
of
the
names
of
both
his
parents
.
And
of
this
kind
of
fish
I
never
read
nor
heard
any
thing
besides
this
.
Theodorus
Gaza
translates
the
word
Rhinobatos
into
Squatin●-raia
in
Latine
,
that
is
,
a
Skate-ray
:
and
though
some
deny
that
there
is
any
such
fish
,
yet
surely
it
is
found
in
the
Sea
about
Naples
;
and
Simon
Portus
,
a
very
learned
Philosopher
of
Naples
,
did
help
me
to
the
sight
of
one
of
them
;
and
the
picture
thereof
is
yet
reserved
,
and
it
is
to
be
seen
.
CHAP.
XVII
.
How
we
may
produce
new
and
strange
Monsters
.
STrange
and
wonderful
monsters
,
and
aborsements
,
or
untimely
births
,
may
be
gendred
of
living
Creatures
,
as
by
those
wayes
of
which
we
spake
before
,
namely
,
the
commixtion
of
divers
kinds
;
so
also
by
other
means
,
as
by
the
mixture
of
divers
seeds
in
one
wombe
,
by
imagination
,
or
such
like
causes
.
Concerning
Imagination
,
we
will
speak
hereafter
.
Now
at
this
time
let
us
see
the
wayes
of
engendring
such
monsters
,
which
the
Ancients
have
set
down
,
that
the
ingenious
Reader
may
learn
by
the
consideration
of
these
wayes
,
to
invent
of
himself
other
wayes
how
to
generate
wonderful
monsters
.
Democritus
,
as
Aristotle
saith
,
held
that
the
mixture
of
many
seeds
,
when
one
is
received
into
the
wombe
before
,
and
another
not
long
after
,
so
that
they
are
meddled
and
confounded
together
,
is
the
cause
of
the
generation
of
many
Monsters
,
that
sometimes
they
have
two
heads
,
and
more
parts
then
the
nature
of
their
kinde
requires
.
Hence
it
is
that
those
birds
which
use
often
coitions
,
do
oftentimes
bring
forth
such
births
.
But
Empedocles
,
having
forecast
all
scruples
and
doubts
within
himself
,
seems
to
have
attained
the
truth
in
this
case
:
for
he
saith
,
that
the
causes
of
the
generation
of
monstrous
Creatures
,
are
these
;
either
if
the
seed
be
too
much
,
or
if
it
be
too
little
,
or
if
it
light
not
in
the
right
place
,
or
if
it
be
scattered
into
many
parts
,
or
if
the
congredients
be
not
rightly
affected
to
procreate
according
to
the
ordinary
course
of
nature
.
And
Straton
assignes
many
reasons
,
why
such
monsters
are
generated
;
as
,
because
some
new
seed
is
cast
upon
the
former
,
or
some
of
the
former
seed
is
diminished
,
or
some
parts
transposed
,
or
the
wombe
puffed
up
with
winde
.
And
some
Physitians
ascribe
it
principally
to
the
place
of
conception
,
which
is
oft-times
misplaced
,
by
reason
of
inflations
.
Aristotle
saith
,
that
such
Creatures
as
are
wont
to
bring
forth
many
young
ones
at
one
burthen
,
especially
such
as
have
many
cells
or
receipts
for
seed
in
their
wombe
,
do
most
commonly
produce
monsters
:
for
in
that
they
bring
forth
some
that
are
not
so
fully
perfect
,
thereby
they
degenerate
more
easily
into
monsters
:
especially
of
all
other
,
the
Pigs
that
are
not
farrowed
at
their
due
time
,
but
some
certain
dayes
after
the
rest
of
the
litter
;
for
these
cannot
chuse
but
be
monsters
in
one
part
or
other
;
because
whatsoever
is
either
more
or
less
then
that
which
the
kind
requires
,
is
monstrous
,
and
besides
Nature
.
And
in
his
book
of
Problems
he
saith
,
that
small
four-footed
Creatures
bring
forth
monsters
:
but
Man
,
and
the
greater
sorts
of
four-footed
beasts
,
as
Horses
and
Asses
,
do
not
produce
them
so
often
.
His
reason
is
,
because
the
smaller
kinds
,
as
Bitches
,
Sows
,
Goats
,
and
Ewes
,
are
far
more
fruitful
then
the
greater
kinds
are
;
for
,
of
those
,
every
one
brings
forth
at
least
one
,
and
some
bring
forth
for
the
most
part
,
many
at
once
.
Now
Monsters
are
wont
to
be
produced
then
,
when
there
is
a
commixtion
or
confusion
of
many
seeds
together
,
either
by
reason
of
sundry
copulations
,
or
because
of
some
indisposition
in
the
place
of
conception
.
Hence
it
is
,
that
birds
also
may
bring
forth
monsters
;
for
they
lay
egges
sometimes
that
have
a
double
yelk
:
and
if
there
be
no
small
skin
that
keeps
both
the
yelks
asunder
,
then
the
confusion
of
them
causeth
the
breed
to
become
monstrous
.
Nature
is
earnest
in
the
fashioning
of
a
living
Creature
;
and
first
shapes
out
the
principal
parts
of
the
body
:
afterwards
she
worketh
sometimes
more
,
sometimes
lesse
,
as
the
matter
can
afford
which
she
works
upon
,
still
framing
her self
thereunto
:
whereby
it
cometh
to
passe
,
that
if
the
matter
be
defective
,
then
she
cannot
have
her
forth
;
if
it
be
overmuch
,
then
is
nature
overcome
,
and
so
both
wayes
hindered
of
her
purpose
,
and
thereby
brings
forth
monstrous
broods
,
as
in
artificial
births
hath
been
often
seen
;
some
being
defective
,
as
having
but
one
leg
,
or
but
one
eye
;
some
exceeding
the
ordinary
course
,
as
having
four
eyes
,
or
four
arms
,
or
four
feet
,
and
sometimes
having
both
sexes
in
them
,
which
are
called
Hermaphrodites
:
and
so
,
look
how
your
art
disposes
and
layes
things
together
,
and
after
the
same
manner
,
Nature
must
needs
accomplish
her
work
,
and
finish
your
beginnings
.
But
whosoever
wouldst
bring
forth
any
monsters
by
art
,
thou
must
learn
by
examples
,
and
by
such
principles
be
directed
,
as
here
thou
mayest
find
.
First
,
thou
must
consider
with
thy self
,
what
thing
are
likely
and
possible
to
be
brought
to
passe
:
for
if
you
attempt
likely
matters
,
Nature
will
assist
you
,
and
make
good
your
endeavours
,
and
the
work
will
much
delight
you
:
for
you
shall
see
such
things
effected
,
as
you
would
not
think
of
;
whereby
also
you
may
find
the
means
to
procure
more
admirable
effects
.
There
be
many
reasons
and
wayes
,
whereby
may
be
generated
Monsters
in
Man
.
First
,
this
may
come
by
reason
of
inordinate
or
unkindly
copulations
,
when
the
seed
is
not
conveyed
into
the
due
and
right
places
:
again
,
it
may
come
by
the
narrownesse
of
the
wombe
,
when
there
are
two
young
ones
in
it
,
and
for
want
of
room
,
are
pressed
and
grow
together
:
again
,
it
may
come
by
the
marring
of
those
thin
skinnes
of
partition
,
which
nature
hath
framed
in
a
womans
wombe
,
to
distinguish
and
keep
asunder
the
young
ones
.
Pliny
writes
,
that
in
the
year
of
Caius
Laelius
and
Lucius
Domitius
Consulship
,
there
was
born
a
maid-child
that
had
two
heads
,
four
hands
,
and
was
of
double
nature
in
all
respects
:
and
a
little
before
that
,
a
woman-servant
brought
forth
a
child
,
that
had
sour
feet
,
and
four
hands
,
and
four
eyes
,
and
as
many
ears
,
and
double
natured
every
way
.
Philostratus
in
the
life
of
Apollonius
writes
,
that
there
was
born
in
Sicily
,
a
boy
having
two
heads
.
I
my self
saw
at
Naples
,
a
boy
alive
,
out
of
whose
breast
came
forth
another
boy
,
having
all
his
parts
,
but
that
his
head
only
stuck
behind
in
the
other
boyes
breast
;
and
thus
they
had
sticken
together
in
their
mothers
wombe
,
and
their
navils
also
did
cling
each
to
other
.
I
have
also
seen
divers
children
having
four
hands
and
four
feet
,
with
six
fingers
upon
one
hand
,
and
six
toes
upon
one
foot
,
and
monstrous
divers
other
wayes
,
which
here
were
too
long
to
rehearse
.
By
the
like
causes
may
Monsters
be
generated
in
Beasts
.
We
shewed
before
,
that
such
beasts
as
bring
forth
many
young
ones
at
one
burthen
,
especially
such
as
have
many
cells
or
receits
in
their
wombe
for
seed
,
do
oftenest
produce
Monsters
.
Nicocreon
the
Tyrant
of
Cyprus
,
had
a
Hart
with
four
horns
.
Aelianus
saw
an
Oxe
that
had
five
feet
;
one
of
them
in
his
shoulder
,
so
absolutely
made
,
and
so
conveniently
placed
,
as
it
was
a
great
help
to
him
in
his
going
.
Livy
saith
,
that
at
Sessa-Arunca
a
City
in
Italy
,
there
was
eaned
a
Lambe
that
had
two
heads
;
and
at
Apolis
,
another
Lambe
having
five
feet
;
and
there
was
a
kitling
with
but
three
feet
.
Rhases
reports
,
that
he
saw
a
Dog
having
three
heads
.
And
there
be
many
other
like
matters
which
I
have
no
pleasure
to
speak
of
.
But
it
may
seem
that
Monsters
in
Birds
may
be
more
easily
produced
;
both
in
respect
that
they
are
more
given
to
lust
,
and
because
also
they
bear
in
their
bodies
many
egges
at
once
,
whereby
they
may
stick
together
,
and
easily
cleave
each
to
other
:
and
besides
this
,
those
birds
that
are
by
nature
very
fruitfull
,
are
wont
to
lay
egges
that
have
two
yelkes
.
For
these
causes
,
Columella
and
Leontinus
the
Greek
,
give
counsel
to
air
and
purge
the
houses
where
Hennes
are
,
and
their
nests
,
yea
and
the
very
Hennes
themselves
,
with
Brimstone
,
and
pitch
,
and
torches
;
and
many
do
lay
a
plate
of
iron
,
or
some
nailes
heads
,
and
some
Bay-Tree
boughs
upon
their
nests
;
for
all
these
are
supposed
to
be
very
good
preservatives
against
monstrous
and
prodigious
births
.
And
Columella
reports
farther
,
that
many
do
strew
grasse
,
and
Bay-Tree
boughs
,
and
heads
of
Garlick
,
and
iron
nails
,
in
the
Hens
nests
;
all
which
are
supposed
to
be
good
remedies
against
thunder
,
that
it
may
not
marre
their
egges
;
and
these
also
do
spoil
all
the
imperfect
chickens
,
if
there
be
any
,
before
ever
they
grow
to
any
ripenesse
.
Aelianus
reporteth
out
of
Apion
,
that
in
the
time
of
Oeneus
King
of
the
South
,
there
was
seen
a
Crane
that
had
two
heads
;
and
in
another
Kings
daies
,
another
bird
was
seen
that
had
four
heads
.
We
will
shew
also
how
to
hatch
A
chicken
with
four
wings
and
four
feet
,
which
we
learn
out
Aristotle
.
Amongst
egges
,
some
there
are
oft-times
that
have
two
yelkes
,
if
the
Hennes
be
fruitful
:
for
two
conceptions
cling
and
grow
together
,
as
being
very
near
each
to
other
;
the
like
whereof
we
may
see
in
the
fruits
of
Trees
,
many
of
them
being
twins
,
and
growing
into
each
other
.
Now
,
if
the
two
yelks
be
distinguished
by
a
small
skinne
,
then
they
yield
two
perfect
chickens
without
any
blemish
:
but
if
the
yelks
be
meddled
one
with
another
,
without
any
skinne
to
part
them
,
then
that
which
is
produced
thereof
,
is
a
Monster
.
Seek
out
therefore
some
fruitful
Hennes
,
and
procure
some
of
the
perfectest
egges
that
they
lay
:
you
may
know
which
are
for
your
purpose
,
by
the
bignesse
of
them
;
if
not
,
then
hold
them
against
the
Sun
,
and
you
shall
discern
,
both
whether
there
be
in
them
two
yelks
,
and
also
whether
they
be
distinguished
or
no
:
and
if
you
finde
in
them
such
plenty
of
matter
,
that
you
see
they
are
for
your
turn
,
let
them
be
sitten
upon
,
their
due
time
,
and
the
chickens
will
have
four
wings
and
four
legges
:
but
you
must
have
a
special
care
in
bringing
them
up
.
And
as
some
egges
have
two
yelkes
,
so
there
are
some
that
have
three
:
but
these
are
not
so
common
;
and
if
they
could
be
gotten
,
they
would
yield
chickens
with
six
wings
and
sixs
legges
,
which
be
more
wonderful
.
There
hath
been
seen
a
small
Duck
with
four
feet
,
having
a
broad
thin
bill
,
her
fore-parts
black
,
her
hinder-parts
yellow
,
a
black
head
,
whitish
eyes
,
black
wings
,
and
a
black
circle
about
her
neck
,
and
her
back
and
tail
black
,
yellow
feet
,
and
not
standing
far
asunder
;
and
she
is
at
this
day
kept
to
be
seen
at
Torga
.
No
question
but
she
was
generated
after
the
same
manner
as
we
spake
even
now
of
chickens
.
So
they
report
of
a
Pigeon
that
was
seen
which
had
four
feet
.
And
many
such
monsters
we
have
oft-times
hatcht
at
home
for
pleasure
sake
.
So
also
are
Serpents
generated
,
having
many
heads
and
many
tailes
.
Aristotle
writes
of
certain
Serpents
,
that
they
may
be
generated
after
the
same
manner
,
to
have
many
heads
.
The
Poets
,
and
the
ancient
devisers
of
Fables
,
do
speak
much
of
that
Hydra
L●rnaea
,
which
was
one
of
Hercules
labours
to
overcome
:
which
Fiction
was
without
all
question
occasioned
by
these
kinds
of
Monsters
.
And
whilst
I
was
imployed
about
the
writing
of
this
present
work
,
there
was
in
Naples
a
Viper
seen
alive
,
which
had
two
heads
,
and
three
cloven
tongues
,
and
moved
every
one
of
them
up
and
down
.
I
my self
have
seen
many
Lizards
that
had
two
or
three
tails
,
which
the
common
people
most
foolishly
esteem
to
be
a
jest
;
and
it
cannot
be
but
these
were
generated
of
such
egges
as
had
two
yelks
.
CHAP.
XVIII
.
Of
certain
other
waies
how
to
produce
monstrous
births
.
WE
may
also
produce
Monsters
by
another
way
then
that
which
we
spake
of
before
;
for
even
after
they
are
brought
forth
,
we
may
fashion
them
into
a
monstrous
shape
,
even
as
we
list
:
for
as
we
may
shape
young
fruits
as
they
grow
,
into
the
fashion
of
any
vessel
or
case
that
we
make
for
them
to
grow
into
;
as
we
may
make
a
Quince
like
a
mans
head
,
a
Cucumber
like
a
Snake
,
by
making
a
case
of
that
fashion
for
them
to
grow
in
;
so
also
we
may
do
by
the
births
of
living
Creatures
.
Hippocrates
in
his
book
of
Air
,
and
Water
,
and
Places
,
doth
precisely
set
down
the
manner
hereof
;
and
sheweth
how
they
do
it
,
that
dwell
by
the
River
Phasis
,
all
of
them
being
very
long-headed
,
whereas
no
other
Nation
is
so
besides
.
And
surely
Custom
was
the
first
cause
that
they
had
such
heads
;
but
afterward
Nature
framed
her self
to
that
Custome
;
insomuch
that
they
esteemed
it
an
honourable
thing
to
have
a
very
long
head
.
The
beginning
of
that
Custome
was
thus
.
As
soon
as
the
child
was
new
born
,
whiles
his
head
was
yet
soft
and
tender
,
they
would
presently
crush
it
in
their
hands
,
and
so
cause
it
to
grow
out
in
length
;
yea
they
would
bind
it
up
with
swathing
bands
,
that
it
might
not
grow
round
,
but
all
in
length
:
and
by
this
custom
it
came
to
passe
,
that
their
heads
afterward
grew
such
by
nature
.
And
in
process
of
time
,
they
were
born
with
such
heads
,
so
that
they
needed
not
to
be
so
framed
by
handling
;
for
whereas
the
generative
seed
is
derived
from
all
the
parts
of
the
body
,
sound
bodies
yielding
good
seed
,
but
crazie
bodies
unsound
seed
;
and
oftentimes
bald
fathers
beget
bald
children
;
and
blear-eyed
fathers
,
blear-eyed
children
;
and
a
deformed
father
,
for
the
most
part
a
deformed
childe
;
and
the
like
also
cometh
to
passe
concerning
other
shapes
:
why
should
not
also
long-headed
fathers
generate
long-headed
children
?
But
now
they
are
not
born
with
such
heads
,
because
that
practise
is
quite
out
of
use
;
and
so
nature
,
which
was
upheld
by
that
custom
,
ceaseth
together
with
the
custom
.
So
if
we
would
produce
a
two-legged
Dog
,
such
as
some
are
carried
about
to
be
seen
;
we
must
take
very
young
whelps
,
and
cut
off
their
feet
,
but
heal
them
up
very
carefully
:
and
when
they
be
grow
to
strength
,
join
them
in
copulation
with
other
dogs
that
have
but
two
legs
left
;
and
if
their
whelps
be
not
two-legged
,
cut
off
their
legs
still
by
succession
,
and
at
the
last
,
nature
will
be
overcome
to
yield
their
two-legged
dogs
by
generation
.
By
some
such
practise
as
you
heard
before
,
namely
by
handling
,
and
often
framing
the
members
of
young
children
,
Mid-wives
are
wont
to
amend
imperfections
in
them
;
as
the
crookednesse
or
sharpnesse
of
their
noses
,
or
such
like
.
CHAP.
XIX
.
Of
the
wonderful
force
of
imagination
;
and
how
to
produce
party-coloured
births
.
PLutark
in
his
rehearsal
of
the
opinions
of
Philosophers
,
writes
,
that
Empedocles
held
that
an
infant
is
formed
according
to
that
which
the
mother
looks
upon
at
the
time
of
conception
:
for
,
saith
he
,
women
were
wont
to
have
commonly
pictures
and
images
in
great
request
,
and
to
bring
forth
children
resembling
the
same
.
Hippocrates
,
to
clear
a
certain
womans
honesty
that
had
brought
forth
children
very
unlike
their
parents
,
ascribed
the
cause
of
it
to
a
certain
picture
which
she
had
in
her
chamber
.
And
the
same
defence
Quintilian
useth
on
the
behalf
of
a
woman
,
who
being
her self
fair
,
had
brought
forth
a
Black-moor
,
which
was
supposed
by
all
men
to
be
her
slaves
son
.
Damascen
reports
,
that
a
certain
young
woman
brought
forth
a
child
that
was
all
hairy
;
and
searching
out
the
reason
thereof
,
he
found
the
hiary
image
of
Iohn
Baptist
in
her
chamber
,
which
she
was
wont
to
look
upon
.
Heliodorus
begins
that
excellent
history
which
he
wrote
,
with
the
Queen
of
Aethiopia
,
who
brought
forth
Chariclea
a
fair
daughter
;
the
cause
whereof
was
,
the
fable
of
Andromeda
pictured
in
that
chamber
,
wherein
she
lay
with
the
King
.
We
read
of
some
others
,
that
they
brought
forth
horned
children
,
because
in
the
time
of
their
coition
they
looked
upon
the
fable
of
Actaeon
painted
before
them
.
Many
children
have
hare-lips
;
and
all
because
their
mothers
being
with
child
,
did
look
upon
a
Hare
.
The
conceit
of
the
mind
,
and
the
force
of
Imagination
is
great
;
but
it
is
then
most
operative
,
when
it
is
excessively
bent
upon
any
such
thing
as
it
cannot
attain
unto
.
Women
with
child
,
when
they
long
most
vehemently
,
and
have
their
minds
earnestly
set
upon
any
thing
,
do
thereby
alter
their
inward
spirits
;
the
spirits
move
the
blood
,
and
so
imprint
the
likenesse
of
the
thing
mused
upon
,
in
the
tender
substance
of
the
child
.
And
surely
all
children
would
have
some
such
marks
or
other
,
by
reason
of
their
mothers
longing
,
if
this
longing
were
not
in
some
sort
satisfied
.
Wherefore
the
searchers
out
of
secrets
have
justly
ascribed
the
marks
and
signes
in
the
young
ones
,
to
the
imagination
of
the
mother
;
especially
that
imagination
which
prevails
with
her
in
the
chiefest
actions
,
as
in
coition
,
in
letting
go
her
seed
,
and
such
like
:
and
as
man
of
all
other
living
creatures
,
is
most
swift
and
fleeting
in
his
thoughts
,
and
fullest
of
conceits
;
so
the
variety
of
his
wit
affords
much
variety
of
such
effects
;
and
therefore
they
are
more
in
mankind
,
then
in
other
living
creatures
:
for
other
creatures
are
not
so
divers
minded
,
so
that
they
may
the
better
bring
forth
every
one
his
like
in
his
own
kind
.
Iacob
was
well
acquainted
with
this
force
of
imagination
,
as
the
Scriptures
witnesse
:
for
endeavouring
To
bring
forth
party-coloured
Sheep
,
he
took
that
course
which
I
would
wish
every
man
to
take
,
that
attempts
any
such
enterprize
.
He
took
certain
Rods
and
Poles
of
Popler
,
and
Almond-tree
,
and
such
as
might
be
easily
barked
;
and
cut
off
half
the
rine
,
pilling
them
by
white
strakes
,
so
that
the
Rods
were
white
and
black
in
several
circles
,
like
a
Snakes
colour
.
Then
he
put
the
Rods
which
he
had
pilled
,
into
the
gutters
and
watering-troughs
,
when
the
Sheep
came
to
drink
,
and
were
in
heat
of
conception
,
that
they
might
look
upon
the
Rods.
And
the
Sheep
conceived
before
the
Rods
,
and
brought
forth
young
of
party-colours
,
and
with
small
and
great
spots
.
A
delightful
sight
it
was
.
Now
afterward
,
Iacob
parted
these
Lambes
by
themselves
,
and
turned
the
faces
of
the
other
Sheep
towards
these
party-coloured
ones
,
about
the
time
of
conception
:
whereby
it
came
to
passe
,
that
the
other
Sheep
in
their
heat
,
beholding
those
that
were
party-coloured
,
brought
forth
Lambs
of
the
like
colour
.
And
such
experiments
might
be
practised
upon
all
living
Creatures
that
bear
wool
;
and
would
take
place
in
all
kinds
of
beasts
;
for
this
course
will
prevail
even
in
Generating
party-coloured
Horses
;
A
matter
which
Horse-keepers
,
and
Horse-breeders
do
practise
much
;
for
they
are
wont
to
hang
and
adorn
with
tapestry
and
painted
clothes
of
sundry
colours
,
the
houses
and
rooms
where
they
put
their
Mares
to
take
Horse
;
whereby
they
procure
Colts
of
a
bright
Bay
colour
,
or
of
a
dapple
Gray
,
or
of
any
one
colour
,
or
of
sundry
colours
together
.
And
Absyrtus
teacheth
the
same
in
effect
;
counselling
us
to
cover
the
Mares
body
with
some
stuff
of
that
colour
,
which
we
would
have
the
Colt
to
be
of
:
for
look
what
colour
she
is
set
forth
in
,
the
same
will
be
derived
into
the
Colt
;
for
the
horse
that
covers
her
,
will
be
much
affected
with
the
sight
of
such
colours
,
as
in
the
heat
of
his
lust
he
looketh
on
;
and
will
beget
a
Colt
of
the
same
hue
as
the
example
then
before
his
eyes
doth
present
unto
him
.
Oppianus
in
his
first
book
of
Hunting
,
writes
the
same
argument
.
Such
is
,
saith
he
,
the
industry
and
practisednesse
of
mans
wit
,
that
they
can
alter
the
colour
of
the
young
ones
from
the
mother
,
and
even
in
the
wombe
of
their
Dam
procure
them
to
be
of
divers
colours
:
for
the
Horse-breeder
doth
paint
the
Mares
back
with
sundry
colours
,
(
even
such
as
they
would
procure
to
be
in
the
Colt
,
)
against
the
time
that
both
she
desires
horse
,
&
the
Stallion
is
admitted
to
cover
her
.
So
the
Stallion
,
when
he
cometh
and
sees
such
goodly
preparation
as
it
were
for
his
wedding
,
presently
begins
to
some
at
the
mouth
,
and
to
neigh
after
her
,
and
is
possessed
with
the
fire
of
raging
lust
throughout
his
whole
body
,
raving
and
taking
on
,
that
he
cannot
forthwith
satisfie
himself
upon
his
bride
.
At
length
the
Horse-breeder
takes
off
their
fetters
,
and
lets
them
loose
together
;
and
the
Mare
admits
him
,
and
afterward
brings
forth
a
Colt
of
as
many
colours
as
she
beheld
in
the
time
of
her
copulation
;
for
as
she
conceives
the
Colt
,
so
withal
she
conceives
those
colours
which
she
then
looks
upon
.
How
to
procure
white
Pea-cocks
.
Informer
times
,
white
Pea-cocks
were
such
a
rare
sight
in
Colen
,
that
every
one
admired
them
as
a
most
strange
thing
:
but
afterward
they
became
more
common
,
by
reason
that
merchants
brought
many
of
them
out
of
Norway
:
for
whereas
black
or
else
party-coloured
Peacocks
were
carried
into
that
Country
to
be
seen
,
presently
as
they
came
thither
,
they
waxed
white
;
for
there
the
old
ones
sit
upon
their
eggs
in
the
air
,
upon
the
tops
of
very
high
mountaines
,
full
of
snow
;
and
by
continual
sitting
there
,
it
causeth
some
alteration
in
their
own
colour
;
but
the
young
which
they
hatch
,
are
white
all
over
.
And
no
doubt
but
some
such
courses
will
take
good
effect
in
all
kinds
of
birds
;
for
if
we
take
their
Cages
or
Coops
wherein
they
are
kept
,
and
their
nests
wherein
they
sit
,
and
white
them
on
the
inside
with
some
plastering
work
,
or
else
cover
them
all
over
with
white
clothes
or
curtains
,
and
so
keep
them
in
with
grates
,
that
they
may
not
get
out
,
but
there
couple
and
sit
,
and
hatch
their
egges
,
they
will
yeeld
unto
us
white
broods
.
So
if
you
would
▪
Procure
Pigeons
of
party
colours
,
you
must
take
that
course
which
Oppianus
hath
set
down
.
At
such
time
,
as
they
fall
to
kissing
their
mate
,
and
are
desirous
of
copulation
,
let
him
that
keeps
them
lay
before
their
eyes
sundry
clothes
of
the
bravest
colours
they
can
get
,
but
especially
purple
:
for
the
pigeons
will
in
their
heat
of
lust
be
much
affected
and
delighted
with
the
sight
thereof
,
and
the
young
ones
which
they
bring
forth
,
shall
resemble
the
same
colours
.
The
subtil
Fowler
,
saith
he
,
that
gives
himself
to
take
and
to
bring
up
birds
,
is
well
acquainted
with
,
and
is
wont
to
practise
such
experiments
,
and
very
artificially
procures
fine
colours
in
young
Pigeons
:
he
casteth
before
their
sparkling
eyes
fine
wrought
tapestry
,
and
red
coverlets
,
and
purple
garments
;
and
so
whiles
he
feeds
their
eyes
with
pleasing
sights
,
he
steals
away
their
imagination
to
the
colours
which
they
look
upon
,
and
thereby
derives
the
very
same
colours
into
the
young
ones
.
How
to
procure
a
shag-hair'd
Dog
.
In
●a●ting
time
you
must
strew
their
kennels
,
and
the
places
where
they
lie
and
couple
,
and
usually
haunt
,
with
the
fleeces
and
hides
of
beasts
;
and
so
,
while
they
continually
look
upon
those
sights
,
they
will
beget
shag
whelps
like
Lions
.
This
we
heard
came
to
passe
by
chance
,
and
without
any
such
intended
purpose
,
that
a
little
Bitch
lying
continually
in
a
Rams
fleece
,
when
she
came
to
be
with
whelp
,
she
brought
forth
puppies
of
the
like
hair
as
the
fleece
was
.
How
to
procure
Swine
,
and
other
beasts
to
be
white
.
Swine-herds
,
and
Keepers
of
beasts
,
when
they
would
have
white
litters
,
are
wont
to
beautifie
,
and
to
build
the
stables
and
places
whither
the
beasts
resort
to
lye
,
with
white
roofs
and
white
eaves
;
and
the
Swine
which
were
brought
forth
in
such
white
sties
,
and
the
other
beasts
likewise
that
were
brought
forth
in
such
whited
places
,
became
thereby
white
all
over
.
CHAP.
XX.
How
it
may
be
wrought
,
that
Women
should
bring
forth
fair
and
beautiful
children
.
BY
this
which
hath
been
spoken
,
it
is
easie
for
any
man
to
work
the
like
effects
in
mankind
,
and
to
know
how
to
procure
fair
and
beautiful
children
.
Nay
,
Writers
make
mention
,
that
these
things
which
we
speak
of
,
have
oftentimes
fallen
out
by
chance
.
Wherefore
it
was
not
here
to
be
omitted
.
The
best
means
to
produce
this
effect
,
is
to
place
in
the
bed-chambers
of
great
men
,
the
images
of
Cupid
,
Adonis
,
and
Ganymedes
;
or
else
to
set
them
there
in
carved
and
graven
works
,
in
some
solid
matter
,
that
they
may
alwayes
have
them
in
their
eyes
:
whereby
it
may
to
passe
,
that
whensoever
their
wives
lie
with
them
,
still
they
may
think
upon
those
pictures
,
and
have
their
imagination
strongly
and
earnestly
bent
thereupon
:
and
not
only
while
they
are
in
the
act
,
but
after
they
have
conceived
and
quickned
also
:
so
shall
the
child
when
it
is
born
,
imitate
and
expresse
the
same
form
which
his
mother
conceived
in
her
mind
,
when
she
conceived
him
,
and
bare
in
her
mind
,
while
she
bare
him
in
her
wombe
.
And
I
know
by
experience
,
that
this
course
will
take
good
effect
;
for
after
I
had
counselled
many
to
use
it
,
there
was
a
woman
,
who
had
a
great
desire
to
be
the
mother
of
a
fair
Son
,
that
heard
of
it
,
and
put
it
in
practise
;
for
she
procured
a
white
boy
carved
of
marble
,
well
proportioned
every
way
;
and
him
she
had
always
before
her
eyes
:
for
such
a
Son
it
was
that
she
much
desired
.
And
when
she
lay
with
her
Husband
,
and
likewise
afterward
,
when
she
was
with
child
,
still
she
would
look
upon
that
image
,
and
her
eyes
and
heart
were
continually
fixed
upon
it
:
whereby
it
came
to
passe
,
that
when
her
breeding
time
was
expired
,
she
brought
forth
a
Son
very
like
in
all
points
,
to
that
marble
image
,
but
especially
in
colour
,
being
as
pale
and
as
white
,
as
if
he
had
been
very
marble
indeed
.
And
thus
the
truth
of
this
experiment
was
manifestly
proved
.
Many
other
women
have
put
the
like
course
in
practise
,
and
their
skill
hath
not
failed
them
.
Oppianus
mentions
this
kind
of
practise
,
that
it
is
usual
amongst
the
Lacedaemonians
:
for
they
,
saith
he
,
when
they
perceive
that
their
wives
are
breeding
young
bones
,
hang
up
fine
pictures
,
and
place
goodly
images
in
their
sight
;
some
,
of
the
most
beautiful
and
handsome
young
men
that
ever
mankind
afforded
,
as
of
Nireus
,
Narcissus
,
and
valiant
Hyacinthus
,
and
of
other
young
lusty
gallants
that
were
most
comely
and
beautiful
in
face
,
and
very
sightly
for
all
the
parts
of
their
body
;
and
some
,
of
such
excellent
gods
as
was
Apollo
crowned
with
a
garland
of
fresh
coloured
Bay
,
and
Evan
that
had
a
Diadem
of
Vine-leaves
about
his
head
,
and
goodly
hair
hanging
down
under
it
:
and
this
they
did
,
that
while
their
Wives
stood
gazing
continually
upon
such
brave
pictures
,
and
comely
portraitures
,
they
might
breed
and
bring
forth
children
of
the
same
comlinesse
and
beauty
.
CHAP.
XXI
.
How
we
may
procure
either
males
or
females
to
be
generated
.
EMpedocles
was
of
opinion
,
That
males
or
females
were
generated
according
to
the
heat
or
cold
that
was
in
them
;
and
thence
it
is
,
saith
he
,
that
the
first
males
are
reported
to
have
been
generated
in
the
Eastern
and
Southern
parts
of
the
earth
,
but
the
first
females
in
the
Northern
parts
.
But
Parmenides
quite
contrary
affirmed
,
That
males
were
especially
generated
towards
the
North
,
as
having
in
them
more
solidity
and
thicknesse
;
and
females
especially
towards
the
South
,
as
being
more
loose
and
open
,
according
to
the
disposition
of
the
place
.
Hipponax
held
,
That
males
and
females
are
generated
,
according
as
the
seed
is
either
strong
and
solid
,
or
fluid
,
weak
and
feeble
.
Anaxagoras
writes
,
that
the
seed
which
issueth
out
of
the
right
parts
of
the
body
,
is
derived
into
the
right
parts
of
the
wombe
;
and
likewise
that
which
issueth
out
of
the
left
parts
of
the
body
,
falleth
into
the
left
parts
of
the
wombe
:
but
if
they
change
courses
,
and
the
right
seed
fall
into
the
left
cell
or
receit
in
the
wombe
,
or
the
left
seed
into
the
right
cell
,
then
it
generates
a
female
.
Leucippus
held
,
That
there
was
no
cause
either
in
the
seed
or
heat
,
or
solidity
,
or
place
,
that
they
should
be
different
sexes
,
but
only
as
it
pleases
nature
to
mark
the
young
ones
with
different
genitories
,
that
the
male
hath
a
yard
,
and
the
female
a
wombe
.
Democritus
affirms
,
that
either
sex
in
every
part
proceeds
indifferently
from
either
parent
;
but
the
young
one
takes
in
sex
after
that
parent
which
was
most
prevalent
in
that
generation
.
Hipponax
saith
,
if
the
seed
whereof
the
young
is
begotten
,
prevail
most
,
then
it
is
a
male
;
but
if
the
nourishment
which
it
receives
in
the
breeding
,
prevail
more
then
the
seed
,
then
it
is
a
female
.
But
all
Physitians
with
one
consent
affirm
,
that
the
right
side
hath
most
heat
in
it
;
wherefore
if
the
woman
receive
and
retain
the
generative
seed
in
the
right
side
of
her
wombe
,
then
that
which
she
conceives
,
is
a
male
;
but
if
in
the
left
side
,
it
is
a
female
.
The
experience
whereof
may
be
evidently
seen
in
such
living
Creatures
as
bring
forth
many
at
one
burthen
:
for
if
you
cut
open
a
Sow
that
is
great
with
Pig
,
you
shall
find
the
Boar-pigs
lying
in
the
right
side
,
and
the
Sow-pigs
in
the
left
side
of
her
wombe
.
And
hence
it
is
,
that
Physitians
counsel
women
,
as
soon
as
they
have
taken
in
mans
seed
,
to
turn
them
presently
on
their
right
side
.
And
hence
it
is
,
that
if
you
knit
up
a
Rams
right
stone
,
he
begets
Ewe-lambs
only
,
as
Pliny
writeth
.
A
Bull
,
as
soon
as
he
hath
rid
a
Cow
,
gives
evident
signs
to
any
man
to
conjecture
whether
he
hath
begotten
a
Cow-calf
or
a
Bulchin
;
for
if
he
leap
off
by
the
right
side
,
it
is
certain
that
he
hath
begotten
a
Bulchin
;
if
by
the
left
side
,
then
a
Cow-calf
.
Wherefore
the
Aegyptians
in
their
Hieroglyphicks
,
when
they
would
signifie
a
woman
that
hath
brought
forth
a
daughter
,
they
make
the
character
&
likeness
of
a
Bull
looking
toward
the
left
side
;
but
to
signifie
the
birth
of
a
son
,
they
make
his
character
as
looking
toward
the
right
side
.
But
if
you
desire
to
have
a
male
generated
,
Africanus
,
Columella
,
and
Didymus
counsel
you
to
knit
up
the
left
stone
of
the
Sire
;
if
a
female
,
then
to
knit
up
his
right
stone
;
at
such
times
as
he
is
to
be
coupled
for
generation
.
But
because
this
would
be
too
muchto
do
,
where
there
is
great
store
of
cattel
,
we
may
assay
it
by
another
means
.
Northern
blasts
help
much
to
the
conception
of
a
male
,
and
Southern
blasts
to
the
conception
of
a
female
,
as
Pliny
reporteth
:
the
force
of
the
Northern
air
is
such
,
that
those
beasts
which
are
wont
to
procreate
females
only
,
this
will
cause
to
bring
forth
males
also
.
The
Dams
at
the
time
of
their
copulation
,
must
be
set
with
their
noses
into
the
North
:
and
if
they
have
been
used
to
coition
still
in
the
morning
,
you
must
not
put
them
to
it
in
the
afternoon
,
for
then
they
will
not
stand
to
their
mate
.
Aristotle
,
a
man
most
subtile
,
and
exquisitely
seen
in
the
works
of
nature
,
willeth
us
,
that
about
the
time
of
gendering
,
we
should
wait
for
some
Northern
blasts
in
a
dry
day
,
and
then
let
the
flock
feed
against
the
winde
,
and
so
let
them
fall
to
copulation
:
if
we
would
procure
females
to
be
generated
,
then
we
must
so
wait
for
Southern
blasts
,
and
let
them
stand
with
their
heads
towards
the
South
as
they
are
in
copulation
;
for
so
not
only
Aristotle
counselleth
,
but
Columella
and
Aelianus
also
:
for
it
is
a
rule
that
Aelianus
,
Pliny
,
Africanus
and
Didymus
do
all
give
,
that
if
the
cattel
,
as
soon
as
they
have
been
covered
,
do
turn
themselves
toward
the
Southern
winde
,
then
certainly
they
have
conceived
females
.
There
is
also
some
cause
of
the
procreation
of
a
male
,
or
of
a
female
,
in
the
begetters
themselves
;
nay
further
,
some
cause
thereof
may
be
the
force
and
operation
of
some
waters
:
for
sometimes
the
waters
cause
that
a
male
or
female
be
generated
.
There
is
,
not
far
from
the
City
Pana
,
a
certain
River
called
Milichus
;
and
not
far
from
that
,
another
River
called
Charadius
;
whereof
if
the
beasts
drink
in
the
Spring-time
,
they
commonly
bring
forth
all
males
:
for
which
cause
the
Shepherds
there
drive
away
their
flocks
at
that
time
,
and
feed
them
in
that
part
of
the
Country
which
lieth
farthest
off
from
that
River
;
as
Pausanias
writeth
in
his
Achaica
.
CHAP.
XXII
.
Of
divers
experiences
that
may
be
,
and
have
been
practised
upon
divers
living
Creatures
.
THere
remain
now
certain
experiments
of
living
Creatures
,
both
pleasant
,
and
of
some
use
,
which
we
have
thought
good
here
to
set
down
,
to
save
a
labour
of
seeking
them
any
further
.
And
first
,
How
to
make
Horses
have
white
spots
on
them
.
It
is
a
thing
required
in
the
art
of
trimming
of
Horses
,
to
be
able
to
cause
white
spots
to
grow
in
some
parts
of
them
;
for
crafty
Horse-coursers
are
wont
to
counterfeit
white
spots
in
the
forehead
,
or
left
thigh
,
or
right
shoulder
of
an
Horse
,
thereby
to
deceive
such
men
,
as
are
wont
to
gesse
at
the
goodnesse
and
qualities
of
a
horse
,
by
the
conjecture
of
such
marks
.
And
this
their
counterfeit
practise
hath
been
derected
by
this
chance
;
that
the
hair
of
a
horses
skin
being
galled
off
in
any
place
,
after
a
while
hoary
hairs
have
grown
up
there
of
themselves
;
and
it
is
not
unlikely
but
that
this
chance
taught
them
that
practise
.
The
manner
of
the
doing
it
,
is
,
first
to
shave
off
the
hair
in
that
place
where
you
would
have
a
white
spot
;
and
then
rub
off
,
or
cut
the
upper
skin
,
and
so
you
shall
there
have
a
white
patch
.
But
Oppianus
speaking
of
the
same
experiment
,
shews
that
it
is
to
be
done
by
fire
.
There
be
some
Horses
,
saith
he
,
that
are
full
of
white
round
spots
intermingled
with
their
black
colour
:
it
cometh
by
the
industry
of
the
Horse-breeder
,
who
when
they
are
yet
tender
and
young
,
cunningly
burns
off
their
hair
with
an
hot
iron
.
But
on
the
contrary
,
if
you
would
have
The
hairs
of
a
wounded
or
galled
place
,
to
grow
up
of
the
same
colour
,
as
the
other
hair
is
of
,
Tiberius
hath
taught
the
way
how
to
do
it
.
You
must
knead
three
pints
of
bruised
or
ground
barley
,
and
put
to
it
the
froth
of
nitre
and
a
little
salt
,
and
make
it
into
loaves
;
then
you
must
put
them
into
an
Oven
till
they
are
burned
to
coals
;
afterward
crush
them
,
and
beat
them
to
powder
,
and
then
mix
them
with
oyle
,
and
anoint
the
sore
or
the
scar
therewith
;
and
this
you
must
do
for
twenty
daies
.
But
what
should
be
the
reason
that
this
barley
ashes
should
cause
,
not
white
hairs
,
but
the
like
in
colour
to
the
rest
,
to
grow
upon
the
scars
or
sores
of
horses
whereupon
it
is
cast
,
that
,
Alexander
Aphrodisaeus
ascribes
to
this
,
because
barley
hath
in
it
a
purgative
and
cleansing
force
,
and
so
wasteth
and
expelleth
the
humors
,
and
all
the
naughty
stuff
,
that
was
gathered
by
the
sore
into
that
part
,
because
it
was
maimed
,
and
consequently
not
so
well
able
to
relieve
it self
.
Neither
yet
will
I
here
omit
that
toyish
experiment
whereby
we
may
Procure
in
Oxen
a
counterfeit
shew
of
fatnesse
.
If
you
take
an
Oxe
well
grown
in
years
,
and
make
a
hole
into
his
thigh
,
and
blow
wind
thereby
into
him
,
and
afterward
give
him
meat
,
he
will
shew
fat
,
though
indeed
he
be
very
lean
.
We
may
also
,
by
giving
them
some
kind
of
water
to
drink
Cause
the
fleeces
and
hides
of
cattel
to
be
of
divers
colours
,
as
Aelianus
sheweth
.
The
River
Crathis
affords
one
channel
that
makes
beasts
white
:
for
Oxen
and
Sheep
,
and
all
four-footed
beasts
,
as
Theophrastus
saith
,
as
soon
as
they
drink
of
it
,
become
white
,
though
before
they
were
red
or
black
.
In
Euboea
,
all
for
the
most
part
,
are
white
Oxen
by
nature
.
Sheep
,
by
reason
of
the
diversity
of
mater
which
they
drink
,
do
diversly
change
their
colour
;
the
force
and
nature
of
the
Rivers
working
this
change
in
them
,
especially
at
every
ramming
time
.
Some
are
turned
from
black
to
white
,
and
contrariwise
,
some
are
turned
from
white
to
black
:
these
alterations
are
commonly
seen
neer
to
the
River
Antandrus
,
and
neer
also
to
a
certain
River
in
Thracia
.
The
River
Scamander
,
which
is
neer
unto
Troy
,
makes
as
many
Sheep
as
drink
of
the
water
thereof
,
to
become
yellow
.
We
may
also
conjecture
and
foresee
by
certain
outward
bodily
signs
in
the
Dam
or
Sire
,
What
colour
their
young
ones
will
be
of
.
To
foreknow
the
colour
of
young
Mules
,
we
must
take
special
example
of
the
hairs
of
their
Dams
ears
and
eye-lids
:
for
howsoever
the
rest
of
their
body
is
of
one
and
the
same
colour
,
yet
in
those
two
parts
we
may
discern
so
many
and
such
colours
as
the
foal
shall
have
,
as
Columella
writeth
.
So
if
you
look
under
the
Rams
tongue
,
you
shall
there
find
certain
veins
;
which
if
they
be
black
,
then
will
the
Lambs
be
black
also
;
but
if
they
be
white
,
then
he
hath
begotten
white
Lambs
:
for
look
what
colour
these
veins
are
of
,
with
the
same
colour
will
the
fleece
of
the
Lambe
be
overspread
;
insomuch
that
if
there
be
sundry
colours
in
them
,
there
will
be
also
sundry
like
colours
upon
the
Lambes
,
as
Aristotle
,
Democritus
and
Didymus
do
witnesse
.
Now
,
how
we
may
Know
by
the
egge
,
whether
the
chick
when
it
is
hatcht
,
will
be
a
Cock
or
a
Hen
,
Aristotle
teacheth
us
:
for
,
saith
he
,
if
the
egge
be
exactly
round
,
then
it
will
yield
a
Cock-chicken
;
but
if
it
be
somewhat
long
,
then
it
yields
an
Hen-bird
:
the
reason
is
,
because
in
things
that
are
round
,
the
natural
heat
is
more
kindly
and
strongly
compacted
together
.
How
to
make
a
bird
sociable
and
familiar
with
thee
.
Now
we
will
speak
of
the
sociablenesse
and
familiarity
which
a
certain
Pie
had
with
a
friend
of
mine
:
who
by
this
pretty
device
did
make
the
Pie
so
well
acquainted
with
him
,
and
so
serviceable
to
him
,
that
she
would
flie
unto
him
,
not
only
for
the
supplying
of
her
daily
wants
,
but
as
it
were
for
love
,
never
forsaking
him
night
or
day
.
The
device
was
this
.
While
she
was
yet
unfeathered
in
the
nest
,
he
broke
off
her
lower
beak
,
even
to
her
very
jaws
,
that
the
poor
wretch
could
not
eat
any
meat
but
that
which
was
put
into
her
mouth
with
hands
;
and
he
himself
gave
her
with
his
own
hands
all
the
meat
she
did
eat
.
After
that
,
she
would
flie
to
his
trencher
at
dinner
and
supper
,
and
would
prate
and
chat
unto
him
very
flippant
;
insomuch
that
nothing
could
be
spoken
in
the
house
,
but
she
would
imitate
it
,
and
speak
it
again
;
and
not
only
frame
her
tongue
to
their
words
,
but
her
body
also
to
the
imitating
and
resembling
of
their
actions
.
And
he
was
wont
still
to
leave
her
loose
at
home
,
and
she
would
flie
about
everywhere
;
but
still
at
dinner
and
supper
times
she
would
return
home
.
It
fell
out
that
the
man
had
occasion
to
go
from
home
fifteen
or
sixteen
days
journey
:
she
would
alwayes
bear
him
company
,
now
and
then
flying
a
great
way
before
him
,
and
would
sit
still
upon
a
bough
till
he
came
at
her
;
and
then
she
would
leap
upon
his
cap
and
his
shoulders
,
frisking
about
him
for
very
joy
;
and
sometimes
staying
behind
him
;
and
then
when
he
was
gone
a
great
way
before
,
she
would
in
all
haste
flie
away
after
to
overtake
him
:
and
she
was
also
his
continual
bed-fellow
;
and
yet
to
this
day
he
hath
her
,
and
enjoyeth
her
familiar
company
.
But
,
concerning
the
general
transmutation
and
change
of
living
creatures
,
let
these
things
be
sufficient
which
we
have
already
spoken
.
THE
THIRD
BOOK
OF
Natural
Magick
:
Which
delivereth
certain
precepts
of
Husbandry
;
and
sheweth
how
to
intermingle
sundry
kinds
of
Plants
,
and
how
to
produce
new
kinds
.
The
PROEME
.
WE
have
rehearsed
concerning
divers
kinds
of
new
living
Creatures
;
now
shall
I
speak
of
Plants
,
which
ravish
with
admiration
the
eyes
and
minds
of
those
that
contemplate
on
them
,
with
their
abundant
pleasantnesse
,
and
wonderful
Elegancy
.
These
bring
more
profit
,
and
by
these
a
natural
Philosopher
may
seem
more
admirable
.
For
use
made
with
the
earth
,
is
more
honest
and
honourable
then
with
other
things
▪
and
the
ground
never
grows
old
or
barren
,
but
is
everywhere
naturally
rank
to
receive
new
seed
,
and
to
produce
new
;
and
is
ever
unsatisfied
in
fruitfulnesse
,
and
brings
perpetual
increase
:
and
if
nature
be
alwayes
admirable
,
she
will
seem
more
wonderful
in
Plants
.
Copulation
was
but
of
one
kind
,
here
it
is
almost
infinite
;
and
not
onely
every
Tree
can
be
ingrafted
into
every
Tree
,
but
one
Tree
may
be
adulterated
with
them
all
.
Living
Creatures
of
divers
kinds
were
not
easily
produced
,
and
those
that
come
from
other
Countries
were
hard
to
get
:
here
is
no
difficulty
at
all
;
grafts
are
fetcht
and
sent
,
if
need
be
,
to
any
part
of
the
world
.
And
if
diversity
of
Creatures
are
made
in
Africa
,
by
their
copulating
when
they
meet
at
the
Rivers
,
that
so
new
creatures
are
alwayes
produced
;
here
in
Italy
,
where
the
Air
is
alwayes
calme
,
and
the
Climate
very
indulgent
,
strange
and
wilde
plants
find
a
good
harbour
,
and
ground
to
grow
in
,
which
is
the
mother
and
nourisher
of
all
,
and
so
fruitful
to
produce
new
and
diversity
of
plants
,
that
it
can
hardly
be
exhausted
.
And
we
can
better
write
of
them
,
and
know
the
truth
more
then
others
,
because
we
have
them
still
before
our
eyes
,
and
an
opportunity
to
consider
of
their
effects
.
And
if
our
Ancestors
found
many
new
things
,
we
by
adding
to
theirs
,
have
found
many
more
,
and
shall
produce
more
excellent
things
overpassing
them
,
because
daily
by
our
art
,
or
by
chance
;
by
nature
,
or
new
experience
,
new
plants
are
made
.
Diodorus
writes
,
that
the
Vine
at
first
was
but
one
,
and
that
was
wilde
;
but
now
by
the
help
of
Bacchus
alone
,
from
the
quality
of
the
ground
,
the
nature
of
the
climate
,
and
the
art
of
planting
,
it
is
varied
into
many
kinds
,
that
it
were
madnesse
to
number
them
up
,
and
not
worth
our
time
.
Nature
brought
forth
but
one
kind
of
Pear-tree
:
now
so
many
mens
names
are
honoured
by
it
,
that
one
is
called
Decumana
,
another
Dolabelliana
,
and
another
is
named
from
Decumius
and
Dolabella
.
The
same
thing
is
observed
in
Figges
,
of
Livy
and
Pompey
.
Quinces
are
of
many
kinds
;
some
called
Mariana
from
Marius
,
Manliana
from
Manlius
,
Appiana
Claudiana
from
Appius
Claudius
,
Cestiana
from
Cestius
:
their
varieties
have
made
the
Authers
names
immortal
.
What
shall
I
say
of
Laurel
cherries
,
found
in
Pliny
his
time
?
what
of
Citrons
?
which
as
Athenaeus
saith
,
were
too
sharp
to
eat
in
the
days
of
Theophrastus
,
and
the
ancestors
of
Plutark
and
Pliny
;
but
Palladius
made
them
to
become
sweet
.
What
of
the
Peach
,
and
Almond-peach
Nuts
,
fruits
our
fore-fathers
knew
not
,
yet
now
are
they
eaten
,
being
pleasant
and
admirable
?
what
of
Clove-gilliflowers
,
that
the
Gardrers
Art
hath
made
so
dainty
and
sweet
scented
?
and
so
of
other
plants
I
have
everywhere
set
down
in
this
work
?
Our
Naples
abounds
so
with
them
,
that
we
would
not
go
forth
to
see
the
Orchards
of
the
Hesperides
,
Alcinus
,
Semiramis
,
and
at
Memphis
,
that
were
made
to
hang
above
ground
.
But
I
shall
briefly
and
plainly
relate
the
History
.
CHAP.
I.
How
new
kinds
of
Plants
may
be
generated
of
putrefaction
.
AS
we
have
shewed
before
,
that
new
kinds
of
Living
Creatures
may
be
generated
of
putrefaction
;
so
,
to
proceed
in
the
same
order
as
we
have
begun
,
we
will
now
shew
that
new
kinds
of
Plants
may
grow
up
of
their
own
accord
,
without
any
help
of
seed
or
such
like
.
The
Antients
questionless
were
of
opinion
,
that
divers
plants
were
generated
of
the
earth
and
water
mixt
together
;
and
that
particular
places
did
yield
certain
particular
plants
.
We
rehearsed
the
opinion
of
Diogenes
before
,
who
held
that
plants
are
generated
of
water
putrified
in
it self
,
and
a
little
earth
tempered
therewith
.
Theophrastus
held
,
that
the
rain
causeth
much
putrefaction
and
alteration
in
the
earth
,
and
thereby
plants
may
be
nourished
,
the
Sun
working
upon
it
with
his
heating
,
and
with
his
drying
operation
.
They
write
also
,
that
the
ground
when
it
is
stirred
,
brings
forth
such
kinds
of
Plants
alwaies
,
as
are
usuall
in
the
same
place
.
In
the
Isle
Creta
,
the
ground
is
of
that
nature
,
that
if
it
be
stirred
anywhere
,
and
no
other
thing
sown
or
planted
in
it
,
it
will
of
it self
bring
forth
a
Cypresse-tree
:
and
their
tilled
lands
,
those
that
are
somewhat
moist
,
when
they
lie
fallow
,
bring
forth
thistles
.
So
the
herb
Laser
in
Africa
,
is
generated
of
a
kind
of
pitchy
or
clammy
rain
and
thick
dirt
;
and
the
herb
will
shew
it self
out
of
the
earth
presently
after
the
rain
is
fallen
.
Pliny
said
,
that
the
waters
which
fall
from
above
,
are
the
cause
of
every
thing
that
grows
upon
the
earth
,
nature
shewing
therein
her
admirable
work
and
power
:
and
many
such
things
they
report
,
which
we
have
spoken
of
in
the
books
of
the
knowledge
of
Plants
.
And
I
my self
have
oft-times
by
experience
proved
,
that
ground
digged
out
from
under
the
lowest
foundations
of
certain
houses
,
and
the
bottom
of
some
pits
,
and
laid
open
in
some
small
vessel
to
the
force
of
the
Sun
,
hath
brought
forth
divers
kinds
of
Plants
.
And
whereas
I
had
oftentimes
,
partly
for
my
own
pleasure
,
and
partly
to
search
into
the
works
of
Nature
,
sought
out
and
gathered
together
earths
of
divers
kinds
,
I
laid
them
abroad
in
the
Sun
,
and
watered
them
often
with
a
little
sprinkling
,
and
found
thereby
,
that
a
fine
light
earth
would
bring
forth
herbs
that
had
slight
stalkes
like
a
rush
,
and
leaves
full
of
fine
little
ragges
;
and
likewise
that
a
rough
and
stiff
earth
full
of
holes
,
would
bring
forth
a
slight
herbe
,
hard
as
wood
,
and
full
of
crevises
.
In
like
manner
,
if
I
took
of
the
earth
that
had
been
digged
out
of
the
thick
woods
,
or
out
of
moist
places
,
or
out
of
the
holes
that
are
in
hollow
stones
,
it
would
bring
forth
herbs
that
had
smooth
blewish
stalkes
,
and
leaves
full
of
juice
and
substance
,
such
as
Peny-wort
,
Purslane
,
Senegreek
,
and
Stone-croppe
.
We
made
trial
also
of
some
kinds
of
earth
that
had
been
farre
fetcht
,
such
as
they
had
used
for
the
ballast
of
their
Shippes
;
and
we
found
such
herbs
generated
thereof
,
as
we
knew
not
what
they
were
.
Nay
further
also
,
even
out
of
very
roots
and
barks
of
Trees
,
and
rotten
seeds
,
powned
and
buried
,
and
there
macecrated
with
water
,
we
have
brought
forth
in
a
manner
the
very
same
herbs
;
as
out
of
an
Oken
root
,
the
herb
Polypody
,
and
Oak-fern
,
and
Splenewort
,
or
at
least
such
herbs
as
did
resemble
those
,
both
in
making
and
in
properties
.
What
should
I
here
rehearse
,
how
many
kinds
of
toad-stools
and
puffs
we
have
produced
?
yea
,
of
every
several
mixture
of
putrified
things
,
so
many
several
kinds
have
been
generated
.
All
which
I
would
here
have
set
down
,
if
I
could
have
reduced
them
into
any
method
;
or
else
if
such
plants
had
been
produced
,
as
I
intended
:
but
those
came
that
were
never
sought
for
.
But
happily
I
shall
hereafter
,
if
God
will
,
write
of
these
things
,
for
the
delight
,
and
speculation
,
and
profit
of
the
more
curious
for
t
:
which
I
have
neither
time
nor
leisure
now
to
mention
,
seeing
this
work
is
ruffled
up
in
haste
.
But
let
us
see
How
Toad-stools
may
be
generated
.
Dioscorides
,
and
others
have
written
,
That
the
bark
of
a
white
Poplar-Tree
,
and
of
a
black
,
being
cut
into
small
pieces
,
and
sowed
in
dunged
lands
or
furrows
,
will
at
all
times
of
the
year
bring
forth
mushromes
or
toad-stools
that
are
good
to
be
eaten
.
And
in
another
place
he
saith
,
that
they
are
more
particularly
generated
in
those
places
,
where
there
lies
some
old
rusty
iron
,
or
some
rotten
cloth
:
but
such
as
grow
neer
to
a
Serpents
hole
,
or
any
noisome
Plants
,
are
very
hurtful
.
But
Tarentinus
speaks
of
this
matter
more
precisely
.
If
,
saith
he
,
you
cut
the
stock
of
a
black
Poplar
peece-meal
into
the
earth
,
and
pour
upon
it
some
leaven
that
hath
been
steeped
in
water
,
there
will
soon
grow
up
some
Poplar
toad-stools
.
He
addeth
further
;
If
an
up-land
or
hilly
field
that
hath
in
it
much
stubble
and
many
stalks
of
corn
,
be
set
on
fire
at
such
time
as
there
is
rain
brewing
in
the
clouds
,
then
the
rain
falling
,
will
cause
many
toad-stools
there
to
spring
up
of
their
own
accord
:
but
if
,
after
the
field
is
thus
set
on
fire
,
happily
the
rain
which
the
clouds
before
threatned
doth
not
fall
;
then
,
if
you
take
a
thin
linnen
cloth
,
and
let
the
water
drop
through
by
little
and
little
like
rain
,
upon
some
part
of
the
field
where
the
fire
hath
been
,
there
will
grow
up
toad-stools
,
but
not
so
good
as
otherwise
they
would
be
,
if
they
had
been
nourished
with
a
showre
of
rain
.
Next
we
will
shew
How
Sperage
may
be
generated
.
Dydimus
writes
,
That
if
any
man
would
have
good
store
of
Sperage
to
grow
,
he
must
take
the
horns
of
wilde
Rams
,
and
beat
them
into
very
small
powder
,
and
sow
them
in
eared
ground
,
and
water
it
,
and
he
shall
have
his
intent
.
There
is
one
that
reports
a
more
strange
matter
;
that
if
you
take
whole
Rams
horns
not
powned
into
small
pieces
,
but
only
cut
a
little
,
and
make
a
hole
in
them
,
and
so
set
them
,
they
will
bring
forth
Sperage
.
Pliny
is
of
Didymus
opinion
,
that
if
the
horns
be
powned
and
●igged
into
the
earth
,
they
will
yield
Sperage
;
though
Dioscorides
thinks
it
to
be
impossible
.
And
though
I
have
made
often
trial
hereof
,
but
could
not
find
it
so
to
be
,
yet
my
friends
have
told
me
of
their
own
experience
,
that
the
same
tender
seed
that
is
contained
within
the
Rams
horn
,
hath
produced
Sperage
.
The
same
my
friends
also
have
reported
That
Ivy
doth
grow
out
of
the
Harts
horn
;
and
Aristotle
writes
of
an
Husband-man
that
found
such
an
experiment
;
though
for
my
own
part
I
never
tried
it
.
But
Theophrastus
writes
,
that
there
was
Ivy
found
growing
in
the
Harts
horn
;
whereas
it
is
impossible
to
think
how
any
Ivy
seed
could
get
in
there
:
and
whereas
some
alledge
,
that
the
Hart
might
have
rubbed
his
horn
against
some
Ivy
roots
,
and
so
some
part
of
the
horn
being
soft
and
ready
to
putrifie
,
did
receive
into
it
some
part
of
the
root
,
and
by
this
means
it
might
there
grow
;
this
supposal
carries
no
shew
of
probability
or
credit
with
it
.
But
if
these
things
be
true
,
as
I
can
say
or
see
nothing
to
the
contrary
,
then
surely
no
man
will
deny
but
that
divers
kinds
of
plants
may
be
generated
of
divers
kinds
of
living
Creatures
horns
.
In
like
manner
,
may
plants
be
generated
of
the
putrified
barks
and
boughs
of
old
Trees
:
for
so
is
Polypody
,
and
the
herb
Hyphear
generated
;
for
both
these
,
and
divers
other
plants
also
,
do
grow
up
in
Firre-trees
,
and
Pine-trees
,
and
such
other
:
for
in
many
Trees
,
neer
to
the
bark
,
there
is
a
certain
flegmatick
or
moist
humour
,
that
is
wont
to
putrifie
;
which
,
when
it
abounds
too
much
within
,
breaks
forth
into
the
outward
shew
of
the
boughs
and
the
stock
of
the
Tree
;
and
there
it
meets
with
the
putrified
humour
of
the
bark
;
and
the
heat
of
the
Sun
working
upon
it
there
,
quickly
turns
it
into
such
kinds
of
herbs
.
CHAP.
II.
How
Plants
are
changed
,
one
of
them
degenerating
into
the
form
of
the
other
.
TO
work
Miracles
,
is
nothing
else
(
as
I
suppose
)
but
to
turn
one
thing
into
another
,
or
to
effect
those
things
which
are
contrary
to
the
ordinary
course
of
Nature
.
It
may
be
done
by
negligence
,
or
by
cunning
handling
and
dressing
them
,
that
plants
may
forsake
their
own
natural
kind
,
and
be
quite
turned
into
another
kind
;
wholly
degenerating
,
both
in
taste
,
and
colour
,
and
bignesse
,
and
fashion
:
and
this
I
say
may
easily
be
done
,
either
if
you
neglect
to
dresse
or
handle
them
according
to
their
kind
,
or
else
dresse
them
more
carefully
and
artificially
then
their
own
kind
requires
.
Furthermore
,
every
plant
hath
his
proper
manner
,
and
peculiar
kind
of
sowing
or
planting
▪
for
some
must
be
sowed
by
seed
,
others
planted
by
the
whole
stem
,
others
set
by
some
root
,
others
graffed
by
some
sprig
or
branch
:
so
that
if
that
which
should
be
sowed
by
seed
,
be
planted
by
the
root
,
or
set
by
the
whole
stock
,
or
graffed
by
some
branch
;
or
if
any
that
should
be
thus
planted
be
sowed
by
seed
;
that
which
cometh
up
will
be
of
a
divers
kinde
from
that
which
grows
usually
,
if
it
be
planted
according
to
its
own
nature
,
as
Theophrastus
writes
.
Likewise
if
you
shall
change
their
place
,
their
air
,
their
ground
,
&
such
like
,
you
pervert
their
kind
;
and
you
shall
find
that
the
young
growing
plant
will
resemble
another
kind
,
both
in
colour
and
fashion
;
all
which
are
clear
cases
by
the
books
of
Husbandry
.
Some
examples
we
will
here
rehearse
.
If
you
would
change
A
white
Vine
into
a
black
,
or
a
black
into
a
white
;
sow
the
seed
of
a
white
Garden-Vine
,
and
that
which
cometh
of
it
,
will
be
a
black
Wilde-vine
;
and
so
the
seed
of
a
black
Garden-vine
will
bring
forth
a
white
Wilde-vine
,
as
Theophrastus
teacheth
.
The
reason
is
,
because
a
Vine
is
not
sowed
by
seed
,
but
the
natural
planting
of
it
is
by
sprigs
and
roots
.
Wherefore
if
you
deal
with
it
otherwise
then
the
kind
requires
,
that
which
cometh
of
it
must
needs
be
unkindly
.
By
the
like
means
A
white
Fig-tree
may
degenerate
into
a
black
.
for
the
stone
of
a
Fig
,
if
it
be
set
,
never
brings
forth
any
other
but
a
wilde
or
a
wood
Fig-tree
,
and
such
as
most
commonly
is
of
a
quite
contrary
colour
;
so
that
of
a
white
figtree
it
degenerates
into
a
black
,
and
contrariwise
a
black
fig-tree
degenerates
into
a
white
.
Sometimes
also
,
of
a
right
and
noble
Vine
is
generated
a
bastard
Vine
,
and
that
so
different
in
kind
oftentimes
,
that
it
hath
nothing
of
the
right
garden-vine
,
but
all
meerly
wilde
.
In
like
manner
also
are
changed
The
red
Myrtle
and
the
red
Bay-tree
into
black
,
and
cannot
chuse
but
lose
their
colour
:
for
these
likewise
degenerate
,
as
the
same
Theophrastus
reports
to
have
been
seen
in
Antandrus
;
for
the
Myrtle
is
not
sowed
by
seed
,
but
planted
by
graffing
;
and
the
Bay-tree
is
planted
by
setting
a
little
sprig
thereof
that
hath
in
it
some
part
of
the
root
,
as
we
have
shewed
in
our
discourse
of
Husbandry
.
So
also
are
Sweet
Almonds
and
sweet
Pomegranates
changed
into
sowre
ones
.
for
the
stones
or
kernels
of
the
Pomegranates
are
changed
from
their
right
blue
,
into
a
baser
colour
;
and
the
Pomegranate
it self
,
though
it
be
never
so
good
,
degenerates
into
a
hard
,
and
commonly
a
sharp
fruit
.
The
Almond
degenerates
likewise
both
in
taste
,
and
also
in
feeling
;
for
of
a
soft
one
cometh
a
harder
:
therefore
we
are
counselled
to
graffe
him
when
he
is
prettily
well
grown
,
or
else
to
change
him
,
and
shift
him
oft
.
An
Oak
likewise
will
become
worse
:
and
therefore
whereas
the
best
grows
in
Epyrus
,
and
many
have
planted
the
same
elsewhere
,
yet
they
could
never
produce
the
like
of
that
.
In
like
manner
,
of
the
kernel
of
the
natural
Olive
cometh
a
wilde
Olive
;
(
and
they
that
say
that
the
male
Cypresse-tree
for
the
most
part
degenerates
into
a
female
;
)
and
in
processe
of
time
there
is
such
a
change
,
that
it
agreeth
in
nothing
with
the
natural
Olive
,
but
is
so
stark
wilde
,
that
sometimes
it
cannot
bring
forth
fruit
to
any
perfection
.
Varro
saith
that
Coleworts
are
changed
into
Rape
,
and
Rape
into
Coleworts
.
Old
seed
is
of
so
great
force
in
some
things
,
that
it
quite
changeth
the
nature
;
for
the
old
seed
of
Coleworts
being
sowed
,
brings
forth
Rape
;
and
contrariwise
,
old
Rape-seed
degenerates
into
Coleworts
.
By
labour
also
and
dressing
The
Corn
Typha
,
and
Spelt
,
are
changed
into
Wheat
,
and
Wheat
into
them
;
for
this
may
be
done
,
if
you
take
them
being
of
a
thorough
ripenesse
,
and
knead
them
,
and
then
plant
them
;
but
this
will
not
so
prove
the
first
nor
the
second
year
;
but
you
must
expect
the
proof
of
it
in
the
third
year
,
as
Theophrastus
sheweth
.
Pliny
writeth
,
that
the
Corn
Siligo
is
changed
into
Wheat
the
second
year
.
So
all
seeds
,
either
by
reason
that
they
are
neglected
,
or
because
there
is
some
indisposition
either
in
the
earth
,
or
the
air
where
they
are
,
do
oft-times
degenerate
from
the
excellency
and
goodnesse
of
their
kind
,
and
become
worse
.
Virgil
hath
observed
it
:
I
have
seen
,
saith
he
,
the
best
and
choicest
things
that
were
most
made
of
,
at
length
yet
to
degenerate
,
unlesse
mans
industry
did
yearly
supply
them
with
his
help
:
so
fatal
it
is
for
all
things
to
wax
worse
and
worse
,
and
still
to
have
need
to
be
renewed
.
Galens
father
,
a
man
very
studious
of
Husbandry
,
especially
in
his
old
age
,
bestowed
great
pains
and
diligence
to
find
out
,
whether
the
annoyances
of
fruits
,
that
which
mars
their
pure
goodnesse
,
did
spring
up
of
it self
,
or
arise
out
of
any
seeds
of
the
fruits
themselves
,
which
did
degenerate
into
other
kinds
.
Wherefore
he
took
the
purest
,
and
the
cleanest
Wheat
and
Barley
that
he
could
get
,
and
having
picked
out
all
other
seed
whatsoever
,
sowed
them
in
the
ground
:
and
when
he
found
much
Tares
growing
in
the
Wheat
,
but
very
little
in
the
Barley
,
he
put
the
same
experiment
in
other
grain
in
practice
;
and
at
last
found
in
Pulse
a
hard
and
round
Fetch
;
and
moreover
,
that
the
herb
Axesceed
did
grow
among
Pulse
,
by
a
kind
of
degeneration
of
the
Pulse
into
Axesceed
.
So
,
unlesse
it
be
prevented
by
skill
and
pains
,
The
herb
Ballamint
will
turn
into
a
Mint
.
Wherefore
it
must
be
often
shifted
and
translated
from
place
to
place
,
lest
it
so
degenerate
,
as
Theophrastus
counselleth
;
for
when
a
man
doth
not
look
to
it
and
dresse
it
,
the
roots
thereof
will
grow
very
large
,
and
thereby
the
upper
part
being
weakned
,
loseth
the
ranknesse
of
his
savour
;
and
that
being
lost
,
there
remains
in
it
but
a
weak
smell
,
the
very
same
in
a
manner
that
is
in
a
common
Mint
.
I
my self
have
sowed
Mint
seed
,
and
it
hath
been
changed
into
wilde
Peny-roial
;
I
mean
,
in
savour
onely
:
for
the
fashion
of
the
Mint
remained
still
in
it
.
Martial
writes
,
That
Basil-royal
degenerates
into-wilde
Betony
,
if
it
be
laid
open
to
the
Suns
hotest
and
greatest
force
:
for
then
it
will
bring
forth
sometimes
purple
flowers
,
sometimes
white
,
and
sometimes
of
a
Rosie
colour
.
And
it
will
not
only
degenerate
into
Betony
,
but
into
Ballamint
also
.
Likewise
the
boughs
of
the
shrub
Casia
,
as
Galen
reporteth
,
will
degenerate
into
Cinamon
.
Likewise
Cloves
,
Roses
,
Violets
,
and
Gilli-flowers
,
of
purple
,
will
become
white
,
either
by
reason
that
they
are
old
,
or
else
if
they
be
not
well
looked
unto
.
For
Theophrastus
records
,
that
Violets
,
Roses
,
and
Gilli-flowers
,
if
they
be
not
well
heeded
,
in
three
years
will
wax
white
;
and
the
experience
thereof
I
my self
have
plainly
seen
.
Neither
yet
will
Plants
degenerate
one
into
another
,
only
in
such
case
as
where
there
is
a
kind
of
vicinity
and
likenesse
of
nature
,
but
also
where
there
is
no
such
vicinity
,
one
plant
may
be
changed
into
another
of
a
quite
different
kind
:
for
An
Oak
may
be
changed
into
a
Vine
.
Albertus
reporteth
,
(
if
the
thing
be
as
true
as
it
is
strange
;
but
let
the
truth
thereof
lie
upon
his
credit
)
he
reports
,
I
say
,
that
Oaken
or
Beechen
boughs
being
ingraffed
into
the
Tree
Myrica
,
is
quite
changed
into
it
;
and
so
into
the
Tree
called
Tremisca
,
which
is
a
baser
kind
of
wood
:
and
likewise
if
Oaken
boughs
be
set
in
the
ground
of
Alummum
,
a
place
so
called
,
they
will
be
quite
altered
into
right
Vines
,
such
as
their
grapes
yeeld
good
wine
;
and
sometimes
the
old
Oaks
,
if
they
be
pared
,
degenerate
into
Vines
.
But
we
must
not
think
that
this
change
is
made
while
those
Trees
or
boughs
last
;
but
when
once
they
are
putrified
,
then
the
nature
of
the
ground
works
into
them
,
and
changeth
them
into
Vines
.
CHAP.
III.
How
to
make
one
fruit
compounded
of
many
.
AS
we
heard
before
of
divers
living
Creatures
,
that
they
might
be
mingled
into
one
,
by
copulation
;
so
now
we
will
shew
also
how
to
contrive
divers
kinds
of
fruits
,
by
graffing
into
one
fruit
:
for
graffing
is
in
plants
the
same
that
copulation
is
in
living
creatures
:
yet
I
deny
not
,
but
there
are
other
means
whereby
this
may
be
effected
,
as
well
as
by
graffing
.
But
above
all
other
,
graffing
is
most
praise-worthy
,
as
being
the
best
and
fittest
means
to
incorporate
one
fruit
into
another
,
and
so
of
many
to
make
one
,
after
a
wonderful
manner
.
And
whereas
it
may
be
thought
a
very
toilsome
,
and
indeed
impossible
matter
,
here
the
excellent
effect
of
the
work
must
sweeten
all
thy
labour
,
and
thy
painful
diligence
will
take
away
the
supposed
impossibility
of
the
thing
,
and
perform
that
which
a
man
would
think
were
not
possible
to
be
done
.
Neither
must
thou
suffer
thy self
to
be
discouraged
herein
by
the
sayings
of
rude
Husband-men
which
have
attempted
this
thing
,
but
for
want
of
skill
could
not
perform
it
,
seeing
experience
teacheth
thee
that
it
hath
been
done
.
Wherefore
against
such
discouragements
,
thou
must
arm
thy self
with
a
due
consideration
of
such
experiments
as
the
Antients
have
recorded
:
as
for
example
,
that
the
Figge-tree
may
be
incorporated
into
the
Plane-tree
,
and
the
Mulberry-tree
;
and
likewise
the
Mulberry-tree
into
the
Chestnut-tree
,
the
Turpentine-tree
,
and
the
white
Poplar
,
whereby
you
mayest
procure
white
Mulberries
;
and
likewise
the
Chestnut-tree
into
a
Hasel
,
and
an
Oak
;
and
likewise
the
Pomegranate-tree
into
all
Trees
,
for
that
it
is
like
to
a
common
whore
,
ready
and
willing
for
all
Comers
;
and
likewise
the
Cherry-tree
into
a
Turpentine-tree
:
and
to
conclude
,
that
every
Tree
may
be
mutually
incorporated
into
each
other
,
as
Columella
supposeth
.
And
this
is
the
cause
of
every
composition
of
many
fruits
into
one
,
of
every
adopted
fruit
which
is
not
the
natural
child
,
as
it
were
,
of
the
Tree
that
bare
it
;
and
this
is
the
cause
of
all
strange
and
new
kinds
of
fruits
that
grow
.
Virgil
makes
mention
of
such
a
matter
,
when
he
saith
,
that
Dido
admired
certain
Trees
which
she
saw
,
that
bare
new
kinds
of
leaves
,
and
apples
that
naturally
were
not
their
own
.
And
Palladius
saith
,
that
Trees
are
joined
together
as
it
were
,
by
carnal
copulation
,
to
the
end
that
the
fruit
thereof
might
contain
in
it
,
all
the
excellencies
of
both
the
parents
:
and
the
same
Trees
were
garnished
with
two
sorts
of
leaves
,
and
nourished
with
two
sorts
of
juices
,
and
the
fruit
had
a
double
relish
,
according
to
both
the
kinds
whence
it
was
compounded
.
But
now
,
as
we
did
in
our
tract
of
the
commixtion
of
divers
kinds
of
living
Creatures
;
so
here
also
it
is
meet
to
prescribe
certain
rules
,
whereby
we
may
cause
those
divers
plants
which
we
would
intermingle
,
to
join
more
easily
,
and
to
agree
better
together
,
for
the
producing
of
new
and
compounded
fruits
.
First
therefore
,
we
must
see
that
either
of
the
Trees
have
their
bark
of
one
and
the
same
nature
:
and
both
of
them
must
have
the
same
time
of
growing
and
shooting
out
of
their
sprigs
;
as
was
required
in
living
creatures
,
that
both
of
them
should
have
the
same
time
of
breeding
their
young
ones
:
for
if
the
graffe
have
a
dry
or
a
hard
bark
,
and
the
stock
have
a
moist
or
soft
bark
,
or
that
they
be
any
way
contrary
each
to
other
,
we
shall
labour
in
vain
.
Then
we
must
see
that
the
ingraffing
be
made
in
the
purest
and
soundest
place
of
the
stock
,
so
that
it
neither
have
any
tumors
or
knobs
,
or
any
scars
,
neither
yet
hath
been
blasted
.
Again
,
it
is
very
material
,
that
the
young
graffes
or
shoots
be
fetcht
from
the
most
convenient
place
or
part
of
the
Trees
;
namely
,
from
those
boughs
that
grow
toward
the
East
,
where
the
Sun
is
wont
to
rise
in
the
Summer-time
.
Again
,
they
must
be
of
a
fruitful
kind
,
and
be
taken
off
from
young
plants
,
such
as
never
bare
fruit
before
.
They
must
also
be
taken
in
their
prime
,
when
they
are
beginning
first
to
bud
,
and
such
as
are
of
two
years
growth
,
and
likely
to
bear
fruit
in
their
second
year
.
And
the
stocks
into
which
they
are
to
be
engraffed
,
must
likewise
be
as
young
as
may
be
graffed
into
;
for
if
they
be
old
,
their
hardnesse
will
scarce
give
any
entertainment
to
strange
shoots
to
be
planted
upon
them
.
And
many
such
observations
must
be
diligently
looked
into
,
as
we
have
shewed
in
our
book
of
Husbandry
.
But
we
must
not
here
omit
to
speak
of
the
lome
,
or
that
clammy
morter
,
which
makes
The
Graffe
and
the
stock
to
close
more
easily
together
;
for
it
is
very
helpful
to
glew
or
fasten
the
skins
of
both
the
barks
one
into
the
other
:
and
if
the
barks
be
of
a
divers
nature
,
yet
by
this
lome
they
may
be
so
bound
into
one
,
that
they
will
easily
grow
together
.
And
surely
it
is
commodious
in
many
respects
.
First
,
because
,
as
in
mans
body
,
the
flesh
being
wounded
or
pierced
into
,
is
soon
closed
up
again
with
stiffe
and
clammy
plaisters
applyed
thereunto
;
so
the
bark
or
the
boughs
of
Trees
being
cut
or
rent
,
will
close
together
again
very
speedily
,
by
the
applying
of
this
morter
.
For
if
you
pill
the
bark
off
from
a
Tree
,
or
slip
off
a
little
sprig
from
a
bough
,
unlesse
you
close
it
up
so
cunningly
,
that
it
may
stick
as
fitly
every
way
in
the
graffing
as
whilst
it
grew
,
it
will
soon
wither
,
and
fade
,
and
lose
the
natural
juice
and
moisture
;
which
inconvenience
this
lome
will
prevent
,
and
fit
them
one
into
another
.
Moreover
,
if
there
be
any
open
chink
betwixt
the
bark
and
the
Tree
,
presently
the
air
getteth
in
,
and
will
not
suffer
them
to
close
;
therefore
to
make
it
sure
that
they
may
close
without
fail
,
this
lome
is
needful
.
And
whereas
there
are
some
Trees
which
cannot
away
to
be
harboured
in
any
of
another
kind
,
this
lome
knit
them
so
strongly
into
the
stock
,
that
they
cannot
but
bud
and
blossom
.
But
here
we
must
observe
,
that
this
glue
or
morter
must
be
as
neer
of
the
nature
of
the
thing
engraffed
as
may
be
;
for
then
it
will
perform
this
duty
more
kindly
.
If
you
be
diligent
herein
,
you
may
do
many
matters
.
We
will
give
you
a
taste
of
some
,
that
by
these
you
may
learn
to
do
the
like
.
Pill
off
the
bark
of
Holly
,
and
make
a
pit
in
some
moist
ground
,
and
there
bury
your
Holly
rines
,
and
let
them
there
putrifie
,
which
will
be
done
in
twelve
daies
:
then
take
them
forth
,
and
stamp
them
till
you
see
they
are
become
a
clammy
slime
.
This
is
also
made
of
the
fruit
Sebesten
in
Syria
;
and
likewise
it
may
be
made
of
ordinary
birdlime
:
but
the
best
of
all
is
made
of
the
rines
of
Elm-roots
stamped
together
;
for
this
hath
a
special
quality
,
both
to
fasten
,
and
also
to
cherish
.
But
let
us
return
to
graffing
,
which
is
of
such
great
force
,
that
it
hath
caused
a
new
kind
of
a
bastard
fruit
that
was
never
heard
of
before
,
namely
An
Apple
compounded
of
a
Peach-apple
,
and
a
Nut-peach
;
which
kind
of
compound
generation
,
was
never
seen
,
nor
heard
of
,
nor
yet
thought
upon
by
the
Ancient
.
This
is
to
be
done
by
a
kind
of
graffing
which
they
call
emplastering
.
Take
off
two
young
fruitful
sprigges
,
one
from
a
Peach-apple
Tree
,
and
the
other
from
the
Nut-peach
Tree
;
but
they
must
be
well
growen
,
and
such
as
are
ready
to
budde
forth
.
Then
pare
off
the
bark
of
them
about
two
fingers
breadth
in
compasse
,
so
that
the
budde
to
be
graffed
may
stand
fitly
in
the
midst
betwixt
them
both
;
but
you
must
do
it
charily
,
lest
you
perish
the
wood
.
Then
cleave
them
thorough
the
middle
a
little
way
,
that
they
may
be
let
one
into
another
,
and
yet
the
cleft
not
seen
,
but
covered
with
the
bud
.
Then
take
off
a
bud
from
one
of
those
Trees
,
with
the
bark
round
about
the
bud
,
and
set
it
into
the
midst
of
the
boughs
which
we
spake
of
before
;
and
so
engraffe
them
together
into
the
other
Tree
,
having
first
cut
out
a
round
fit
place
for
them
therein
.
They
must
be
engraffed
in
that
part
of
the
Tree
,
which
is
most
neat
and
fresh-coloured
;
the
sprigs
that
grow
about
that
place
must
be
cut
off
,
lest
they
withdraw
the
nourishment
from
the
graffe
,
which
requires
it
all
for
it self
.
And
when
you
have
so
done
,
binde
it
about
gently
,
that
you
hurt
it
not
;
and
cover
it
with
somewhat
,
lest
the
rain
fall
down
upon
it
;
but
especially
take
heed
to
the
cleft
,
and
the
place
where
you
pilled
off
the
bark
,
that
you
plaister
it
up
well
with
morter
.
Thus
if
you
do
,
the
graffe
will
very
kindly
prosper
,
and
the
bud
grow
forth
into
a
fruit
that
is
compounded
of
both
kinds
,
and
it
shall
carry
the
hue
both
of
the
Peach-apple
and
the
Nut-peach
by
equal
proportion
,
such
as
was
never
seen
before
.
By
this
means
also
we
may
procure
the
bringing
forth
Of
a
Figge
halfe
white
and
half
black
;
for
if
we
take
the
buds
of
each
of
them
,
paring
them
off
together
with
the
bark
round
about
them
,
and
then
cut
them
in
the
middle
,
and
put
the
half
of
one
,
and
the
half
of
the
other
together
,
and
so
emplaister
them
into
the
Tree
,
as
we
spake
before
,
the
fruit
thereof
will
be
a
Figge
half
white
and
half
black
.
So
also
Pomegranates
may
be
brought
forth
,
which
will
be
sweet
on
the
one
side
,
and
sowre
on
the
other
;
If
you
take
either
the
shoots
or
the
buds
of
each
of
them
,
and
after
you
have
divided
them
in
the
midst
,
put
the
half
of
each
together
,
as
before
was
spoken
.
But
this
may
be
done
best
upon
the
shoots
or
sprigs
;
for
the
bud
can
hardly
be
pared
off
,
nor
well
divided
,
because
the
bark
is
so
weak
,
and
so
thin
,
and
slender
,
that
it
will
not
endure
to
be
much
or
long
handled
.
Likewise
Orenges
compounded
of
divers
kinds
,
and
such
as
are
half
Limons
;
as
also
Limons
half
sweet
,
and
half
sowre
,
may
be
produced
,
if
we
mix
them
after
the
same
manner
as
we
spake
before
;
for
these
are
very
fit
to
be
graffed
by
emplastering
;
and
these
kinds
of
compound
Orenges
and
Limons
are
very
commonly
to
be
seen
in
many
Orchards
in
Naples
▪
In
like
manner
we
may
mingle
and
compound
A
Peach
of
the
white
and
the
red
Peach
,
if
we
put
those
two
kinds
together
,
by
such
emplastering
:
for
there
are
of
this
compound
fruit
to
be
sold
in
Naples
at
this
day
.
Likewise
we
may
procure
A
grape
that
hath
a
kernel
or
stone
half
black
,
and
diversly
coloured
.
We
must
deal
by
the
shoots
of
Vines
,
as
we
shewed
before
was
to
be
done
by
the
buds
of
other
Trees
;
cleave
them
in
the
middle
,
and
binde
two
shoots
or
more
of
divers
sorts
of
Vines
handsomely
together
,
that
they
may
grow
up
in
one
,
and
graff
them
into
a
fruitful
Vine
of
some
other
kind
.
And
the
same
which
we
have
shewed
concerning
fruits
,
may
be
as
well
practised
also
upon
flowers
.
As
for
example
;
If
we
would
produce
Roses
that
are
half
white
and
half
red
;
we
must
take
the
sprigs
of
white
Rose
,
and
of
a
red
,
and
pare
off
the
buds
of
each
of
them
;
and
having
cut
them
asunder
in
the
middle
,
put
the
halfs
of
each
together
,
as
we
spake
before
,
and
engraffe
them
artificially
into
the
bark
,
and
then
have
a
diligent
care
still
to
cherish
them
,
the
compound
bud
wil
in
due
season
bring
forth
Roses
which
will
be
white
of
the
one
side
,
and
red
of
the
other
.
But
if
you
would
make
trial
hereof
in
Clove-gilli-flowers
,
and
desire
To
produce
some
that
are
half
red
,
seeing
they
have
no
buds
at
all
,
you
must
practise
this
experiment
upon
their
root
;
you
must
take
two
roots
of
them
,
and
cleave
them
in
the
middle
,
and
match
them
fitly
together
,
that
they
may
grow
each
to
other
;
and
binde
them
up
well
,
and
then
will
they
yeeld
compound
Clove-gilli-flowers
:
of
which
kind
we
have
great
store
,
and
they
are
common
amongst
us
everywhere
;
and
they
do
not
onely
bring
forth
party-coloured
flowers
,
but
the
very
same
bough
,
and
one
and
the
same
sprig
,
will
bear
white
ones
and
red
ones
,
and
such
as
are
wrought
and
as
it
were
embroidred
with
divers
goodly
colours
,
most
pleasant
to
be
seen
.
CHAP.
IV.
Of
a
second
means
whereby
fruits
may
be
mingled
and
compounded
together
.
THere
is
also
a
second
way
of
compounding
divers
kinds
of
fruits
together
;
namely
,
by
another
manner
of
graffing
.
As
for
example
;
If
we
would
produce
Pomegranates
compounded
of
divers
kinds
,
Theophrastus
sheweth
us
how
to
do
it
.
We
must
take
the
young
slips
or
branches
of
divers
kinds
,
and
bruise
them
with
a
Beetle
,
so
that
they
may
stick
and
hang
together
;
and
then
binde
them
up
very
hard
each
to
other
,
and
set
them
in
the
ground
:
and
if
they
be
well
laid
together
,
all
those
slips
will
grow
up
jointly
into
one
Tree
;
but
so
,
that
every
one
of
them
retains
his
own
kind
,
and
receives
his
several
nourishment
by
it self
,
and
severally
digests
it
:
and
the
chief
community
which
they
have
all
together
,
is
their
mutual
embracing
each
of
other
.
The
same
Theophrastus
teaches
us
in
the
same
place
,
How
one
and
the
same
Vine-branch
may
bring
forth
a
black
and
a
white
grape
both
together
;
and
how
in
the
same
grape
may
be
found
a
white
and
black
stone
hanging
together
.
Take
the
branch
of
a
white
Vine
,
and
another
of
the
black
,
and
the
uppermost
half
of
either
of
them
must
be
bruised
together
;
then
you
must
match
them
equally
,
and
binde
them
up
together
,
and
plant
them
:
for
by
this
means
they
will
grow
up
both
into
one
joint
;
for
every
living
thing
may
be
matcht
with
another
,
especially
where
one
is
of
the
same
or
the
like
kind
with
the
other
:
for
then
if
they
be
dissolved
,
as
these
are
in
some
sort
when
they
are
bruised
,
their
natures
will
easily
close
together
,
and
be
compact
into
one
nature
:
but
yet
either
of
these
branches
hath
his
several
nourishment
by
it self
,
without
confusion
of
both
together
;
whereby
it
cometh
to
passe
,
that
the
fruit
arising
from
them
is
of
a
divers
nature
,
according
as
either
of
the
sprigs
requireth
.
Neither
ought
this
to
seem
strange
,
that
both
of
them
concurring
into
one
,
should
yet
retain
each
of
them
their
severall
kind
,
seeing
the
like
hereof
may
be
found
in
certain
Rivers
which
meet
together
by
confluence
into
one
and
the
same
channel
,
and
yet
either
of
them
keeps
his
own
several
course
and
passage
;
as
do
the
Rivers
Cephisus
and
Melas
in
Boeotia
.
Columella
teacheth
us
to
do
this
thing
on
this
manner
.
There
is
,
saith
he
,
a
kind
of
engraffing
,
whereby
such
kind
of
grapes
are
produced
,
as
have
stones
of
divers
kinds
,
and
sundry
colours
;
which
is
to
be
done
by
this
means
.
Take
four
or
five
,
or
more
(
if
you
will
)
Vine-branches
of
divers
kinds
,
and
mingle
them
together
by
equal
proportion
,
and
so
binde
them
up
.
Afterward
put
them
into
an
earthen
pipe
or
a
horn
fast
together
;
but
so
,
that
there
may
be
some
parts
of
them
seen
standing
out
at
both
ends
;
and
those
parts
so
standing
forth
,
must
be
dissolved
or
bruised
:
and
when
you
have
so
done
,
put
them
into
a
trench
in
the
ground
,
covering
them
with
muck
,
and
watering
them
till
they
begin
to
bud
.
And
when
the
buds
are
grown
fast
together
,
after
two
or
three
years
,
when
they
are
all
knit
and
closed
into
one
,
then
break
the
pipe
,
and
neer
about
the
middle
of
the
stalk
beneath
the
sprouts
,
there
where
they
seem
to
have
most
grown
together
,
cut
off
the
Vine
,
and
heal
that
part
where
it
is
so
cut
,
and
then
lay
it
under
the
ground
again
about
three
fingers
deep
:
and
when
that
stalk
shall
shoot
up
into
sprigs
,
take
two
of
the
best
of
them
,
and
cherish
them
,
and
plant
them
in
the
ground
,
casting
away
all
the
other
branches
;
and
by
this
means
you
shall
have
such
kinds
of
grapes
as
you
desire
.
This
very
same
experiment
doth
Pliny
set
down
,
borrowing
it
of
Columella
.
But
Didymus
prescribes
it
on
this
manner
.
Take
two
Vine-branches
of
divers
kinds
,
and
cleave
them
in
the
middle
;
but
with
such
heedful
regard
,
that
the
cleft
go
as
far
as
the
bud
is
,
and
none
of
the
pith
or
juice
be
lost
;
then
put
them
each
to
other
,
and
close
them
together
,
so
that
the
bud
of
either
of
them
meet
right
one
with
the
other
:
and
as
much
as
possibly
may
be
,
let
them
touch
together
,
whereby
both
those
buds
may
become
as
one
:
then
binde
up
the
branches
with
paper
as
hard
together
as
you
can
,
and
cover
them
over
with
the
Sea-onion
,
or
else
with
some
very
stiff
clammy
earth
;
and
so
plant
them
,
and
water
them
after
four
or
five
daies
,
so
long
till
they
shoot
forth
into
a
perfect
bud
.
If
you
would
produce
A
Fig
,
that
is
half
white
,
and
half
red
;
Leontinus
teacheth
you
to
do
it
after
this
manner
.
Take
two
shoots
of
divers
kinds
of
Fig-trees
;
but
you
must
see
that
both
the
shoots
be
of
the
same
age
,
and
the
same
growth
as
neer
as
you
can
:
then
lay
them
in
a
trench
,
and
dung
them
,
and
water
them
.
And
after
they
begin
to
bud
,
you
must
take
the
buds
of
each
,
and
binde
them
up
together
,
so
that
they
may
grow
up
into
one
stalk
:
and
about
two
years
after
,
take
them
up
,
and
plant
them
into
another
stock
,
and
thereby
you
shall
have
Figs
of
two
colours
.
So
then
by
this
means
All
fruits
may
be
made
to
be
party-coloured
;
and
that
not
onely
of
two
,
but
of
many
colours
,
accordingly
as
many
kinds
of
fruits
may
be
compounded
together
.
And
surely
these
experiments
are
very
true
,
though
they
be
somewhat
hard
to
be
done
,
and
require
a
long
times
practice
,
as
I
my self
have
had
experience
.
The
like
experiment
to
these
is
recorded
by
Palladius
,
and
by
other
Greek
Writers
,
who
shew
the
way
How
a
Vine
may
bring
forth
clusters
of
grapes
that
are
white
,
but
the
stones
of
the
grapes
black
.
If
white
and
black
Vines
grow
neer
together
,
you
must
shred
the
branches
of
each
,
and
presently
clap
them
together
so
,
that
the
bud
of
either
may
meet
right
together
,
and
so
become
one
:
then
binde
them
up
hard
in
paper
,
and
cover
them
with
soft
and
moist
earth
;
and
so
let
them
lie
three
dayes
or
thereabouts
:
after
that
,
see
that
they
be
well
and
fitly
matcht
together
,
and
then
let
them
lie
till
a
new
bud
come
forth
of
a
fresh
head
:
and
by
this
means
you
shall
procure
in
time
,
divers
kinds
of
grapes
,
according
to
the
divers
branches
you
put
together
.
I
my self
have
made
choice
of
two
shoots
of
two
divers
Vines
growing
one
by
another
;
I
have
cleft
or
cut
them
off
in
that
place
where
the
buds
were
shooting
forth
,
leaving
the
third
part
of
the
bud
upon
the
branch
;
I
fastened
them
together
,
and
bound
them
up
into
one
very
fast
,
lest
when
the
buds
should
wax
greater
,
one
of
them
might
flie
off
from
the
other
:
I
fitted
them
so
well
,
branch
with
branch
,
and
bud
with
bud
,
that
they
made
but
one
stalk
;
and
the
very
same
year
they
brought
forth
grapes
that
had
cloven
kernels
or
stones
.
This
shoot
so
springing
up
,
I
put
to
another
;
and
when
that
was
so
sprung
up
,
I
put
that
also
to
another
;
and
by
this
continual
fitting
of
divers
sprigs
one
to
another
,
I
produced
clusters
of
divers-coloured
and
divers-natured
grapes
:
for
one
and
the
same
grape
was
sweet
and
unsavoury
;
and
the
stones
were
some
long
,
some
round
,
some
crooked
;
but
all
of
them
were
of
divers
colours
.
Pontanus
hath
elegantly
shewed
How
Citron-trees
may
bear
divers
kinds
;
namely
,
by
joining
two
sundry
boughs
together
,
after
the
bark
hath
been
pared
a-away
,
and
fastning
each
to
other
with
a
kind
of
glue
,
that
they
may
grow
up
one
as
fast
as
the
other
;
and
when
they
are
engraffed
into
one
stock
,
they
must
be
very
carefully
covered
and
looked
unto
,
and
so
one
and
the
same
branch
will
bring
forth
fruit
of
divers
kinds
.
So
you
may
procure
An
Orenge-tree
to
bring
forth
an
Apple
half
sweet
and
half
sowre
.
And
this
kind
of
commixtion
was
invented
by
chance
;
for
there
were
graffed
two
boughs
of
Orenge-trees
,
one
brought
forth
a
sweet
,
and
the
other
a
sharp
fruit
.
When
occasion
served
to
transplant
and
remove
the
Tree
,
it
was
cut
off
in
the
middle
,
according
as
Husband-men
are
wont
to
do
when
they
plant
such
Trees
after
they
are
grown
old
;
and
by
great
chance
,
it
was
cut
off
there
where
the
two
boughs
had
been
before
engraffed
:
and
so
when
the
stock
budded
afresh
,
there
arose
one
bud
out
of
the
sharp
and
sweet
branches
both
together
as
they
were
left
in
the
stock
;
and
this
one
bud
brought
forth
Apples
or
fruit
of
both
relishes
.
Wherefore
no
question
but
such
a
thing
may
be
effected
by
art
,
as
well
as
it
was
by
chance
,
if
any
man
have
a
minde
to
produce
such
kind
of
fruits
.
CHAP.
V.
Of
a
third
way
,
whereby
divers
kinds
of
fruits
may
be
compounded
together
.
WE
will
also
set
down
a
third
way
,
whereby
we
may
mingle
and
compound
divers
kinds
of
fruits
together
.
A
way
which
hath
been
delivered
unto
us
by
the
Ancients
,
though
for
my
own
part
I
think
it
to
be
not
onely
a
very
hard
,
but
even
an
impossible
matter
.
Notwithstanding
,
because
grave
Ancient
Writers
have
set
it
down
,
I
cannot
scorn
here
to
rehearse
it
:
and
though
I
have
put
it
in
practice
,
but
to
no
purpose
,
for
it
hath
not
so
fallen
out
as
they
write
,
yet
I
will
not
discourage
any
man
that
hath
a
mind
to
make
trial
hereof
;
for
it
may
be
that
fortune
will
second
their
endeavours
better
then
she
did
mine
.
The
way
is
this
;
to
gather
many
seeds
of
sundry
Trees
and
fruits
,
and
wrapping
them
up
together
,
so
to
sow
them
:
and
when
they
are
grown
up
into
stalks
,
to
bind
all
the
stalks
together
,
that
they
may
not
flie
asunder
,
but
rather
grow
up
all
into
one
Tree
;
and
this
Tree
will
bring
forth
divers
kinds
of
fruits
,
yea
and
one
and
the
same
fruit
will
be
mingled
and
compounded
of
many
.
It
should
seem
that
the
Authors
of
this
experiment
,
learned
it
first
out
of
Theophrastus
,
who
writes
,
that
,
If
you
sow
two
divers
seeds
neer
together
within
a
hands
breadth
,
and
then
sow
two
other
divers
seeds
a
little
above
them
,
the
roots
which
will
come
of
all
these
seeds
will
lovingly
embrace
and
winde
about
each
other
,
and
so
grow
up
into
one
stalk
or
stock
,
and
be
incorporated
one
into
another
.
But
special
care
must
be
had
how
the
seeds
be
placed
;
for
they
must
be
set
with
the
little
end
upward
,
because
the
bud
cometh
not
out
of
the
low
and
hollow
parts
,
but
out
of
the
highest
.
And
there
are
four
seeds
required
,
because
so
many
will
easily
and
fitly
close
together
.
A
matter
,
which
if
it
were
true
,
it
might
be
a
very
ready
means
which
would
produce
exceeding
many
and
wonderful
experiments
.
By
such
a
means
Berries
that
are
party-coloured
may
be
produced
.
If
you
take
a
great
many
berries
,
white
,
and
black
,
and
red
,
one
amongst
another
,
and
sow
them
in
the
earth
together
;
and
when
they
are
shot
up
,
bind
all
their
stalks
into
one
,
they
will
grow
together
,
and
yeeld
party
coloured
berries
.
Pliny
writes
,
that
this
way
was
devised
from
the
birds
;
Nature
,
saith
he
,
hath
taught
how
to
graffe
with
a
seed
:
for
hungry
birds
have
devoured
seeds
,
and
having
moistened
and
warmed
them
in
their
bellies
,
a
little
after
have
dunged
in
the
forky
twistes
of
Trees
,
and
together
with
their
dung
excluded
the
seed
whole
which
erst
they
had
swallowed
:
and
sometimes
it
brings
forth
there
where
they
dung
it
,
and
sometimes
the
wind
carries
it
away
into
some
chinks
of
the
barks
of
Trees
,
and
there
it
brings
forth
.
This
is
the
reason
why
many
times
we
see
a
Cherry-tree
growing
in
a
Wilow
,
a
Plane-tree
in
a
Bay-tree
,
and
a
Bay
in
a
Cherry-tree
;
and
withal
,
that
the
berries
of
them
have
been
party-coloured
.
They
write
also
,
that
the
Jack-daw
hiding
certain
seeds
in
some
secret
chinks
or
holes
,
did
give
occasion
of
this
Invention
.
By
this
self-same
means
we
may
produce
A
Fig
that
is
partly
white
and
partly
red
.
Leontius
attempts
the
doing
of
this
,
by
taking
the
kernels
or
stones
that
are
in
a
Fig
somewhat
inclinable
to
this
variety
,
and
wrapping
them
up
together
in
a
linnen
cloth
,
and
then
sowing
them
,
and
when
need
requires
,
removing
them
into
another
place
.
If
we
would
have
An
Orenge
or
Citron-tree
bear
divers
Apples
of
divers
relishes
;
Pontanus
our
Country-man
,
in
his
work
of
Gardening
,
hath
elegantly
taught
us
how
to
do
it
.
We
must
take
sundry
seeds
of
them
,
and
put
them
into
a
pitcher
,
and
there
let
them
grow
up
:
and
when
they
come
forth
,
bind
the
sprigs
together
,
and
by
this
means
they
will
grow
up
into
one
stock
,
and
shrowd
themselves
all
under
one
bark
:
but
you
must
take
heed
that
the
wind
come
not
at
them
to
blow
them
asunder
,
but
cover
them
over
with
some
wax
,
that
they
may
stick
fast
together
;
and
let
them
be
well
plaistered
with
morter
about
the
bark
:
and
so
shall
you
gather
from
them
in
time
very
strange
Apples
of
sundry
relishes
.
Likewise
we
may
procure
A
Damosin
,
and
an
Orenge
or
Limon
to
be
mixt
together
.
In
our
books
of
Husbandry
,
we
shewed
at
large
,
by
many
reasons
alledged
to
and
fro
,
that
sundry
seeds
could
not
possibly
grow
into
one
;
but
all
that
is
written
in
favour
of
this
practice
,
is
utterly
false
,
and
altogether
unpossible
.
But
this
experiment
we
our selves
have
proved
,
whereby
divers
kinds
of
Damosins
are
mixt
together
.
While
the
Damosin-trees
were
very
tender
and
dainty
,
we
fastened
two
of
them
together
,
which
were
planted
neer
to
each
other
,
as
Sailers
plat
and
tie
their
Cables
:
but
first
we
pared
off
the
bark
to
the
inmost
skin
,
in
that
place
where
they
should
touch
together
,
that
so
one
living
thing
might
the
more
easily
grow
to
the
other
:
then
we
bound
them
up
gently
with
thin
lists
,
made
of
the
inner
bark
of
Elm
,
or
such
like
stuff
that
is
soft
and
pliable
for
such
a
purpose
,
lest
they
should
be
parted
and
grow
asunder
;
and
if
any
part
of
them
were
so
limber
that
it
would
not
stick
fast
,
we
wedged
it
in
with
splents
;
yet
not
too
hard
,
for
fear
of
spoiling
it
.
Then
we
rid
away
the
earth
from
the
upper
roots
,
and
covered
them
with
muck
,
and
watered
them
often
,
that
by
this
cherishing
and
tilling
on
,
they
might
grow
up
the
better
:
and
thus
after
a
few
years
that
they
were
grown
together
into
one
tree
,
we
cut
off
the
tops
of
them
about
that
place
where
they
most
seemed
to
be
knit
together
;
and
about
those
tops
there
sprung
up
many
buds
;
whereof
,
those
which
we
perceived
had
grown
out
of
both
Trees
,
we
suffered
to
grow
still
,
and
the
rest
we
cut
away
;
and
by
this
means
we
produced
such
kind
of
fruit
as
we
speak
of
,
very
goodly
,
and
much
commended
.
And
concerning
Limons
,
I
have
seen
some
in
the
Noble-mens
Gardens
of
Naples
,
which
,
partly
by
continual
watering
at
seasonable
times
,
and
partly
by
reason
of
the
tendernesse
and
the
ranknesse
of
the
boughs
,
did
so
cling
and
grow
together
,
that
they
became
one
tree
;
and
this
one
Tree
brought
forth
fruit
compounded
of
either
kind
.
We
may
also
effect
this
featly
by
earthen
vessels
;
for
the
plants
that
are
set
therein
,
we
may
very
conveniently
cherish
up
with
continual
watering
,
and
perform
other
services
towards
them
which
are
necessary
for
their
growth
.
And
as
it
may
be
done
by
Limons
,
so
we
have
seen
the
same
experiment
practised
upon
Mulberry-trees
,
which
growing
in
moist
and
shadowed
places
,
as
soon
as
their
boughs
closed
one
with
another
,
presently
they
grew
into
one
,
and
brought
forth
berries
of
sundry
colours
.
If
we
would
procure
that
A
Lettice
should
grow
,
having
in
it
Parsley
,
and
Rotchet
,
and
Basil-gentle
,
or
any
such
like
commixtion
,
we
must
take
the
dung
of
a
Sheep
or
a
Goat
;
and
though
it
be
but
a
small
substance
,
yet
you
must
make
a
shift
to
bore
the
Truttle
through
the
middle
,
and
as
well
as
you
can
,
get
out
the
inmost
pith
,
and
in
stead
thereof
put
into
it
those
seeds
which
you
desire
to
have
mingled
together
,
packing
them
in
as
hard
as
the
Truttle
will
bear
it
:
and
when
you
have
so
done
,
lay
it
in
the
ground
about
two
handful
deep
,
with
dung
and
hollow
geer
,
both
under
it
,
and
round
about
it
;
then
cover
it
with
a
little
thin
earth
,
and
water
it
a
little
and
a
little
;
and
when
the
seeds
also
are
sprung
forth
,
you
must
still
apply
them
with
water
and
dung
;
and
after
they
are
grown
up
into
a
stalk
,
you
must
be
more
diligent
about
them
;
and
by
this
means
at
length
there
will
arise
a
Lettice
,
mixed
and
compounded
with
all
those
seeds
.
Palladius
prescribes
the
same
more
precisely
.
If
you
take
,
saith
he
,
a
Truttle
of
Goats
dung
,
and
bore
it
through
,
and
make
it
hollow
cunningly
with
a
bodkin
,
and
then
fill
it
up
with
the
seed
of
Lettice
,
Cresses
,
Basil
,
Rotchet
,
and
Radish
,
and
when
you
have
so
done
,
lap
them
up
in
more
of
the
same
dung
,
and
bury
them
in
a
little
trench
of
such
ground
as
is
fruitful
and
well
manured
for
such
a
purpose
,
the
Radish
will
grow
downward
into
a
Root
,
the
other
seeds
will
grow
upward
into
a
stalk
,
and
the
Lettice
will
contain
them
all
,
yeelding
the
several
relish
of
every
one
of
them
.
Others
effect
this
experiment
on
this
manner
.
They
pluck
off
the
Lettice
leaves
that
grow
next
to
the
root
,
and
make
holes
in
the
thickest
substance
and
veins
thereof
,
one
hole
being
a
reasonable
distance
from
the
other
;
wherein
they
put
the
forenamed
seeds
,
all
but
the
Radish
seed
,
and
cover
them
about
with
dung
,
and
then
lay
them
under
the
ground
,
whereby
the
Lettice
grows
up
,
garded
with
the
stalks
of
so
many
herbs
as
there
were
seeds
put
into
the
leaves
.
If
you
would
procure
Party-coloured
flowers
to
grow
;
you
may
effect
it
by
the
same
ground
and
principle
.
You
must
take
the
seeds
of
divers
kinds
of
flowers
;
and
when
you
have
bound
them
up
in
a
Linen
cloth
,
set
them
in
the
ground
,
and
by
the
commixtion
of
those
seeds
together
,
you
shall
have
flowers
that
are
party-coloured
.
By
this
means
,
it
is
thought
that
Daisies
of
divers
kinds
were
first
brought
forth
,
such
as
are
to
be
seen
with
golden
leaves
,
reddish
about
the
edge
;
nay
some
of
them
are
so
meddled
with
divers
colours
,
that
they
resemble
little
shreds
of
silk
patcht
together
.
CHAP.
VI.
How
a
double
fruit
may
be
made
,
whereof
the
one
is
contained
within
the
other
.
THere
is
also
another
way
of
Composition
,
whereby
fruits
may
be
so
meddled
together
,
not
as
we
shewed
before
,
that
one
part
of
it
should
be
of
one
fruit
,
and
the
other
part
of
another
kinde
;
nor
yet
that
one
and
the
same
bough
shall
at
once
bear
two
or
three
several
kinds
of
fruits
;
but
that
one
and
the
same
fruit
shall
be
double
,
containing
in
it self
two
several
kinds
,
as
if
they
were
but
one
;
whereof
I
my self
have
first
made
trial
.
But
let
us
see
how
the
Ancients
have
effected
this
:
and
first
How
to
make
an
Olive-grape
.
Diophanes
sheweth
that
the
Olive
being
engraffed
into
the
Vine
,
brings
forth
a
fruit
called
Elaeo-staphylon
,
that
is
to
say
,
an
Olive-grape
.
But
Florentinus
in
the
eleventh
book
of
his
Georgicks
,
hath
shewed
the
manner
how
to
engraffe
the
Olive
into
a
Vine
,
that
so
it
shall
bring
forth
not
only
bunches
or
clusters
of
grapes
,
but
an
Olive
fruit
also
.
We
must
bore
a
hole
through
the
Vine
neer
to
the
ground
,
and
put
into
it
the
branch
of
an
Olive-tree
,
that
so
it
may
draw
and
receive
both
from
the
Vine
,
sweetnesse
;
and
also
from
the
ground
,
natural
juice
and
moisture
,
whereby
it
may
be
nourished
:
for
so
will
the
fruit
taste
pleasantly
.
And
moreover
,
if
,
while
the
Vine
hath
not
yet
born
fruit
,
you
take
the
fruitful
sprigs
thereof
,
and
plant
them
elsewhere
,
these
sprigs
will
retain
the
mixture
and
composition
of
the
Vine
and
the
Olive-tree
together
,
and
bring
forth
one
fruit
that
shall
have
in
it
both
kinds
,
which
therefore
is
called
by
a
name
compounded
of
both
their
names
,
Eleo-staphylus
,
an
Olive-grape
.
He
reports
that
he
saw
such
a
tree
in
the
Orchard
of
Marius
Maximus
;
and
tasting
the
fruit
thereof
,
he
thought
with
himself
that
he
felt
the
relish
of
an
Olive-berrie
and
a
grape
kernel
both
together
.
He
writes
also
that
such
plants
grow
in
Africa
,
and
are
there
called
by
a
proper
name
in
their
Country
language
Ubolima
.
But
we
must
set
props
under
them
,
to
bear
up
the
weight
and
burden
of
the
boughs
:
though
if
we
engraffe
them
any
other
way
but
this
,
we
shall
need
no
polls
at
all
.
I
suppose
also
that
by
this
self-same
means
it
may
be
effected
,
That
a
Grape
should
have
Myrtle
in
it
.
Tarentinus
writes
,
that
the
Vine
may
be
engraffed
into
the
Myrtle-tree
,
and
the
Vine-branches
thereon
engraffed
,
will
bring
forth
grapes
that
have
Myrtle-berries
growing
underneath
them
.
But
the
manner
of
this
engraffing
he
hath
not
set
down
.
If
you
engraffe
the
Vine-branches
in
the
higher
boughs
or
arms
of
the
Mrytle
,
then
they
will
bring
forth
grapes
after
their
ordinary
manner
,
not
having
any
Myrtle
in
them
:
but
if
you
engraffe
them
as
she
shewed
before
,
neer
to
the
ground
,
as
the
Olive-tree
must
be
into
the
Vine
,
then
you
may
produce
Myrtle-grapes
,
though
not
without
some
difficulty
.
We
may
likewise
produce
Damosins
that
shall
be
of
the
colour
of
Nuts
;
for
such
kind
of
fruit
were
produced
by
the
Ancients
,
and
called
Nucipruna
,
that
is
,
Nut-Damosins
,
as
Pliny
reporteth
.
It
is
a
peculiar
property
of
these
fruits
that
are
engraffed
into
Nut-trees
,
that
they
are
in
colour
like
to
their
own
kinde
,
but
in
taste
like
unto
Nuts
;
being
therefore
called
by
a
mixt
name
,
Nuci-pruna
.
So
there
may
be
produced
,
as
the
same
Pliny
writes
,
Damosins
that
have
sweet
Almonds
within
them
.
There
is
,
saith
he
,
in
this
kind
of
fruit
an
Almond-kernel
,
neither
can
there
be
any
prettier
double
fruit
devised
.
The
same
Pliny
reports
also
,
that
there
is
a
kind
of
Damosin
that
hath
in
it
the
substance
of
an
Apple
,
which
of
late
was
called
by
the
Spaniards
Malina
,
which
cometh
of
a
Damosin
engraffed
into
an
Apple-tree
.
There
is
also
a
kind
of
fruit
called
by
the
Apothecaries
Sebesten
,
or
Mixa
,
which
hath
in
it
a
sweet
Almond
.
This
same
Mixa
is
a
kind
of
Damosin
,
which
differs
from
all
others
;
for
whereas
others
have
a
bitter
Almond
or
kernel
within
their
stone
,
this
only
hath
a
sweet
kernel
.
It
is
a
plant
peculiar
to
Syria
and
Egypt
,
though
in
Plinies
time
it
was
common
in
Italy
,
and
was
engraffed
in
the
Service-tree
,
whereby
the
kernel
was
the
pleasanter
.
They
engraffed
it
into
the
Service-tree
,
likely
for
this
cause
,
that
whereas
the
fruit
of
it self
would
make
a
man
laxative
,
the
sharp
taste
of
the
Service
being
mixed
with
it
,
might
cause
it
to
be
more
binding
.
But
now
we
will
shew
How
to
produce
an
Almond
peach
,
which
outwardly
is
a
Peach
,
but
within
hath
an
Almond-kernel
.
The
former
means
producing
double
fruits
,
which
the
Ancients
have
recorded
,
are
but
vain
fables
;
not
only
false
matters
,
but
indeed
impossible
to
be
so
done
:
for
,
we
shewed
in
the
book
of
Husbandry
,
if
you
engraffe
the
Vine
into
the
Myrtle
,
there
will
be
no
such
fruit
brought
forth
after
that
manner
.
Besides
,
it
is
impossible
to
engraffe
the
Olive-tree
into
the
Vine
;
or
if
it
were
engraffed
,
yet
would
it
not
bring
forth
any
such
grapes
.
Pliny
speaks
of
Apple-damosins
,
and
Nut-damosins
;
but
he
sheweth
not
the
manner
how
they
may
be
produced
;
happily
,
because
it
was
never
seen
nor
known
.
But
we
will
demonstrate
the
manner
of
it
to
the
whole
world
,
by
this
example
:
this
fruit
is
called
an
Almond-Peach
by
the
late
Writers
,
because
it
bears
in
it self
the
nature
,
both
of
the
Almond
and
the
Peach
compounded
together
.
And
it
is
a
new
kind
of
Adultery
or
commixtion
,
wrought
by
skill
and
diligence
used
in
graffing
;
such
a
fruit
as
was
never
heard
of
in
former
ages
,
partaking
both
of
the
shape
,
and
also
of
the
qualities
of
either
parent
:
outwardly
it
resembles
the
Peach
both
in
shape
and
colour
;
but
inwardly
it
hath
a
sweet
Almond
within
the
kernel
,
that
both
looks
and
tastes
like
an
Almond
;
and
so
is
the
Tree
also
a
middle
betwixt
the
Almond-tree
and
the
Peach-tree
,
outwardly
like
the
Peach-tree
,
and
inwardly
like
the
Almond-tree
.
The
manner
of
engraffing
is
,
by
clapping
the
bud
of
one
upon
the
bud
of
another
;
either
upon
one
of
the
trees
that
bare
one
of
the
buds
,
or
else
setting
them
both
into
a
third
tree
,
as
we
have
done
when
the
Trees
have
been
old
.
We
may
also
go
farther
,
and
upon
that
branch
wherein
those
two
buds
grow
up
together
,
we
may
set
a
third
bud
,
and
so
the
fruit
will
be
threefold
.
These
trees
we
had
growing
in
our
own
Orchards
many
years
together
.
By
this
self-same
means
we
may
produce
a
very
strange
Apple
;
the
wonderfulnesse
whereof
will
ravish
our
senses
and
our
thoughts
;
namely
A
Citron
that
hath
a
Limon
in
the
inner
parts
:
and
this
,
I
say
,
we
may
produce
by
laying
the
bud
of
a
Citron
upon
the
bud
of
a
Limon
.
And
the
most
of
those
kinds
are
to
be
found
among
the
Brutii
,
a
people
dwelling
neer
Naples
,
and
the
Surrentines
in
Campania
;
and
these
fruits
proceed
from
the
tart
juice
that
is
within
the
branch
.
In
like
manner
A
double
Orenge
may
be
produced
;
which
kind
of
fruit
is
common
with
us
,
wherein
are
double
ranks
of
kernels
in
such
rare
proportion
,
that
you
would
wonder
and
be
amazed
to
see
.
CHAP.
VII
.
Of
another
device
,
whereby
strange
fruits
may
be
generated
,
and
made
either
better
or
worse
.
COncerning
the
praises
and
excellency
of
engraffing
,
we
have
spoken
elsewhere
more
at
large
:
Here
it
shall
suffice
onely
to
shew
,
that
by
engraffing
,
new
fruits
may
be
produced
,
some
better
,
and
some
worse
then
their
ordinary
kinds
.
We
will
relate
some
experiments
of
our
own
,
and
some
which
the
Antients
have
found
out
.
And
first
How
to
produce
a
Chest-nut
of
the
best
.
There
is
one
rare
example
hereof
not
to
be
omitted
.
Corellius
,
a
Noble-man
of
Rome
,
born
at
the
City
Ateste
,
engraffed
a
Chest-nut
upon
a
Chest-nut
branch
,
in
the
Country
of
Naples
,
and
so
produced
a
Chest-nut
called
Corelliana
,
after
his
name
.
After
that
,
his
Heir
,
whom
he
made
a
Free-man
,
graffed
the
same
Corelliana
upon
another
Tree
:
the
difference
betwixt
them
both
is
this
,
that
the
former
is
a
larger
Chest-nut
,
but
this
latter
is
a
better
fruit
.
These
things
have
been
done
by
the
Ancients
:
and
the
good
that
cometh
by
engraffing
is
such
,
as
that
if
any
thing
be
engraffed
into
a
stock
or
branch
of
its
own
kind
,
the
fruit
will
thereby
be
made
better
.
The
Cherry-tree
is
very
kindly
to
be
engraffed
:
and
you
shall
scarce
ever
have
a
good
and
a
sweet
Cherry
,
unlesse
it
be
by
engraffing
upon
some
other
Tree
,
as
Pamphilus
reporteth
.
By
the
president
of
this
example
,
we
have
endeavoured
to
change
The
Barbery-Tree
into
the
Tree
called
Tuber
:
fo●
I
take
it
,
that
the
Oxyacantha
,
or
the
Barbery-tree
,
is
nothing
else
but
a
bastard
,
or
a
wild
Tuber
:
and
therefore
if
a
man
follow
that
example
of
Corellius
,
and
engraffe
the
Oxyacantha
oftentimes
into
the
own
branch
or
stock
,
it
will
be
much
bettered
,
and
become
the
Tuber-tree
:
as
also
on
the
other
side
,
the
Tuber-tree
,
if
it
be
not
dressed
and
looked
unto
,
doth
degenerate
into
the
Barbery-tree
.
I
my self
have
engraffed
it
three
or
four
times
into
the
branches
of
its
own
kind
,
in
my
own
Orchard
;
and
if
I
live
so
long
,
I
will
still
engraffe
it
so
,
till
it
do
bring
forth
Tubers
;
for
I
find
that
it
brings
forth
already
,
both
greater
and
sweeter
berries
.
Now
we
will
speak
of
such
fruits
,
as
are
engraffed
not
into
their
own
branches
,
but
into
branches
of
another
kind
,
which
contain
in
them
both
the
fashion
and
the
properties
of
either
kind
:
and
we
will
teach
the
manner
how
to
compound
a
new
kind
of
fruit
lately
devised
,
namely
A
Peach-nut
,
mixed
of
a
Nut
and
a
Peach
.
There
is
a
kind
of
Peach
called
a
Peach-nut
,
which
the
Ancients
never
knew
of
,
but
hath
lately
been
produced
by
pains
taken
in
graffing
,
as
I
my self
have
seen
.
It
bears
the
name
and
the
form
also
of
both
the
parents
whereof
it
is
generated
,
having
a
green
colour
like
a
Nut
,
and
hath
no
mossie
down
on
the
out-side
,
but
very
smooth
all
over
;
the
taste
of
it
is
sharp
and
somewhat
bitter
;
it
is
long
ere
it
be
ripe
,
and
is
of
a
hard
substance
like
a
Peach
.
That
part
of
it
which
lies
against
the
Sun
is
reddish
;
it
smells
very
well
;
it
hath
within
,
a
rough
stone
,
and
hard
like
a
Peach-stone
;
it
hath
a
pleasant
relish
;
but
the
apple
will
not
last
so
long
as
the
Nut
,
or
kernel
within
.
Which
kind
of
fruit
cannot
be
supposed
to
have
been
otherwise
brought
forth
then
by
divers
engraffings
of
the
Peach
into
the
Nut-tree
,
one
year
after
another
.
We
may
also
better
the
fruits
by
engraffing
them
into
better
Trees
.
Diophanes
produced
Citron-apples
compounded
of
an
Apple
and
a
Citron
.
for
he
engraffed
an
Apple
into
the
Citron-tree
,
and
that
oftentimes
;
but
it
withered
as
soon
as
ever
it
did
shoot
forth
:
howbeit
,
at
length
it
took
fast
hold
,
and
became
a
Citron-apple-tree
.
Anatolius
and
Diophanes
made
a
compound
fruit
called
Melimela
,
of
an
Apple
and
a
Quince
mixt
together
;
for
if
we
engraffe
an
Apple
into
a
Quince-tree
,
the
Tree
will
yield
a
very
goodly
apple
,
which
the
Athenians
call
Melimelum
,
but
we
call
it
a
St.
Johns
Apple
.
Pliny
writes
,
that
an
ordinary
Quince
,
and
a
Quince-pear
being
compounded
,
Produce
a
fruit
called
Milviana
.
The
Quince
,
saith
he
,
being
engraffed
into
a
Quince-pear
,
yieldeth
a
kind
of
fruit
called
Milvianum
,
which
alone
of
all
other
Quinces
is
to
be
eaten
raw
.
Now
as
we
have
shewed
how
to
make
fruits
better
by
engraffing
,
both
for
shew
and
for
properties
,
we
will
declare
also
,
how
by
engraffing
Fruits
may
be
made
worse
.
We
will
shew
it
first
by
a
Pear
.
Marcus
Varro
saith
,
that
if
you
engraffe
a
very
good
Pear
into
a
wilde
Pear-tree
,
it
will
not
taste
so
well
as
that
which
is
engraffed
into
an
Orchard
Pear-tree
.
If
you
engraffe
a
Peach
into
a
Damosin-tree
,
the
fruit
of
it
will
be
much
less
:
if
into
a
bitter
Almond-tree
,
the
fruit
will
have
a
bitter
relish
.
Likewise
if
you
graffe
a
Chest-nut
into
a
Willow
,
and
be
somewhat
a
latter
fruit
,
the
taste
of
it
will
be
more
bitter
.
And
so
if
you
graffe
an
apple
into
a
Damosin-tree
,
the
fruit
which
it
yields
,
will
neither
be
so
great
,
nor
yet
so
good
,
as
it
is
in
the
own
kind
.
CHAP.
VIII
.
How
to
procure
ripe
fruits
and
flowers
before
their
ordinary
season
.
ARt
being
as
it
were
Natures
Ape
,
even
in
her
imitation
of
Nature
,
effecteth
greater
matters
then
Nature
doth
.
Hence
it
is
that
a
Magician
being
furnished
with
Art
,
as
it
were
another
Nature
,
searching
throughly
into
those
works
which
Nature
doth
accomplish
by
many
secret
means
and
close
operations
,
doth
work
upon
Nature
,
and
partly
by
that
which
he
sees
,
and
partly
by
that
which
he
conjects
and
gathers
from
thence
,
takes
his
sundry
advantages
of
Natures
instruments
,
and
thereby
either
hastens
or
hinders
her
work
,
making
things
ripe
before
or
after
their
natural
season
,
and
so
indeed
makes
Nature
to
be
his
instrument
.
He
knows
that
fruits
,
and
flowers
,
and
all
other
growing
things
that
the
world
affords
,
are
produced
by
the
circuit
and
motion
of
celestial
bodies
;
and
therefore
when
he
is
disposed
to
hinder
the
ripening
of
any
thing
,
or
else
to
help
it
forward
,
that
it
may
be
more
rare
and
of
better
worth
,
he
effects
it
by
counterfeiting
the
times
and
seasons
of
the
year
,
making
the
Winter
to
be
as
the
Summer
,
and
the
Spring-time
as
the
Winter
.
Amongst
other
means
,
engraffing
is
not
a
little
helpful
hereunto
.
Wherefore
let
us
see
,
how
we
may
by
engraffing
Produce
Grapes
in
the
Spring-time
.
If
we
see
a
Cherry-tree
bring
forth
her
fruit
in
the
Spring-time
,
and
we
desire
to
have
Grapes
about
that
time
,
there
is
fit
oportunity
of
attaining
our
desire
,
as
Tarentinus
writeth
.
If
you
engraffe
a
black
Vine
into
the
Cherry-tree
,
you
shall
have
Grapes
growing
in
the
Spring-time
:
for
the
Tree
will
bring
forth
Grapes
the
very
same
season
,
wherein
it
would
bring
forth
her
own
fruit
.
But
this
engraffing
cannot
be
without
boring
a
hole
into
the
stock
,
as
Didymus
sheweth
.
You
must
bore
the
Cherry-tree
stock
through
with
a
wimble
,
and
,
your
Vine
growing
by
it
,
you
must
take
one
of
the
next
and
goodliest
branches
thereof
,
and
put
it
into
the
a●ger-hole
;
but
you
must
not
cut
it
off
from
the
Vine
,
but
place
it
in
as
it
grows
:
for
so
the
branch
will
live
the
better
,
both
as
being
nourished
by
his
own
mother
the
Vine
,
and
also
as
being
made
partaker
of
the
juice
of
that
Tree
into
which
it
is
engraffed
.
This
sprig
within
the
compasse
of
two
years
,
will
grow
and
be
incorporated
into
the
Cherry-tree
:
about
which
time
,
after
the
skar
is
grown
over
again
,
you
must
cut
off
the
branch
from
the
Vine
,
and
saw
off
the
stock
of
the
Cherry-tree
wherein
it
is
engraffed
,
all
above
the
boring
place
,
and
let
the
Vine-branch
grow
up
in
the
rest
:
for
so
shall
neither
the
Vine
be
idle
,
but
still
bring
forth
her
own
fruit
,
and
that
branch
also
which
was
engraffed
doth
grow
up
together
with
it
,
being
nothing
hurt
by
that
engraffing
.
We
may
also
by
the
help
of
engraffing
procure
A
Rose
to
shew
forth
her
buds
before
her
time
.
If
we
pluck
off
a
Rose-bud
from
the
mother
,
and
engraff
by
such
an
emplastering
as
we
spake
of
before
,
the
same
into
the
open
bark
of
an
Almond-tree
,
at
such
time
,
as
the
Almond-tree
doth
bud
,
the
Rose
so
engraffed
,
will
bring
forth
her
own
flowers
out
of
the
Almond
bark
.
But
because
it
is
a
very
hard
matter
to
engraffe
into
an
Herbe
,
and
therefore
we
can
hardly
produce
flowers
sooner
then
their
time
by
that
means
,
we
will
shew
another
means
hereof
;
And
namely
,
How
Cucumbers
may
hasten
their
fruits
.
Columella
found
in
Dolus
Mendesius
an
Aegyptian
,
an
easie
way
whereby
this
may
be
done
.
You
must
set
in
your
Garden
in
some
shadowy
place
well
dunged
,
a
rank
of
Fenel
,
and
a
rank
of
Brambles
one
within
another
;
and
after
the
aequinoctial
day
,
cut
them
off
a
little
within
the
ground
;
and
having
first
loosed
the
pith
of
either
of
them
with
a
wooden
puncheon
,
to
convey
dung
into
them
,
and
withal
to
engraffe
in
them
Cucumber-seeds
,
which
may
grow
up
together
with
the
Fenel
and
the
Brambles
:
for
by
this
means
the
seeds
will
receive
nourishment
from
the
root
of
the
stalk
into
which
they
are
engraffed
,
and
so
you
shall
have
Cucumbers
very
soon
.
But
now
let
us
shew
how
we
may
accomplish
this
thing
by
counterfeiting
as
it
were
the
seasons
of
the
year
:
and
first
,
how
we
may
procure
that
Cucumbers
shall
be
ripe
very
timely
.
The
Quintiles
say
you
must
take
panniers
or
earthen
pots
,
and
put
into
them
some
fine
●●●ed
earth
mixed
with
dung
,
that
it
may
be
somewhat
liquid
,
and
preventing
the
ordinary
season
,
you
must
plant
therein
Cucumber-seeds
about
the
beginning
of
the
Spring
,
and
when
the
Sun
shines
,
or
that
there
is
any
heat
or
rain
,
they
bring
the
panniers
forth
into
the
Air
,
and
about
Sun-setting
they
bring
them
into
a
close
house
;
and
this
they
do
daily
,
still
watering
them
as
occasion
serveth
.
But
after
that
the
cold
and
the
frost
is
ceased
,
and
the
Air
is
more
temperate
,
they
take
their
panniers
and
digge
a
place
for
them
in
some
well-tilled
ground
,
and
there
set
them
,
so
that
the
brims
thereof
may
be
even
with
the
earth
;
and
then
look
well
to
them
,
and
you
shall
have
your
desire
.
The
like
may
be
done
by
Gourds
.
Theophrastus
sheweth
,
that
if
a
man
sow
Cucumber
seeds
in
the
Winter-time
,
and
water
them
with
warm
water
,
and
lay
them
in
the
Sunne
,
or
else
by
the
fire
,
and
when
seed-time
cometh
,
put
whole
panniers
of
them
into
the
ground
,
they
will
yield
very
timely
Cucumbers
,
long
before
their
ordinary
season
is
to
grow
.
Columella
saith
,
that
Tiberius
the
Emperour
took
great
delight
in
the
Cucumbers
that
were
thus
ripened
,
which
he
had
at
all
times
of
the
year
;
for
his
Gardners
every
day
drew
forth
their
hanging
Gardens
into
the
Sun
upon
wheels
,
and
when
any
great
cold
or
rain
came
,
they
straightwayes
carried
them
in
again
into
their
close
hovels
made
for
the
same
purpose
.
Didymus
sheweth
Roses
may
bud
forth
,
even
before
Winter
be
past
,
if
they
be
used
after
the
like
manner
;
namely
,
if
you
set
them
in
hampers
or
earthen
vessels
,
and
carefully
look
unto
them
,
and
use
them
as
you
would
use
Gourds
and
Cucumbers
,
to
make
them
ripe
before
their
ordinary
season
.
Pliny
sheweth
How
to
make
Figs
that
were
of
last
years
growth
,
to
be
ripe
very
soon
the
next
year
after
;
and
this
is
by
keeping
them
from
the
cold
too
,
but
yet
the
device
and
practice
is
not
all
one
with
the
former
.
There
are
,
saith
he
,
in
certain
Countries
,
as
in
Maesia
,
Winter
Fig-trees
,
(
a
small
tree
it
is
,
and
such
as
is
more
beholding
to
Art
then
to
Nature
)
which
they
use
on
this
manner
.
After
the
Autumn
or
Fall
,
they
lay
them
in
the
earth
,
and
cover
them
all
over
with
muck
,
and
the
green
Figs
that
grew
upon
them
in
the
beginning
of
Winter
are
also
buried
upon
the
Tree
with
them
.
Now
when
the
Winter
is
past
,
and
the
Air
is
somewhat
calmer
the
year
following
,
they
dig
up
the
Trees
again
with
the
fruit
upon
them
;
which
presently
do
embrace
the
heat
of
a
new
Sun
as
it
were
,
and
grow
up
by
the
temperature
of
another
year
,
as
kindly
as
if
they
had
then
new
sprung
up
:
whereby
it
cometh
to
passe
,
that
though
the
Country
be
very
cold
,
yet
there
they
have
ripe
Figs
of
two
years
growth
as
it
were
,
even
before
other
Fig-trees
can
so
much
as
blossom
.
But
because
we
cannot
so
well
practise
these
experiments
in
the
broad
and
open
fields
,
either
by
hindering
,
or
by
helping
the
temperature
of
the
Air
,
therefore
we
will
assay
to
ripen
fruit
and
flowers
before
their
time
,
by
laying
warm
cherishers
,
as
lime
,
or
chalk
,
and
nitre
,
and
warm
water
,
to
the
roots
of
Trees
and
herbs
.
If
you
would
have
A
Cherry
ripe
before
his
time
,
Pliny
saith
,
that
you
must
lay
chalk
or
lime
to
the
root
of
the
Tree
before
it
begin
to
blossom
;
or
else
you
must
oftentimes
pour
hot
water
upon
the
root
;
and
by
either
of
these
means
you
may
procure
the
ripening
of
Cherries
before
their
time
:
howbeit
afterward
the
Trees
will
be
drie
and
wither
away
.
If
you
would
procure
the
ripening
Of
a
Rose
before
his
time
;
Dydimus
saith
you
may
effect
it
by
covering
the
Rose-bush
with
earth
,
a
foot
above
the
root
of
it
,
and
there
pour
in
wam
water
upon
it
,
whilst
the
slippe
beginneth
to
shoot
up
,
and
before
any
blossom
appeareth
.
Likewise
if
you
would
have
A
Vine
to
bring
forth
before
her
time
,
you
must
take
nitre
,
and
pown
it
,
and
mix
it
with
water
,
so
that
it
be
made
of
the
thicknesse
of
hony
;
and
as
soon
as
you
have
pruned
the
Vine
,
lay
good
store
of
your
nitre
upon
the
Vine-buds
,
and
so
shall
your
buds
shoot
forth
within
nine
days
after
.
But
to
procure
the
Grapes
to
be
timely
ripe
,
you
must
take
the
mother
of
the
wine
before
it
is
become
sowre
,
and
lay
the
same
upon
the
root
of
the
plants
when
you
set
them
;
for
at
that
time
it
is
best
so
to
use
them
,
as
Tarentinus
and
Florentinus
both
affirm
.
Moreover
,
if
you
would
have
any
thing
to
bud
forth
very
timely
,
Theophrastus
saith
you
may
procure
it
by
setting
the
same
Into
the
Sea-onion
:
for
if
a
Fig-tree
be
set
but
neer
it
,
it
will
cause
the
speedy
ripening
of
Figs.
And
to
be
brief
,
there
is
nothing
set
in
the
Sea-onion
,
but
will
more
easily
and
speedily
shoot
forth
,
by
reason
of
the
strong
inward
heat
which
that
herb
is
endued
withal
.
Democritus
sheweth
another
means
,
whereby
you
may
cause
The
Fig-tree
to
bring
forth
hasty
Figs
,
namely
,
by
applying
the
same
with
pepper
,
and
oyle
,
and
Pigeons
dung
.
Florentinus
would
have
the
du●g
and
the
oyle
to
be
laid
upon
the
Figs
when
they
be
raw
and
green
.
Palladius
counselleth
,
that
when
the
Figs
begin
to
wax
somewhat
red
,
you
should
then
besmear
them
with
the
juice
of
a
long
Onion
mixed
with
pepper
and
oyle
;
and
so
the
Figs
will
be
the
sooner
ripened
.
Our
practice
is
this
;
when
the
Figs
begin
to
wax
ripe
,
we
take
a
wooden
needle
,
and
anoint
it
over
with
oyle
,
and
so
thrust
it
through
both
ends
of
the
Figs
;
whereby
in
few
dayes
the
fruit
is
ripened
.
Others
effect
this
,
by
heaping
up
a
great
many
Rams
horns
about
the
root
of
the
Tree
.
Pliny
shews
How
to
make
Coleworts
branch
before
their
time
;
and
this
is
by
laying
good
store
of
Sea-grasse
about
it
,
held
up
with
little
props
;
or
else
by
laying
upon
it
black
nitre
,
as
much
as
you
can
take
up
with
three
fingers
,
or
thereabouts
;
for
this
will
hasten
the
ripening
thereof
.
We
may
also
cause
Parsley
to
come
up
before
his
time
.
Pliny
saith
,
that
if
you
sprinkle
hot
water
upon
it
,
as
it
begins
to
grow
,
it
will
shoot
up
very
swiftly
.
And
Palladius
saith
,
that
if
you
pour
vineger
upon
it
by
little
and
little
,
it
will
grow
up
;
or
else
if
you
cherish
it
with
warm
water
as
soon
as
ever
it
is
sown
.
But
the
mind
of
man
is
so
bold
to
enter
into
the
very
secret
bowels
of
Nature
,
by
the
diligent
search
of
experience
,
that
it
hath
devised
to
bring
forth
Parsley
exceeding
timely
.
It
grows
up
easily
of
it self
;
for
within
fifty
or
fourty
daies
it
is
wont
to
appear
out
of
the
earth
,
as
Theophrastus
and
others
affirm
,
as
by
their
writings
may
be
seen
.
Our
Country-men
call
it
Petroselinum
.
In
the
practising
of
this
experiment
,
you
must
shew
your self
a
painful
workman
;
for
if
you
fail
,
or
commit
never
so
small
an
error
herein
,
you
will
misse
of
your
purpose
.
You
must
take
Parsley
seeds
that
are
not
fully
one
year
old
,
&
in
the
beginning
of
Summer
you
must
dip
them
in
the
vineger
,
suffering
them
to
lie
a
while
in
some
warm
place
:
then
wrap
up
the
seeds
in
some
small
loose
earth
,
which
for
this
purpose
you
have
before
meddled
with
the
ashes
of
burned
bean-straw
:
there
you
must
bedew
them
oftentimes
with
a
little
warm
water
,
and
cover
them
with
some
cloth
,
that
the
heat
get
not
from
them
▪
so
will
they
in
short
time
appear
out
of
the
earth
:
then
remove
the
cloth
away
,
and
water
them
still
,
and
thereby
the
stalk
will
grow
up
in
length
,
to
the
great
admiration
of
the
beholders
.
But
in
any
case
,
you
must
be
painful
and
very
diligent
;
for
I
have
assayed
it
;
and
by
reason
of
some
error
and
negligence
,
I
obtained
not
my
desire
:
howbeit
,
many
of
my
friends
having
made
diligent
trial
hereof
,
found
it
to
be
a
very
true
experiment
.
Likewise
may
Lentiles
be
hastened
in
their
growth
,
if
they
be
smeared
over
with
dry
Ox-dung
,
a
little
before
they
are
sown
;
but
they
had
need
lie
in
that
dung
four
or
five
daies
before
they
be
cast
into
the
ground
.
So
Melons
may
be
hastened
in
their
fruit
;
for
if
in
the
Winter-time
you
lay
a
parcel
of
earth
in
mixens
that
are
made
of
hot
dung
,
and
in
the
same
earth
sow
Melon-seeds
,
the
heat
of
the
dung
will
cause
them
soon
to
sprout
forth
:
you
must
keep
them
warm
with
some
covering
,
from
the
snow
,
and
the
cold
of
the
night
;
and
afterward
when
the
Air
is
more
calm
,
you
must
plant
them
in
some
other
place
:
for
by
this
means
we
have
hastened
the
fruit
hereof
.
And
by
this
same
device
of
preventing
their
seed-time
,
we
may
cause
Cucumbers
to
hasten
their
fruit
.
But
Theophrastus
setteth
down
another
practice
.
Cucumber-roots
,
if
they
be
carefully
lookt
into
,
will
live
long
.
Therefore
if
a
man
cut
off
a
Cucumber
close
by
the
ground
,
after
it
hath
brought
forth
fruit
,
and
then
cover
the
roots
over
with
earth
,
the
very
same
roots
the
year
following
will
bring
forth
very
timely
fruit
,
even
before
others
that
were
most
seasonably
sown
.
Theophrastus
also
sets
down
another
way
Of
hastening
Cucumbers
,
and
that
is
by
macerating
the
seed
before
it
be
sown
;
or
else
by
supplying
it
with
continual
moisture
after
it
is
sown
.
So
also
we
may
procure
Pease
or
Vitches
to
be
timely
ripe
;
If
we
sow
them
before
their
ordinary
season
in
Barley
time
,
as
Florentinus
sheweth
.
But
Theophrastus
saith
this
may
be
done
by
macerating
them
in
the
water
before
seed-time
,
but
especially
if
you
macerate
them
shales
and
all
:
for
there
is
but
a
little
of
it
will
turn
to
putrefaction
;
and
the
shale
feeds
the
kernel
well
at
the
first
,
howsoever
afterward
it
turn
to
nothing
.
The
same
Theophrastus
sheweth
also
How
the
Rape-root
may
be
hastened
in
growth
.
If
the
Gardner
,
saith
he
,
do
hide
the
same
in
an
heap
of
earth
,
it
will
cause
it
to
bring
forth
very
timely
fruit
the
year
following
.
There
may
other
fruits
also
be
timely
ripened
;
as
A
Quince
may
be
hastened
in
ripening
,
if
you
daily
bedew
them
with
continual
moisture
,
as
Palladius
sheweth
.
And
Democritus
saith
,
you
may
have
Roses
growing
in
the
moneth
of
January
,
if
you
water
the
slip
twice
a
day
in
the
Summer-time
.
We
may
likewise
procure
that
Gourds
shall
bring
forth
very
timely
,
by
underpropping
and
holding
up
their
young
tender
sprigs
.
In
like
manner
we
may
cause
The
forward
Fig-tree
to
hasten
her
fruit
,
by
renting
or
scarifying
the
body
of
the
Tree
,
that
the
milky
juice
may
there
swell
and
find
issue
out
of
it
,
that
when
the
superfluous
humor
is
gone
forth
,
that
which
is
left
behind
,
may
be
the
more
easily
concocted
,
and
so
the
fruit
will
be
sooner
ripened
.
To
be
short
,
we
may
procure
The
timely
ripening
of
all
kind
of
fruit
.
If
we
sow
or
plant
them
in
some
place
where
they
may
lie
still
opposite
against
the
Sun
,
or
if
we
put
them
into
certain
vessels
made
for
the
same
purpose
,
and
still
water
them
with
warm
water
,
and
let
them
lie
continually
in
the
Sun
.
And
if
we
would
have
them
to
hasten
their
fruit
very
speedily
,
we
should
have
an
Oven
made
under
those
vessels
,
that
so
by
reason
of
a
double
warmth
,
one
from
above
,
and
the
other
from
beneath
the
fruit
may
more
speedily
be
produced
.
And
surely
this
is
the
only
cause
,
why
fruits
and
flowers
are
more
forward
and
sooner
ripe
in
the
Country
Puteoli
,
and
the
Island
Inatime
,
then
in
all
other
places
of
Campania
,
because
there
they
hasten
the
concoction
and
ripening
of
them
,
by
cherishing
the
roots
thereof
with
fire
and
heat
within
the
earth
.
CHAP.
IX
.
How
we
may
have
fruits
and
flowers
at
all
times
of
the
year
.
BY
these
wayes
of
procuring
fruit
to
be
timely
ripe
,
it
may
be
effected
,
that
we
shall
have
fruits
and
flowers
at
all
times
of
the
year
,
some
very
forward
that
come
before
their
ordinary
season
,
and
some
late-ward
that
come
after
:
as
for
their
own
time
,
then
,
Nature
of
her self
affords
them
unto
us
.
Aristotle
in
his
Problems
sheweth
How
we
may
have
Cucumbers
all
the
year
long
,
both
in
season
and
out
of
season
.
When
they
are
ripe
,
saith
he
,
you
must
put
them
into
a
waterish
ditch
,
neer
the
place
where
they
grew
,
and
cover
it
over
:
for
by
this
means
the
heat
of
the
Sun
cannot
come
at
them
to
dry
them
,
and
the
waterishnesse
of
the
place
will
keep
them
supple
and
moist
,
so
that
they
will
still
be
fresh
and
green
.
And
Theophrastus
after
him
saith
the
like
;
that
Gourds
and
Cucumbers
must
be
taken
when
they
are
small
,
and
in
their
tender
growth
,
and
must
be
hidden
in
some
ditch
,
where
the
Sun
cannot
come
to
waste
and
consume
their
moisture
,
nor
the
wind
to
dry
them
,
which
two
things
would
ma●
and
hinder
their
growth
,
as
we
see
it
falleth
out
in
Trees
,
that
are
so
situate
,
as
both
the
winde
and
the
Sun
have
their
full
scope
upon
them
.
If
you
would
have
Citron
trees
bear
fruit
all
the
year
;
to
have
Citrons
still
growing
fresh
upon
the
Tree
,
you
must
observe
that
manner
and
custom
which
was
first
peculiar
in
Assyria
,
but
is
now
usual
in
many
places
.
When
their
season
is
to
be
gathered
,
you
must
cut
off
some
of
the
fruit
from
the
Tree
,
and
prune
those
parts
well
where
you
have
left
no
fruit
;
but
you
must
leave
some
behinde
,
upon
some
other
parts
of
the
Tree
:
so
shall
you
find
a
new
supply
of
fresh
fruit
there
where
you
cut
off
the
former
;
and
when
these
be
ripe
,
then
cut
off
those
which
you
left
upon
the
Tree
before
,
and
so
fresh
fruit
also
will
come
up
in
their
stead
.
Pontanus
hath
set
down
the
same
experiment
in
verse
;
that
part
of
the
fruit
is
to
be
gathered
,
and
the
rest
left
hanging
upon
the
Tree
;
for
so
it
will
come
to
passe
,
that
the
Tree
will
bud
forth
a
fresh
in
those
parts
where
it
finds
it self
destitute
of
fruit
,
grieving
as
it
were
that
one
bough
should
be
beautified
with
fruit
,
and
the
other
should
have
none
at
all
.
We
may
also
effect
this
by
the
help
of
engraffing
:
for
if
we
desire
To
have
Apples
all
the
year
,
Dydimus
in
his
Georgicks
saith
,
that
if
we
engraffe
an
Apple
into
a
Citron-tree
,
it
will
bring
forth
for
the
most
part
continual
fruit
.
And
if
we
would
have
Artichockes
grow
continually
,
we
may
learn
to
do
it
out
of
Cassianus
,
who
following
the
Authority
of
Varro
,
saith
,
that
Artichocks
always
bring
forth
fruit
about
the
same
season
that
they
are
set
in
,
and
therefore
it
is
easie
to
have
them
all
the
year
long
.
The
ordinary
season
of
planting
Artichocks
is
in
November
&
September
,
and
commonly
they
bear
fruit
in
July
and
August
:
but
they
will
bring
forth
also
in
March
and
April
,
if
they
be
planted
accordingly
;
for
by
that
time
they
will
have
as
perfect
a
soul
,
as
at
any
time
else
.
If
you
practise
it
three
years
together
,
to
plant
them
in
the
moneths
of
November
,
December
,
January
,
February
,
and
March
,
you
shall
have
Artichockes
of
that
kind
,
as
will
bring
forth
fresh
fruit
almost
all
the
year
long
.
Likewise
,
if
you
desire
to
have
Sperage
alwayes
growing
fresh
,
and
fit
to
be
eaten
,
you
must
take
this
course
:
as
soon
as
you
have
gathered
the
fruit
,
you
must
dig
round
about
the
roots
as
they
lie
in
their
own
place
under
the
earth
,
and
by
this
means
they
will
shoot
up
into
new
stalks
.
In
like
manner
,
if
you
desire
to
have
Roses
growing
all
the
year
long
,
you
must
plant
them
in
every
moneth
some
,
and
by
dunging
them
,
and
taking
good
heed
unto
them
,
you
shall
have
fresh
Roses
continually
.
By
the
like
practice
,
you
may
also
have
Lillies
all
the
year
long
;
for
if
you
take
the
roots
or
cloves
of
Lillies
,
and
set
them
in
the
ground
,
some
fourteen
,
some
twelve
,
some
eight
fingers
deep
,
you
shall
by
this
means
have
Lillies
all
the
year
long
,
and
so
many
several
flowers
of
them
as
you
have
planted
several
roots
.
And
as
this
may
be
done
by
Lillies
,
so
Anatolius
thinks
the
same
practice
will
take
like
effect
in
all
other
flowers
.
Theophrastus
saith
,
that
we
may
have
Violets
alwayes
growing
,
if
we
set
them
in
well-fenced
places
,
and
such
as
lie
open
to
the
force
of
the
Sun
:
for
commonly
fruits
and
flowers
will
grow
there
,
when
they
will
grow
no
where
else
:
but
they
must
be
very
carefully
lookt
unto
,
and
then
they
will
come
on
the
better
.
The
best
way
is
,
to
set
them
in
earthen
vessels
,
and
keep
them
from
vehement
cold
and
heat
,
bringing
them
forth
still
when
the
Air
is
calm
and
temperate
,
and
applying
them
with
moisture
,
and
muck
,
and
carefull
dressing
.
So
we
may
procure
also
that
The
Herbe
Oenanthe
shall
flourish
all
the
year
;
for
Theophrastus
writes
,
that
if
we
deal
thereby
,
as
in
the
procuring
of
Violets
,
we
shall
have
flowers
upon
it
continually
.
CHAP.
X.
How
to
produce
fruits
that
shall
be
later
and
backward
.
WE
have
already
shewed
how
to
produce
forward
fruits
that
will
be
very
timely
ripe
;
now
it
remaineth
that
we
set
down
such
cunning
sleights
and
devices
,
as
whereby
we
may
procure
fruit
to
grow
very
later
,
not
to
be
ripe
before
the
lowest
of
Winter
.
And
this
we
may
learn
to
effect
by
contrary
causes
to
the
former
;
and
whereas
we
were
to
heat
that
which
we
would
have
to
be
timely
ripe
,
we
must
here
use
coolers
to
make
things
ripen
slowly
;
and
whereas
before
we
were
to
engraffe
later
fruits
into
forward
Trees
,
here
we
must
engraffe
forward
fruits
into
later
Trees
.
Likewise
we
must
sow
or
plant
late
,
that
we
may
receive
later
fruit
:
for
as
beasts
that
are
long
ere
they
be
perfectly
bred
,
are
long
before
they
have
their
hair
,
and
do
not
change
their
hair
before
the
same
time
of
the
year
come
again
,
in
which
they
were
brought
forth
;
so
also
in
plants
it
cometh
to
passe
,
that
if
they
be
set
late
,
they
will
grow
late
,
and
bring
forth
backward
fruits
.
To
begin
with
engraffing
,
we
will
shew
how
thereby
To
produce
later
Cherries
.
There
is
a
kind
of
Tree
that
brings
forth
a
very
bitter
fruit
,
so
bitter
that
it
is
called
Amarendula
,
that
is
to
say
,
a
bitterling
;
a
branch
of
this
Tree
being
engraffed
into
a
Cherry-tree
,
after
three
or
four
several
engraffings
will
bring
forth
at
length
Cherries
that
will
be
very
later
:
and
howsoever
the
fruit
of
its
own
kind
be
very
bitter
,
yet
in
time
it
will
forget
the
former
relish
,
and
yeeld
a
more
pleasant
taste
.
We
may
effect
this
also
by
that
kinde
of
engraffing
which
we
spoke
of
in
the
eighth
Chapter
;
but
that
will
be
longer
in
working
.
Likewise
we
may
procure
that
A
Pear
shall
grow
exceeding
later
,
if
we
engraffe
the
same
into
a
Willow
;
for
we
have
declared
before
,
that
such
an
engraffing
there
may
be
;
and
certain
it
is
,
that
thereby
a
very
latter
fruit
may
be
produced
.
But
we
must
see
that
the
Willow
grow
in
such
a
place
,
as
where
it
may
be
nourished
with
continual
moisture
;
and
this
engraffing
must
be
done
about
the
last
dayes
of
the
Moons
last
quarter
;
and
it
must
be
graffed
betwixt
the
Tree
and
the
bark
.
If
any
man
would
have
Roses
grow
later
;
Florentinus
shews
how
it
may
effected
.
When
you
have
engraffed
the
Vine-branch
into
a
Cherry-tree
,
as
soon
as
ever
the
fruit
cometh
forth
,
you
must
set
the
bud
of
a
Rose
into
the
bark
or
pill
thereof
:
for
growing
in
another
body
,
look
what
time
the
Tree
wherein
it
is
set
,
will
fructifie
,
and
at
the
same
time
will
the
Rose
open
it self
,
yielding
a
very
excellent
savour
,
and
besides
will
be
very
pleasant
to
behold
.
To
be
short
,
all
kinds
of
fruits
may
be
made
to
grow
later
,
by
this
kind
of
engraffing
.
Now
there
is
another
way
whereby
we
may
procure
the
backward
growth
of
fruits
:
and
this
is
by
shaking
or
plucking
off
the
buds
or
blossoms
that
grow
first
upon
the
Tree
;
for
while
new
buds
are
growing
up
in
the
room
of
the
first
,
time
wears
away
,
and
yet
if
the
Air
be
seasonable
,
these
latter
buds
will
be
good
fruit
,
and
well
ripened
,
though
they
be
slow
.
Thus
we
may
produce
Figs
that
are
very
backward
,
as
Columella
sheweth
.
When
the
green
Figs
are
very
small
,
shake
them
off
,
and
the
Tree
will
bring
forth
others
that
will
not
be
ripe
before
the
latter
end
of
Winter
.
And
Pliny
following
his
authority
,
saith
,
that
Figs
will
grow
latter
,
if
the
first
Green
ones
be
shaken
off
when
they
are
about
the
bigness
of
a
bean
;
for
then
others
will
come
up
in
their
stead
,
which
will
be
long
a
ripening
.
And
by
this
means
it
is
,
that
Tarentinus
shews
how
to
produce
Latter
Grapes
,
We
must
take
away
the
bunches
that
grow
first
,
and
then
others
will
grow
up
in
their
stead
:
but
we
must
have
an
especiall
care
still
to
look
to
the
Vine
,
that
other
clusters
may
grow
,
and
at
length
be
ripened
.
By
this
means
likewise
we
may
cause
Roses
to
open
or
blow
very
latter
,
If
we
tuck
off
the
buds
that
grow
first
,
at
such
time
as
the
flower
begins
to
appear
and
shew
forth
it self
.
This
practise
will
take
best
effect
,
if
it
be
used
upon
musk-roses
,
especially
such
as
are
wont
to
be
fullest
of
leaves
;
for
thus
we
have
in
the
Country
store
of
Roses
growing
all
the
Winter
long
,
as
they
stand
in
earthen
vessels
,
and
are
set
up
in
Windows
.
So
if
you
would
have
Clove-gilliflowers
blow
later
;
you
must
tuck
off
the
first
stalks
and
slips
about
that
time
as
they
are
ready
to
bud
,
and
set
them
in
the
heat
of
the
Sun
all
the
Summer
long
;
but
you
must
water
them
continually
,
that
they
lose
not
all
their
moisture
:
for
by
this
practice
we
have
procured
other
stalks
,
and
other
slips
which
have
yeelded
flowers
all
the
Winter
long
even
to
the
Spring
,
so
that
we
have
continual
Winter-gilliflowers
,
both
at
home
and
in
the
Country
abroad
.
There
is
also
another
device
whereby
we
may
cause
fruit
to
ripen
very
late
;
not
by
shaking
or
cutting
off
the
buds
,
but
by
planting
them
late
,
and
keeping
away
the
cold
from
them
.
As
for
example
,
If
we
would
Produce
later
Cucumbers
,
because
we
know
that
this
kind
of
fruit
cannot
endure
any
frost
,
or
showers
,
or
cold
storms
,
therefore
we
must
sow
the
seeds
in
the
Summer-time
;
and
when
the
Winter
draws
on
,
we
must
lay
heaps
of
muck
round
about
them
,
whereby
no
cold
may
come
at
them
to
destroy
them
,
and
they
may
be
ripened
through
the
heat
and
fatness
thereof
.
But
the
best
way
to
have
later
Cucumbers
,
is
,
as
we
shewed
before
,
either
to
set
thereof
into
great
Fennel
stalks
,
or
else
to
cast
the
Cucumbers
into
a
pit
for
a
certain
season
.
If
we
would
have
A
Rose
blow
in
the
Winter
;
we
must
watch
the
time
when
the
tops
of
the
sets
begin
to
shoot
up
,
as
they
grow
on
their
beds
;
and
then
take
away
the
sets
,
and
plant
them
in
another
place
,
where
the
root
afterward
wil
take
,
&
so
yeeld
us
a
winter-rose
.
Likewise
if
we
desire
to
have
Straw
berries
in
the
Winter
or
Spring
,
as
we
have
in
the
Summer
,
we
must
take
them
whiles
they
are
white
,
before
they
are
grown
to
their
reddish
hiew
,
and
put
them
leaves
and
all
into
reeds
or
canes
,
stopping
up
the
mouth
thereof
with
some
fat
soil
,
and
burying
them
in
the
earth
till
Winter
come
;
and
then
if
we
would
have
them
to
be
red
of
their
own
natural
colour
,
let
them
lie
a
while
in
the
Sun
,
and
we
shall
obtain
our
purpose
.
By
the
like
device
as
this
is
,
we
may
reserve
Lettice
for
a
Winter
sallet
.
When
she
hath
brought
forth
her
leaves
,
that
they
grow
up
round
together
,
you
must
bind
the
tops
of
them
about
with
a
little
string
,
and
keep
them
growing
in
an
earthen
vessel
,
in
such
a
place
as
they
may
alwayes
receive
fit
nourishment
;
and
by
this
means
you
shall
have
them
still
white
and
tender
.
In
like
manner
Endive
may
be
kept
till
Winter
,
to
have
it
still
fresh
for
any
use
.
Others
take
other
courses
that
are
less
chargeable
;
as
to
cover
them
only
with
earth
,
or
with
straw
and
leaves
.
Gardeners
with
us
cover
them
in
their
Gardens
with
sand
or
such
like
earth
,
whereby
they
keep
them
very
white
and
tender
,
and
yet
enjoy
them
all
the
Winter
long
.
CHAP.
XI
.
How
we
may
cause
fruit
to
grow
bigger
then
their
ordinary
kinde
.
IT
remaineth
now
that
we
set
down
certain
rules
and
wayes
whereby
fruit
may
be
made
greater
,
and
far
exceed
the
ordinary
bigness
of
their
own
kind
:
and
this
may
be
effected
divers
wayes
;
for
it
may
be
done
either
by
engraffing
only
(
for
indeed
this
is
the
chief
priviledge
that
engraffing
hath
,
to
procure
bigger
fruit
)
;
or
else
by
planting
upon
those
Trees
which
bring
forth
greater
fruit
of
their
own
kind
;
or
else
by
gathering
of
the
fruit
here
and
there
some
,
if
the
Tree
be
overladen
,
that
so
the
juice
may
more
plentifully
bestow
it self
upon
the
fruit
that
is
left
behind
;
or
else
by
dressing
and
trimming
them
;
or
by
other
devices
,
as
hereafter
shall
be
shewed
.
We
will
first
begin
with
engraffing
,
and
shew
how
we
may
procure
thereby
That
Apples
or
other
like
fruit
shall
grow
bigger
then
they
are
wont
.
A
tree
that
is
planted
with
a
graffe
of
her
own
kinde
,
will
alwayes
bring
forth
greater
fruit
,
then
if
it
were
not
so
planted
.
We
brought
an
example
hereof
out
of
Pliny
,
that
Corellius
took
a
Scion
of
a
Chestnut-tree
,
and
engraffed
the
same
into
the
tree
again
,
and
thereby
produced
a
greater
and
a
better
Chestnut
.
And
for
my
own
part
;
I
have
oft-times
made
the
like
proof
in
many
other
fruits
,
and
by
experience
have
found
that
all
fruits
may
be
made
greater
by
engraffing
,
and
caref●●
looking
unto
,
but
especially
Citrons
.
Secondly
,
we
may
procure
fruits
to
be
greater
then
ordinary
,
by
graffing
upon
another
Tree
,
whose
kind
is
to
bear
bigger
fruit
.
As
for
example
,
if
we
would
produce
Pears
that
should
be
greater
then
ordinary
,
especially
the
least
sort
of
Pears
called
Myrapia
,
or
Musk-pears
,
we
may
effect
it
by
engraffing
them
into
a
Quince-tree
;
because
the
Quince
tree
,
of
all
other
,
bears
the
greatest
fruit
:
and
thereby
the
least
Pears
that
are
may
be
so
augmented
,
that
they
will
become
a
very
goodly
fruit
;
experience
whereof
,
we
have
in
many
places
in
our
Country
.
So
we
may
cause
The
Medlar-tree
to
bear
huge
Medlars
,
greater
then
any
man
would
imagine
,
if
we
engraff
it
into
the
Quince-tree
:
the
proof
whereof
both
I
have
made
my self
,
and
seen
it
tried
by
many
others
;
and
the
oftener
we
so
engraff
it
,
the
greater
Medlars
we
shall
procure
.
Likewise
The
small
Apricock
may
be
made
greater
,
whereas
they
are
the
smallest
kinde
of
Peaches
that
are
.
I
have
oftentimes
engraffed
it
upon
that
kind
of
Damosin-tree
which
bears
a
Plum
like
a
Goats
stone
both
in
shape
and
greatness
,
(
it
may
be
it
is
our
Scag-tree
)
and
by
this
means
I
procured
great
Apricocks
:
but
if
you
ingraff
it
into
any
other
Damosin-tree
,
it
will
yeeld
but
a
bastard
fruit
:
for
the
Apricock
doth
not
endure
kindly
,
to
be
engraffed
into
any
other
trees
besides
.
In
our
Naples
and
Surrentine
orchards
,
there
is
excellent
fruit
of
this
kinde
;
and
I
never
saw
any
elsewhere
.
We
may
also
augment
the
fruit
of
the
Myrtle-tree
.
The
Pomegranate-tree
and
the
Myrtle-tree
are
each
delighted
with
others
company
,
as
Didy●●us
writeth
in
his
Georgicks
;
where
he
saith
plainly
,
that
the
Pomegranate-tree
being
engraffed
into
the
Myrtle-tree
,
and
likewise
the
Myrtle-tree
into
the
Pomegranate-tree
,
do
each
of
them
bring
forth
a
greater
fruit
.
But
I
am
perswaded
that
the
Myrtle-tree
brings
forth
greater
fruit
in
proportion
to
her
body
when
it
is
engraffed
upon
the
Pomegranate-tree
,
because
the
kinde
of
this
is
greater
then
the
kinde
of
that
,
then
the
Pomegranate-tree
doth
when
it
is
engraffed
upon
the
Myrtle-tree
.
By
such
a
kinde
of
means
we
may
also
procure
Mulberries
greater
then
ordinary
,
if
we
engraff
a
Mulberry
into
a
Fig-tree
:
for
so
Palladius
hath
written
,
That
if
the
Mulberry
be
engraffed
into
a
Fig-tree
,
the
Fig-tree
will
cause
it
to
change
his
colour
,
and
will
fill
up
the
fruit
thereof
with
a
fat
juyce
,
so
that
they
shall
be
greater
Mulberries
then
ordinarily
their
kinde
is
wont
to
yeeld
.
A
third
means
whereby
Apples
or
such-like
fruit
may
be
augmented
,
is
,
by
plucking
off
some
of
the
fruit
here
and
there
,
and
leaving
some
few
upon
the
trees
:
for
so
shall
the
juyce
of
the
tree
bestow
it self
more
liberally
upon
the
fruit
that
is
left
,
and
make
it
greater
:
as
a
mother
doth
more
bountifully
feed
one
childe
with
her
milk
,
then
she
can
feed
twain
.
Wherefore
if
we
would
procure
Citrons
greater
then
their
kinde
,
Florentinus
counselleth
us
,
that
when
the
fruit
beginneth
to
weigh
down
the
boughs
,
we
should
pluck
off
here
and
there
some
,
and
leave
but
a
few
behinde
;
so
shall
they
that
are
left
be
thicker
and
bigger
every
way
.
P●ntanus
also
saith
the
same
.
If
,
saith
he
,
you
would
have
great
Citrons
,
big
enough
to
fill
your
hand
,
you
must
shake
off
a
great
many
from
all
the
boughs
,
onely
leaving
some
few
,
(
but
you
must
leave
both
the
greatest
,
and
those
also
that
grow
in
the
chiefest
and
likeliest
parts
of
the
tree●
)
for
,
saith
he
,
the
heir
which
is
left
,
will
make
himself
merry
and
fat
with
his
brothers
milk
,
and
thrive
much
the
better
.
Palladius
shews
How
to
make
Apples
greater
then
ordinary
,
and
it
is
by
this
same
means
.
For
when
they
hang
thick
upon
the
bough●
,
you
must
gather
away
the
worst
,
that
so
the
nourishing
juyce
may
be
converted
to
the
best
,
and
the
fairest
may
thereby
be
the
better
augmented
.
There
is
yet
another
means
whereby
we
may
cause
fruit
to
be
the
greater
;
and
this
by
dressing
and
trimming
,
when
we
dig
about
them
,
and
water
them
,
and
lay
muck
about
them
.
And
first
,
by
this
means
Citrons
may
be
made
greater
:
for
,
as
Palladius
saith
,
they
are
much
holpen
and
delighted
with
continual
digging
about
them
.
And
Quince-pears
may
be
augmented
,
as
the
same
Author
sheweth
,
by
watering
them
continually
.
And
Peaches
may
be
augmented
much
,
if
we
plant
them
in
moist
places
,
and
supply
them
with
continual
watering
.
But
if
you
would
have
the
Peach-trees
Bring
forth
very
great
ones
,
you
must
watch
the
time
when
they
blossom
,
and
suckle
them
three
days
together
with
three
pintes
of
Goats
milk
,
as
Palladius
sheweth
.
We
have
practised
to
cause
The
Pomegranate-tree
to
bear
a
mighty
fruit
;
and
that
by
this
means
.
We
took
a
good
portion
of
fat
muck
,
whereunto
we
put
an
equal
portion
of
Swines
dung
,
and
the
lees
of
Wine
and
Barley-bran
;
and
we
kept
all
this
in
a
dry
place
for
a
year
together
,
every
month
manging
them
again
one
with
another
;
and
at
last
we
put
Vineger
to
it
,
and
made
it
like
an
Ointment
.
Afterward
in
October
and
November
,
we
digged
away
the
earth
from
about
some
parts
of
the
Pomegranate-tree-roots
,
and
there
wrapt
in
this
Ointment
round
about
them
,
and
at
length
covered
them
again
with
earth
;
and
by
this
Device
I
had
greater
Pomegranates
then
ever
the
tree
bare
before
.
But
now
if
you
would
go
forward
,
and
practise
the
same
upon
it
the
two
next
years
following
,
questionless
you
might
produce
very
huge
Pomegranates
,
wonderful
to
be
seen
,
as
big
as
Gourds
.
Likewise
we
have
caused
Beans
to
bring
forth
great
cods
,
by
anointing
them
with
this
same
ointment
,
and
afterward
sowing
them
in
the
earth
:
whereby
we
had
great
increase
,
both
for
the
bigness
of
the
Bean
,
and
also
of
the
cod
.
Also
Leeks
and
roots
of
Radish
may
be
made
greater
;
if
we
translate
them
out
of
one
place
,
and
set
them
in
another
,
as
Theophrastus
sheweth
.
If
you
would
have
A
Rape
grow
bigger
and
rounder
,
you
must
sow
it
assoon
as
ever
it
is
ready
to
be
taken
out
of
the
husk
:
for
by
the
advantage
and
benefit
of
the
season
wherein
it
is
sowed
,
it
will
be
the
more
augmented
;
because
the
root
will
thereby
be
the
better
filled
,
and
the
larger
grown
.
Likewise
Florentinus
sheweth
,
how
to
make
Pease
of
a
bigger
growth
.
If
,
saith
he
,
you
take
Pease
,
and
steep
them
in
warm
water
the
day
before
you
sow
them
,
they
will
grow
the
greater
.
Some
men
take
more
pains
then
needeth
;
who
,
because
they
would
have
a
greater
Pease
growing
,
they
steep
them
shells
and
all
,
and
put
Nitre
into
the
water
wherein
they
are
steeped
,
and
sow
them
in
their
shells
.
Vitches
may
be
made
bigger
,
if
they
be
set
with
a
little
pole
,
to
grow
up
thereby
:
for
this
will
cause
them
to
thicken
,
as
Theophrastus
saith
.
So
also
Onions
may
be
thickned
,
as
Sotion
sheweth
.
About
some
twenty
days
before
you
translate
them
from
the
place
where
they
first
grew
,
you
must
dig
away
the
earth
about
them
,
and
let
them
lie
a
drying
,
that
all
moisture
may
be
kept
from
them
;
and
then
plant
them
again
,
and
they
will
grow
much
bigger
.
But
if
withal
you
pill
of
the
top-skin
,
and
so
plant
them
,
they
will
be
far
greater
.
Likewise
we
may
cause
Artichocks
to
bear
a
fuller
fruit
,
as
Varro
sheweth
.
If
you
plant
them
in
a
well-soiled
place
,
and
cover
them
with
old
dung
,
and
water
them
often
in
the
summer-time
,
you
shall
by
this
means
have
a
fuller
and
a
more
tender
Artichock
.
We
may
also
practise
another
Device
whereby
to
make
greater
fruit
,
which
Theophrastus
hath
set
down
;
and
he
brings
an
Example
,
how
to
make
Pomegranates
to
grow
greater
then
ordinary
:
for
Art
may
cause
the
greatness
of
Fruit.
When
the
first
buds
be
formed
upon
the
boughs
,
they
must
be
put
into
an
earthen
vessel
that
is
made
with
a
hole
quite
thorow
;
and
the
bough
whereon
they
grow
,
must
be
swayed
downward
without
hurting
it
:
then
cover
the
pot
with
earth
,
and
so
you
shall
have
exceeding
great
Pomegranates
.
The
reason
whereof
is
this
:
The
pot
preserves
the
fruit
from
the
vapours
that
would
otherwise
annoy
it
:
and
besides
,
the
earth
ministreth
some
moisture
unto
it
;
so
that
the
bigness
thereof
is
increased
by
the
store
of
nourishment
.
It
receives
no
more
help
from
the
tree
,
then
if
it
were
out
of
the
earth
;
and
therefore
the
kernels
are
no
greater
then
ordinary
;
but
the
pill
is
much
thicker
:
the
proper
juice
of
it
is
somewhat
wasted
and
consumed
;
for
which
cause
the
taste
of
this
fruit
so
handled
,
is
waterish
and
worse
then
others
:
but
the
rine
receives
outward
nourishment
,
and
spends
none
;
for
which
cause
that
is
much
thicker
.
The
like
practise
Palladius
and
Martial
use
,
thereby
to
procure
A
great
Citron
.
They
take
a
Citron
when
it
is
young
,
and
shut
it
up
fast
in
an
earthen
vessel
:
for
the
Citron
will
increase
continually
,
till
it
come
to
be
of
the
bigness
and
fashion
of
the
vessel
wherein
it
is
put
:
but
there
must
be
a
hole
made
thorow
the
vessel
,
whereby
the
air
may
get
in
unto
it
.
By
the
like
device
,
Theophrastus
assays
to
produce
Cucumbers
and
Gourds
greater
then
ordinary
,
by
hiding
them
while
they
are
young
,
both
from
Sun
and
from
Winde
,
that
nothing
may
come
at
them
to
hinder
their
growth
.
Like
to
this
Device
,
is
the
setting
of
them
in
Fennel-stalks
,
or
in
earthen
Pipes
;
whereby
the
natural
Juyce
and
Nourishment
is
kept
in
,
to
the
increasing
of
their
growth
.
We
will
also
shew
,
out
of
Theophrastus
,
a
like
Device
,
whereby
the
Herb
Alisander
or
Parsley
may
be
made
greater
.
You
must
dig
the
Alisander
round
about
the
root
,
and
cover
it
with
Cachryl
,
and
then
heap
earth
upon
it
.
For
the
roots
spend
all
the
moisture
themselves
,
and
suffer
no
nourishment
to
ascend
into
the
buds
.
This
Cachryl
is
hot
and
thick
:
and
as
by
the
thickness
it
draws
nourishment
to
it
,
so
by
vertue
of
the
heat
it
doth
concoct
and
digest
that
which
it
hath
attracted
:
and
therefore
seeing
this
doth
both
draw
more
nourishment
to
the
Alisander
,
and
also
concoct
it
,
there
must
needs
be
a
greater
augmentation
of
that
herb
.
This
practice
he
borrowed
of
Aristotle
.
This
herb
may
also
be
made
bigger
by
another
means
,
namely
,
if
when
you
plant
it
,
you
make
a
hole
for
it
in
the
ground
with
a
great
stake
:
for
the
root
will
at
length
fill
up
the
hole
.
So
there
is
a
means
to
make
A
Radish-root
grow
bigger
,
if
it
be
planted
in
a
cold
ground
,
as
Pliny
sheweth
.
For
Radishes
are
much
cherished
and
delighted
with
cold
;
as
in
some
cold
places
of
Germany
there
be
Radishes
growing
as
big
as
a
little
childe
.
Some
have
reported
,
that
if
you
drive
a
stake
into
the
ground
six
inches
deep
,
and
put
chaff
into
the
pit
which
the
stake
hath
made
,
and
then
put
in
the
Radish-seed
,
covering
it
over
with
earth
and
muck
,
the
Radish
will
grow
up
to
the
bigness
of
the
pit
.
By
a
Device
not
much
unlike
to
this
,
Florentinus
sheweth
how
to
Make
great
Lettise
.
You
must
remove
them
,
and
water
them
well
;
and
when
they
are
grown
half
a
handful
high
,
you
must
dig
round
about
them
,
that
the
roots
may
be
seen
:
then
wrap
them
in
Ox-dung
,
and
cover
them
over
again
,
and
water
them
still
;
and
when
they
are
waxen
bigger
,
cut
the
leaves
cross
with
a
sharp
knife
,
and
lay
upon
them
a
little
barrel
or
tub
that
never
was
pitc●ed
,
(
for
Pitch
will
hurt
the
herb
)
that
so
it
may
grow
not
in
height
,
but
onely
spread
forth
in
breadth
.
So
the
herb
Beet
may
be
made
greater
,
as
Sotion
sheweth
.
To
make
Beet
grow
in
bigness
,
saith
he
,
thou
must
cover
the
roots
over
with
some
fresh
Ox-dung
,
and
divide
the
leaves
or
buds
,
and
lay
a
broad
stone
or
a
tyle
upon
it
,
to
cause
it
to
spread
forth
in
bredth
.
You
may
also
make
Leeks
greater
,
by
removing
them
,
and
laying
a
great
stone
or
a
broad
tyle
upon
them
:
but
in
no
case
must
they
be
watered
.
By
the
very
same
Device
,
Anatolius
sheweth
how
to
make
Garlick
greater
,
by
laying
tyles
upon
the
roots
thereof
,
as
upon
Leeks
.
Theophrastus
sheweth
another
kinde
of
Device
,
whereby
to
make
Radishes
greater
;
and
he
saith
that
the
Gardeners
of
his
time
were
wont
to
practise
it
.
They
took
away
the
leaves
in
the
Winter-time
,
when
they
flourish
most
,
and
cast
the
Radishes
into
the
ground
,
covering
them
over
with
earth
;
and
so
they
lasted
and
grew
till
Summer
came
again
,
never
shooting
forth
either
into
buds
or
leaves
,
except
it
were
where
the
earth
was
gone
,
that
they
lay
uncovered
.
The
like
Experiment
doth
Palladius
teach
,
concerning
the
Rape-root
,
whereby
to
make
Rape-roots
greater
.
Assoon
as
you
have
plucked
them
up
,
you
must
strip
off
all
the
leaves
,
and
cut
off
the
stalk
about
half
an
inch
above
the
root
:
then
make
certain
furrows
for
them
in
the
ground
,
for
every
one
of
them
a
several
furrow
;
and
there
bury
them
asunder
,
about
eight
inches
deep
:
and
when
you
have
cast
earth
upon
them
,
tread
it
in
;
and
by
that
means
you
shall
have
great
Rape-roots
.
By
the
like
means
,
Theophrastus
thinks
,
we
may
procure
The
herb
Wake-robbin
to
grow
greater
.
When
it
is
most
full
of
leaves
,
and
when
the
leaves
be
at
the
broadest
,
we
must
bow
them
downward
,
winding
them
round
about
the
root
within
the
earth
,
that
so
the
herb
may
not
bud
forth
,
but
all
the
nourishment
may
be
converted
to
the
head
of
the
herb
.
So
may
we
make
Onions
to
grow
bigger
,
as
Theophrastus
supposeth
,
if
we
take
away
all
the
stalk
,
that
the
whole
force
of
the
nourishment
may
descend
downwards
;
lest
if
it
should
be
diffused
,
the
chief
vertue
thereof
should
spend
it self
upon
the
seeding
.
Sotion
saith
,
that
if
a
man
plant
Onions
,
he
must
cut
off
both
the
tops
and
the
tails
thereof
,
that
so
they
may
grow
to
a
greater
bigness
then
ordinary
.
Palladius
saith
,
that
if
we
desire
to
have
great-headed
Onions
,
we
must
cut
off
all
the
blade
,
that
so
the
juyce
may
be
forced
down
to
the
lower
parts
.
In
like
manner
,
if
we
would
have
Garlick-heads
greater
then
common
,
we
must
take
all
the
greenish
substance
thereof
,
before
it
be
bladed
,
and
turn
it
downward
,
that
so
it
may
grow
into
the
earth
.
There
is
yet
another
Device
,
whereby
to
make
herbs
and
roots
grow
bigger
then
ordinary
;
but
yet
I
like
not
so
well
of
it
,
howsoever
many
ancient
Writers
have
set
it
down
:
and
first
,
How
to
make
Leeks
grow
greater
.
Columella
hath
prescribed
this
course
:
you
must
take
a
great
many
Leek-seeds
,
and
binde
them
together
in
thin
linen
clouts
,
and
so
cast
them
into
the
ground
,
and
they
will
yeeld
large
and
great
leeks
.
Which
thing
Palladius
also
confirms
by
his
authority
,
in
the
very
same
words
.
But
both
of
them
had
it
out
of
Theophrastus
,
who
putteth
it
for
a
general
Rule
,
That
if
a
man
sowe
many
seeds
bound
up
together
in
a
linen
cloth
,
it
will
cause
both
the
root
to
be
larger
,
and
the
buds
to
be
larger
also
;
and
therefore
in
his
time
they
were
wont
to
sow
Leeks
,
Parsly
,
and
other
herbs
after
the
same
manner
:
for
they
are
of
more
force
when
there
be
many
seeds
together
,
all
of
them
concurring
into
one
nature
.
Moreover
,
it
makes
not
a
little
to
the
enlarging
of
fruits
,
to
take
the
seeds
which
we
would
sow
,
out
of
some
certain
part
of
the
former
fruit
.
As
for
example
:
we
shall
procure
A
Gourd
of
a
greater
or
larger
growth
,
if
we
take
the
seed
out
of
the
middle
of
a
Gourd
,
and
set
it
with
the
top
downward
.
This
course
Columella
prescribes
,
in
his
Hortulus
:
Look
,
saith
he
,
where
the
Gourd
swells
most
,
and
is
of
the
largest
compass
,
thence
,
even
out
of
the
middle
thereof
,
you
must
take
your
seed
,
and
that
will
yeeld
you
the
largest
fruit
.
And
this
is
experienced
not
in
Gourds
onely
,
but
also
in
all
other
fruits
:
for
the
seeds
which
grow
in
the
bowels
or
belly
,
as
it
were
,
of
any
fruit
,
are
commonly
most
perfect
,
and
yeeld
most
perfect
fruit
;
wheras
the
seeds
that
grow
in
the
outward
parts
,
produce
for
the
most
part
weak
&
unperfect
fruit
.
Likewise
the
grains
that
are
in
the
middle
of
the
ear
,
yeeld
the
best
corn
;
whereas
both
the
highest
and
the
lowest
are
not
so
perfect
:
but
because
Gourds
yeeld
great
increase
,
therefore
the
experience
hereof
is
more
evidently
in
them
then
in
any
other
.
Cucumbers
will
be
of
a
great
growth
,
as
the
Quintiles
say
,
if
the
seeds
be
set
with
their
heads
downward
;
or
else
if
you
set
a
vessel
full
of
water
under
them
in
the
ground
,
that
so
the
roots
may
be
drenched
therein
:
for
we
have
known
them
grow
both
sweeter
and
greater
by
this
Device
.
CHAP.
XII
.
How
to
produce
fruit
that
shall
not
have
any
stone
or
kernel
in
it
.
IT
is
a
received
thing
in
Philosophy
,
especially
amongst
those
that
have
set
forth
unto
us
the
choicest
and
nicest
points
of
Husbandry
,
that
if
you
take
Quicksets
,
or
any
branches
that
you
would
plant
,
and
get
out
the
pith
of
them
with
some
ear-picker
,
or
any
like
instrument
made
of
bone
,
they
will
yeeld
fruit
without
any
stone
,
and
without
any
kernel
:
for
it
is
the
pith
that
both
breedeth
and
nourisheth
the
substance
of
the
kernel
.
But
the
Arcadians
are
of
a
quite
contrary
opinion
:
for
,
say
they
,
every
tree
that
hath
any
pith
in
it
at
all
,
will
live
;
but
if
all
the
pith
be
taken
out
of
it
,
it
will
be
so
far
from
yeelding
any
stoneless
fruit
,
that
it
cannot
chuse
but
die
,
and
be
quite
dried
up
.
The
reason
is
,
because
the
pith
is
the
moistest
and
most
lively
part
of
any
tree
or
plant
:
for
the
nourishment
which
the
ground
sends
up
into
any
plant
,
is
conveyed
especially
by
the
pith
into
all
the
other
parts
:
for
Nature
hath
so
ordained
it
,
that
all
the
parts
draw
their
nourishment
,
as
it
were
their
soul
and
their
breath
,
thorow
the
marrow
or
pith
of
the
stock
,
as
it
were
thorow
a
Squirt
or
Conduit-pipe
.
Which
may
appear
by
experience
,
seeing
any
bough
or
stalk
,
so
soon
as
the
marrow
is
gone
,
returns
and
crooks
backward
,
till
it
be
quite
dried
up
,
as
the
Ancients
have
shewed
.
But
I
for
my
part
must
needs
hold
both
against
Theophrastus
,
and
against
others
also
that
have
written
of
Husbandry
,
both
that
trees
may
live
after
their
marrow
is
taken
from
them
,
and
also
that
they
will
bring
forth
fruit
having
stones
or
kernels
in
them
,
though
there
be
no
pith
in
the
trees
themselves
,
as
I
have
shewed
more
at
large
in
my
books
of
Husbandry
.
Notwithstanding
,
lest
I
should
omit
any
thing
belonging
to
this
argument
,
I
have
thought
good
here
to
set
down
the
examples
which
those
Ancients
have
delivered
in
writing
,
that
every
man
that
lists
may
make
trial
hereof
;
and
haply
some
amongst
the
rest
using
greater
diligence
in
the
proof
hereof
then
I
did
,
may
finde
better
success
herein
then
I
have
found
.
There
be
many
means
,
whereby
Plants
may
be
deprived
of
kernels
;
as
namely
,
by
engraffing
,
by
taking
out
their
pith
,
by
soiling
with
dung
,
or
by
watering
,
and
by
other
Devices
.
We
will
first
begin
,
as
our
wonted
manner
is
,
with
engraffing
;
and
will
shew
how
to
produce
A
Peach-apple
without
a
stone
.
Palladius
saith
he
learned
this
new
kinde
of
engraffing
of
a
certain
Spaniard
,
which
he
saith
also
he
had
experienced
in
a
Peach-tree
.
Take
a
Willow-bough
about
the
thickness
of
a
mans
arm
;
but
it
must
be
very
sound
,
and
two
yards
long
at
the
least
:
bore
it
thorow
the
middle
,
and
carry
it
where
a
young
Peach-tree
grows
:
then
strip
off
all
the
Peach-tree-sprigs
all
but
the
very
top
,
and
draw
it
thorow
the
hole
of
the
Willow-bough
:
then
stick
both
ends
of
the
Willow
into
the
ground
,
that
it
may
stand
bending
like
a
bowe
;
and
fill
up
the
hole
that
you
bored
,
with
dirt
and
moss
,
&
bind
them
in
with
thongs
.
About
a
year
after
,
when
the
Peach-tree
and
the
Willow
are
incorporated
into
each
other
,
cut
the
plant
beneath
the
joyning
place
,
and
remove
it
,
and
cover
both
the
Willow-bough
and
the
top
of
the
plant
also
with
earth
;
and
by
this
means
you
shall
procure
Peaches
without
stones
.
But
this
must
be
done
in
moist
and
waterish
places
;
and
besides
,
the
Willow
must
be
relieved
with
continual
watering
,
that
so
the
nature
of
the
wood
may
be
cherished
,
(
as
it
delights
in
moisture
)
and
it
may
also
minister
abundant
juyce
to
the
plant
that
is
engraffed
in
it
.
By
the
like
experiment
we
may
procure
,
as
Avicenna
shews
,
that
A
Citron
shall
grow
without
any
seed
in
it
:
for
,
saith
he
,
if
we
engraff
it
into
a
Quince-tree
,
it
will
yeeld
such
a
fruit
.
Albertus
promiseth
to
produce
A
Medlar
without
any
stones
,
by
engraffing
it
into
an
Apple-tree
,
or
a
Service-tree
.
But
experience
proves
this
to
be
false
;
yet
surely
,
if
it
be
so
engraffed
,
it
will
have
a
softer
kernel
a
great
deal
.
The
reason
which
brought
the
Ancients
to
think
and
write
thus
,
was
this
:
They
saw
that
such
fruits
as
have
in
them
the
hardest
stones
,
do
grow
upon
such
trees
as
have
in
them
the
hardest
pith
;
as
the
Dog-tree
,
the
Olive-tree
,
the
Damosin-tree
,
the
Myrtle-tree
,
and
the
like
:
they
saw
also
,
that
such
trees
as
have
a
soft
and
a
spungie
kind
of
pith
in
them
,
as
the
Fig-tree
,
the
Alder-tree
,
and
such-like
,
bring
forth
fruit
without
any
stones
in
them
at
all
:
and
from
hence
they
gathered
and
concluded
,
that
it
is
the
pith
which
nourishes
the
kernel
.
Which
thing
howsoever
it
hath
some
little
shadow
of
truth
in
it
,
yet
they
should
not
have
extended
it
generally
to
all
plants
,
seeing
experience
proves
it
to
fail
very
often
.
Now
let
us
come
to
the
second
means
whereby
fruit
may
be
prevented
of
their
kernels
;
and
this
is
by
taking
forth
the
pith
or
marrow
.
As
for
example
:
if
you
would
procure
the
growing
of
A
Grape
without
any
stone
in
it
,
Democritus
counselleth
you
to
take
a
branch
or
twig
of
a
Vine
,
and
cleave
it
just
in
the
middle
,
and
either
with
a
stone
,
or
some
instrument
made
of
bone
,
fetch
out
all
the
pith
,
in
that
part
which
you
will
plant
within
the
earth
,
or
at
least
as
far
as
you
can
hollow
it
without
spoil
:
then
presently
bind
up
the
parts
together
again
with
paper
stiffly
and
tightly
wrapped
about
them
,
and
make
a
trench
for
them
in
some
moist
and
very
fertile
soil
,
where
you
must
plant
them
in
one
,
and
fasten
it
to
some
sure
prop
,
that
it
may
not
be
wreathed
nor
bowed
;
so
will
they
soon
grow
up
together
into
one
,
as
they
were
before
:
but
it
would
be
much
better
,
if
you
would
put
the
clove
or
head
of
a
Sea-onion
into
that
part
which
you
have
robbed
of
the
pith
:
for
this
is
as
good
as
glue
to
fasten
them
together
;
and
the
moisture
hereof
will
keep
them
supple
,
as
also
the
heat
hereof
will
cherish
them
much
.
Theophrastus
saith
,
that
you
may
procure
Grapes
without
any
stones
in
them
,
if
you
rob
the
Vine-branch
of
the
pith
that
is
in
it
,
whereof
the
stones
are
wont
to
be
gendred
.
And
Columella
saith
,
that
if
you
would
have
Grapes
without
stones
,
you
must
cleave
the
Vine-branch
,
and
take
out
all
the
pith
;
but
so
,
that
the
buds
be
not
hurt
thereby
:
then
joyn
it
together
,
and
binde
it
up
again
,
so
that
you
crush
not
the
buds
;
and
so
plant
it
in
a
well-soiled
ground
,
and
there
water
it
often
:
and
when
it
beginneth
to
shoot
up
into
slips
,
you
must
dig
deep
about
it
oftentimes
;
and
when
it
cometh
to
bear
,
it
will
yeeld
you
Grapes
with
our
any
stones
.
Palladius
saith
,
there
is
a
goodly
kinde
of
Grape
which
hath
no
kernels
in
it
,
so
that
it
may
be
swallowed
down
easily
,
and
that
with
no
small
pleasantness
,
as
if
it
were
many
Grapes
stoned
and
supped
up
together
.
The
manner
of
the
procuring
it
is
,
as
the
Greeks
record
,
by
Art
assisted
with
Nature
,
on
this
wise
:
The
set
which
we
would
plant
,
must
be
cleft
in
the
midst
,
so
far
as
we
mean
to
set
it
within
the
ground
;
and
when
we
have
picked
and
clean
scraped
out
all
the
pith
of
those
parts
,
we
must
close
them
togethe●
again
;
and
when
we
have
bound
them
hard
up
,
set
them
in
the
earth
:
but
the
bond
wherewith
they
are
tied
up
,
must
be
made
of
Paper
or
Parchment
;
and
the
ground
where
they
are
set
,
must
be
a
moist
place
.
Some
go
to
work
more
precisely
,
and
put
the
plant
so
〈◊〉
and
made
up
again
,
into
a
Sea-onion
,
so
far
as
the
plant
was
cloven
:
for
by
the
help
thereof
,
all
plants
do
sooner
and
easier
take
root
.
Pliny
likewise
saith
,
there
is
〈◊〉
new●invented
kinde
of
Grapes
,
when
the
Vine-branch
that
is
to
he
planted
,
is
cloven
in
the
middle
,
and
all
the
pith
scraped
out
,
and
the
pieces
knit
up
together
again
,
with
a
special
care
that
the
buds
receive
no
harm
any
way
:
then
they
set
the
Vine-branch
in
a
well-soiled
ground
;
and
when
it
beginneth
to
shoot
forth
,
they
pru●e
it
,
and
dig
often
about
it
:
the
Grapes
which
it
afterwards
bears
,
will
have
no
hard
kernels
in
them
,
as
Columella
writes
;
howbeit
,
it
is
great
marvel
that
there
can
be
in
them
any
kernels
at
all
,
though
never
so
soft
,
seeing
all
the
pith
,
which
is
the
mother
of
the
kernel
,
is
quite
taken
away
.
But
surely
I
for
my
part
marvel
at
those
who
think
it
strange
that
a
tree
should
live
when
this
pith
is
gone
,
&
are
perswaded
that
a
Vine-branch
can
bear
fruit
without
kernels
when
the
pith
is
taken
out
of
it
;
seeing
many
men
in
the
Country
are
eye-witnesses
that
there
do
many
plants
live
without
any
pith
in
them
;
and
seeing
also
it
is
impossible
almost
that
any
tree
should
bear
fruit
without
kernels
,
because
the
kernel
carries
it self
the
very
seed
whereby
one
fruit
may
be
generated
of
another
.
Likewise
you
may
procure
,
as
Democritus
also
sheweth
,
Pomegranates
and
Cherries
without
any
stones
;
if
in
like
manner
you
pick
out
the
pith
of
the
young
plants
that
you
set
.
And
Africanus
saith
,
If
you
deal
with
these
as
with
Vine-branches
,
plucking
out
the
pith
after
you
have
cleft
them
,
and
then
plant
them
;
and
after
a
while
cut
off
the
upper
parts
of
the
plants
when
they
have
budded
forth
,
then
the
Pomegranate
set
,
will
yield
fruit
without
any
kernels
.
Palladius
borrows
this
same
experiment
of
Africanus
,
and
sets
it
down
word
by
word
as
he
doth
.
Likewise
that
A
Cherry-tree
may
bring
forth
fruit
without
any
stone
within
;
Martial
sheweth
more
distinctly
.
Cut
off
a
young
plant
about
two
foot
long
,
and
cleave
it
as
it
stands
in
the
ground
,
down
to
the
root
,
and
then
fetch
out
the
pith
on
both
sides
,
and
presently
tie
them
up
again
fast
,
and
cover
the
whole
cleft
both
on
the
top
,
and
on
both
sides
,
with
muck
;
so
shall
they
grow
fast
together
again
in
one
year
:
then
engraffe
some
young
sprigs
of
a
Cherry-tree
,
such
as
never
bare
any
fruit
before
into
this
stock
,
and
by
this
means
you
shall
procure
Cherries
without
any
stones
at
all
.
Others
,
that
they
might
accomplish
their
purpose
more
speedily
,
did
not
cleave
such
tender
young
Cherry-trees
,
but
bored
a
great
hole
thorough
Trees
of
good
growth
,
so
that
it
might
pierce
the
whole
pith
,
and
cross
it
in
the
middle
of
the
Tree
;
then
they
put
a
stake
or
a
wedge
into
it
,
which
might
stop
the
passage
of
the
pith
,
that
none
might
be
ministred
into
the
upper
parts
.
In
like
manner
Africanus
teacheth
how
to
procure
A
Peach
without
any
stone
.
You
must
,
saith
he
,
bore
a
hole
beneath
through
the
body
of
the
Tree
,
and
having
so
cut
off
the
pith
from
passing
upward
,
you
must
fill
up
the
hole
with
a
stake
of
Willow
or
Prick-wood
;
so
shall
you
intercept
the
pith
from
ascending
out
of
the
root
into
the
branches
.
Some
Writers
there
are
,
which
shew
how
to
procure
stoneless
fruit
by
diligence
in
dressing
and
trimming
of
plants
.
It
is
held
for
a
rule
in
Husbandry
,
that
soft
,
fat
,
and
moist
nourishment
doth
alter
all
wilde
and
unkindly
fruit
into
that
which
is
milder
and
more
natural
:
It
is
a
kind
of
mildeness
in
fruits
,
to
have
a
little
,
soft
and
sweet
kernel
;
as
on
the
contrary
,
it
is
wildenesse
to
have
a
great
and
a
hard
kernel
,
for
it
cometh
by
reason
of
a
kind
of
harsh
and
dry
nourishment
that
the
earth
sends
up
into
them
.
Wherefore
no
doubt
but
we
may
procure
the
kernel
of
a
fruit
to
be
smaller
and
more
tender
,
by
diligence
and
skill
in
dressing
them
.
To
begin
with
a
Vine
:
How
a
Vine
may
bring
forth
grapes
without
a
harsh
and
stony
kernel
.
At
such
time
as
Vines
are
pruned
,
you
must
take
a
fruitful
sprig
,
somewhat
neer
the
top
as
you
can
,
and
there
,
as
it
grows
,
you
must
pick
out
the
pith
at
the
highest
end
,
never
cleaving
it
,
but
hollowing
it
with
some
fit
instrument
as
well
as
you
can
,
and
there
uphold
it
with
a
prop
that
it
bow
not
down
:
then
take
some
Cyrenian
juice
,
as
the
Greeks
call
it
,
and
pour
it
into
the
place
that
is
hollow
;
but
first
you
must
steep
this
juice
in
water
,
to
the
thickness
of
sodden
wine
:
and
this
you
must
do
for
eight
dayes
together
every
day
once
,
till
the
vine-branch
sprout
forth
again
.
Columella
saith
the
very
same
;
that
the
vine-branch
as
it
grows
upon
the
Vine
must
be
cut
,
and
the
pith
of
it
fetched
out
with
some
fit
instrument
,
as
well
as
you
may
,
out
of
the
top
without
the
cleaving
of
the
branch
,
but
the
branch
being
whole
,
and
still
growing
on
the
Vine
,
you
must
put
into
it
some
Benjamin
or
Cyrenian
juice
steeped
in
water
,
as
was
shewed
before
,
and
set
it
upright
with
a
prop
,
that
the
juice
may
not
run
forth
;
and
this
is
to
be
done
for
eight
dayes
together
.
So
if
we
would
procure
A
Myrtle
without
a
kernel
,
Theophrastus
teacheth
us
how
to
do
it
.
If
you
water
the
Myrtle-tree
with
hot
water
,
then
,
saith
he
,
the
fruit
will
be
the
better
,
and
without
any
kernel
.
Some
affirm
,
that
this
experiment
was
found
out
by
chance
:
for
whereas
there
stood
neer
to
a
Bath
,
a
Myrtle-tree
which
no
man
regarded
,
the
Commers
by
took
off
some
of
the
fruit
by
chance
,
and
found
them
without
any
kernels
;
then
they
carried
some
home
,
and
set
them
,
and
so
this
kind
of
fruit
began
first
in
Athens
.
Didymus
also
saith
,
that
if
the
Myrtle-tree
be
often
watered
with
warm
liquor
,
it
will
yeeld
berries
without
any
stones
or
kernels
within
.
Theophrastus
sheweth
yet
another
way
whereby
this
may
be
effected
;
take
,
saith
he
,
the
filth
or
shavings
of
skins
,
and
put
them
in
Urine
,
and
so
lay
them
about
the
root
of
the
Myrtle-tree
at
such
time
as
the
buds
begin
to
shew
themselves
,
and
so
shall
you
have
berries
that
have
either
none
at
all
,
or
else
very
small
kernels
in
them
.
Likewise
the
Pomegranate
may
be
produced
without
any
kernels
within
it
,
if
you
lay
good
store
of
Swines-dung
about
the
root
of
the
Pomegranate-tree
.
CHAP.
XIII
.
How
fruit
may
be
produced
without
any
outward
rines
or
shels
.
THe
very
same
helps
and
devices
which
we
prescribed
for
the
producing
of
fruits
without
their
inner
kernel
,
we
may
likewise
use
in
the
practice
of
producing
Nuts
,
&
such
like
fruits
as
are
wont
to
grow
in
shells
and
rines
,
that
they
may
grow
naked
as
it
were
without
any
shel
at
all
.
And
first
this
may
be
effected
by
taking
away
the
pith
out
of
the
plants
that
bear
them
so
.
A
Nut
without
a
shell
,
may
be
produced
,
as
Damageron
teacheth
.
If
you
bore
a
hole
quite
thorough
the
Nut-tree
,
and
put
into
it
a
stake
of
Elm
to
fill
it
up
,
you
shall
thereby
stop
the
pith
from
ascending
into
the
upper
parts
▪
and
so
no
shells
can
grow
because
it
is
the
pith
only
that
causeth
them
.
Palladius
counselleth
you
to
bore
the
hole
through
the
root
,
and
stop
it
up
with
a
stake
of
box
,
or
some
wedge
made
of
iron
,
or
of
copper
.
But
Theophrastus
sheweth
,
how
to
procure
Almonds
and
Chest-nuts
with
a
soft
shell
,
and
this
is
by
skill
in
dressing
the
Trees
.
If
you
would
soften
and
alter
the
fruit
,
we
must
apply
the
root
with
Swins-dung
:
for
this
is
a
very
forcible
worker
;
likewise
often
digging
will
cause
both
the
plants
to
prosper
better
,
and
the
fruit
to
become
better
also
:
for
the
kernels
will
be
smaller
,
in
such
fruit
as
have
any
stones
in
them
;
and
such
fruit
as
grow
in
shells
or
rines
,
as
Almonds
,
and
Chest-nuts
,
will
have
the
softer
shell
without
,
and
the
larger
kernel
within
:
for
the
greater
store
of
nourishment
there
is
applyed
to
the
Tree
,
the
moister
it
is
,
and
the
substance
of
the
fruit
is
so
much
the
more
encreased
.
But
Palladius
would
perswade
us
,
that
if
we
rid
away
the
earth
from
the
rootes
of
the
Almond-tree
some
certain
daies
before
it
begin
to
blossom
,
and
all
that
while
apply
them
with
warm
water
,
we
shall
hereby
procure
the
Almond-shels
to
be
very
tender
.
If
we
would
procure
That
kinde
of
Nut
which
is
called
Nux
Tarentina
,
the
same
author
Damageron
hath
shewed
us
how
to
do
it
.
Every
Nut
and
Almond
will
yeeld
a
mild
fruit
with
a
tender
shell
,
if
we
continually
apply
the
body
and
root
of
the
tree
with
pouring
ashes
upon
them
;
and
likewise
all
other
kind
of
fruits
that
grow
in
any
shell
or
rine
,
may
be
so
wrought
upon
,
and
will
suffer
the
like
alteration
by
the
like
means
practised
upon
them
.
If
you
would
procure
a
Tarentine
Nut
,
Palladius
saith
,
you
must
water
the
Tree
with
Lye
thrice
a
moneth
throughout
a
whole
year
,
and
so
you
may
obtain
your
purpose
.
Others
effect
such
alterations
by
correcting
the
plants
;
as
,
by
cutting
off
the
tops
of
the
roots
.
If
the
Nut
be
too
hard
shelled
,
you
may
also
remedy
it
by
cutting
and
paring
off
the
bark
of
the
Tree
,
as
Damageron
sheweth
;
for
by
this
means
you
draw
down
that
harsh
and
wilde
humour
:
The
reason
whereof
is
,
because
the
bark
of
the
Tree
answereth
to
the
shell
of
the
fruit
,
as
the
pith
of
the
Tree
answereth
to
the
kernel
of
the
fruit
:
and
therefore
,
as
to
amend
the
inner
kernel
we
abated
the
pith
,
so
to
soften
or
amend
the
utter
shell
or
rine
of
the
fruit
,
we
must
abate
the
utter
bark
of
the
Tree
.
A
thing
which
we
have
observed
by
another
like
example
:
for
a
Peach
being
engraffed
upon
a
bitter
Almond-tree
,
the
pill
of
the
fruit
thence
growing
was
so
bitter
,
that
it
could
not
be
eaten
till
the
pill
were
pared
off
.
This
secret
may
stead
you
in
many
other
experiments
of
the
like
kind
.
But
this
kind
of
Nut
which
we
now
speak
of
,
I
have
growing
in
my
own
Orchard
,
and
it
hath
such
a
tender
shell
,
and
so
thin
,
that
as
soon
as
ever
it
is
but
touched
,
the
shell
falls
off
,
and
the
fruit
is
bare
and
naked
.
Florentinus
assayed
to
produce
An
Almond
without
a
shell
,
on
this
manner
:
He
break
the
shell
very
charily
,
so
that
the
kernel
was
kept
whole
;
then
he
took
wool
,
and
sometimes
green
leaves
of
the
Vine
or
of
the
Plane-tree
,
and
wrapt
about
the
kernel
,
lest
if
he
should
have
set
it
without
my
covering
about
it
,
the
Emots
or
such
like
vermine
should
have
gnawn
it
.
Columella
sheweth
another
device
whereby
we
may
procure
A
Filberd
to
become
a
Tarentine
Nut.
When
you
have
made
your
pit
wherein
you
purpose
to
set
your
Nut
,
put
into
it
a
little
earth
,
about
half
a
foot
deep
,
and
there
plant
the
seed
of
Fennel-gyant
;
and
when
the
Fennel
is
come
up
,
cleave
it
,
and
within
the
pith
of
it
put
your
Filberd
without
any
shell
upon
it
,
and
so
cover
it
all
over
with
earth
:
this
if
you
practise
before
the
Calends
of
March
,
or
betwixt
the
Nones
and
the
Ides
of
March
,
you
shall
have
your
purpose
.
They
prescribe
likewise
another
device
,
whereby
Gourds
may
bring
forth
fruit
without
any
seeds
within
them
:
The
Gourd
,
say
they
,
will
grow
seedless
,
if
you
take
the
first
branch
or
sprig
of
a
Gourd
when
it
is
a
little
grown
up
,
and
bury
it
in
the
earth
as
they
use
to
deal
by
Vines
,
so
that
onely
the
head
thereof
may
appear
;
and
so
soon
as
it
is
grown
up
again
,
to
bury
it
so
again
:
but
we
must
have
a
special
care
that
the
slips
which
grow
up
out
of
the
stalk
be
cut
away
,
and
none
but
the
stalk
left
behind
;
so
shall
the
fruit
that
grows
upon
it
,
whether
it
be
Gourds
or
Cucumbers
,
be
destitute
of
all
seed
within
.
Likewise
they
will
grow
without
seeds
in
them
,
if
the
seeds
which
are
planted
,
be
macerated
or
steeped
in
Sea-famine
oyle
,
for
the
space
of
three
dayes
before
they
be
sowed
.
CHAP.
XIIII
.
How
to
procure
fruits
,
to
be
of
divers
colours
,
such
as
are
not
naturally
incident
to
their
kinde
.
NOw
we
will
shew
how
to
colour
fruits
:
to
the
effecting
whereof
there
have
been
divers
means
devised
;
as
waterings
,
and
engraffings
which
can
never
be
sufficiently
commended
or
spoken
of
,
and
other
like
practises
.
To
begin
with
engraffing
;
If
we
would
colour
any
fruit
,
we
must
engraffe
it
upon
a
plant
that
flourishes
with
the
same
colour
which
we
would
borrow
.
As
for
example
,
If
we
would
produce
Red
Apples
,
we
must
engraffe
them
upon
a
Plane-tree
,
and
the
fruit
will
be
red
,
as
Diophanes
,
Didymus
,
and
Palladius
affirm
.
So
we
may
procure
that
the
fruit
Rhodacen
shall
grow
red
,
if
we
engraffe
it
upon
a
Plane-tree
,
as
Africanus
witnesseth
.
Of
whom
Palladius
learned
that
the
way
to
make
Rhodacens
look
red
,
is
to
engraff
them
into
a
Plane-tree
.
If
you
would
have
Citrons
of
a
red
scarlet-colour
,
Avicenna
shews
you
may
effect
it
by
engraffing
them
into
a
Pomegranate-tree
;
for
we
shewed
before
that
such
an
engraffing
may
well
be
made
.
But
if
you
would
have
Citrons
to
be
blood-red
,
Florentinus
sheweth
that
you
may
effect
this
by
engraffing
them
into
a
Mulberry-tree
;
which
experiment
Deophanes
approveth
.
Likewise
he
that
desires
to
have
Red
Pears
,
must
engraffe
them
into
a
Mulberry-tree
;
for
by
this
means
the
Pears
will
grow
red
,
as
Tarentinus
and
Diophanes
do
witnesse
.
So
also
you
may
procure
A
white
Fig
to
become
red
,
by
engraffing
it
upon
a
Mulberry-tree
,
as
the
same
Diophanes
witnesseth
.
By
the
same
means
Apples
may
be
of
a
blood-red
colour
,
if
they
be
engraffed
into
a
Mulberry-tree
,
as
Avicenna
sheweth
.
But
Beritius
and
Diophanes
write
,
that
the
Mulberry-tree
it self
,
which
makes
all
other
Apple-fruit
to
become
red
,
may
be
caused
to
bring
forth
White
Mulberries
,
if
it
be
engraffed
into
a
white
Poplar
tree
;
for
this
will
alter
the
colour
of
the
fruit
.
But
Palladius
procures
this
effect
by
another
means
;
not
by
engraffing
the
Mulberry
into
a
white
Poplar
,
but
into
the
Fig-tree
;
for
this
also
will
alter
their
colour
,
and
cause
White
Mulberries
,
as
he
shews
in
his
verses
;
wherein
he
saith
,
that
the
Fig-tree
doth
perswade
Mulberries
to
change
their
own
colour
and
to
take
hers
;
whereof
I
my self
have
seen
the
experience
.
Likewise
,
of
A
white
Vine
may
be
made
red
Wine
,
if
we
engraffe
a
white
Vine
into
a
black
:
for
the
stock
into
which
it
is
engraffed
,
will
alter
the
colour
much
,
as
I
have
seen
by
experience
in
hony-grapes
,
those
which
we
call
Greek-grapes
;
for
the
Vines
which
have
been
engraffed
upon
those
Greek-Vines
,
have
yeelded
a
blackish
juice
or
wine
;
and
the
oftner
such
engraffing
hath
been
made
,
the
blacker
juice
was
yeelded
.
In
the
places
about
the
Hill
Vesuvius
the
white-wine
grape
,
which
grows
upon
her
own
stalk
that
is
engraffed
into
the
Greek-vine
yeelds
a
more
high-coloured
wine
then
others
do
.
Another
way
to
make
Apples
grow
red
,
is
by
diligent
and
cunning
dressing
,
even
by
applying
them
with
hot
and
fat
receipts
;
for
there
are
two
chief
Elements
or
principles
of
colours
;
white
,
and
black
,
or
dark
coloured
;
now
by
dressing
them
,
and
applying
fat
things
unto
them
▪
we
may
procure
every
flower
or
fruit
that
is
blackish
,
to
become
brighter
and
fresher
coloured
;
whereas
on
the
other
side
,
if
they
be
neglected
,
that
we
do
not
bestow
pains
and
care
in
trimming
them
,
their
colour
will
not
be
so
lively
,
but
degenerate
into
a
whiterish
hew
;
for
all
colours
that
begin
to
fade
,
wax
somewhat
whitish
.
Beritius
therefore
,
endeavouring
to
make
Apples
grow
red
,
watered
them
with
Urine
,
and
so
obtained
his
purpose
.
But
Didymus
To
procure
red
Pomegranates
,
watered
the
Tree
with
Bath-waters
sodden
into
Lye
,
and
some
other
water
mixed
therewith
.
But
there
is
yet
another
device
,
whereby
we
may
procure
Apples
to
grow
red
,
by
opposing
them
directly
to
the
greatest
force
of
the
Sun-beams
;
for
this
will
make
them
red
.
Beritius
,
that
●e
might
cause
the
reflex
of
the
Sun-beams
to
be
more
forcible
upon
the
fruit
,
used
this
sleight
.
He
fastened
certain
stakes
into
the
ground
,
and
weighing
down
the
boughs
that
had
fruit
upon
them
,
he
bound
them
charily
without
hurting
the
fruit
to
those
stakes
;
and
neer
thereunto
he
digged
certain
ditches
filling
them
with
water
,
or
else
would
place
some
other
vessels
full
of
water
neer
the
boughs
;
casting
this
in
his
conjecture
,
that
surely
the
heat
of
the
Sun
lighting
upon
the
water
,
would
cause
hot
vapours
,
which
being
reflected
together
with
the
heat
of
the
Sun
into
the
places
neer
adjoyning
where
the
fruit
hangs
,
and
so
reflected
upon
the
fruit
,
would
procure
them
to
be
of
a
reddish
and
a
goodly
colour
.
Beritius
assayed
to
procure
Red
Apples
,
by
another
devise
,
by
a
secret
kind
of
operation
.
Under
the
Tree
he
was
wont
to
set
Roses
,
which
did
lend
their
goodly
hew
to
the
Apples
that
grow
upon
the
Tree
above
them
.
Democritus
practised
the
like
device
not
upon
Apples
,
but
upon
Rhodacens
,
and
made
Red
Rhodacens
,
by
planting
Roses
underneath
the
Tree
,
round
about
the
roots
.
Likewise
we
may
colour
fruit
by
colouring
the
seeds
of
them
;
for
look
what
colour
we
procure
in
the
seed
,
either
by
steeping
it
in
some
coloured
liquor
,
or
by
any
other
means
,
the
fruit
will
grow
to
be
of
the
same
colour
which
the
seed
is
,
when
it
is
set
or
sown
.
As
for
example
,
we
may
colour
Peaches
,
with
Sanguinary
or
Vermillion
;
If
we
bury
a
Peach-stone
in
the
ground
,
and
take
it
up
again
seven
dayes
after
(
for
in
that
time
the
stone
will
open
of
it self
)
and
then
put
into
it
some
Vermillion
,
and
bury
it
in
the
earth
again
,
and
afterward
look
carefully
unto
it
,
we
shall
thereby
procure
Vermillion-peaches
.
And
Dsmocritus
is
perswaded
,
that
if
we
should
put
into
it
any
other
colour
after
the
same
manner
,
the
Peach
would
be
of
that
other
colour
.
It
is
a
thing
commonly
reported
among
us
,
and
it
is
not
unlike
to
be
true
,
that
Peaches
may
be
of
a
sanguine-colour
,
by
another
means
.
You
must
take
a
Peach-stone
,
and
put
it
into
a
Carrot
that
is
then
growing
,
and
the
stalk
which
grows
of
that
stone
in
the
Carrot
,
if
it
be
carefully
nourished
and
preserved
,
will
bring
forth
Peaches
of
a
sanguine
colour
.
In
like
manner
,
If
you
would
have
White
kernels
growing
in
a
Pomegranate
,
Palladius
sheweth
how
to
do
it
,
by
the
authority
of
Martial
.
If
you
take
chalk
and
white
clay
,
and
with
them
mingle
a
quarter
so
much
plastering
,
and
apply
the
Pomegranate-tree
roots
with
this
kind
of
soilage
or
dunging
,
for
the
space
of
three
whole
years
together
,
you
shall
obtain
your
purpose
.
Likewise
,
if
you
desire
Mellons
of
a
Sanguine
colour
,
you
must
take
Mellon-seeds
,
and
steep
them
in
sanguine
liquor
for
three
or
four
daies
together
before
you
set
them
,
you
may
easily
have
your
desire
.
Or
else
,
if
you
open
a
little
the
skin
of
the
seed
,
and
put
within
it
the
juice
of
red
Roses
,
Clove-gilliflowers
,
and
Black-berries
that
grow
upon
Brambles
,
or
of
any
other
like
thing
,
so
that
it
be
not
hurtful
to
the
seed
,
you
may
effect
your
purpose
.
And
I
suppose
that
the
sanguine-coloured
Mellons
which
are
seen
in
these
Countries
,
are
thus
used
,
that
they
may
be
of
this
colour
.
Consequent
upon
these
devices
is
that
sleight
whereby
A
Peach
may
grow
with
any
writing
upon
it
.
The
Greeks
affirm
,
that
a
Peach
may
be
made
to
grow
with
a
writing
upon
it
,
if
you
take
out
the
stone
and
bury
it
in
the
earth
for
seven
dayes
;
and
then
when
it
begins
to
open
,
pluck
out
the
kernel
,
and
write
in
it
what
you
will
,
with
Vermillion-juice
:
then
binde
up
the
kernel
into
the
stone
again
,
and
set
it
so
into
the
ground
,
and
you
shall
have
growing
a
written
fruit
.
Now
as
the
Sun
doth
colour
the
herbs
that
it
may
well
come
at
,
as
we
have
shewed
;
so
by
keeping
the
force
of
the
Sun
away
from
them
,
we
may
whiten
them
;
for
so
A
Lettice
may
be
made
white
,
as
Florentinus
sheweth
.
If
you
would
,
saith
he
,
procure
goodly
white
Lettice
,
then
must
you
bind
together
the
tops
of
the
leaves
,
two
dayes
before
they
be
gathered
;
for
so
they
will
be
fair
and
white
.
Likewise
you
may
whiten
them
by
casting
sand
upon
them
.
And
with
us
Artichocks
are
made
white
,
by
the
very
same
means
which
we
speak
of
.
And
if
you
would
cause
Beets
to
become
whiter
then
ordinary
,
you
must
cover
the
roots
over
with
Cow-dung
,
and
as
we
spoke
before
concerning
Leeks
,
so
here
you
must
cleave
the
bud
,
and
lay
a
broad
stone
or
a
tile
upon
it
,
as
Sotion
sheweth
.
So
Columella
teacheth
how
to
make
Endive
to
grow
white
,
when
the
leaves
are
shot
forth
,
you
must
tie
them
about
the
tops
with
a
small
string
,
and
cover
them
over
with
an
earthen
vessel
set
fast
into
the
ground
,
and
the
herb
will
be
white
.
Others
are
at
less
charges
,
and
cover
them
over
with
some
earth
our
Gardeners
lay
them
in
sand
,
and
so
make
them
very
white
.
If
you
would
procure
White
Sperage
,
you
must
put
the
slips
as
soon
as
ever
they
appear
out
of
the
earth
,
into
a
broken
reed
;
and
there
let
them
grow
for
a
while
,
and
afterward
when
you
take
away
the
cane
or
reed
,
the
Sperage
will
be
whiter
then
ordinary
.
CHAP.
XV.
How
the
colour
of
Flowers
may
also
be
changed
.
IN
transforming
and
meddling
the
colours
of
flowers
together
,
we
may
procure
such
strange
medleys
,
as
nothing
can
be
more
delightful
to
be
seen
.
Those
which
are
of
a
●eep
purple
colour
may
be
meddled
with
azure
blue
;
those
which
are
as
white
as
milk
,
may
be
meddled
either
with
a
duskish
hew
,
or
with
a
green
,
or
crimson
,
or
some
other
compound
colours
;
in
the
beholding
whereof
,
the
minde
cannot
chuse
but
be
affected
with
great
delight
,
and
be
ravished
with
admiration
,
and
as
it
were
quite
overcome
with
the
excellent
beauty
of
them
.
Wherefore
we
will
set
down
certain
Rules
,
whereby
we
may
be
able
to
alter
the
colour
of
flowers
,
as
we
prescribed
certain
rules
before
,
whereby
we
shewed
how
to
alter
the
colour
of
fruits
.
And
first
we
will
shew
,
how
by
engraffing
Gilliflowers
that
are
of
themselves
purple
,
or
else
white
,
may
become
azure
blue
,
You
must
cut
off
(
somewhat
neer
the
root
)
a
stalk
of
Endive
or
Blue-bottle
,
or
Bugloss
,
but
the
old
wilde
Endive
is
best
for
this
purpose
,
and
let
it
be
grown
to
an
inch
in
thickness
;
then
cleave
that
in
the
middle
which
is
left
growing
in
the
ground
,
and
plant
into
it
a
Gilliflower
new
pluckt
up
out
of
the
earth
,
root
and
all
;
then
bind
up
the
stalks
or
slips
with
some
sl●ght
bond
,
and
lay
good
store
of
earth
and
dung
round
about
it
:
so
shall
it
yield
you
a
flower
,
that
is
somewhat
bluish
,
of
a
most
delightful
colour
to
behold
.
This
,
many
of
my
friends
will
needs
perswade
me
,
though
for
my
own
part
,
I
have
often
made
trial
of
it
,
and
yet
never
could
see
it
effected
.
But
this
I
have
seen
,
that
a
white
Gilliflower
slip
being
engraffed
into
a
red
Carrot
made
hollow
for
the
same
purpose
,
and
so
buried
in
the
earth
,
hath
yeelded
a
Sea-coloured
flower
.
Likewise
you
may
procure
the
white
Gilliflower
to
be
of
a
skarlet-colour
,
if
after
the
same
manner
you
engraffe
it
into
the
root
of
Orchanet
:
by
which
means
also
you
may
turn
a
purple
Gilliflower
into
a
skarlet
.
If
you
would
have
A
Rose
,
as
also
the
flower
Jasmine
to
be
of
a
yellow-colour
,
you
may
procure
it
by
engraffing
either
of
them
into
a
broom-stalk
:
for
of
all
other
,
the
broom-flower
is
most
yellow
:
and
though
we
cannot
do
it
so
well
,
by
clapping
the
leaf
or
the
bud
of
the
one
upon
the
leaf
or
bud
of
the
other
,
yet
it
may
be
effected
by
boring
into
the
stalk
after
this
manner
.
You
must
set
a
Rose
or
a
Jasmine
neer
to
the
broom
,
and
when
they
are
somewhat
grown
,
take
them
up
together
with
the
earth
that
is
about
them
;
(
for
they
will
prove
better
when
they
are
set
again
,
with
their
own
earth
which
is
about
them
,
being
as
it
were
their
mother
,
then
with
any
other
earth
that
shall
be
as
it
were
their
step
mother
,
)
then
bore
a
passage
into
the
broom-stalk
,
and
when
you
have
cleansed
the
passage
,
prune
the
rose-stalk
and
plant
it
into
the
broom
:
and
there
cover
them
with
●oam
where
the
engraffing
was
made
,
and
so
bind
it
up
.
Afterward
when
the
set
is
grown
into
the
stock
,
you
must
cut
off
all
the
head
somewhat
above
the
engraffing
place
;
so
shall
you
have
a
Rose
or
a
Jasmine
there
growing
,
of
a
lovely
yellowish
colour
.
Which
kind
of
flowers
are
very
usual
with
us
,
and
this
their
borrowed
colour
is
so
orient
and
bright
,
that
the
eye
is
scarce
able
to
endure
the
brightness
thereof
.
There
is
another
means
also
whereby
we
may
colour
flowers
,
and
that
is
by
pouring
some
colouring
into
the
roots
.
If
you
would
have
Lillies
to
be
red
,
we
will
shew
how
to
do
it
,
as
Florentinus
hath
shewed
us
.
Take
a
Lillie-clove
or
head
,
and
when
you
have
opened
it
well
,
pour
into
it
some
Sinoper
,
or
any
other
colouring
,
and
the
Lillie-flower
that
grows
out
of
the
clove
so
dressed
,
will
be
of
the
same
colour
.
But
you
must
be
very
careful
that
you
hurt
not
the
clove
or
head
,
when
you
so
open
it
;
and
besides
,
you
must
be
sure
to
cover
it
with
fat
and
well-soiled
earth
.
By
the
like
means
you
may
procure
Lilly-flowers
of
a
purple
colour
.
The
manner
whereof
,
Anatolius
sheweth
to
be
this
.
You
must
take
ten
or
twelve
Lilly-stalks
,
about
such
time
as
they
be
ready
to
yeeld
flowers
,
bind
them
all
together
and
hang
them
up
in
the
smoak
:
then
will
there
spring
out
of
them
some
small
roots
,
like
unto
a
Scallion
.
Therefore
when
the
time
of
the
year
serves
to
set
them
,
you
must
steep
the
stalks
in
the
Lees
of
red
Wine
,
till
you
see
they
be
throughly
stained
with
that
colour
:
then
you
must
take
them
asunder
,
and
set
every
one
of
them
by
it self
,
watering
them
still
with
the
same
Lees
;
and
so
you
shall
have
Lillies
that
bear
a
purple
flower
.
Cassianus
attempted
by
the
very
like
means
To
produce
white
Ivy
:
He
steeped
it
in
white
Marle
,
and
covered
the
roots
of
it
with
the
same
morter
for
eight
dayes
together
,
and
it
brought
forth
white
berries
.
We
may
effect
the
like
matters
by
careful
manuring
and
dressing
of
fruits
;
for
if
we
apply
them
with
fat
and
fertile
muck
,
the
flowers
will
be
a
great
deal
the
better
coloured
,
and
may
be
made
blackish
;
as
we
have
often
proved
in
Clove-gilliflowers
,
which
we
have
procured
to
be
so
deep
coloured
,
that
they
have
been
even
black
.
And
on
the
contrary
Roses
,
Clove-gilliflowers
,
and
Violets
will
wax
of
a
whiterish
colour
,
if
they
be
not
carefully
lookt
unto
,
that
either
you
do
not
water
them
well
,
nor
transplant
them
,
nor
dig
about
them
,
nor
feed
them
with
muck
;
for
by
this
means
Theophrastus
writeth
,
not
only
these
kinds
of
flowers
,
but
almost
all
other
,
that
grow
in
Woods
and
Forrests
unregarded
,
do
become
whiterish
.
But
Didymus
hath
devised
another
kind
of
sleight
divers
from
these
,
whereby
to
make
Roses
and
Clove-gilliflowers
to
become
white
very
suddenly
;
and
this
is
,
by
smoaking
and
perfuming
them
with
brimstone
about
the
time
that
they
begin
to
open
.
CHAP.
XVI
.
How
fruits
and
Flowers
may
be
made
to
yeeld
a
better
savour
then
ordinary
.
AS
it
is
pretty
and
delightsome
to
see
fruits
and
flowers
wear
a
counterfeit
colour
;
so
it
is
worth
our
labour
to
procure
in
them
a
more
fragrant
smell
,
then
their
ordinary
kind
is
wont
to
afford
:
which
thing
we
may
effect
by
divers
wayes
,
by
planting
,
by
watering
,
and
by
other
devices
.
And
for
example
sake
,
we
will
first
shew
,
how
to
make
Limons
to
become
very
odoriferous
.
If
we
take
that
least
kind
of
Limons
which
is
called
Limoncellum
picciolu●
,
and
engraff
into
a
Citron-tree
,
the
stock
will
inspire
the
fruit
with
a
very
goodly
smell
;
and
the
oftner
that
you
so
engraffe
it
,
the
sweeter
smell
it
will
afford
,
as
by
daily
experience
we
have
tried
in
our
Naples
Gardens
.
So
also
we
may
procure
Very
odoriferous
Pears
,
by
engraffing
them
upon
a
Quince-tree
,
for
the
●tock
thereof
will
lend
the
fruit
a
grateful
savour
.
Diophanes
avoucheth
,
that
Apples
may
be
made
more
odoriferous
,
if
they
be
engraffed
into
a
Quince-tree
;
and
that
hereby
are
procured
those
goodly
Apples
which
the
Athenians
call
Melimela
.
And
I
suppose
that
the
Apple
called
Appium
malum
,
was
produced
by
the
often
engraffing
of
an
Apple
into
a
Quince-tree
:
for
the
smell
of
it
is
somewhat
like
a
Quince
;
and
it
is
not
unlike
that
Appius
Claudius
found
it
out
,
and
first
procured
it
by
the
same
means
.
Likewise
we
have
with
us
great
red
Apples
,
and
some
of
them
of
a
m●rry
colour
,
which
yield
the
same
smell
;
and
questionless
could
never
be
produced
but
by
the
same
means
.
So
we
have
procured
The
Centifole
Rose
to
be
more
odoriferous
.
If
you
would
do
so
too
,
you
must
engraffe
it
into
that
kind
of
Rose
,
which
,
by
reason
of
the
sweet
smell
of
Musk
that
it
carries
with
it
,
is
called
Moschatula
;
but
you
must
oftentimes
reiterate
the
engraffing
of
it
again
and
again
:
so
shall
it
be
more
beautiful
,
and
fuller
of
leaves
,
and
smell
sweeter
.
But
it
is
best
to
engraffe
it
by
Inoculation
,
by
clapping
the
bud
of
the
one
upon
the
bud
of
the
other
;
for
so
it
will
take
soonest
,
and
prove
best
.
By
a
sleight
not
much
unlike
to
this
we
may
procure
Vines
to
smell
of
sweet
ointments
,
as
Paxamus
sheweth
.
If
you
would
have
the
Vine
to
smell
sweetly
,
and
the
place
where
it
groweth
,
you
must
take
the
branches
and
cleave
them
,
and
pour
in
sweet
ointments
into
them
when
you
are
about
to
plant
them
.
But
your
labour
will
take
the
better
effect
,
if
you
first
steep
the
branches
in
sweet
oyle
,
and
then
plant
or
engraffe
them
.
I
have
practised
an
easier
and
slighter
way
,
besmearing
the
branches
that
are
to
be
engraffed
,
with
Musk
,
or
else
steeping
them
in
Rose-water
,
if
the
Musk
did
not
stay
upon
them
.
So
also
we
could
make
Limons
to
be
as
odoriferous
as
Cinnamon
,
by
taking
the
sprigs
that
are
to
be
planted
,
and
besmearing
them
with
oyle
or
the
water
of
Cinnamon
,
and
dressing
them
with
much
industry
and
diligence
:
And
this
kind
of
Limons
is
usual
amongst
us
;
and
is
termed
by
the
common-people
Limoncellum
incancellatum
.
There
is
also
another
device
whereby
fruits
may
be
made
odoriferous
,
and
to
smell
of
Spices
;
and
this
is
,
by
taking
the
seeds
of
them
,
and
steeping
them
in
sweet
water
before
they
be
sowed
.
As
for
example
:
If
we
would
procure
Odoriferous
Artichocks
,
Cassianus
hath
declared
out
of
Varro
,
the
manner
how
to
effect
it
.
You
must
take
Artichock-seeds
,
and
steep
them
for
the
space
of
three
dayes
in
the
juice
of
Roses
,
or
Lillies
,
or
Bayes
,
or
some
other
like
,
and
so
to
set
them
in
the
ground
.
Also
you
may
make
Artichocks
smell
like
Bayes
,
if
you
take
a
Bay-berry
,
and
make
a
hole
in
it
,
and
put
therein
your
Artichock-seed
,
and
so
plant
it
.
Palladius
records
out
of
the
same
Author
,
that
if
you
steep
Artichock-seeds
for
three
dayes
together
in
the
oyle
of
Bayes
,
or
Spikenard
,
or
Balme-gum
,
or
the
juice
of
Roses
,
or
of
Mastick
,
and
afterward
set
them
when
they
are
dry
,
that
then
the
Artichocks
that
grow
out
of
those
seeds
,
will
yeeld
the
smell
and
savour
of
that
which
the
seeds
were
before
steeped
in
.
Florentinus
makes
Mellons
of
the
fragrant
smell
of
Roses
,
after
this
manner
▪
by
taking
Mellon-seeds
,
and
laying
them
up
amongst
dry
Roses
,
and
so
planting
them
one
amongst
another
.
I
have
procured
Mellons
to
smell
like
Musk
,
by
opening
that
part
whereby
the
seed
sprouts
out
,
and
steeping
them
in
Rose-water
wherein
some
Musk
was
distilled
also
,
and
so
planting
them
after
two
dayes
steeping
.
So
we
have
procured
Odoriferous
Lettice
,
by
taking
the
seed
of
Lettice
,
and
putting
it
into
the
seed
of
a
Citron
,
and
so
planting
it
.
After
the
same
manner
,
you
may
learn
to
make
Flowers
grow
that
shall
smell
of
Cloves
;
if
you
take
the
seeds
of
those
flowers
,
and
lay
them
in
Clove-powder
,
or
the
oyle
of
Cloves
,
or
Clove-water
distilled
,
and
so
set
them
:
for
by
this
means
,
the
flowers
will
entertain
the
smell
and
savour
of
the
Cloves
.
And
this
I
take
it
,
was
the
cun-ning
the
cunning
sleight
whereby
our
ordinary
Clove-gilliflowers
were
first
produced
;
for
questionlesse
Gilliflowers
do
grow
everywhere
of
themselves
without
any
such
pleasant
smell
;
and
besides
,
they
are
of
a
smaller
assize
,
and
of
their
own
kinde
somewhat
wilde
.
But
it
should
seem
,
that
Gardeners
did
by
their
industry
and
trimming
,
bestow
the
smell
of
Cloves
upon
them
,
by
steeping
their
seeds
in
Clove-water
,
or
by
suppling
them
with
the
oyle
of
Cloves
,
or
else
by
sticking
Cloves
in
the
roots
of
them
,
and
so
planting
them
.
We
may
adde
to
these
sleights
another
device
,
How
to
make
Garlick
grow
that
shall
not
smell
rankly
and
unsavourily
.
Sotion
hath
taught
us
the
way
.
If
,
saith
he
,
you
do
set
Garlick
,
and
pluck
it
up
again
,
both
,
when
the
Moon
is
underneath
the
earth
,
it
will
not
have
any
bad
savour
.
And
Theophrastus
hath
taught
us
a
means
How
we
may
procure
Roses
to
yield
a
more
odoriferous
smell
,
namely
,
if
you
take
Garlick
,
and
plant
it
neer
your
Roses
.
CHAP.
XVII
.
How
to
procure
fruits
to
be
sweeter
and
pleasanter
for
taste
.
THere
are
some
trees
,
which
cannot
away
with
any
scar
,
but
if
you
cut
their
stock
never
so
little
,
or
make
any
other
scar
in
them
,
presently
the
Air
and
the
extrinsecal
heat
get
in
,
and
so
the
Trees
perish
;
for
the
corruption
will
fall
downward
to
the
root
,
and
so
make
the
Trees
presently
to
wither
and
fade
away
.
Now
there
are
other
Trees
,
which
will
abide
not
only
a
scar
,
but
also
to
have
their
stock
cleft
,
and
to
be
bored
into
;
yea
,
and
by
this
means
too
,
they
will
bear
fruit
more
plentifully
;
as
doth
the
Pomegranate-tree
,
the
Almond-tree
,
and
the
Apple-tree
;
of
all
which
there
is
very
great
use
.
The
reason
hereof
is
this
:
Their
nature
and
kinde
is
,
to
receive
so
much
nourishment
as
is
sufficient
for
them
,
and
to
void
away
hurtful
and
superfluous
humours
:
for
as
those
living
creatures
which
sweat
most
,
or
have
some
other
issue
in
their
bodies
,
are
most
healthful
and
wont
to
live
longest
;
so
when
these
Trees
have
a
cut
or
a
scar
in
them
whereby
they
sweat
out
,
as
it
were
,
their
hurtful
and
superfluous
moisture
,
they
do
more
easily
digest
that
moisture
which
is
left
behind
within
them
;
and
the
better
that
the
moisture
is
digested
,
the
sweeter
and
pleasanter
is
their
juice
.
And
besides
,
they
will
live
,
if
the
parts
have
any
continuation
at
all
,
though
it
be
never
so
little
,
only
if
they
may
but
hang
together
:
and
therefore
they
will
easily
defend
themselves
from
any
harm
that
may
happen
unto
them
by
the
cutting
or
mangling
of
any
of
their
parts
.
We
will
shew
how
to
procure
fruits
that
shall
be
sweter
in
taste
then
ordinarily
their
kind
is
wont
to
afford
,
first
by
engraffing
,
secondly
by
boring
or
cutting
,
and
last
of
all
by
other
means
.
And
first
,
by
engraffing
we
may
procure
Cherries
that
shall
have
in
them
the
relish
of
Bayes
,
For
as
we
have
shewed
before
,
engraffing
may
amend
those
defects
that
are
in
plants
and
endue
them
with
better
qualities
:
so
that
if
you
have
any
fruit
that
is
loathsome
,
because
it
is
too
sweet
,
do
but
engraffe
it
into
a
bitter
Tree
,
and
there
will
be
such
a
medley
,
that
your
fruit
shall
have
a
very
savoury
relish
.
Pliny
saith
,
that
if
you
engraffe
a
Cherry
upon
a
Bay-tree
,
you
shall
have
Cherries
thence
growing
,
that
will
have
the
smatch
of
the
Bay
.
Palladius
saith
the
same
,
engraffe
a
Cherry
upon
a
Bay-tree
,
and
the
fruit
that
grows
thence
,
will
have
the
relish
of
the
Bay
.
In
my
time
,
there
have
been
seen
certain
Cherries
in
Naples
,
which
they
called
Bay-cherries
,
somewhat
bitter
,
but
yet
pleasant
withal
;
a
most
excellent
kinde
of
fruit
,
far
better
then
any
other
cherries
,
of
a
very
large
assize
,
full
of
juice
,
of
a
very
sanguine
colour
,
that
have
a
bitter-sweet
taste
,
so
that
they
are
neither
loathsome
for
their
overmuch
sweetnesse
,
nor
yet
to
be
refused
for
their
overmuch
bitterness
.
So
likewise
may
be
procured
Sweeter
Apples
by
engraffing
them
into
a
Quince
For
if
you
do
engraffe
an
Apple
into
a
Quince
,
the
Apple
will
have
a
relish
like
honey
:
which
kinde
of
fruit
the
Athenians
do
therefore
call
Melimela
,
because
they
taste
like
honey
,
as
Diophanes
sheweth
.
Now
we
will
shew
also
,
how
by
husbandry
and
skilful
dressing
,
fruits
may
be
made
sweeter
in
taste
;
namely
,
by
piercing
or
boring
the
stock
,
or
scarrifying
it
round
about
,
or
by
some
other
chastisements
,
as
the
Husband-men
are
wont
to
call
them
;
for
by
these
means
,
the
trees
may
purge
themselves
of
their
superfluous
moisture
,
and
so
they
will
bear
the
sweeter
fruit
.
As
for
example
:
If
you
would
learn
,
How
to
procure
the
Almond-tree
to
yield
fruit
without
any
bitterness
.
Aristotle
hath
taught
you
the
way
.
You
must
knock
a
great
nail
into
the
body
of
the
Almond-tree
,
that
the
gum
of
the
Tree
,
which
causeth
the
bitternesse
of
the
fruit
,
may
drop
out
by
that
passage
.
And
this
is
such
a
sleight
that
hereby
you
may
tame
,
as
it
were
,
wilde
Trees
,
and
alter
their
nature
into
a
milder
kind
.
Theophrastus
saith
,
that
if
you
dig
round
about
the
stock
of
the
Almond-tree
,
and
bore
thorough
it
about
nine
inches
above
the
ground
,
the
gum
will
thereby
drop
out
,
and
so
the
fruit
will
become
the
sweeter
by
that
chastisement
.
If
you
cut
off
a
bough
,
or
an
arm
of
it
,
so
that
the
gum
may
have
egresse
that
way
,
and
if
you
wipe
away
the
gum
still
as
it
cometh
forth
,
and
observe
this
for
two
or
three
years
together
,
you
may
by
this
means
alter
a
bitter
Almond-tree
into
a
sweet
one
.
For
the
bitternesse
proceeds
from
no
other
cause
,
but
onely
from
the
superfluity
of
nourishment
and
moisture
,
which
is
abated
by
boring
into
the
stock
:
and
when
once
that
which
is
superfluous
is
evacuated
,
then
that
which
is
left
,
is
more
easily
concocted
,
and
so
the
tree
becomes
fertile
in
bringing
forth
a
sweeter
and
a
better
fruit
.
Africanus
likewise
affirmeth
,
that
if
you
dig
about
the
stock
of
a
bitter
Almond-tree
,
and
make
a
hole
into
it
some
four
inches
above
the
root
,
whereby
it
may
sweat
out
the
hurtful
moisture
,
it
will
become
sweet
.
Pliny
saith
the
same
;
If
you
dig
round
about
the
stock
,
saith
he
,
and
bore
thorough
the
lower
part
of
it
,
and
wipe
away
the
humour
which
there
issueth
forth
,
a
bitter
Almond-tree
will
become
sweet
.
Some
there
are
,
who
after
they
have
made
that
hole
,
do
presently
put
honey
into
it
,
that
it
may
not
be
quite
empty
;
for
they
are
of
opinion
,
that
the
relish
of
the
honey
is
conveyed
up
into
the
fruit
,
through
the
pith
,
as
thorough
a
Conduit-pipe
.
As
for
example
sake
;
If
we
would
procure
Sweet
Citrons
;
(
for
that
kind
of
fruit
was
not
wont
to
be
eaten
in
Theophrastus
time
,
nor
in
Athenaeus
time
,
as
himself
reports
,
nor
yet
in
Plinies
time
:
)
Palladius
hath
shewed
,
how
to
alter
the
bitter
pith
of
a
Citron-tree
into
sweet
.
His
words
are
these
.
It
is
reported
that
the
bitter
pithes
of
Citrons
may
be
made
sweet
,
if
you
take
the
Citron-seeds
,
and
steep
them
in
honey-water
,
or
else
in
Ewes
milk
,
(
for
this
is
better
)
for
the
space
of
three
dayes
before
you
set
them
.
Some
do
bore
a
hole
sloaping
into
the
body
of
a
Tree
,
but
not
quite
thorough
it
;
by
which
passage
the
bitter
humour
drops
away
:
This
hole
they
make
in
it
the
about
February
,
and
leave
it
so
,
till
the
fruit
is
fashioned
;
but
after
the
fruit
is
fashioned
,
then
they
fill
up
the
hole
with
morter
;
and
by
this
device
the
pith
is
made
sweet
.
This
hath
Pontanu●
set
down
in
his
book
called
,
The
Gardens
of
Hesperides
.
What
is
it
,
saith
he
,
that
Art
will
not
search
into
?
Cut
a
thick
Vine
,
and
make
it
hollow
on
the
the
top
,
about
thy
hand
breadth
;
but
so
,
that
the
brims
of
the
hole
be
brought
round
and
something
close
together
,
so
that
the
sides
be
about
an
inch
thick
and
no
more
.
Pour
into
it
and
fill
it
up
with
liquefied
honey
,
and
cover
it
with
a
broad
stone
that
the
Sun
may
not
come
at
it
.
And
when
the
Vine
hath
drunk
in
all
that
,
then
fill
it
up
again
with
the
like
:
and
when
that
is
soaked
in
too
,
then
open
the
concavity
wider
,
and
let
the
Vine
grow
:
but
you
must
continually
water
the
tender
roots
thereof
with
mans
water
:
and
you
must
be
sure
that
you
leave
no
buds
or
leaves
upon
the
stock
,
that
so
there
may
be
no
other
moisture
let
into
it
,
but
the
whole
Vine
may
grow
up
as
it
were
in
a
spring
of
honey
.
Palladius
shews
also
How
to
make
sweet
Almonds
of
bitter
ones
,
even
by
boring
a
hole
in
the
middle
of
the
stock
,
and
putting
into
it
a
woodden
wedge
besmeared
over
with
honey
.
Sweet
Cucumbers
may
be
procured
,
by
steeping
Cucumber
seeds
in
sweet
waters
,
till
they
have
drunk
them
up
:
for
they
being
planted
,
will
produce
sweet
Cucumbers
.
Theophrastus
shews
how
to
make
sweet
Cucumbers
,
even
by
the
same
sleight
;
by
steeping
their
seed
in
milk
,
or
else
in
water
and
honey
sodden
together
,
and
so
planting
them
.
Columella
saith
,
that
a
Cucumber
will
eat
very
tender
and
sweet
,
if
you
steep
the
seed
thereof
in
milk
before
you
set
it
.
Others
,
because
they
would
have
the
Cucumber
to
be
the
sweeter
,
do
steep
the
seed
thereof
in
honey-water
.
Pliny
and
Palladius
do
write
the
same
things
of
the
same
fruit
,
out
of
the
same
Authors
.
Cassianus
hath
declared
out
of
Varro
,
how
to
procure
Sweet
Artichocks
growing
.
You
must
take
the
Artichock-seeds
,
and
steep
them
in
milk
and
honey
,
and
after
you
have
dryed
them
again
,
then
set
them
,
and
the
fruit
will
relish
of
honey
.
So
you
may
procure
Sweet
Fennel
growing
,
For
if
you
steep
Fennel-seeds
in
sweet
wine
and
milk
,
then
will
the
fruit
that
grows
of
those
seeds
,
be
much
sweeter
.
Or
else
if
you
put
the
seeds
thereof
in
dry
figs
,
and
so
plant
them
,
the
like
effect
will
follow
.
So
you
may
procure
Sweet
Melons
,
as
Palladius
shews
;
even
by
steeping
the
seeds
thereof
in
milk
and
sweet
wine
for
three
dayes
together
:
for
then
if
you
dry
them
,
and
set
them
being
so
dryed
,
there
will
grow
up
a
very
sweet
fruit
.
Likewise
you
may
procure
Sweet
Lettice
;
for
if
you
water
them
in
the
evening
with
new
sweet
wine
,
and
let
them
drink
for
three
evenings
together
as
much
of
that
liquor
as
they
will
soak
up
,
it
will
cause
sweet
Lettice
,
as
Aristoxenus
the
Cyrenian
hath
taught
out
of
Athenaeus
.
So
A
sweet
Radish
may
be
procured
,
by
steeping
the
Radish-seeds
for
a
day
and
a
night
in
honey
,
or
in
sodden
wine
,
as
both
Palladius
and
Florentinus
have
recorded
.
So
you
may
procure
the
same
,
by
steeping
the
seeds
in
new
sweet
wine
,
or
else
in
the
juice
of
Raisons
.
There
is
also
another
device
,
whereby
to
make
sharp
or
bitter
fruits
to
become
sweet
;
and
this
is
by
art
and
cunning
in
dressing
them
;
as
,
by
pouring
hot
water
,
or
the
Lees
of
oile
,
or
casting
soil
and
such
like
about
their
roots
.
As
for
example
:
when
we
would
make
A
bitter
Almond
to
become
sweet
,
we
cast
some
sharp
piercing
matter
upon
the
root
,
that
by
vertue
of
their
heat
,
the
Tree
may
the
more
easily
concoct
her
moisture
,
and
so
yield
a
sweeter
fruit
.
Theophrastus
saith
,
that
if
we
apply
hot
and
strong
soil
,
as
Swines-dung
,
or
such
like
,
to
the
root
of
the
bitter
Almond-tree
,
it
will
become
sweet
:
but
it
will
be
three
years
before
the
Tree
be
so
changed
,
and
for
all
that
time
you
must
use
the
same
husbanding
of
it
.
Africanus
saith
;
If
you
uncover
the
roots
,
and
apply
them
still
with
Urine
,
or
with
Swines
dung
,
then
will
the
fruit
be
the
sweeter
.
The
Quintils
report
of
Aristotle
,
that
,
by
covering
the
Almond-tree
root
with
Swines-dung
,
in
March
,
of
a
bitter
one
it
becometh
sweet
.
And
Palladius
useth
the
very
same
practise
.
By
the
same
device
Sharp
and
sowre
Pomgranate-trees
may
be
made
to
bring
forth
a
sweet
Pomegranate
:
for
these
also
may
be
changed
from
sharp
and
sowre
into
sweet
.
Aristotle
shews
in
his
book
of
plants
,
that
Pomegranate-trees
,
if
their
roots
be
applyed
with
Swins-dung
,
and
watered
with
soom
cool
sweet
liquor
,
the
fruit
will
be
the
better
and
the
sweeter
.
Theophrastus
saith
,
that
the
roots
of
a
Pomegranate-tree
must
be
applyed
with
Urine
,
or
with
the
offals
and
refuse
of
hides
,
yet
not
in
too
great
a
quantity
:
for
the
roots
of
this
kind
of
Tree
have
need
of
some
sharp
matter
to
knaw
upon
them
,
and
most
of
all
,
every
third
year
,
as
we
said
before
of
the
Almond-tree
;
but
indeed
the
Pomegranate-roots
are
more
durable
.
The
reason
is
,
because
of
a
kind
of
softnesse
in
the
roots
,
which
is
peculiar
unto
them
alone
.
Now
Swines-dung
,
saith
he
,
or
somewhat
that
is
of
the
like
operation
,
being
cast
upon
the
roots
,
doth
sweeten
the
juice
of
the
Tree
:
as
also
if
you
pour
on
good
store
of
cold
water
,
it
will
work
some
kind
of
change
thereof
.
Paxamus
prescribes
this
course
,
to
dig
round
about
the
root
of
the
Tree
,
and
to
lay
Swins-dung
upon
it
,
and
then
when
you
have
cast
earth
upon
that
,
water
it
with
mans
Urine
.
Columella
saith
;
If
you
have
a
Pomegranate-tree
that
bears
a
sharp
and
a
sowre
fruit
,
this
is
your
way
to
amend
it
:
You
must
cover
the
roots
with
Swins-dung
and
mans
ordure
,
and
water
them
with
mans
Urine
that
hath
stood
long
in
some
vessel
;
and
so
it
will
yield
you
for
the
first
years
a
fruit
that
tastes
somewhat
like
wine
,
and
afterward
a
sweet
and
pleasant
Pomegranate
.
Pliny
reporteth
the
very
same
thing
out
of
the
very
same
Authors
.
Anatolius
shews
How
to
make
an
Apple-tree
become
sweeter
;
and
that
is
,
by
watering
it
continually
with
Urine
,
which
is
a
thing
very
comfortable
to
an
Apple-tree
.
Some
do
use
Goats-dung
and
the
Lees
or
dregs
of
old
wine
,
applying
them
to
the
roots
of
the
Apple-tree
,
and
thereby
cause
it
to
bear
a
sweeter
fruit
.
Theophrastus
saith
;
If
you
water
an
Apple-tree
with
warm
water
in
the
Spring
time
,
i●
will
become
better
.
The
like
applications
being
used
to
Herbs
,
will
make
them
sweeter
also
.
As
for
example
sake
;
we
may
procure
Sweet
Endive
.
There
be
many
things
,
which
being
watered
with
salt
liquors
,
do
forsake
their
bitternesse
,
and
become
sweet
.
Of
which
sort
Endive
is
one
:
and
therefore
if
we
would
have
sweet
Endive
,
Theophrastus
willeth
us
,
to
water
it
with
some
salt
liquor
,
or
else
to
set
it
in
some
salt
places
.
The
like
practise
will
procure
Sweet
Coleworts
.
And
therefore
the
Aegyptians
do
mix
water
and
Nitre
together
,
and
sprinkle
it
upon
Coleworts
,
that
they
may
be
sweet
:
And
hence
it
is
that
the
best
Coleworts
are
they
which
are
planted
in
salt
grounds
:
for
the
saltnesse
,
either
of
the
ground
where
it
is
set
,
or
of
the
liquor
wherewith
it
is
watered
,
doth
abate
and
take
away
the
tartnesse
and
natural
saltnesse
of
the
Coleworts
.
In
like
manner
,
if
you
would
procure
Sweet
Betony
,
Theoph●astus
counselleth
you
to
water
them
with
salt
liquor
,
and
so
they
will
be
better
.
Which
very
same
things
Pliny
reporteth
out
of
the
same
Author
.
Likewise
you
may
procure
Sweet
Rochet
,
such
as
will
yeeld
leaves
that
shall
be
more
toothsome
,
if
you
water
it
with
salt
liquor
.
There
is
another
sleight
in
husbanding
of
Pot-herbs
,
whereby
they
may
be
produced
fitter
to
be
eaten
;
and
this
is
by
cropping
the
stalks
of
them
,
Basil
will
grow
the
sweeter
,
if
you
crop
the
stalk
of
it
:
for
at
the
second
springing
,
the
stalk
will
be
sweeter
and
pleasanter
;
a
most
evident
reason
whereof
is
assigned
by
Theophrastus
.
So
Lettice
will
be
the
sweeter
at
the
second
springing
.
Theophrastus
saith
,
that
the
sweetest
Lettice
springs
up
after
the
cropping
of
the
first
tops
;
for
the
first
tops
of
their
first
springing
,
are
full
of
a
milky
kind
of
juice
,
which
is
not
so
pleasant
,
because
that
it
is
not
throughly
concocted
;
but
they
which
grow
at
the
second
springing
,
if
you
take
them
when
they
are
young
and
tender
,
will
be
far
sweeter
.
He
shews
also
,
how
Leeks
may
be
made
sweeter
;
by
cropping
them
once
or
twice
,
and
afterward
let
them
grow
:
the
cause
whereof
he
hath
assigned
in
his
book
of
causes
,
namely
,
that
their
first
shooting
up
is
the
weakest
and
the
most
unperfect
.
The
like
is
to
be
thought
and
practised
in
other
Pot-herbs
:
for
the
cropping
or
cutting
off
,
doth
make
the
second
sprouts
to
be
the
sweeter
,
almost
in
all
herbs
.
There
are
also
divers
other
sleights
in
husbanding
and
dressing
of
such
Pot-herbs
,
whereby
they
may
be
made
sweeter
to
be
eaten
.
As
for
example
,
Garlick
may
be
made
sweeter
,
for
Sotion
is
perswaded
,
that
,
if
you
break
the
Cloves
of
Garlick
before
you
set
them
,
or
else
supple
them
with
the
Lees
of
oyle
,
when
you
do
set
them
,
they
will
gather
and
yield
a
far
sweeter
relish
.
By
another
sleight
far
differing
from
this
,
Onions
may
be
made
sweeter
;
for
we
must
consider
,
that
divers
things
do
exercise
a
mutual
discord
or
agreement
&
concord
of
natures
toward
each
other
;
whereby
they
either
help
one
another
,
if
their
natures
agree
;
or
,
if
their
natures
dissent
,
they
hurt
and
destroy
one
another
.
Nuts
and
Onions
have
a
sympathy
or
agreement
of
nature
;
and
therefore
if
you
lay
up
Nuts
amongst
Onions
,
the
Onions
will
cause
the
Nuts
to
last
the
longer
:
in
liew
of
which
kindness
,
Nuts
do
gratifie
Onions
with
another
good
turn
,
for
they
ease
the
Onions
of
their
sharpnesse
,
as
Palladius
hath
observed
.
CHAP.
XVIII
.
How
fruits
that
are
in
their
growing
,
may
be
made
to
receive
and
resemble
all
figures
and
impressions
whatsoever
.
MAny
things
do
fall
out
by
chance
,
and
hap-hazard
,
as
they
say
,
which
an
ingenious
man
lighting
upon
,
doth
by
his
great
industry
,
and
often
experiments
that
he
makes
of
them
,
turn
and
apply
to
very
good
use
.
Whence
it
is
that
the
Poet
saith
,
manifold
experience
,
and
much
labour
and
practice
,
sets
a
broach
to
the
world
many
new
arts
and
rare
devices
.
And
because
the
most
part
are
not
acquainted
with
the
cause
of
such
things
,
thence
it
is
,
that
they
are
esteemed
to
be
miraculous
,
and
to
come
to
passe
besides
Natures
rule
.
We
have
oftentimes
seen
in
Citrons
,
divers
kinds
of
stamps
and
impressions
,
which
were
made
there
by
chance
;
as
by
the
hitting
of
some
carved
matter
,
or
any
stick
,
or
such
like
,
which
hath
caused
the
same
impressions
:
whence
,
the
wit
of
man
hath
devised
to
cause
divers
kinds
of
fruits
,
to
grow
up
with
divers
kinds
of
figures
on
them
.
If
you
take
an
earthen
vessel
,
and
put-into
it
an
apple
that
is
very
young
,
as
it
hangs
upon
the
Tree
growing
,
the
Apple
will
grow
to
fill
up
his
earthen
case
,
and
will
be
of
any
form
whatsoever
you
would
desire
,
if
you
make
the
case
accordingly
.
Also
if
you
pown
any
colours
and
bray
them
together
,
and
dispose
of
them
in
places
convenient
on
the
fruit
,
on
the
inside
of
the
case
,
the
fruits
will
wear
and
expresse
the
same
colours
,
as
if
they
were
natural
unto
them
.
Whence
it
cometh
to
passe
,
that
oftentimes
the
yellow
Quince
is
made
to
grow
like
a
mans
head
,
having
in
it
the
lively
resemblance
of
white
teeth
,
purple
cheeks
,
black
eyes
,
and
in
all
points
expressing
the
form
and
colour
of
a
mans
head
,
without
any
greenesse
at
all
,
which
is
the
natural
colour
of
that
fruit
whiles
it
is
in
growing
.
And
this
is
the
sleight
that
Africanus
prescribes
,
whereby
A
Citron
may
be
made
to
grow
in
the
likenesse
of
a
mans
head
,
or
the
head
of
an
horse
,
or
any
other
living
Creature
.
You
must
take
some
Potters
clay
,
or
soft
morter
,
and
fashion
it
to
the
bignesse
of
a
Citron
that
is
at
his
full
growth
:
but
you
must
cleave
it
round
about
with
a
sharp
instrument
,
so
that
the
fruit
may
be
taken
out
of
it
handsomly
;
and
yet
in
the
mean
space
the
sides
of
the
case
must
be
so
closely
and
firmly
joyned
together
,
that
the
fruit
growing
on
,
may
not
break
it
open
.
If
the
counterfeit
or
case
which
you
make
,
be
of
wood
,
then
you
must
first
make
it
hollow
within
;
if
it
be
of
clay
,
you
may
clap
it
on
,
as
it
is
,
so
that
it
be
somewhat
dry
.
But
then
when
the
fruit
comes
to
be
of
a
greater
and
stronger
growth
,
you
must
prepare
earthen
vessels
made
for
the
purpose
,
with
a
hole
in
them
at
the
lower
end
,
that
the
stalk
of
the
fruit
may
there
be
let
in
:
Into
these
earthen
vessels
you
must
enclose
the
fruit
,
and
binde
them
about
with
a
strong
band
,
for
otherwise
the
growth
of
the
fruit
will
break
them
open
:
And
when
you
have
procured
the
fruit
to
grow
up
into
his
counterfeit
,
or
sheath
as
it
were
,
that
it
is
come
to
the
just
bignesse
of
a
fruit
of
that
kinde
,
it
will
bear
the
same
shape
and
figure
which
you
would
have
in
it
.
The
like
we
have
shewed
before
out
of
Florentinus
.
Pontanus
also
speaks
of
the
same
device
.
If
,
saith
he
,
you
would
have
a
Citron
to
grow
in
divers
shapes
,
you
must
cover
it
being
young
,
with
some
counterfeit
of
clay
,
or
wood
,
or
earth
,
wherein
it
may
be
swadled
;
as
a
tender
infant
in
his
Nurses
bosom
:
and
that
counterfeit
will
fashion
the
fruit
into
any
form
;
and
when
it
is
taken
out
,
it
will
resemble
any
image
that
you
have
carved
within
the
counterfeit
.
So
also
you
may
deal
by
Pomegranates
,
Pears
,
or
any
kind
of
Apples
,
making
them
to
receive
any
kinde
of
form
,
for
the
same
Author
writes
,
that
if
you
bestow
the
same
pains
and
diligent
care
upon
any
other
sort
of
Apples
,
you
may
frame
them
to
every
fashion
;
for
so
it
is
in
brief
,
saith
he
,
that
all
Apple-fruits
may
be
made
to
grow
up
to
the
shape
of
any
living
creature
,
if
you
first
carve
the
same
shape
into
a
counterfeit
of
wood
or
earth
,
and
let
the
fruit
be
shut
up
into
that
counterfeit
,
that
it
may
grow
up
within
it
.
So
may
you
make
A
Quince
grow
in
the
shape
of
living
Creatures
,
as
Democritus
affirmeth
,
by
putting
them
into
some
counterfeit
that
is
carved
within
to
the
same
proportion
,
and
so
let
the
Quince
grow
in
it
.
But
it
is
easiest
to
make
Cucumbers
grow
to
any
form
;
for
if
you
take
earthen
vessels
of
any
fashion
,
and
therewith
cloath
the
Cucumbers
when
they
are
very
young
,
and
binde
them
very
fast
about
,
they
will
receive
any
shape
or
impression
very
easily
,
If
you
take
a
Cane
,
and
make
it
hollow
all
along
,
and
bind
it
fast
about
,
and
then
put
into
it
a
young
Cucumber
or
a
young
Gourd
,
it
will
grow
so
pliable
within
it
,
that
it
will
fill
up
the
whole
length
of
the
Cane
.
Pliny
saith
,
Cucumbers
grow
to
any
fashion
that
you
would
frame
them
unto
;
insomuch
that
you
may
,
if
you
will
,
make
a
Cucumber
grow
in
the
shape
of
a
Dragon
,
winding
himself
many
wayes
.
Likewise
,
a
Gourd
will
be
made
to
grow
picked
and
sharp
by
many
means
,
especially
if
it
be
put
into
a
case
that
is
made
of
such
pliant
twigs
as
Vines
are
bound
withal
;
so
that
this
be
done
as
soon
as
it
hath
cast
the
blossom
.
But
if
you
lay
a
Gourd
betwixt
two
platters
,
or
dishes
,
it
will
grow
to
the
same
plainnesse
and
roundnesse
;
and
of
all
other
fruit
,
this
is
the
easiest
and
fittest
to
be
formed
to
any
fashion
.
You
may
make
them
to
grow
like
a
Flagon
,
or
like
a
Pear
,
great
at
the
one
end
,
and
small
at
the
other
,
if
you
tye
it
hard
in
that
part
which
you
would
have
to
be
the
lesse
:
afterward
when
it
is
come
to
full
growth
,
dry
it
,
and
take
out
all
that
is
in
it
,
and
when
you
go
abroad
,
carry
it
about
you
,
it
will
serve
for
a
cup
to
drink
in
.
Hence
we
learn
how
it
may
be
effected
,
that
An
Almond
should
grow
with
an
inscription
in
it
.
Take
an
Almond
,
and
steep
it
for
two
or
three
dayes
;
and
then
break
the
shell
of
it
very
charily
,
that
the
kernel
receive
no
harm
:
then
you
must
write
in
the
kernel
what
you
will
,
but
write
it
as
deep
in
as
you
safely
may
:
then
winde
it
up
in
some
paper
,
or
some
linen
cloth
,
and
overlay
it
with
morter
,
and
soil
it
with
dung
;
and
by
that
device
,
when
the
fruit
cometh
to
be
of
full
growth
,
it
will
shew
you
your
handy
work
,
as
Africanus
recordeth
.
So
may
you
make
A
Peach
to
grow
with
an
inscription
in
it
,
as
Democritus
sheweth
.
After
you
have
eaten
the
fruit
,
you
must
steep
the
stone
of
it
for
two
or
three
dayes
,
and
then
open
it
charily
,
and
when
you
have
opened
it
,
take
the
kernel
that
is
within
the
stone
,
and
write
upon
it
what
you
will
,
with
a
brazen
pen
,
but
you
must
not
print
it
too
deep
,
then
wrap
it
up
in
paper
,
and
so
plant
it
;
and
the
fruit
which
that
will
afterward
bear
,
will
shew
you
what
was
written
in
the
kernel
.
But
A
Fig
will
grow
with
an
inscription
in
it
,
if
you
carve
any
shape
upon
the
bud
,
the
fig
will
expresse
it
when
it
is
grown
:
or
else
if
you
carve
it
into
the
fig
when
it
is
first
fashioned
:
but
you
must
do
it
either
with
a
wooden
pen
,
or
a
bone
pen
,
and
so
your
labour
shall
be
sure
to
take
effect
.
I
have
printed
certain
characters
upon
the
rine
of
a
Pomegranate
,
and
of
a
Quince-pear
,
having
first
dipped
my
pensil
in
morter
;
and
when
the
fruit
came
up
to
the
just
magnitude
,
I
found
in
it
the
same
impressions
.
Now
it
remains
that
we
shew
how
we
may
Fashion
Mandrakes
,
those
counterfeit
kind
of
Mandrakes
,
which
couzeners
and
cony-chatchers
carry
about
,
and
sell
to
many
instead
of
true
Mandrakes
.
You
must
get
a
great
root
of
Brionie
,
or
wilde
Nep
,
and
with
a
sharp
instrument
engrave
in
it
a
man
or
a
woman
,
giving
either
of
them
their
genitories
:
and
then
make
holes
with
a
puncheon
into
those
places
where
the
hairs
are
wont
to
grow
,
and
put
into
those
holes
Millet
,
or
some
other
such
thing
which
may
shoot
out
his
roots
like
the
hairs
of
ones
head
.
And
when
you
have
digged
a
little
pit
for
it
in
the
ground
,
you
must
let
it
lie
there
,
until
such
time
as
it
shall
be
covered
with
a
bark
,
and
the
roots
also
be
shot
forth
.
CHAP.
XIX
.
How
fruits
may
be
made
to
be
more
tender
,
and
beautiful
,
and
goodly
to
the
eye
.
NOw
at
length
,
that
nothing
may
passe
us
,
we
will
set
down
divers
kinds
of
of
sleights
in
husbanding
and
trimming
of
herbs
and
fruits
,
whereby
they
may
be
made
not
onely
tenderer
,
sweeter
,
larger
,
and
better
relished
,
but
also
fresher
coloured
,
and
more
sightly
to
the
eye
.
And
first
How
an
Apple-tree
and
a
Myrtle-tree
may
be
bettered
,
we
may
learn
out
of
Theophrastus
,
who
counselleth
to
water
their
roots
with
warm
water
,
and
promiseth
the
bettering
of
the
fruit
by
that
means
;
nay
it
will
cause
the
Myrtle
fruit
to
be
without
any
kernel
at
all
.
And
this
,
saith
he
,
was
found
out
by
chance
,
in
certain
of
these
Trees
growing
neer
unto
a
hot
Bath
.
If
you
would
procure
Goodlier
Figs
then
ordinary
,
Columella
shews
,
how
you
make
them
to
grow
more
plentifully
,
and
to
be
a
sounder
fruit
.
When
the
tops
of
the
Fig-tree
begin
to
be
green
with
leaves
,
you
mu●●
cut
off
the
tops
of
the
boughs
with
an
iron
tool
;
and
still
as
the
leaves
begin
to
bu●
forth
,
you
must
take
red
chalk
,
and
blend
it
with
Lees
of
oyle
and
mans
dung●
and
therewithal
cover
the
roots
of
the
Tree
:
and
by
this
means
,
the
Tree
wil●
bear
more
store
of
fruit
,
and
besides
the
fruit
will
be
a
fuller
and
better
fruit
.
Pliny
and
Palladius
record
the
same
experiment
out
of
the
same
Author
.
When
the
Fig-tree
begins
to
shew
her
leaves
;
if
you
would
have
it
yeeld
you
more
and
better
fruit
,
you
must
cut
off
the
very
tops
of
them
when
the
bud
begins
to
shew
it self
;
or
,
if
not
so
,
yet
you
must
besure
at
the
least
to
cutoff
that
top
which
groweth
out
of
the
midst
of
the
Tree
.
Palladius
writes
,
that
some
have
reported
,
that
the
Mulberry-tree
will
bear
more
and
better
fruit
,
if
you
bore
thorough
the
stock
of
the
Tree
in
divers
places
,
and
into
every
hole
beat
in
a
wedge
;
into
some
of
the
holes
,
wedges
made
of
the
Turpentine-tree
,
and
into
some
of
them
,
wedges
made
of
the
Mastick-tree
.
Didymus
saith
that
The
Palm
,
or
Date-tree
,
and
the
Damosin
tree
will
grow
to
be
of
a
larger
and
good-lier
assize
,
if
you
take
the
Lees
of
old
Wine
,
and
after
you
have
strained
them
,
water
the
roots
therewith
.
And
he
saith
,
that
it
will
take
the
better
effect
,
if
you
cast
upon
it
a
little
salt
ever
now
and
then
.
So
The
Myrtle-tree
will
have
a
goodlier
leaf
,
and
also
yield
a
better
fruit
,
if
you
plant
it
among
Roses
:
for
the
Myrtle-tree
delighteth
to
be
consorted
with
the
Rose
,
and
thereby
becomes
more
fruitful
,
as
Didymus
reporteth
.
So
Rue
will
grow
tenderer
,
and
more
flourishing
,
if
it
be
engraffed
into
a
Fig-tree
:
you
must
only
set
it
into
the
bark
somewhat
neer
the
root
,
that
you
may
cover
it
with
the
earth
,
and
so
you
shall
have
excellent
good
Rue
.
Plutark
in
his
Sympo●iakes
,
commends
no
Rue
but
that
only
which
grows
very
neer
the
Fig-tree
.
Aristotle
in
his
Problems
,
demanding
the
cause
of
this
,
at
length
concludes
,
that
there
is
such
a
sympathy
and
agreement
betwixt
the
Fig-tree
and
the
herb
Rue
,
that
Rue
never
grows
so
fast
,
nor
flourishes
so
well
,
as
when
it
grows
under
the
Fig-tree
.
If
you
would
have
Artichocks
grow
without
sharp
prickles
,
Varro
saith
,
that
you
must
take
the
Artichock-seed
,
and
rub
it
upon
a
stone
,
till
you
have
worn
it
blunt
at
the
top
.
You
may
cause
also
Lettice
to
grow
tenderer
and
more
spreading
,
as
Palladius
shews
,
and
Columella
.
Palladius
saith
,
that
if
your
Lettice
be
somewhat
hard
,
by
reason
of
some
fault
either
in
the
seed
,
or
place
,
or
season
,
you
must
pluck
it
out
of
the
earth
and
set
it
again
,
and
thereby
it
will
wax
more
tender
.
Columella
shews
,
how
you
may
make
it
spread
broader
.
Take
a
little
tile-sheard
,
and
lay
it
upon
the
middle
of
the
Lettice
when
it
is
a
little
grown
up
;
and
the
burden
or
weight
of
the
tile-sheard
will
make
it
spread
very
broad
.
Pliny
saith
,
that
it
is
meet
also
to
besmear
the
roots
with
dung
when
they
set
them
,
and
as
they
grow
up
,
to
rid
away
their
earth
from
them
,
and
to
fill
up
the
place
with
muck
.
Florentinus
saith
,
when
you
have
a
Lettice
growing
that
hath
been
transplanted
,
you
must
rid
away
the
earth
from
the
root
after
it
is
grown
to
be
a
handful
long
,
and
then
besmear
it
with
some
fresh
Oxe-dung
,
and
then
having
cast
in
earth
upon
it
again
,
water
it
;
and
still
as
the
bud
or
leafe
appears
out
of
the
earth
,
cut
it
off
till
it
grow
up
stronger
,
and
then
lay
upon
it
a
tile-sheard
that
hath
never
been
seasoned
with
any
pitch
,
and
so
you
shall
have
your
purpose
.
By
the
like
device
you
may
procure
Endive
to
be
tenderer
and
broader
.
When
it
is
grown
up
to
a
pretty
bignesse
,
then
lay
a
small
tile-sheard
on
the
middle
of
it
,
and
the
weight
of
that
will
cause
the
Endive
to
spread
broader
.
So
also
you
procure
Coleworts
to
be
more
tender
,
if
you
bedew
them
with
salt
water
,
as
Theophrastus
writes
.
The
Aegyptians
,
to
make
their
Coleworts
tender
,
do
water
them
with
Nitre
and
Water
mixt
together
.
So
Cucumbers
will
be
tenderer
,
if
you
steep
the
seeds
in
milk
before
you
set
them
,
as
Columella
reporteth
.
If
you
would
have
Leeks
to
grow
Cloven
,
the
Antients
have
taught
you
,
that
first
you
must
sow
them
very
thick
,
and
so
let
them
alone
for
a
while
;
but
afterward
when
they
are
grown
,
then
cut
them
,
and
they
will
grow
cloven
.
Or
else
,
you
must
cut
it
about
some
two
moneths
after
it
was
set
,
and
never
remove
it
from
the
own
bed
,
but
help
it
still
with
water
and
muck
,
and
you
shall
have
your
purpose
,
as
Palladius
saith
.
Now
we
will
speak
of
some
monstrous
generations
;
as
of
the
generation
of
the
herb
Dragon
,
and
of
a
cloven
Onion
.
And
first
How
to
produce
the
herb
Dragon
.
It
is
a
received
opinion
amongst
Gardeners
,
that
if
you
take
Hemp-seed
or
Line-seed
,
and
engraffe
it
into
an
ordinary
Onion
,
or
else
into
a
Sea-onion
as
it
grows
neer
the
Sea
,
or
else
into
the
Radish
root
,
thence
will
grow
the
herb
Dragon
,
which
is
a
notable
and
famous
Sallet-herb
.
But
surely
,
howsoever
they
boast
of
it
that
this
hath
been
of
entimes
done
,
yet
I
have
made
sundry
trials
hereof
,
and
still
failed
of
my
purpose
.
By
the
like
setting
of
seeds
,
they
shew
How
to
produce
cloven
Onions
,
by
making
a
hole
into
an
Onion
,
and
putting
into
it
a
clove
of
Garlick
,
and
so
planting
it
;
for
that
will
grow
to
be
an
Ascalonian
,
or
a
cloven
Onion
.
Now
let
us
see
,
how
to
make
Parsley
to
grow
frizled
or
curled
.
Theophrastus
writes
that
Parsley
will
grow
frizled
,
if
you
pave
the
ground
where
you
have
sowed
it
,
and
ram
it
in
with
a
roller
;
for
then
the
ground
will
keep
it
in
so
hard
,
that
it
it
must
needs
grow
double
.
Columella
saith
;
If
you
would
have
Parsley
to
bear
curled
leaves
,
you
must
put
your
Parsley-seed
into
a
morter
,
and
pown
it
with
a
Willow
pestle
,
and
when
you
have
so
bruised
it
,
wrap
it
up
in
linen
clouts
,
and
so
plant
it
.
You
may
effect
the
same
also
without
any
such
labour
;
even
by
rolling
a
cylinder
or
roller
over
it
after
it
is
a
little
grown
up
,
wheresoever
or
howsoever
it
is
sowed
.
Palladius
and
Pliny
record
the
same
experiment
out
of
the
same
Author
.
I
have
often-times
seen
Basil
growing
with
a
kind
of
brush
like
hairs
upon
it
.
The
seed
of
withy-winde
being
planted
neer
to
Basil
,
as
soon
as
it
shoots
up
,
will
presently
winde
it self
round
about
the
stalks
of
the
Basil
,
and
by
often
winding
about
them
,
will
wrap
them
all
into
one
.
The
like
will
be
effected
also
,
if
the
withy-winde
grow
elsewhere
,
and
a
twig
of
it
be
brought
and
planted
neer
to
Basil
:
for
by
either
of
these
means
,
the
Basil
will
grow
so
bushy
and
so
thick
of
hair
,
and
that
in
a
very
short
time
,
that
it
will
be
most
pleasant
to
be
lookt
upon
.
So
you
may
make
the
Ivy
to
bear
very
sightly
berries
,
if
you
burn
three
shell-fish
,
especially
of
that
kind
which
is
called
Murex
,
and
when
you
have
powned
them
together
,
cast
the
ashes
thereof
upon
the
Ivy-berries
;
or
else
,
if
you
cast
upon
them
beaten
Alome
,
as
Cassianus
teacheth
.
Theophrastus
mentions
an
experiment
that
is
very
strange
,
whereby
to
make
Cumin
grow
flourishingly
,
and
that
is
by
cursing
and
banning
of
the
seeds
when
you
sow
them
;
and
Pliny
reporteth
the
same
out
of
Theophrastus
:
and
he
reporteth
it
likewise
of
Basile
,
that
it
will
grow
more
plentifully
and
better
,
if
it
be
●owed
with
cursing
and
banning
.
If
you
desire
to
produce
long
Cucumbers
,
and
such
as
are
not
waterish
,
you
may
effect
it
by
this
means
.
If
you
take
a
morter
or
any
other
like
vessel
filled
with
water
,
and
place
it
neer
the
Cucumbers
,
about
five
or
six
inches
distant
from
them
,
the
Cucumbers
will
reach
the
vessel
within
a
day
or
two
,
and
extend
themselves
to
that
length
;
The
reason
is
,
because
Cucumbers
have
such
a
great
delight
in
moisture
:
so
that
,
if
there
be
no
water
in
the
vessel
,
the
Cucumbers
will
grow
backward
and
crooked
.
To
make
them
that
they
shall
not
be
waterish
;
when
you
have
digged
a
ditch
to
plant
them
in
,
you
must
fill
it
up
half
full
with
chaffe
,
or
the
twigs
of
a
Vine
,
and
then
cover
them
,
and
fill
up
the
pit
with
earth
;
but
you
must
take
heed
you
do
not
water
them
when
they
are
planted
.
By
all
these
things
which
have
been
spoken
,
we
may
learn
to
procure
A
Tree
,
which
of
it self
may
yield
you
the
fruit
of
all
Trees
.
A
thing
which
I
have
seen
,
and
in
merriment
have
oft-times
called
it
,
the
Tree
of
Garden-dainties
.
It
was
a
goodly
height
and
thickness
,
being
planted
within
a
vessel
fit
for
such
a
purpose
,
the
mould
which
was
about
it
,
being
very
fa●
,
and
moist
,
and
fruitful
,
that
so
every
way
,
as
well
by
the
liveliness
and
strength
of
the
plant
it self
,
as
also
by
the
moistness
and
thriftiness
of
the
ground
,
all
things
that
were
engraffed
into
it
,
received
convenient
nourishment
.
It
was
three-forked
;
upon
one
bough
or
arm
,
it
bare
a
goodly
grape
,
without
any
kernels
in
it
,
party
coloured
,
very
medicinable
;
for
some
of
the
grapes
were
good
to
procure
sleep
,
and
other
some
would
make
the
belly
loose
.
The
second
bough
or
arm
,
carries
a
Peach
,
a
middle
kind
of
fruit
differing
both
from
the
ordinary
Peach
,
and
the
Peach-nut
,
without
any
stone
in
it
;
and
the
smaller
branches
thereof
bearing
here
a
Peach
,
and
there
a
Peach-nut
.
If
at
any
time
there
were
any
stone
in
the
fruit
,
it
was
commonly
as
sweet
as
an
Almond
;
and
it
did
resemble
sometimes
the
face
of
a
man
,
sometimes
of
other
living
creatures
,
and
sundry
other
shapes
.
The
third
arm
carries
Cherries
,
without
any
stone
,
sharp
,
and
yet
sweet
withal
,
and
Orenges
also
of
the
same
relish
.
The
bark
of
this
Tree
was
every
where
beset
with
flowers
and
Roses
:
and
the
other
fruits
,
all
of
them
greater
then
ordinary
,
and
sweeter
both
in
taste
and
in
smell
,
flourishing
chiefly
in
the
Spring-time
;
and
they
hung
upon
the
Tree
,
growing
even
after
their
own
natural
season
was
past
:
but
there
was
a
continual
succession
of
one
fruit
after
another
,
even
all
the
year
long
,
by
certain
degrees
,
so
that
when
one
was
ripe
,
there
was
another
budding
forth
,
the
branches
being
never
empty
,
but
still
clogged
with
some
fruits
or
other
;
and
the
temperateness
of
the
air
served
every
turn
so
well
,
that
I
never
beheld
a
more
pleasant
and
delightful
fight
.
CHAP.
XX.
How
divers
kinds
of
fruits
,
and
likewise
Wines
may
be
made
medicinable
.
THe
Ancients
have
been
very
careful
and
painful
in
seeking
out
,
how
to
mix
Wine
with
divers
kinds
of
Antidotes
or
preservatives
against
poison
,
and
how
to
use
it
best
in
such
receipts
,
if
need
should
be
.
A
thing
that
might
very
well
be
practised
;
for
indeed
there
is
nothing
more
convenient
for
that
purpose
.
And
therefore
they
have
tried
and
set
down
more
curiously
then
need
required
,
many
things
concerning
this
argument
,
strang
to
be
reported
,
&
yet
easie
to
be
effected
;
which
Theophrastus
hath
copiously
set
down
.
About
Heraclia
in
Arcady
,
there
is
a
kind
of
wine
,
which
makes
the
men
that
drink
of
it
to
become
mad
,
and
the
women
to
become
barren
.
And
the
like
Athenaeus
recordeth
of
that
wine
which
they
have
in
Troas
,
a
place
in
Greece
.
And
in
Thrasus
there
is
a
kind
of
wine
which
if
it
be
drunk
,
will
procure
sleep
;
and
there
is
another
kind
of
wine
made
in
that
sort
,
that
it
will
cause
a
man
to
be
watchful
:
and
there
are
divers
confections
of
wines
which
you
may
read
of
in
the
most
exact
Writers
of
Physick
,
and
of
matters
of
Husbandry
,
which
are
easie
both
to
be
learned
,
and
also
practised
by
those
that
are
well
acquainted
with
the
operations
of
Simples
;
and
they
are
such
as
a
mans
own
conjecture
may
well
lead
him
unto
;
and
indeed
they
are
nothing
else
almost
,
but
such
qualities
operative
as
the
property
of
the
place
where
their
Simples
grow
,
doth
endue
them
withal
.
And
surely
I
would
counsel
that
these
kinds
of
confections
should
be
ministred
to
those
that
are
timorous
and
queazie
in
the
taking
of
any
medicinal
receipts
,
that
so
they
may
be
swallowed
down
pleasantly
,
before
they
should
seem
loathsom
.
And
first
,
How
a
Vine
may
be
made
to
bring
forth
grapes
that
shall
be
medicinal
against
the
biting
of
venemous
beasts
.
Florentinus
bids
you
in
the
first
and
second
book
of
his
Georgicks
,
to
set
a
Vine-branch
,
and
to
cleave
it
in
the
lower
part
about
the
root
,
that
the
cleft
may
be
some
four
inches
long
;
there
you
must
pluck
out
the
pith
,
and
istead
of
the
pith
put
Hellebore
into
it
,
and
binde
it
fast
about
with
some
pliant
twig
,
and
so
cover
it
with
earth
;
and
by
this
means
it
will
yeeld
you
grapes
that
being
eaten
,
will
make
your
body
soluble
.
Or
,
if
you
would
have
the
grapes
to
be
more
operative
in
this
kind
,
you
must
supple
the
Vine-branches
in
some
Antidote
or
counter-poyson
,
and
then
set
them
in
the
head
of
a
Sea-onion
,
and
so
cover
them
with
earth
;
but
you
must
still
poure
upon
it
the
juice
of
that
counter-poyson
,
that
the
sets
may
drink
their
fill
of
it
,
and
so
the
strength
and
vertue
of
the
grape
will
last
a
great
deal
longer
.
If
you
would
have
a
Vine
to
yield
the
grapes
whereof
the
confections
called
Propomata
are
made
,
Palladius
shews
you
.
You
must
take
the
Vine-branches
and
put
them
in
a
vessel
that
is
half
full
of
Hippocras
,
or
else
of
Conserves
of
Roses
,
or
Violets
,
or
worm-wood
;
and
the
earth
that
grows
about
the
root
,
you
must
resolve
into
a
kind
of
Lye
as
it
were
made
of
Ashes
;
then
when
the
branch
that
grows
up
out
of
the
bud
beginneth
to
bear
a
leaf
,
you
must
take
it
away
,
&
set
it
as
you
set
other
Vines
,
in
any
other
place
,
and
the
fruit
will
be
such
a
grape
as
you
desire
.
Pliny
saith
,
that
if
you
plant
Hellebore
about
the
roots
of
the
Vine
,
it
will
yield
a
grape
fit
for
such
a
purpose
.
Cato
saith
,
that
the
herb
Scammony
hath
a
wonderful
quality
in
drawing
into
it self
the
juice
of
the
Vine
.
Pliny
shews
How
to
make
that
kind
of
wine
which
is
called
Phthorium
,
and
kills
children
in
their
mothers
wombes
.
That
Hellebore
which
grows
in
Thassus
,
as
also
the
wilde
Cucumber
,
as
also
Scammony
,
are
good
to
make
Phthorian
wine
,
which
causeth
abortives
.
But
the
Scammony
or
black
Hellebore
must
be
engraffed
into
the
Vine
.
You
must
pierce
the
Vine
with
a
wimble
,
and
put
in
certain
withie-boughes
,
whereby
you
may
binde
up
unto
the
Vine
the
other
plants
that
are
engraffed
into
it
:
so
shall
you
have
a
grape
full
of
sundry
vertues
.
So
you
may
procure
Figs
that
shall
be
purgative
,
if
you
pown
Hellebore
and
Sea-Lettice
together
,
and
cast
them
upon
the
Fig-tree
roots
:
or
else
if
you
engraffe
them
into
the
same
roots
,
for
so
you
shall
have
Figs
that
will
make
the
belly
loose
.
Florentinus
saith
,
that
you
may
make
a
Fig
to
grow
which
shall
be
good
against
the
biting
of
venemous
beasts
,
if
you
set
it
after
it
hath
been
laid
in
triacle
.
So
we
may
procure
Purgative
Cucumbers
.
You
must
take
the
roots
of
the
wilde
Cucumber
,
and
pown
them
,
and
steep
them
in
fair
water
two
or
three
dayes
;
and
then
water
your
Cucumbers
with
that
liquor
for
five
dayes
together
;
and
do
all
this
five
several
times
.
Again
,
you
may
make
them
purgative
,
if
,
after
they
are
blossomed
,
you
dig
round
about
their
roots
,
and
cast
some
Hellebore
upon
them
and
their
branches
,
and
cover
them
over
with
earth
again
.
So
you
may
procure
Purgative
Gourds
,
if
you
steep
the
seeds
of
them
in
Scammony-water
nine
dayes
before
you
set
them
,
as
the
Quinti●es
report
.
Now
if
you
would
procure
a
man
to
be
loose
bellied
and
sleepy
withal
,
you
may
cause
Purgative
Damosins
that
be
good
also
to
cause
sleep
.
You
must
bore
thorough
a
bough
,
or
through
the
whole
stock
of
a
Damosin-tree
,
and
fill
it
up
with
Scammony
or
the
juice
of
black
Poppy
wrapt
up
handsomely
in
paper
,
or
some
such
covering
:
and
when
the
fruit
is
ripe
,
it
will
be
operative
both
for
sleep
and
purgation
.
Cato
shews
also
,
how
you
may
cause
A
Vine
to
be
purgative
.
After
the
Vintage
,
at
such
time
as
the
earth
is
used
to
be
rid
away
from
the
roots
of
Vines
,
you
must
uncover
the
roots
of
so
many
Vines
as
in
your
opinion
will
make
wine
enough
to
serve
your
turn
:
mark
them
,
and
lop
them
round
about
,
and
prune
them
well
.
Then
pown
some
Hellebore
roots
in
a
morter
,
and
cast
them
about
your
Vines
,
and
put
unto
them
some
old
rotten
dung
and
old
ashes
,
and
twice
of
much
earth
amongst
them
,
and
then
cover
the
Vine-roots
with
mould
,
and
gather
the
grapes
by
themselves
.
If
you
would
keep
the
juice
of
the
grape
long
that
it
may
last
you
a
great
while
for
that
purpose
,
you
must
take
heed
,
that
the
juice
of
no
other
grapes
do
come
neer
it
.
When
you
would
use
it
,
take
a
cup
full
of
it
,
and
blend
it
with
water
,
and
drink
it
before
supper
,
and
it
will
work
with
you
very
mildely
without
any
danger
at
all
.
Late
Writers
have
taken
another
course
:
they
rid
and
cleanse
the
Vine-roots
,
and
then
poure
upon
the
juice
of
some
purgative
medicine
to
water
them
withal
;
and
this
they
do
for
many
dayes
together
,
but
especially
at
such
time
as
the
bud
beginneth
to
fill
out
:
when
they
have
so
done
,
they
cast
earth
upon
the
roots
again
,
and
they
take
special
regard
,
that
the
roots
never
lie
naked
and
open
when
the
Northern
winde
bloweth
;
for
that
would
draw
forth
and
consume
the
juice
of
the
medicine
that
is
poured
upon
the
roots
.
This
if
you
diligently
perform
,
you
shall
have
grapes
growing
upon
your
Vines
,
that
are
very
operative
for
loosing
of
the
belly
.
I
have
effected
The
same
by
another
means
;
I
pierced
the
Vine
with
a
wimble
,
even
unto
the
very
marrow
,
and
put
into
it
certain
ointments
fit
for
such
an
effect
;
(
it
will
suffice
,
if
you
put
them
within
the
rine
;
)
and
this
I
did
in
divers
parts
of
the
Vine
,
here
and
there
about
the
whole
body
of
the
Vine
,
and
that
about
graffing
time
by
Inoculation
;
for
then
the
Vine
is
full
of
moisture
;
whereby
it
cometh
to
pass
,
that
the
moisture
it self
ascending
at
that
time
into
the
superior
parts
,
doth
carry
up
with
it
the
vertue
of
the
ointments
,
and
conveys
it
into
the
fruit
,
so
that
the
fruit
will
be
operative
either
for
purgation
or
for
childe-bearing
,
either
to
hurt
or
help
,
either
to
kill
or
preserve
,
according
as
the
nature
and
quality
of
the
ointment
is
,
which
was
poured
upon
the
roots
of
the
Vine
.
CHAP.
XXI
.
How
to
plant
Fruits
and
Vines
,
that
they
may
yield
greatest
encrease
.
THat
we
may
conclude
this
whole
book
,
with
a
notable
and
much
desired
experiment
,
we
will
now
shew
in
the
last
place
,
how
we
may
receive
a
large
encrease
from
the
fruits
,
and
pulse
,
and
Vines
which
we
have
planted
.
A
matter
surely
that
must
needs
be
exceeding
profitable
,
for
a
man
to
receive
an
hundred
bushels
in
usury
as
it
were
,
for
one
bushel
that
he
hath
sowed
.
Which
yet
I
would
not
have
to
be
so
understood
,
as
if
a
man
should
still
expect
to
receive
an
hundreth
for
one
,
precisely
or
exactly
so
much
;
for
sometimes
the
year
,
or
the
air
and
weather
,
or
else
the
ground
,
or
else
the
plants
may
not
perform
their
parts
kindly
;
and
in
this
case
,
the
encrease
cannot
be
so
great
;
(
but
yet
it
shall
never
be
so
little
,
but
that
it
shall
be
five
times
more
then
ordinary
;
)
but
if
those
things
do
perform
their
parts
kindly
together
,
you
shall
receive
sometimes
for
one
bushel
,
an
hundred
and
fifty
by
encrease
.
This
may
seem
a
paradox
to
some
,
and
they
will
think
that
we
promise
impossibilities
;
but
surely
if
they
would
consider
all
things
rightly
,
they
should
rather
think
it
a
paradox
,
why
half
a
bushel
well
sown
or
planted
,
should
not
yield
two
hundred
bushels
encrease
,
seeing
that
one
grain
or
kernel
that
is
planted
and
takes
kindly
,
doth
oft-times
spread
his
root
,
as
we
see
,
and
fructifie
into
sundry
and
many
stems
,
sometimes
into
fifteen
,
and
in
the
ear
of
every
one
of
those
stalks
,
are
contained
sometimes
threescore
grains
?
I
spare
to
mention
here
the
ground
that
lies
in
Byzatium
in
Africa
,
whereof
Pliny
speaks
,
which
,
for
one
grain
that
was
planted
in
it
,
did
yield
very
neer
four
hundred
stalks
,
and
the
Governour
of
that
Country
sent
unto
Nero
three
hundred
and
fourty
stems
growing
out
of
one
grain
.
But
let
us
search
out
the
cause
whereby
this
comes
to
pass
.
Some
think
that
the
encrease
commonly
falls
out
to
be
so
little
,
because
the
greater
part
of
the
fruit
which
is
cast
into
the
ground
,
is
eaten
up
of
worms
,
or
birds
,
or
moles
,
and
of
other
creatures
that
live
in
the
earth
.
But
this
appears
to
be
false
,
because
one
bushel
of
Pulse
being
planted
,
never
yields
above
fifteen
.
Now
the
Pulse
or
Lupines
,
is
of
it self
so
bitter
,
that
none
of
those
devouring
creatures
will
taste
of
it
,
but
let
it
lie
safe
and
untouched
:
and
when
they
are
grown
up
,
you
shall
commonly
finde
about
an
hundred
grains
in
the
cods
of
every
stalk
.
Others
referre
the
cause
hereof
unto
the
weather
,
as
if
the
fruit
were
annoyed
with
over
much
cold
,
or
heat
,
or
rain
,
so
that
the
fields
are
sometimes
frozen
with
cold
,
and
sometimes
parched
with
heat
,
whereby
they
are
sometimes
more
fruitful
,
and
sometimes
more
barren
.
But
this
cannot
be
the
true
reason
,
because
that
though
the
weather
be
never
so
kindly
,
ye
that
cannot
make
one
encrease
into
thirty
.
But
not
to
wander
or
range
any
further
about
,
we
must
know
that
all
grains
that
grow
within
the
ear
or
the
husk
,
are
not
prolifical
,
that
is
,
they
are
not
all
fit
to
yield
encrease
;
for
God
hath
appointed
some
of
them
for
the
food
and
sustenance
of
living
creatures
,
and
others
for
seed
.
There
are
some
grains
in
an
ear
,
which
are
as
it
were
abortives
,
such
as
degenerate
from
their
natural
kind
,
and
will
not
fructifie
at
all
,
but
rot
and
waste
away
into
putrefaction
.
There
are
other
grains
in
an
ear
,
such
as
are
easier
to
be
stript
out
of
their
husk
,
which
are
fitter
for
propagation
,
and
are
better
enabled
by
nature
thereunto
.
Besides
that
,
sometimes
it
falls
out
,
that
seeds
or
grains
are
not
planted
in
due
season
;
or
if
they
be
,
yet
sometimes
the
Husbandman
doth
not
bestow
that
due
labour
and
industry
in
looking
unto
them
,
which
the
kind
of
the
fruit
requires
.
Wherefore
if
we
can
meet
with
all
these
impediments
,
we
may
procure
encrease
according
to
our
hearts
desire
.
For
the
seeds
will
be
larger
in
the
roots
,
and
when
they
have
spread
their
roots
under
the
earth
of
a
good
length
,
then
will
they
send
up
a
greater
number
of
stems
,
and
bring
forth
good
store
of
ears
.
Therefore
you
must
make
choice
of
your
seeds
or
grains
,
not
of
the
forwardest
,
nor
yet
of
the
backwardest
,
because
they
commonly
are
weakest
,
but
of
the
middle
sort
:
then
wash
them
and
cleanse
them
from
all
other
seeds
;
and
besmear
them
with
fat
ointments
,
and
with
the
grease
of
old
Goats
;
and
let
them
be
continually
supplied
with
sufficient
heat
,
and
sufficient
moisture
;
then
lay
them
in
soft
and
warm
mould
carefully
manured
;
for
the
livelier
that
the
heat
of
the
mould
is
,
the
better
will
the
seeds
close
with
it
,
and
become
more
eager
to
propagation
,
and
emorace
it
more
sweetly
,
as
the
male
would
do
by
this
female
.
So
shall
your
your
seeds
be
more
enlived
,
and
bring
forth
a
more
legitimate
and
a
larger
encrease
.
Let
them
be
planted
in
the
full
of
the
Moon
or
thereabout
;
for
the
larger
the
Moon
is
,
the
more
bountiful
encrease
she
will
procure
.
Concerning
the
Vine
,
you
must
see
that
her
leaves
be
not
wanting
,
if
you
would
have
good
store
of
Wine
;
for
,
if
the
leaves
be
away
,
the
Vine
hath
little
heart
to
bear
;
and
besides
,
she
should
be
without
an
issue
for
her
superfluities
,
which
commonly
the
leaves
do
receive
into
themselves
:
onely
you
must
pare
off
those
twisted
curles
that
are
wont
to
grow
upon
it
;
for
so
,
her
pride
being
taken
away
from
her
,
the
juice
will
be
more
delightful
,
and
more
pleasant
.
THE
FOURTH
BOOK
OF
Natural
Magick
:
Which
teacheth
things
belonging
to
House-keeping
;
how
to
prepare
domestical
necessaries
with
a
small
cost
;
and
how
to
keep
them
when
they
are
procured
.
The
PROEME
.
FRom
Animals
and
Plants
,
we
are
come
to
Houshold-affairs
;
there
we
provided
diverstty
of
new
fruits
fit
for
our
use
:
now
we
shall
seem
to
have
sowed
nothing
,
and
produced
nothing
,
unless
we
shew
how
,
&
what
we
sowed
and
produced
at
great
charge
and
pains
,
may
be
preserved
against
the
cold
,
and
injuries
of
the
outward
air
,
that
they
may
come
forth
in
their
seasons
.
It
were
the
part
of
a
wicked
and
slothful
man
carelessly
to
let
that
dye
and
come
to
nothing
,
which
he
had
provided
with
so
much
care
and
pains
:
wherefore
as
you
were
witty
to
produce
them
,
you
must
be
as
diligent
to
preserve
them
.
And
the
Husband-man
that
stores
up
fruit
,
shall
have
good
provision
for
the
Winter
.
For
saith
Marcus
Varro
,
they
serve
for
several
meats
,
and
no
man
stores
them
up
but
to
produce
them
when
he
hath
need
of
them
,
to
defend
,
or
use
,
or
sell
them
.
I
shall
first
set
down
the
inventions
of
our
Ancestors
,
who
were
very
diligent
herein
,
for
they
found
sundry
things
by
divers
means
,
and
faithfully
delivered
the
knowledge
of
them
to
posterity
.
Then
I
shall
relate
what
I
know
to
be
true
,
intermixing
some
of
my
own
inventions
,
and
such
as
I
think
to
be
of
greatest
concernment
,
and
that
I
have
often
tried
.
I
shall
besides
add
some
considerations
of
bread
,
wine
,
and
oyle
,
and
such
as
are
of
great
profit
for
the
Husband-man
to
provide
for
his
family
with
the
lesser
cost
,
alwayes
setting
down
the
natural
causes
;
that
they
being
perfectly
known
,
a
man
may
easily
invent
and
make
them
.
But
to
proceed
to
the
work
.
CHAP.
I.
How
Fruits
may
be
long
preserved
upon
their
Trees
.
WE
will
begin
with
Fruits
:
And
whereas
fruits
and
flowers
both
may
be
preserved
either
upon
their
own
mother
Tree
which
bear
them
,
or
else
being
pluckt
off
from
it
,
we
will
first
shew
,
how
fruits
may
be
preserved
upon
their
own
Tree
,
and
first
rehearse
those
things
which
the
Ancients
have
set
down
concerning
this
matter
,
and
next
,
what
we
our selves
have
found
out
by
our
own
experience
.
Our
Ancestors
,
when
they
would
have
fruit
to
last
long
upon
the
Tree
,
were
wont
first
of
all
to
bind
them
to
the
stock
or
to
the
boughs
,
lest
any
tempest
should
strike
them
off
,
or
toss
them
up
and
down
.
Besides
,
they
did
intercept
that
juice
from
them
,
which
should
ripen
them
:
for
there
are
some
kinds
of
fruits
,
which
,
as
soon
as
ever
they
be
ripe
,
will
stay
no
longer
upon
the
Tree
,
but
fall
down
of
themselves
,
though
they
are
not
so
much
as
shaken
:
other
fruits
there
are
that
will
stick
longer
and
faster
to
their
hold
.
Besides
,
they
were
wont
to
cover
them
with
certain
cases
or
shells
as
it
were
;
thereby
guarding
them
from
the
injuries
of
the
weather
,
both
hot
and
cold
,
and
also
from
the
mouths
of
devouring
birds
.
Wherefore
to
make
Pomegranates
hang
long
upon
their
Trees
;
Some
have
wreathed
and
platted
about
the
fruit
the
smaller
boughs
that
grow
hard
by
,
that
the
rain
may
not
come
forcibly
upon
it
to
break
it
or
chop
it
,
for
if
it
be
once
bruised
,
or
that
it
do
but
gape
and
have
any
chops
in
it
,
it
will
soon
perish
:
and
when
they
have
so
done
,
they
tye
them
fast
to
the
stronger
boughs
,
that
they
may
not
be
shaken
;
and
then
they
bind
the
Tree
about
with
a
kind
of
broom
withes
,
that
the
Daws
,
or
Crows
,
or
other
birds
may
not
come
at
the
fruit
to
gnaw
it
.
Some
do
frame
earthen
cases
fit
for
the
fruit
,
and
cover
the
same
with
strawie
morter
,
and
let
the
fruit
hang
still
upon
the
Tree
in
them
.
Others
do
wrap
up
every
one
of
the
Pomegranates
in
hay
or
holm
,
and
then
daube
it
thick
over
with
morter
which
hath
chopt
straw
in
it
,
and
so
fasten
them
to
the
stronger
boughes
,
that
the
winde
may
not
shake
them
.
But
all
these
practises
must
be
used
when
the
weather
is
fair
,
and
there
is
neither
rain
nor
dew
stirring
,
as
Columella
teacheth
.
But
Beritius
useth
this
means
to
make
them
stay
long
on
their
Tree
.
He
takes
the
blossoms
of
the
Tree
when
they
begin
to
wither
,
and
wraps
in
them
every
Pomegranate
by
it self
,
and
then
binds
them
about
with
bonds
;
thereby
preventing
their
putrefaction
,
and
their
chawns
and
chops
which
otherwise
would
be
in
them
.
Others
put
them
in
earthen
pots
every
one
by
it self
,
and
cover
them
well
,
and
settle
them
fast
,
that
they
may
not
be
broken
by
knocking
against
the
stock
or
arms
of
the
Tree
,
not
by
hitting
one
against
the
other
:
for
by
this
means
you
shall
have
them
alwayes
better
grown
then
by
any
other
.
Varro
saith
,
that
if
you
take
Pomegranates
before
they
be
ripe
,
as
they
stick
upon
their
stalks
,
and
put
them
into
a
bottomless
pot
,
and
cover
them
,
boughs
and
all
,
in
the
ground
,
so
that
no
winde
may
come
at
them
,
you
shall
not
only
finde
them
whole
when
you
take
them
out
,
but
they
will
be
greater
also
then
if
they
had
hung
still
upon
the
Tree
.
Palladius
shews
,
Citrons
may
be
preserved
upon
the
Tree
;
even
by
shutting
them
up
in
certain
earthen
vessels
fit
for
such
a
purpose
▪
for
so
you
may
keep
them
upon
their
Tree
almost
all
the
year
long
.
If
you
would
have
Grapes
hang
upon
the
Vine
,
fresh
and
good
,
even
till
the
Spring
of
the
year
,
Beritius
prescribes
you
this
course
.
You
must
dig
a
pit
in
a
very
shadowy
place
neer
to
the
Vines
,
about
a
yard
deep
,
and
fill
it
up
with
sand
,
and
set
up
some
props
in
it
:
then
you
must
loosen
the
joints
of
the
Vine-branches
,
and
winde
them
in
together
with
the
clusters
of
grapes
to
be
tied
to
the
props
,
and
then
cover
them
,
that
no
water
may
come
at
them
.
You
must
take
heed
also
that
the
grapes
do
not
touch
the
ground
.
A
thing
which
I
have
oft-times
put
in
practise
,
but
it
fell
not
out
to
my
expectation
:
for
still
the
grapes
were
half
rotten
,
and
their
colour
quite
faded
.
Columella
saith
,
There
is
no
surer
way
then
to
prepare
certain
earthen
vessels
which
may
hold
each
of
them
a
cluster
of
grapes
,
so
that
they
may
have
scope
enough
;
and
they
must
have
every
one
four
handles
,
whereby
they
may
be
tied
to
the
Vine
,
and
their
lids
or
coverings
must
be
so
framed
that
the
middle
may
be
the
place
of
closing
,
where
both
sides
of
the
cover
may
fall
close
together
when
the
clusters
are
in
,
and
so
meeting
may
hide
the
grapes
.
But
you
must
see
that
both
the
vessels
themselves
,
and
also
their
coverings
be
well
pitched
both
within
and
without
;
for
the
pitch
will
do
good
service
herein
.
When
you
have
thus
covered
and
shut
up
your
grapes
,
then
you
must
lay
good
store
●f
morter
with
straw
chopt
in
it
upon
the
vessels
.
But
in
any
case
,
look
that
the
grapes
be
so
placed
in
the
vessels
,
that
they
touch
no
part
thereof
.
Tarentinus
gives
this
counsel
.
The
clusters
that
first
grow
,
you
must
pluck
off
,
and
then
others
will
come
up
in
their
steads
,
if
you
look
carefully
to
the
Vine
:
now
these
later
clusters
will
be
very
backward
and
long
ere
they
be
ripe
:
take
some
earthen
vessels
,
and
let
them
be
somewhat
open
below
▪
put
into
them
your
later
clusters
,
and
let
the
upper
part
of
them
be
very
close
covered
,
and
then
bind
your
vessels
fast
unto
the
Vine
,
that
so
the
wind
may
not
shake
them
.
Palladius
saith
;
If
you
be
desirous
to
keep
grapes
upon
the
Vine
till
the
Spring-time
,
you
must
take
this
course
.
Neer
unto
a
Vine
that
is
laden
with
grapes
,
you
must
make
a
ditch
about
three
foot
deep
and
two
foot
broad
in
a
very
shadowy
place
;
and
when
you
have
cast
sand
into
it
,
stick
up
certain
props
,
and
winde
the
bunches
daily
towards
them
,
and
when
you
have
wrought
them
to
stand
that
way
,
bind
them
to
your
props
without
hurting
the
grapes
,
and
then
cover
them
to
keep
them
from
the
rain
.
The
Graecians
likewise
counsel
you
to
shut
up
your
grapes
into
certain
earthen
vessels
which
are
somewhat
open
beneath
,
but
very
close
and
fast
shut
above
,
and
so
you
may
preserve
them
long
upon
the
Tree
.
If
you
would
preserve
Grapes
upon
the
Vine
till
new
come
again
,
so
that
upon
one
and
the
same
Vine-branch
,
may
be
seen
old
and
new
grapes
both
together
,
you
may
effect
it
by
this
device
,
which
I
my self
have
used
:
for
,
all
the
former
experiments
are
the
inventions
of
Antiquity
,
and
,
because
there
is
great
difficulty
in
working
them
,
and
small
profit
when
they
are
wrought
,
therefore
I
esteem
them
as
toyes
and
matters
of
little
worth
.
But
this
I
have
experienced
my self
,
and
preserved
good
grapes
upon
a
Vine
until
May
and
June
,
and
so
have
seen
both
new
grapes
,
and
grapes
also
of
the
former
year
together
upon
one
and
the
same
branch
.
When
Vintage
time
is
past
,
you
must
take
the
tops
and
pliant
twigs
of
such
Vines
as
grow
by
the
house
side
,
and
winde
them
in
at
the
window
into
the
house
,
and
binde
them
fast
to
the
summers
or
beams
with
the
sprigs
of
Broom
,
as
with
strings
or
thongs
,
that
they
may
be
surely
stayed
from
wagging
up
and
down
:
but
you
must
let
them
in
handsomely
that
the
windows
may
be
opened
and
shut
conveniently
.
By
this
means
you
shall
keep
them
safe
from
the
injury
both
of
the
cold
weather
,
and
also
of
the
devouting
birds
.
When
there
is
any
frosts
or
winds
abroad
,
keep
the
windows
close
shut
,
and
open
them
again
when
the
air
is
waxed
any
thing
calm
and
warm
;
and
so
deal
by
them
till
the
Spring
come
.
And
when
the
Vine
begins
to
bear
new
buds
and
new
leaves
,
then
let
your
twigs
out
of
prison
,
and
bring
them
back
again
into
the
open
air
,
and
there
let
them
take
the
comfort
of
the
warm
Sun
.
So
shall
there
grow
new
grapes
upon
the
same
twigs
where
the
old
grapes
are
.
I
have
also
effected
the
same
By
another
means
.
Because
it
was
a
great
trouble
,
and
a
very
irksome
piece
of
work
,
to
take
that
course
every
year
,
I
have
thought
of
another
device
whereby
the
same
effect
may
be
attained
both
more
prettily
and
miraculously
.
About
the
time
wherein
they
are
wont
to
prune
Vines
,
make
choice
of
two
special
branches
upon
the
Vine
,
such
as
are
most
likely
to
bear
fruit
.
Cut
off
the
tops
of
either
of
them
,
but
leave
the
branches
still
growing
upon
the
Vine
,
and
leave
two
or
three
buds
upon
either
branch
.
Then
take
a
vessel
made
of
chalk
or
white
clay
,
and
let
there
be
a
hole
bored
quite
thorough
the
bottom
of
it
,
and
so
place
it
,
that
it
may
stand
fit
for
the
branches
to
be
drawn
thorough
it
,
so
that
they
may
stand
a
little
out
above
the
brims
thereof
.
When
your
branches
are
so
seated
,
then
fill
up
the
vessel
with
earth
;
and
,
that
you
may
work
more
surely
and
speedily
too
,
you
must
set
over
your
earthen
vessel
another
vessel
full
of
water
,
all
the
Summer
long
,
which
must
be
stopt
toward
the
bottom
with
a
clout
somewhat
loosely
,
that
the
clouts
end
hanging
down
into
the
earthen
vessel
,
may
bedew
the
earth
that
is
in
it
continually
by
little
and
little
;
so
shall
your
sprigs
or
branches
bring
forth
both
fruit
and
leaves
,
and
moreover
shall
take
root
within
the
vessel
that
will
shoot
out
into
new
twigs
.
After
Vintage-time
,
cut
off
the
branches
from
the
Vine
a
little
beneath
the
earthen
vessel
,
and
so
carry
them
into
a
close
house
that
is
situate
in
a
dry
place
where
no
tempests
can
come
at
it
,
as
in
Wine-cellars
,
or
such
like
:
Let
the
windows
be
netted
over
,
that
the
birds
may
not
come
at
them
:
In
the
Winter-time
,
if
there
come
any
fair
dayes
,
bring
them
forth
into
the
Sun
:
and
,
when
the
weather
is
extream
cold
,
keep
them
in
so
much
the
closer
and
warmer
rooms
.
If
you
preserve
them
thus
until
August
,
you
shall
have
old
and
new
grapes
both
together
upon
o●e
branch
,
and
each
of
them
will
be
quick
and
well-coloured
.
CHAP.
II.
How
Flowers
may
be
preserved
upon
their
own
stalk
.
By
the
like
devices
as
those
were
,
we
may
also
preserve
flowers
upon
their
own
stalk
;
yet
not
so
easily
as
fruits
may
be
preserved
upon
their
own
Trees
:
Neither
yet
can
they
be
made
to
last
so
long
as
fruits
,
because
fruits
are
of
an
harder
substance
,
but
flowers
are
soft
and
tender
.
First
therefore
we
will
shew
How
Roses
may
be
preserved
upon
their
own
stalks
.
If
you
take
a
Reed
or
Cane
,
and
cleave
it
when
it
is
green
as
it
grows
by
the
Roses
,
and
put
in
the
Rose-bud
as
it
is
upon
the
stalk
,
within
the
Reed
,
and
then
binde
some
paper
about
the
Reed
somewhat
loosely
,
that
it
may
have
as
it
were
a
breathing
place
;
your
Roses
will
thereby
be
well
preserved
upon
their
stalk
,
as
Dydimus
reporteth
.
Palladius
saith
;
If
you
shut
up
your
Rose-buds
as
they
grow
upon
their
stalk
,
into
a
growing
Reed
which
you
have
cleft
for
that
purpose
,
and
close
up
the
Reed
again
,
that
the
cleft
do
not
gape
,
you
shall
have
fresh
Roses
when
you
will
,
if
you
open
your
Reed
again
.
I
have
tried
this
device
,
and
found
it
in
some
sort
to
be
true
,
and
answerable
to
my
intendment
:
I
took
the
Rose-buds
before
they
were
blown
,
and
shut
them
up
into
a
Reed
(
for
the
Roses
and
the
Reeds
must
be
planted
neer
together
)
and
the
cleft
which
I
had
made
in
the
Reed
,
being
but
slender
,
I
bound
it
up
again
that
it
might
not
stand
gaping
,
(
onely
I
left
a
fit
passage
for
the
Rose
stalk
to
stand
in
)
and
so
I
preserved
them
a
great
while
.
The
like
device
I
used
To
preserve
Lillies
upon
their
stalks
for
a
long
time
.
I
cleft
the
Cane
betwixt
the
joints
,
and
put
the
Lillies
into
it
as
they
grow
upon
their
stalk
before
they
were
blown
,
and
so
the
joint
of
the
Cane
closing
upon
them
beneath
,
and
the
cleft
above
being
stopt
with
wax
,
the
Lillies
were
thereby
long
preserved
upon
their
stalk
.
The
very
same
experiment
I
practised
upon
Clove-gilliflowers
,
and
so
I
had
them
growing
upon
their
stalk
a
great
while
:
And
whensoever
I
would
use
them
,
I
brake
up
their
cases
wherein
they
were
preserved
,
and
so
by
the
comfort
and
force
of
the
Sun
,
they
were
blown
and
opened
themselves
.
CHAP.
III.
How
to
make
Fruit
safes
,
or
places
wherein
fruits
may
conveniently
be
preserved
.
NOw
we
will
shew
how
you
may
preserve
fruits
when
they
are
taken
off
from
the
Trees
whereon
they
grow
.
Wherein
because
our
chiefest
care
and
labour
is
,
to
keep
them
from
putrefaction
,
therefore
,
that
we
may
so
do
,
we
must
first
know
the
causes
of
their
putrefaction
.
The
Philosophers
hold
,
that
the
temperature
of
the
air
being
of
it self
exceeding
variable
by
reason
of
the
variety
of
celestial
influences
which
work
upon
it
,
is
also
of
that
force
,
that
it
causeth
every
thing
which
it
cometh
at
,
even
whatsoever
is
contained
under
the
cope
of
the
Moon
,
to
hasten
towards
an
end
,
and
by
little
and
little
to
decay
continually
.
For
the
air
which
is
apt
to
search
every
thing
when
it
lights
upon
any
fruit
,
finds
in
it
a
certain
natural
heat
somewhat
like
to
its
own
heat
;
and
presently
closes
with
it
,
and
entices
as
it
were
the
heat
of
the
fruit
to
come
into
the
air
:
and
the
fruit
it self
,
having
a
natural
coldness
as
well
as
heat
,
is
very
well
content
to
entertain
the
heat
of
the
circumstant
air
,
which
exhausteth
the
own
heat
of
the
fruit
,
and
devoureth
the
moisture
of
it
,
and
so
the
fruit
shrinks
,
and
withereth
,
and
consumes
away
.
But
man
is
not
of
such
a
dull
sense
,
and
of
such
a
blockish
wit
,
but
that
he
can
tell
how
to
prevent
these
inconveniences
,
and
to
devise
sundry
kinds
of
means
,
whereby
the
soundnesse
of
Fruits
may
be
maintained
against
the
harms
and
dangers
both
of
cold
,
and
of
heat
.
And
first
we
will
speak
of
Fruit-safes
,
or
artificial
places
,
whereby
the
danger
of
heat
may
be
avoided
.
Then
we
will
shew
that
there
is
especial
choice
to
be
made
of
times
,
wherein
heat
shall
be
of
small
force
.
And
then
we
will
prescribe
the
manner
of
gathering
fruits
,
lest
happily
they
might
be
bruised
with
handling
or
falling
,
which
if
they
should
,
it
would
be
their
bane
,
and
the
beginning
of
their
putrefaction
.
And
last
of
all
,
we
will
teach
you
how
to
lay
them
up
in
divers
and
sundry
places
,
whereby
you
may
prevent
the
heat
and
moisture
of
the
air
,
from
doing
them
any
harm
.
First
therefore
,
that
we
may
prepare
cold
and
dry
places
,
wherein
we
may
lay
up
such
fruits
as
we
would
have
to
last
long
,
and
so
to
keep
away
the
extrinsecal
heat
and
moisture
,
we
must
understand
that
there
are
places
,
some
general
,
and
some
particular
.
We
will
speak
of
some
peculiar
places
of
the
world
,
which
are
excellent
good
to
preserve
fruits
in
.
Theophrastus
saith
,
that
some
fruits
will
last
the
longer
,
because
they
are
laid
up
in
some
certain
places
.
Wherefore
,
in
a
certain
place
of
Cappadocia
,
which
is
called
Petra
,
fruits
may
be
preserved
fourty
years
,
and
yet
they
are
all
that
time
fertile
,
and
very
fit
to
be
sown
:
nay
,
saith
he
,
if
they
be
kept
threescore
years
,
or
threescore
and
ten
,
they
will
still
be
very
good
for
meat
to
be
eaten
,
though
not
so
good
for
seed
to
be
sown
.
The
place
he
reports
to
be
a
high
place
,
and
open
for
the
winds
,
and
to
stand
lower
towards
the
North
then
to
the
other
three
quarters
of
the
world
.
It
is
reported
likewise
,
that
fruits
are
preserved
in
Media
,
and
other
high
Countries
,
longer
and
better
then
in
other
places
.
But
these
are
the
properties
of
some
peculiar
places
onely
.
But
generally
for
all
Fruit-safes
,
it
is
the
judgement
and
counsel
of
all
the
best
and
learnest
Husband-men
,
that
they
must
be
so
situate
,
that
they
may
have
windows
towards
the
North
,
which
must
lye
open
in
the
Spring-time
,
and
every
fair
day
,
that
the
Northern
wind
may
blow
into
them
.
But
in
any
case
there
must
no
windows
be
made
towards
the
South
,
because
the
Southern
winde
will
make
your
fruit
full
of
wrinkles
.
Let
us
see
therefore
What
places
are
fittest
to
lay
up
Quinces
in
.
Marcus
Varro
saith
,
that
they
will
be
preserved
well
if
they
be
laid
up
in
some
place
that
is
cold
and
dry
.
Columella
also
layes
them
up
in
a
cold
floor
or
loft
where
there
cometh
no
moisture
.
Palladius
likewise
would
have
them
laid
up
in
some
cold
and
dry
place
,
where
there
cometh
no
winde
.
So
if
you
would
preserve
Apples
well
,
Columella
teaches
you
to
lay
them
up
in
a
very
cold
and
a
very
dry
loft
,
where
neither
smoak
,
nor
any
noisome
savour
can
come
at
them
.
Palladius
would
have
them
laid
up
in
some
close
and
dark
places
,
where
the
winde
cannot
come
at
them
.
And
Pliny
would
have
them
laid
very
thin
one
by
another
,
that
so
the
air
may
come
equally
at
every
side
of
them
.
So
Pomegranates
may
be
preserved
,
as
Columella
reporteth
out
of
Mag●
the
Carthaginian
,
if
first
you
warm
them
in
Sea-water
,
and
then
besmear
them
with
some
chalk
,
and
when
they
be
dry
,
hang
them
up
in
some
cold
place
.
And
Palladius
out
of
Columella
,
prescribes
the
very
same
course
.
In
like
manner
you
may
Preserve
the
fruit
called
Ziziphum
,
if
you
hang
them
up
in
a
dry
place
,
as
the
same
Author
is
of
opinion
.
If
you
would
have
Figs
to
last
a
great
whole
,
Columella
teacheth
you
,
that
as
soon
as
they
be
thoroughly
dry
,
you
must
lay
them
up
in
a
very
dry
room
,
and
thereby
you
shall
preserve
them
for
a
long
time
.
So
Damosins
may
be
long
preserved
,
If
you
lay
them
upon
hurdles
or
grates
in
some
dry
place
,
where
the
Sun
may
come
at
them
.
Palladius
shews
,
that
Chest-nuts
may
be
long
preserved
,
if
they
be
raked
up
in
the
earth
,
where
they
may
lie
dry
.
And
I
my self
have
seen
in
Barry
;
Almonds
preserved
sound
a
great
while
,
three
years
or
four
years
together
,
shells
and
all
,
being
laid
up
in
a
dry
place
.
If
you
would
have
Wheat
long
preserved
;
Varro
saith
,
that
you
must
lay
it
up
in
high
Garners
which
have
a
thorough
air
on
the
East-side
and
on
the
North-side
:
But
in
any
case
there
must
no
moist
air
come
at
them
from
any
waterish
places
thereabouts
.
Some
have
their
Garners
under
the
ground
,
as
Caves
,
as
it
is
in
Cappadocia
and
Thracia
;
others
have
their
Garners
in
pits
and
ditches
,
as
it
is
in
the
neerer
part
of
Spain
:
only
they
lay
the
chaffe
under
it
,
and
take
special
care
that
no
moisture
nor
air
may
come
at
it
,
except
it
be
when
they
take
it
out
to
use
some
of
it
:
for
if
the
air
be
kept
from
it
,
the
worm
cannot
breed
in
it
to
devour
it
.
By
this
means
they
keep
their
wheat
good
and
sweet
,
fifty
years
;
and
they
preserve
their
Millet
above
an
hundred
years
,
as
Theophrastus
recordeth
.
If
you
lay
up
your
wheat
with
any
dust
in
it
,
it
will
putrifie
:
for
the
extrinsecal
heat
of
the
dust
,
doth
as
it
were
lay
siege
to
the
natural
heat
of
the
grain
,
and
so
choaks
it
up
,
because
it
hath
not
as
it
were
a
breathing
place
;
and
by
this
means
it
is
over-heated
,
and
so
putrifies
.
Florentinus
reporteth
out
of
Varro
,
that
Corn
may
be
very
well
preserved
above
ground
,
if
it
be
laid
up
in
such
places
,
as
have
the
Eastern
light
shining
into
them
:
they
must
also
be
so
situate
that
the
Northern
and
the
Western
winds
may
come
at
them
moderately
;
but
they
must
be
safe
from
all
Southerly
winds
:
and
you
must
make
in
them
a
great
many
of
channels
,
whereby
both
the
warm
vapours
may
have
issue
forth
,
and
also
the
cooling
air
may
have
access
in
.
The
best
way
whereby
you
may
Preserve
Beans
.
is
,
to
parch
them
reasonably
well
;
for
so
there
will
be
less
store
of
moisture
in
them
,
which
will
cause
them
to
last
the
longer
.
Theophrastus
writes
,
that
in
Apollonia
and
〈◊〉
,
they
preserve
Beans
long
without
any
parching
at
all
.
Pliny
makes
mention
of
certain
Beans
that
were
laid
up
in
a
certain
Cave
in
Ambracia
,
which
lasted
from
the
time
of
King
Pyrrhus
,
until
the
war
which
P●●pey
the
great
wage●
against
the
Pirates
.
The
same
Theophrastus
writes
also
,
that
Pease
may
be
long
preserved
,
if
you
lay
them
up
in
high
places
where
the
wind
hath
his
full
force
,
as
in
Media
and
the
like
Countries
:
but
the
Bean
will
be
kept
there
much
longer
,
So
also
the
Pulse
called
Lupines
,
may
be
long
preserved
,
if
you
lay
them
up
in
a
loft
where
the
smoak
may
come
at
them
,
as
Columella
writeth
:
for
if
any
moisture
do
settle
upon
them
,
presently
the
worm
breeds
in
them
;
and
if
once
the
worm
have
eaten
●ut
the
navel
as
it
were
of
the
Pulse
,
that
which
is
in
them
like
a
little
mouth
,
then
cannot
the
other
part
which
is
left
,
be
over
fit
for
seed
.
Palladius
likewise
saith
,
that
this
kind
of
Pulse
will
last
very
long
,
if
it
be
laid
up
in
dry
Garners
,
where
no
moisture
can
come
at
it
;
especially
if
it
may
be
continually
perfumed
as
it
were
with
smoak
.
But
now
let
us
shew
how
to
do
that
which
is
the
most
difficult
thing
of
all
in
this
kind
,
namely
,
How
to
preserve
flesh
and
fish
,
I
have
seen
flesh
and
fish
preserved
from
putrefaction
,
for
a
whole
moneth
together
in
very
cold
place
,
without
any
other
art
at
all
besides
the
coldness
of
the
place
.
In
rooms
that
are
made
under
the
ground
,
and
very
cold
,
where
there
cometh
neither
heat
nor
any
Southerly
winde
,
but
that
they
are
continually
cold
and
dry
,
almost
every
thing
may
be
preserved
without
putrefaction
.
In
a
certain
monastery
that
is
upon
the
Hill
Parthenius
,
neer
unto
Naples
,
I
saw
the
carcases
of
men
kept
whole
and
sound
for
many
years
together
.
The
Hill
is
covered
over
with
snow
almost
continually
:
and
in
the
tops
of
the
Mountains
,
where
the
snow
lies
in
ditches
and
pits
,
conveyed
thither
of
purpose
to
keep
it
,
look
what
Pears
,
and
Cervices
,
and
Apples
,
and
wilde
Chest-nuts
have
been
gathered
up
by
chance
together
with
the
snow
,
and
put
into
the
same
pits
;
after
the
space
of
a
year
that
the
snow
was
consumed
away
,
we
have
there
found
the
same
fruits
,
so
moist
,
and
fresh
,
and
goodly
to
the
eye
,
as
if
they
had
been
but
then
pluckt
off
from
their
Trees
.
To
conclude
,
there
is
nothing
better
and
more
available
for
the
preservation
of
any
thing
,
then
is
the
dryness
and
the
coldness
of
such
places
as
they
are
laid
up
in
,
to
be
kept
.
CHAP.
IV.
What
special
time
there
must
be
chosen
for
the
gathering
of
such
fruits
,
as
you
mean
to
lay
up
in
store
for
a
great
while
after
.
THe
principal
matter
which
I
would
have
to
be
observed
in
this
case
,
is
the
choosing
of
your
time
wherein
to
gather
all
such
fruits
as
you
would
lay
up
in
store
,
that
they
might
last
long
.
For
if
we
desire
to
defeat
that
heat
and
moisture
which
will
mar
our
fruit
,
and
cause
it
to
putrifie
,
we
cannot
take
any
better
course
against
them
,
then
by
making
choice
of
such
a
time
to
gather
our
fruits
in
,
as
when
those
planets
and
stars
,
which
are
the
principal
Authors
of
that
heat
&
moisture
,
are
themselves
become
cold
and
dry
,
or
at
the
least
not
hot
and
moist
in
any
high
degree
.
The
Moon
when
she
is
in
the
waining
,
is
cold
and
dry
:
If
there
be
any
fruits
gathered
when
the
Moon
aboundeth
with
heat
and
moisture
,
the
very
same
qualities
will
also
the
fruit
abound
withal
,
and
so
they
will
very
soon
be
putrified
,
as
every
man
of
any
wit
will
easily
judge
:
and
therefore
all
those
that
have
written
of
Husbandry
,
with
one
consent
do
give
it
for
a
precept
,
that
fruits
are
to
be
gathered
in
the
decaying
of
the
Moon
.
Moreover
,
the
night
and
the
day
,
the
morning
and
the
evening
,
do
bestow
their
moisture
and
their
dryness
upon
fruits
,
accordingly
as
they
themselves
are
either
moist
or
dry
.
The
day
,
by
reason
of
the
presence
of
the
Sun
,
is
hot
and
dry
.
The
night
,
by
reason
of
the
absence
of
the
Sun
,
is
cold
and
moist
:
The
evening
,
by
reason
that
it
hath
a
little
of
the
Sun
,
is
partly
warm
;
and
yet
withal
by
reason
of
the
approaching
night
,
is
partly
moist
:
The
morning
,
is
partly
cold
,
by
reason
of
the
tail
of
the
night
;
and
partly
warm
,
by
reason
of
the
Sun
approaching
:
So
then
,
let
two
or
three
hours
of
the
day
be
spent
,
and
then
the
time
will
be
somewhat
dry
,
because
it
hath
begun
to
be
a
little
acquainted
with
the
Sun
;
and
withal
somewhat
cold
,
because
it
hath
not
yet
quite
forgotten
and
shaked
off
the
night
;
and
this
is
in
all
mens
judgement
the
best
and
the
fittest
time
wherein
to
gather
fruits
.
But
least
we
should
make
the
matter
too
hard
and
difficult
,
by
giving
such
Astrological
precepts
,
we
will
frame
our selves
to
the
plainest
,
and
yet
a
very
exact
rule
;
namely
,
that
the
situation
and
aspect
of
the
Planets
is
to
be
regarded
,
whereby
the
air
becometh
colder
and
dryer
then
at
other
times
,
and
so
consequently
the
fruit
may
last
the
longer
.
And
,
because
we
will
not
be
too
tedious
,
we
will
spare
to
alledge
authorities
and
experiments
which
might
be
brought
for
the
proof
hereof
,
seeing
all
living
creatures
that
are
gendred
in
the
full
of
the
Moon
,
or
somewhat
before
,
do
grow
much
more
then
they
that
are
gendred
when
she
is
in
the
waining
.
But
let
us
come
to
examples
.
If
you
would
know
The
time
,
wherein
Citrons
are
to
be
gathered
,
Palladius
teaches
you
in
his
book
of
the
preserving
of
Citrons
.
If
you
would
gather
Citrons
to
keep
,
saith
he
,
you
must
pluck
them
with
their
boughs
and
leaves
from
the
Tree
in
the
night
time
,
when
there
is
no
Moon-light
stirring
.
Pontanus
a
Country-man
of
ours
hath
elegantly
set
down
this
matter
.
If
you
desire
,
saith
he
,
to
keep
Citrons
long
without
any
harm
or
loss
of
their
vigor
,
you
must
take
this
course
:
Pluck
off
the
fruit
together
with
the
branches
&
leaves
as
they
were
upon
the
Tree
,
in
the
night
time
when
the
Moon
shines
not
at
all
:
Then
hang
them
up
upon
some
hook
or
tack
in
some
dark
and
close
place
;
see
that
you
touch
them
but
very
softly
,
and
let
not
any
winde
come
at
them
;
or
else
lay
them
up
amongst
chaffe
and
cry
straw
;
So
shall
you
keep
the
fruit
sound
and
good
,
and
the
leaves
also
green
for
a
great
while
together
.
There
is
also
An
appointed
time
wherein
Quince-pears
are
to
be
gathered
.
I
have
found
no
better
or
surer
way
to
preserve
Quince-pears
,
saith
Columella
,
then
by
gathering
them
that
were
very
ripe
and
sound
,
and
without
any
blemish
,
at
such
time
as
the
air
was
temperate
,
and
the
Moon
in
the
waining
.
Likewise
the
same
Author
prescrbing
unto
us
A
time
wherein
Apples
are
to
be
gathered
that
they
may
last
the
longer
,
biddeth
us
to
do
thus
.
About
August
,
choose
,
saith
he
,
the
sweetest
Apples
,
such
as
be
not
over
ripe
,
and
they
will
be
kept
long
.
Pliny
counselleth
us
to
gather
them
after
the
Aequinoctial
in
Autumne
,
but
never
before
the
Moon
be
fifteen
dayes
old
,
nor
yet
before
one
of
the
clock
.
And
Palladius
shews
,
What
time
Pears
are
to
be
gathered
in
,
that
they
may
last
long
.
In
a
calm
day
,
when
the
Moon
is
in
the
waining
,
and
that
also
toward
the
latter
end
,
betwixt
the
two
and
twenty
and
eight
and
twenty
day
of
the
Moon
,
you
must
take
them
off
the
Tree
with
your
hand
,
at
such
time
of
the
day
as
the
Sun
is
in
some
strength
of
heat
,
that
is
,
either
betwixt
seven
and
ten
in
the
morning
,
or
else
betwixt
two
and
five
of
the
clock
in
the
after-noon
:
and
the
Pears
which
you
so
gather
,
must
be
somewhat
hard
and
green
.
Pamphilus
an
Husband-man
prescribes
A
certain
time
wherein
to
gather
Cherries
,
that
they
may
last
long
,
Cherries
are
a
kinde
of
fruit
that
will
soon
wither
;
and
yet
if
you
gather
them
before
the
rising
of
the
Sun
,
and
so
lay
them
up
,
they
will
be
fresh
and
good
a
great
while
.
Palladius
prescribes
A
certain
time
wherein
to
gather
Medlars
,
that
they
may
last
long
.
They
are
to
be
gathered
,
saith
he
,
in
a
fair
day
about
Noon-tide
;
and
they
must
not
be
thorough
ripe
.
Columella
saith
,
that
The
time
wherein
you
gather
Pomegranates
to
be
laid
up
and
preserved
,
must
be
a
fair
day
when
the
air
is
temperate
.
Pliny
would
have
you
to
let
them
be
well
dryed
in
the
Sun
,
that
there
be
none
of
the
nights
dew
left
upon
them
.
Didymus
chooseth
A
certain
time
wherein
Grapes
are
to
be
gathered
,
that
they
may
last
long
.
If
you
would
lay
up
Grapes
that
they
may
last
all
the
Winter
long
,
you
must
,
saith
he
,
gather
them
after
the
full
of
the
Moon
,
when
the
air
is
clear
and
calm
,
about
four
of
the
clock
after-noon
,
when
all
the
dew
is
quite
dryed
off
from
them
:
you
must
gather
them
when
they
be
at
the
best
,
even
in
their
full
strength
,
so
that
they
be
neither
raw
,
nor
yet
past
their
ripest
strength
.
Authors
likewise
do
prescribe
A
certain
time
wherein
Corn
is
to
be
gathered
and
laid
up
.
When
you
have
reaped
your
Wheat
or
Barley
,
you
must
let
it
lye
abroad
in
the
field
one
or
two
dayes
,
or
at
the
least
one
wh●le
night
,
and
carry
it
away
before
the
rising
of
the
Sun
,
that
so
it
may
be
throughly
cold
when
it
is
laid
into
the
bar●●
for
it
is
that
which
will
cause
the
Corn
to
last
much
the
longer
.
Columella
shews
,
and
he
teaches
it
of
his
own
experience
What
time
Beans
are
to
be
gathered
,
and
layed
up
to
be
long
preserved
,
You
must
sell
your
Beans
,
saith
he
,
when
the
Moon
is
in
the
very
last
of
her
last
quarter
,
and
you
must
fell
them
before
Day-light
;
then
,
when
they
are
waxed
dry
upon
the
floor
,
presently
you
must
thresh
them
out
before
the
Moon
is
renewed
;
and
when
you
have
laid
them
on
cooling
,
then
carry
them
into
your
Garner
to
be
laid
up
:
for
if
you
deal
thus
with
them
,
you
shall
be
sure
to
preserve
them
from
the
worms
,
which
otherwise
will
breed
in
them
.
The
very
same
experiment
doth
Palladius
record
out
of
the
very
same
Author
.
Likewise
Garden
Pease
may
be
preserved
for
a
whole
year
;
if
you
lay
them
on
drying
in
the
Sun
,
and
when
you
have
fetched
out
all
their
moisture
,
take
them
out
of
their
shells
,
and
lay
them
up
:
for
by
this
means
shall
you
preserve
them
from
putrefaction
.
CHAP.
V.
Of
the
manner
how
to
gather
fruits
;
as
also
how
to
help
and
dresse
the
stalk
that
grows
into
them
,
whereby
we
may
prevent
the
first
original
,
and
the
occasion
of
their
putrefaction
.
WHereas
our
Ancestors
did
perceive
that
the
first
beginning
of
putrefaction
in
fruits
did
arise
from
the
little
stalk
that
grows
into
them
,
or
from
that
part
of
the
fruit
where
the
stalk
is
entertained
into
it
;
(
for
it
is
requisite
,
that
the
beginning
of
the
spoil
,
and
destruction
of
them
should
arise
in
the
very
same
part
,
wherein
they
began
first
to
live
and
receive
their
nourishment
)
they
have
therefore
devised
sundry
means
whereby
to
prevent
all
such
mischief
and
harm
,
as
the
stalk
might
bring
upon
the
fruit
,
Moreover
,
fruits
are
very
carefully
to
be
gathered
,
especially
those
which
we
would
lay
up
for
store
,
that
they
be
not
knockt
and
hit
one
against
the
other
;
for
the
hitting
of
them
together
will
cause
their
putrefaction
.
Besides
,
we
must
see
that
they
be
in
their
best
estate
when
we
gather
them
,
that
they
be
not
perfectly
ripe
;
for
as
they
must
not
be
altogether
sharp
and
green
when
they
are
gathered
,
so
neither
must
they
be
come
to
their
full
ripenesse
.
Furthermore
,
the
fruits
that
you
would
lay
up
,
you
must
take
a
diligent
view
of
them
,
and
see
that
they
be
sound
,
without
any
bruise
,
or
speckednesse
,
or
worm
in
them
.
But
let
come
to
examples
.
And
first
How
we
must
gather
Apples
,
and
how
we
must
dress
their
stalks
.
Columella
would
have
such
Apples
to
be
preserved
,
which
have
a
good
relish
,
and
are
gathered
when
they
are
reasonable
ripe
:
and
he
would
have
them
to
be
so
disposed
and
placed
when
they
are
laid
up
,
that
the
blossome-end
should
stand
upward
,
and
the
stalk-end
downward
,
even
so
as
they
grow
upon
the
Tree
:
but
they
must
not
be
laid
to
touch
one
another
:
neither
must
they
be
thoroughly
ripe
when
they
are
gathered
,
but
somewhat
sharp
and
sowre
.
Besides
,
you
must
see
that
every
several
kind
of
Apples
must
be
laid
up
in
a
several
room
or
cell
by
themselves
:
for
when
sundry
kinds
are
laid
together
in
one
cell
,
there
will
be
a
disagreement
amongst
them
,
and
so
they
will
the
sooner
putrifie
.
Experience
whereof
we
have
in
wine
;
which
if
it
be
made
of
sundry
kinds
of
grapes
,
it
will
not
be
so
durable
,
as
when
it
is
made
onely
of
one
kinde
.
Palladius
saith
,
If
you
keep
Apples
in
store
,
you
must
gather
them
very
charily
,
that
they
be
taken
off
from
the
Tree
without
any
blemish
;
and
you
must
drench
their
stalks
in
scalding
pitch
,
and
so
place
them
upon
a
boarded
loft
,
with
the
stalk-end
downward
;
and
you
must
take
heed
that
you
do
not
touch
them
,
nor
meddle
with
them
till
we
take
them
out
as
being
fit
for
our
use
.
Pliny
likewise
sheweth
,
that
Apples
must
be
placed
upon
their
stalk-ends
.
Apuleius
the
Greek
counselleth
us
to
gather
our
Apples
when
they
are
in
their
full
strength
;
and
we
must
take
special
regard
,
that
they
be
gathered
by
hand
without
any
bruise
;
and
then
laid
up
in
such
sort
that
they
may
not
touch
one
another
:
but
in
any
case
they
must
be
sound
,
and
not
thoroughly
ripe
.
He
saith
moreover
,
that
if
you
besmear
the
tops
of
the
Apples
with
the
juice
of
green
Rag-wort
,
it
will
preserve
them
from
putrefaction
.
If
you
would
have
Citrons
to
last
long
,
Palladius
counselleth
you
to
gather
them
with
their
boughs
which
they
grow
upon
,
and
lay
them
up
in
several
,
as
we
shewed
before
out
of
Pontanus
.
Columella
shews
How
Pears
must
be
gathered
that
they
may
endure
long
;
namely
,
if
you
gather
them
before
they
be
thoroughly
ripe
:
and
Palladius
saith
,
that
they
must
be
gathered
charily
by
hand
,
that
they
may
not
be
bruised
;
and
you
must
diligently
cull
out
from
them
,
all
such
as
have
fallen
from
the
Tree
,
and
lay
up
none
but
those
that
are
very
sound
,
and
somewhat
hard
and
green
,
and
such
as
are
gathered
with
their
stalks
upon
them
.
Democritus
saith
that
those
Pears
will
keep
best
,
which
are
besmeared
with
pitch
about
the
stalk
,
and
so
hung
up
.
We
will
also
shew
the
manner
how
to
gather
▪
Cervices
,
that
they
may
last
.
Marcus
Varro
saith
that
Cervises
are
to
be
gathered
even
while
they
are
very
sowre
,
and
so
to
be
hung
up
,
that
they
may
ripen
but
slowly
,
and
that
also
within
doors
:
for
if
you
lay
them
up
when
they
are
grown
to
some
ripenesse
,
they
will
not
last
so
long
.
Theophrastus
by
this
means
procured
Cervices
to
defer
their
ripening
even
until
Winter
.
Columella
saith
,
they
must
be
charily
gathered
with
your
hand
.
Pliny
saith
,
they
must
be
hanged
up
as
they
are
upon
their
boughs
.
Palladius
saith
,
they
must
be
gathered
when
they
are
hard
,
and
so
hanged
up
together
with
their
stalks
in
some
close
and
dark
place
.
So
Figs
are
to
be
laid
up
as
they
are
upon
their
boughs
,
as
Africanus
teaches
;
but
,
saith
he
,
they
must
be
gathered
before
they
be
ripe
:
for
when
once
they
are
come
to
be
ripe
,
they
will
hang
no
longer
upon
their
Tree
,
as
other
fruits
do
,
but
fall
off
presently
.
They
are
also
to
be
gathered
and
laid
up
with
their
stalk
or
their
navel
upon
them
,
that
is
,
the
part
which
they
hold
by
,
and
depend
upon
their
mother
:
for
if
they
be
so
gathered
,
they
will
last
the
longer
sound
and
good
.
Palladius
also
would
have
them
to
be
gathered
while
they
be
green
and
unripe
,
and
that
with
their
stalks
upon
them
,
and
so
to
be
laid
up
.
Cato
saith
,
that
the
boughs
of
the
Fig-tree
whereon
the
figs
grow
,
are
to
be
preserved
together
with
their
fruit
;
and
those
figs
that
you
would
keep
,
must
be
gathered
somewhat
green
and
sowre
.
Columella
saith
,
that
Figs
,
if
we
would
keep
them
long
,
must
be
gathered
,
neither
when
they
are
very
ripe
,
nor
yet
when
they
are
too
green
.
Palladius
saith
,
that
if
you
would
have
Peaches
well
kept
,
you
must
fill
up
the
navel
of
the
Peach
,
that
is
,
that
part
of
the
Peach
whereby
it
closeth
with
the
stalk
,
with
one
drop
of
scalding
pitch
.
I
for
my
part
have
preserved
Damosins
a
great
while
together
,
by
hanging
them
up
with
their
stalks
,
upon
the
rafters
of
an
house
;
but
there
is
none
so
good
to
be
kept
,
as
those
that
are
of
a
purple
colour
.
Palladius
would
have
them
to
be
gathered
while
they
are
unripe
,
yet
he
would
not
have
them
too
raw
;
but
in
any
case
they
must
be
very
sound
,
and
without
any
worm
,
or
bruise
,
or
any
other
blemish
.
So
also
the
fruit
called
Ziziphum
may
be
preserved
,
if
it
be
gathered
with
the
boughs
that
it
grows
upon
,
and
folded
or
wrapt
up
in
his
own
leaves
,
and
so
hung
upon
the
beams
of
an
house
,
as
Palladius
sheweth
.
So
Medlars
may
be
kept
long
,
if
you
gather
them
when
they
are
but
half-ripe
,
and
hang
them
up
with
their
boughs
in
some
house
.
Beritius
shews
,
How
Pomegranates
are
to
be
gathered
and
laid
up
to
last
.
You
must
gather
them
,
saith
he
,
with
a
very
chary
hand
,
lest
if
you
touch
them
somewhat
roughly
,
they
should
be
hurt
or
bruised
;
and
that
would
be
an
occasion
of
their
putrefaction
.
Columella
saith
,
that
Pomegranates
are
to
be
gathered
with
their
stalks
,
and
the
stalks
to
be
put
into
an
Elder-tree
;
because
the
Elder-tree
is
so
full
of
pith
,
that
it
may
easily
entertain
the
Pomegranate
stalks
.
The
same
Author
reports
out
of
Mago
the
Carthaginian
,
that
all
fruits
,
which
you
would
lay
up
in
store
,
must
be
gathered
with
their
stalks
upon
them
;
yea
,
and
if
it
may
be
without
the
spoil
or
hurt
of
the
Tree
,
they
must
be
gathered
with
their
boughs
too
;
for
this
will
be
very
helpful
to
cause
the
fruit
to
last
the
longer
.
Palladius
saith
,
that
Pomegranates
may
be
preserved
best
,
if
you
gather
them
sound
,
and
lay
pitch
upon
their
stalks
,
and
hang
them
up
in
due
order
:
nay
,
they
will
keep
so
much
the
better
,
the
longer
the
boughs
are
,
which
are
pluckt
off
from
the
Tree
with
them
.
Pliny
saith
,
that
they
are
to
be
gathered
with
their
boughs
,
and
the
boughs
to
be
stuck
into
the
Elder
pith
,
and
so
to
be
preserved
.
Cato
shews
,
how
we
may
preserve
Myrtle
twigs
with
their
berries
upon
them
.
They
must
be
taken
from
the
Tree
when
the
berries
are
somewhat
sowre
,
and
so
bound
up
with
their
leaves
about
them
.
Didymus
hath
taught
us
,
how
we
must
gather
Grapes
that
they
may
last
long
.
We
must
take
special
heed
that
every
grape
be
perfect
and
sound
;
and
for
this
cause
we
must
have
a
very
sharp
knife
or
hook
,
to
cut
of
those
grapes
that
are
unsound
easily
and
without
any
stroke
,
even
with
one
touch
as
it
were
.
When
you
gather
your
grapes
,
they
must
be
in
their
full
strength
,
neither
too
raw
,
nor
yet
past
their
best
liveliness
.
Some
cut
off
the
branches
together
with
the
clusters
;
and
when
they
have
so
done
,
they
espy
out
all
the
grapes
that
are
either
putrified
,
or
dryed
away
,
or
unripe
,
and
pluck
them
off
with
a
pair
of
nippers
,
lest
they
should
infect
their
fellows
;
and
after
this
,
they
take
the
branches
whereon
the
cluters
grow
,
and
that
end
which
was
cut
,
they
dip
into
scalding
pitch
,
every
one
by
it self
.
Others
hold
,
that
grapes
must
be
hanged
up
in
some
high
roof
,
where
the
air
may
have
full
scope
at
them
;
but
the
grapes
must
be
none
of
those
which
grow
toward
the
tops
of
the
branches
,
but
they
must
be
the
lower
clusters
.
Palladius
saith
;
If
we
would
have
grapes
to
last
,
we
must
see
that
we
gather
such
as
are
without
blemish
;
they
must
not
be
too
harsh
and
sowre
,
neither
must
they
be
over-ripe
,
but
it
must
be
a
very
clear
grape
to
the
eye
,
and
somewhat
soft
to
be
felt
,
and
yet
it
must
have
a
reasonable
tough
skin
.
If
there
be
any
amongst
them
that
is
bruised
,
or
hath
any
other
blemish
,
we
must
cut
it
way
;
neither
must
we
suffer
amongst
them
any
one
that
is
over
hard
,
which
the
Sun
hath
not
in
some
sort
overcome
with
his
heat
:
After
all
this
,
we
must
drench
the
cut
ends
of
the
stalks
in
scalding
pitch
,
and
so
hang
them
up
.
CHAP.
VI.
In
what
grounds
those
fruits
should
grow
and
be
gathered
,
which
we
would
lay
up
.
WE
must
not
omit
to
speak
of
another
necessary
observation
in
this
matter
;
namely
,
in
what
ground
,
in
what
air
,
under
what
Climate
,
it
is
best
that
those
fruits
,
which
we
should
lay
up
,
should
grow
and
be
gathered
.
Whatsoever
fruits
do
grow
i●
moist
and
waterish
,
in
hollow
and
low
grounds
;
as
also
those
which
grow
in
such
grounds
as
are
much
soiled
and
manured
with
fat
muck
;
they
are
much
subject
to
putrefaction
;
for
,
in
as
much
as
they
grow
with
great
store
of
moisture
and
heat
in
them
,
they
have
the
occasion
and
original
of
their
own
bane
within
their
own
bosome
.
But
in
wilde
fruits
,
and
such
as
grow
upon
the
tops
of
mountains
,
in
dry
grounds
,
and
such
as
are
not
manured
at
all
,
and
such
as
the
Southern
heat
doth
continually
beat
upon
,
it
falleth
out
clean
otherwise
:
for
the
fruits
that
grow
in
such
places
,
are
for
the
most
part
,
dry
,
and
very
solide
,
not
abounding
either
with
heat
or
moisture
.
Hesiodus
in
his
book
of
Husbandry
,
never
makes
any
mention
of
muck
or
soiling
,
and
questionless
,
he
would
never
have
omitted
such
a
necessary
part
of
Husbandry
as
this
is
,
but
that
he
saw
the
inconvenience
of
it
in
this
respect
,
that
it
makes
the
fruit
more
subject
to
putrefaction
,
and
many
infirmities
.
Fruits
that
grow
in
wilde
and
stony
grounds
,
where
the
winde
hath
his
full
force
,
will
preserve
themselves
without
any
skill
and
device
practised
upon
them
:
wherefore
,
if
other
sleights
be
added
,
which
are
helpful
to
their
preservation
,
they
will
surely
last
much
the
longer
.
But
let
us
see
whether
Antiquity
hath
made
any
mention
of
this
matter
;
and
first
let
us
hearken
to
Theophrastus
,
who
shews
In
what
ground
there
grow
the
best
Dates
or
Palms
to
be
preserved
for
store
.
If
you
preserve
and
lay
up
any
Dates
or
Palms
,
saith
he
,
you
must
make
choice
of
those
which
grow
in
sandy
grounds
,
as
in
that
Country
which
is
called
Syria
cava
:
and
there
are
in
all
that
Country
but
three
sandy
places
where
they
do
grow
,
and
these
are
excellent
good
to
be
preserved
;
those
which
grow
in
other
places
,
are
not
durable
,
but
presently
wax
rotten
.
Of
all
those
Palms
which
Syria
yeelds
,
it
is
held
by
some
,
that
none
are
good
to
last
,
but
those
only
which
grow
in
the
Palme-valley
,
a
place
so
called
there
.
But
those
which
grow
in
Aegypt
,
and
Cyprus
,
and
elsewhere
,
they
are
all
very
soon
putrified
.
And
Pliny
reports
out
of
the
same
Author
,
that
those
Palms
which
grow
in
salt
and
sandy
grounds
,
as
in
Judaea
,
and
Cyreni●n
Africa
,
may
be
preserved
:
but
not
those
which
grow
in
Cyprus
,
Aegypt
,
Syria
,
and
Seleucia
of
Assyria
.
The
same
Theophrastus
speaking
of
Beans
,
shews
In
what
ground
there
grow
the
best
Beans
to
be
preserved
for
store
.
One
Country
,
saith
he
,
differs
from
another
,
and
one
Climate
differs
also
from
another
,
in
respect
of
the
fruits
that
grow
in
them
,
either
to
be
good
to
lay
up
,
or
to
be
subject
to
putrefaction
.
And
therefore
the
Beans
that
grow
in
Apollonia
which
is
neer
to
the
Ionian
Sea
,
are
not
subject
at
all
to
any
worms
or
rottennesse
,
so
that
they
are
best
of
all
other
to
be
preserved
.
Likewise
the
Beans
that
grow
about
Cizicum
are
very
durable
.
CHAP.
VII
.
How
fruits
must
be
shut
up
and
kept
close
that
the
air
come
not
at
them
.
WE
have
shewed
before
,
that
,
if
we
would
preserve
fruit
long
,
we
must
keep
away
both
heat
and
moisture
from
them
;
both
which
qualities
are
found
in
the
air
.
Wherefore
we
will
first
set
down
the
devices
of
Antiquity
in
this
behalf
;
and
then
our
own
devices
and
experiments
.
And
first
How
to
keep
Apples
close
without
putrifying
.
We
will
begin
with
Aristotle
,
who
saith
,
that
fruits
are
to
be
kept
in
bottles
full
of
air
,
that
so
the
extrinsecal
air
may
be
excluded
;
for
thus
he
speaks
in
his
Problems
.
Whence
cometh
it
,
that
the
fruits
of
Trees
,
and
flesh
,
and
such
like
,
do
last
without
putrefaction
,
when
they
are
shut
up
in
bottles
full
of
air
,
or
in
other
vessels
that
are
well
covered
,
and
closed
up
on
every
side
?
It
is
because
all
things
are
wont
to
be
corrupted
when
they
are
stirred
or
removed
,
but
when
things
are
filled
,
they
stand
unmoveable
?
for
it
cannot
be
,
that
any
thing
should
be
moved
,
unless
there
be
some
vacant
space
to
be
moved
in
:
now
those
things
which
are
so
shut
up
,
are
every
way
full
,
and
therefore
are
preserved
without
corruption
.
As
if
he
should
say
;
the
air
which
is
so
enclosed
,
cannot
so
soon
procure
putrefaction
,
by
reason
that
it
is
not
so
subject
to
the
daily
alterations
of
the
circumstant
air
.
Or
,
if
the
fruit
could
send
forth
their
heat
and
moisture
which
is
in
them
,
yet
it
should
be
kept
in
upon
them
by
the
fulness
of
the
bottles
.
But
let
us
see
what
the
Masters
of
Husbandry
do
teach
concerning
this
matter
.
As
for
example
How
to
preserve
Citrons
close
without
putrifying
.
Palladius
doth
thus
preserve
them
from
the
air
.
He
shuts
up
every
Citron
in
a
several
vessel
by
it self
,
and
plaisters
them
up
,
and
sets
them
orderly
in
a
fit
place
prepared
for
that
purpose
.
Sotion
saith
,
that
the
Pome-Citron
must
be
very
well
plaistered
over
with
stampt
morter
,
that
so
it
may
keep
one
whole
year
together
,
without
any
harm
or
blemish
.
So
have
others
taught
us
the
way
How
to
keep
Apples
shut
up
close
.
Columella
saith
,
that
every
several
kind
of
Apples
is
to
be
placed
in
a
several
cell
by
themselves
;
for
when
divers
kinds
are
shut
up
in
one
and
the
same
cell
,
they
will
not
agree
so
well
together
,
but
will
soon
putrifie
:
But
when
you
have
disposed
of
your
Apples
that
they
are
set
in
good
order
,
then
shut
up
the
lids
of
the
coffer
or
cell
upon
them
;
and
plaister
the
lids
over
with
lome
,
that
hath
straw
chopt
in
it
,
lest
the
air
get
in
.
Palladius
would
have
every
apple
placed
by
it self
in
a
several
earthen
vessel
,
which
must
be
pitched
within
,
and
plaistered
over
with
morter
,
or
else
they
may
be
lapt
up
in
clay
,
and
so
preserved
.
Pliny
saith
,
that
the
custom
in
his
time
was
,
to
make
choice
of
the
goodliest
apples
,
and
to
plaister
them
over
with
morter
or
wax
,
that
it
may
be
like
a
crust
upon
them
:
but
,
saith
he
,
they
must
be
fully
ripe
first
;
for
otherwise
they
will
grow
and
wax
bigger
,
and
so
break
out
of
their
houses
.
Others
put
every
several
Apple
or
Pear
into
a
several
earthen
vessel
,
and
besmear
the
vessels
all
over
with
pitch
,
and
then
put
the
vessels
with
the
fruit
in
them
,
into
a
barrel
or
tub
,
and
so
preserve
them
.
Apuleius
was
wont
to
preserve
them
in
an
earthen
pot
laid
all
about
on
the
inside
with
wax
.
Some
preserve
them
by
lapping
them
up
in
Reits
or
Sea-weed
,
and
so
shutting
them
up
into
earthen
pitchers
:
but
they
must
be
every
one
wrapt
up
severally
by
it self
,
and
so
laid
,
that
they
may
not
touch
each
other
;
and
besides
,
the
pitchers
must
be
very
well
and
close
covered
.
Columella
prescribes
this
course
whereby
Quinces
are
to
be
shut
up
,
that
they
may
last
.
They
must
be
wrapt
up
in
Fig-leaves
;
and
you
must
take
some
Potters
white
earth
and
put
in
Wine-lees
to
it
,
to
make
morter
of
them
,
and
with
that
morter
besmear
the
Quinces
:
then
you
must
put
them
into
some
new
vessels
,
and
cover
them
all
over
with
some
dry
plaistering
that
they
may
not
touch
one
another
.
Palladius
puts
them
between
two
tile-sheards
,
and
closes
them
up
with
Lome
round
about
;
and
then
covers
them
over
with
dry
plaistering
,
and
so
layes
them
up
in
a
New
pot
or
basen
,
that
they
may
be
kept
asunder
.
Democritus
doth
first
cover
them
over
with
leaves
,
and
then
he
makes
morter
of
clay
or
of
some
Potters
chalk
with
hair
chopt
into
it
,
wherewith
he
besmears
the
Quinces
;
and
when
he
hath
dryed
them
in
the
Sun
,
he
layes
them
up
:
and
whensoever
he
would
use
any
of
them
,
he
breaks
up
their
case
,
and
there
finds
his
Quinces
in
the
same
taking
as
they
were
,
when
he
put
them
in
.
But
Pliny
teacheth
us
very
briefly
,
that
if
we
would
keep
Quinces
long
,
we
must
shut
them
up
so
close
,
that
no
air
may
come
at
them
.
By
the
like
means
,
you
may
preserve
All
things
close
exceeding
well
,
Mago
,
when
he
would
preserve
any
fruit
close
,
he
covers
them
all
over
very
carefully
with
Potters
chalk
,
and
then
dries
it
in
the
Sun
;
and
if
there
happen
to
be
any
chap
in
the
mould
,
he
stoppeth
it
up
with
lome
,
and
so
when
it
is
drie
,
layes
it
up
.
Others
take
a
new
earthen
pitcher
,
and
strew
it
with
the
dust
or
shavings
of
Poplar
,
or
else
of
the
Holm-tree
;
and
then
they
place
the
fruit
in
it
,
in
such
sort
that
there
lies
some
of
the
dust
betwixt
every
fruit
:
then
they
boord
that
space
,
and
make
a
floor
over
that
stoary
;
and
having
so
done
,
they
strew
the
second
stoary
with
the
like
dust
,
and
there
also
dispose
of
their
fruit
as
in
the
other
stoary
:
then
they
boord
that
space
too
,
and
make
a
third
stoary
,
and
so
a
fourth
,
and
so
forward
till
the
pitcher
be
filled
up
:
and
when
it
is
full
,
they
lay
a
covering
upon
it
,
and
plaister
it
over
very
carefully
with
thick
lome
.
Others
put
their
fruit
into
a
barrel
,
but
they
place
them
in
such
order
,
that
the
one
may
not
touch
the
other
;
and
then
they
close
up
the
barrel
again
,
as
Palladius
reporteth
.
Africanus
teacheth
a
way
whereby
Figs
may
be
shut
up
to
be
preserved
long
,
You
must
take
a
green
Gourd
,
and
make
in
it
certain
cells
or
hollow
places
of
receipt
,
for
every
several
fig
a
several
cell
;
Into
these
cells
you
must
put
your
figs
,
and
wrap
the
gourd
about
with
a
swathe
of
cloath
or
leather
,
and
then
hang
up
the
gourd
in
a
dark
place
where
neither
fire
nor
smoak
may
come
at
them
:
But
you
must
see
that
the
figs
which
you
would
thus
preserve
,
have
their
tails
ar
stalks
upon
them
.
Others
take
a
cup
of
glasse
,
or
some
other
cup
that
you
may
see
thorough
,
and
set
it
upon
the
figs
with
the
mouth
downward
,
and
stop
up
with
wax
every
place
round
about
,
that
no
air
may
come
within
the
cups
mouth
;
and
so
the
figs
are
preserved
without
any
corruption
.
Palladius
rehearseth
the
very
same
experiment
out
of
the
same
Author
,
Likewise
Cervises
may
be
shut
up
in
barrels
,
and
thereby
be
preserved
a
great
while
.
You
must
take
Cervices
presently
as
they
are
gathered
,
and
make
choice
of
those
that
are
not
bruised
nor
blemished
any
way
:
These
you
must
put
into
a
barrel
,
and
shut
up
the
mouth
of
the
barrel
very
close
,
and
plaister
it
over
with
morter
.
Or
else
you
may
take
clay
morter
,
that
is
well
made
,
and
beaten
together
,
that
it
may
be
about
the
thickness
of
honey
,
and
drench
your
Cervises
in
it
,
and
then
hang
them
up
:
so
you
may
preserve
them
sound
a
while
;
and
afterward
you
must
wash
them
,
that
the
morter
which
sticks
upon
them
,
may
fall
off
.
So
,
the
fruit
Ziziphum
may
be
shut
up
in
earthen
vessels
to
be
long
preserved
,
as
Palladius
sheweth
.
But
they
must
be
gathered
by
hand
,
and
that
not
before
they
be
ripe
;
and
you
must
shut
them
up
in
long
earthen
vessels
,
and
plaister
them
over
,
and
so
lay
them
up
.
He
sheweth
also
that
Medlars
,
and
the
fruit
Tuber
may
be
shut
up
in
pitchers
,
so
to
be
preserved
.
You
must
put
your
Medlars
into
pitchers
,
that
are
besmeared
with
pitch
on
the
inside
;
but
the
pitchers
wherein
you
put
your
Tubers
,
must
not
only
be
pitched
on
the
in-side
,
but
also
daubed
over
on
the
out-side
.
So
Didymus
sheweth
,
that
Myrtle-berries
may
be
very
well
kept
to
last
long
,
if
you
gather
them
when
they
are
green
,
and
put
them
into
a
vessel
,
that
is
not
pitched
,
and
so
cover
it
close
,
and
lay
them
up
.
Others
lay
them
up
with
tails
or
stalks
upon
them
.
Palladius
sheweth
,
that
Nuts
may
be
long
preserved
,
if
you
shut
them
up
close
in
coffers
;
but
the
coffers
must
be
made
of
Nut-tree
.
The
same
Palladius
shews
,
that
Chest-nuts
may
be
long
preserved
,
if
you
put
them
in
wicker
baskets
,
and
plaister
up
the
baskets
round
about
:
but
the
rods
which
the
baskets
be
made
of
must
be
Beechen-rods
;
and
they
must
be
made
up
so
close
,
that
no
air
may
come
at
that
fruit
which
is
in
them
.
Likewise
Roses
may
be
shut
up
to
be
preserved
,
if
you
take
green
Barley
being
pluckt
up
by
the
roots
,
and
put
them
into
a
barrel
that
is
not
pitched
,
and
lay
Roses
in
amongst
it
before
they
be
blown
:
for
by
this
means
you
may
keep
them
long
.
So
also
you
may
shut
up
Lillies
,
to
make
them
last
a
whole
year
.
You
must
gather
them
with
their
boughs
,
as
they
grow
,
before
they
be
blown
,
and
put
them
into
new
earthen
vessels
that
were
never
pitched
,
and
when
you
have
covered
the
vessels
,
lay
them
up
;
and
so
shall
you
have
Lillies
of
a
year
old
.
But
if
you
have
use
for
any
of
them
in
the
mean
time
,
bring
them
forth
into
the
Sun
,
and
by
the
heat
thereof
they
will
be
opened
and
blown
.
We
will
shew
also
out
of
Didymus
,
how
Grapes
may
be
shut
up
to
last
long
,
Some
take
certain
cases
that
are
pitched
all
within
,
and
when
they
have
strewed
them
with
the
dust
or
dry
powder
of
the
Pitch-tree
,
or
the
Firre-tree
,
or
the
black
Poplar-tree
,
or
else
with
the
dry
flower
of
Millet
,
then
they
put
in
their
grapes
,
and
so
they
last
long
:
but
they
take
their
grapes
presently
after
the
time
of
Vintage
,
and
make
special
choice
of
those
grapes
that
are
without
any
bruise
or
blemish
,
and
they
shut
up
the
mouth
of
the
vessels
very
close
,
and
overlay
them
with
morter
.
Or
else
they
may
be
drenched
in
clay-morter
,
that
is
well
beaten
,
and
somewhat
liquid
,
and
then
be
hanged
up
,
and
so
kept
for
a
while
,
and
afterward
when
you
would
use
them
,
wash
them
over
,
that
the
morter
may
fall
off
.
Columella
saith
;
you
must
take
the
great
Teat-grape
,
or
else
the
hard-skinned
grape
,
or
else
the
fair
purple-grape
,
from
the
Vine
,
and
presently
pitch
their
stalks
with
hard
pitch
:
then
take
a
new
earthen
Vatt
,
and
fill
it
with
dry
chaffe
well
sifted
,
that
it
be
without
dust
,
and
so
hang
up
your
grapes
upon
it
:
then
take
another
Vat
,
and
cover
therewith
the
former
,
grapes
and
all
:
and
when
you
have
laid
the
brims
of
both
vatts
together
,
then
daube
them
up
with
more
that
is
made
with
chopped
straw
;
and
when
you
have
so
done
,
place
them
in
a
very
dry
loft
,
and
cover
them
all
over
with
dry
chaffe●
Wheat
may
be
laid
up
close
to
be
preserved
,
by
putting
it
into
caves
or
pits
of
the
earth
,
as
we
have
shewed
out
of
Varro
;
for
the
Cappadocians
and
Thracians
put
their
Corn
into
Caves
and
Dens
;
the
Spaniards
put
it
into
certain
pits
,
and
make
special
provision
that
the
moisture
and
air
may
not
come
at
them
;
except
it
be
when
they
take
cut
any
for
their
use
;
for
if
the
air
do
not
breath
upon
it
,
it
will
be
free
from
the
mice
and
such
like
vermine
:
and
it
is
known
,
that
Corn
being
thus
laid
up
,
hath
been
kept
clean
and
sweet
fifty
years
together
.
Marcus
Varro
saith
,
that
Beans
and
Pulse
have
been
laid
up
in
vessels
,
and
so
preserved
for
a
long
time
:
but
they
must
be
oyle-vessels
,
and
they
must
be
covered
over
with
ashes
.
Pliny
writes
the
very
same
experiment
out
of
Varro
;
that
Beans
and
Pulse
being
laid
up
in
oylebuts
,
and
covered
over
with
ashes
,
have
lasted
a
great
while
;
and
being
laid
up
in
some
hole
of
the
earth
,
they
have
lasted
an
hundred
and
twenty
years
.
So
the
Pulse
called
Lintels
,
have
been
preserved
long
,
as
Columella
sheweth
:
for
if
you
put
them
into
oyle-vessels
,
or
else
into
salting-tubs
,
that
they
may
be
full
,
and
so
plaister
them
over
with
morter
,
whensoever
you
take
them
forth
again
for
your
use
,
you
shall
find
your
Lintels
sweet
and
good
.
CHAP.
VIII
.
How
the
Ancients
,
when
they
had
put
their
fruit
into
certain
vessels
,
and
so
shut
them
up
close
,
did
put
them
also
into
some
other
vessels
full
of
liquor
.
HOwsoever
the
Ancients
,
by
making
up
their
vessels
close
,
did
shut
out
and
keep
away
the
air
as
being
the
Author
of
all
putrefaction
,
so
that
it
could
not
come
in
to
the
fruit
:
yet
they
did
not
by
this
means
keep
away
the
air
out
of
those
places
where
the
vessels
were
laid
,
but
that
as
the
circumstant
air
was
changed
,
either
being
disposed
to
heat
,
or
cold
,
or
drouth
,
or
moisture
,
to
the
air
also
that
is
within
,
mustneeds
be
changed
,
and
consequently
,
the
fruit
also
must
be
affected
with
the
same
change
.
Wherefore
,
for
the
avoiding
of
all
inconveniences
which
this
way
might
ensue
,
after
they
had
plaistered
their
fruit-vessels
,
and
so
made
them
up
fast
,
they
did
drown
these
vessels
in
divers
and
sundry
kinds
of
liquors
.
And
surely
not
without
great
reason
,
as
experience
shews
.
For
I
have
oft-times
observed
it
,
being
seriously
imployed
in
these
affairs
,
that
if
the
air
be
uniform
,
and
without
alteration
,
the
fruits
and
flowers
that
have
been
shut
up
in
vessels
of
glass
,
have
lasted
long
without
any
putrefaction
:
but
when
once
they
felt
any
alteration
in
the
air
,
presently
they
began
to
putrifie
.
For
this
cause
are
those
vessels
to
be
drowned
in
Cisterns
,
or
ditches
,
o●
some
places
underneath
the
ground
,
that
so
the
variable
alterations
of
the
air
may
not
be
felt
by
the
fruit
.
And
,
to
descend
to
experiments
,
we
will
first
shew
,
How
Quince-pears
being
shut
up
close
,
may
be
drowned
for
their
better
preservation
.
An
experiment
which
Democritus
hath
set
down
.
You
must
put
your
Quince-pears
into
a
new
earthen-vessel
,
and
then
cover
it
,
and
pitch
it
all
over
,
and
so
put
it
into
a
but
of
wine
;
but
so
,
that
they
may
have
scope
to
swim
upon
the
top
of
the
Wine
:
for
by
this
means
shall
you
keep
your
fruit
fresh
and
good
for
a
long
time
;
and
besides
,
the
wine
wherein
they
float
,
will
have
a
very
fragrant
savour
.
Likewise
Apples
being
shut
up
close
,
and
then
put
into
Cisterns
,
will
last
long
,
As
Palladius
sheweth
.
You
must
put
your
apples
,
saith
he
,
into
earthen
vessels
,
well
pitched
and
made
up
close
:
and
when
you
have
so
done
,
drown
those
vessels
in
a
Cistern
,
or
else
in
a
pit
.
Pliny
putteth
apples
in
earthen
Basons
,
and
so
lets
them
swim
in
wine
;
for
,
saith
he
,
the
wine
by
this
means
will
yield
a
more
odoriferous
smell
.
Apuleius
saith
,
that
Apples
are
to
be
put
into
a
new
pot
,
and
the
pot
to
be
put
into
a
Hogs-head
of
wine
that
there
it
may
swim
,
and
play
on
the
top
of
the
wine
;
for
so
,
the
Apples
will
be
preserved
by
the
wine
,
and
the
wine
will
be
the
better
for
the
Apples
.
So
Figs
being
shut
up
close
,
may
be
drowned
for
their
better
preservation
,
As
Africanus
affirmeth
.
They
take
figs
,
saith
he
,
that
are
not
very
ripe
,
and
put
them
into
a
new
earthen
vessel
;
but
they
gather
them
with
their
tails
or
stalks
upon
them
,
and
lay
them
up
every
one
in
a
several
cell
by
it self
:
and
when
they
have
so
done
,
they
put
the
vessel
into
an
Hogs-head
of
wine
,
and
so
preserve
their
figs.
I
have
also
proved
it
by
experience
,
that
Peaches
being
shut
up
in
wooden
Cisterns
,
have
been
well
preserved
by
drowning
.
And
I
have
proved
〈◊〉
also
in
other
kinds
of
Apples
,
that
if
they
be
shut
up
in
a
small
vessel
that
is
very
well
pitched
on
the
utter
side
,
and
so
drowned
in
the
bottom
of
a
Cistern
of
water
,
and
kept
down
by
some
weights
within
the
water
,
that
it
may
not
float
,
they
may
be
preserved
many
moneths
without
any
putrefaction
.
By
a
sleight
not
much
unlike
to
this
,
Pomegranates
may
be
preserved
in
a
Pipe
or
But
that
is
half
full
of
water
,
as
Palladius
sheweth
.
You
must
hang
up
your
Pomegranates
within
the
But
;
yet
so
,
that
they
must
not
touch
the
water
;
and
the
But
must
be
shut
up
close
,
that
the
wind
may
not
come
in
.
And
as
fruit
may
be
thus
preserved
,
if
the
vessels
be
drowned
in
water
or
other
liquor
;
so
there
are
some
of
opinion
,
that
,
if
you
hide
those
vessels
underneath
the
ground
,
you
may
by
this
means
also
eschew
the
danger
of
the
alterations
that
are
in
the
air
.
Columella
sheweth
,
that
Cervises
being
shut
up
close
,
and
so
laid
under
ground
,
will
thereby
last
the
longer
.
When
you
have
gathered
your
Cervises
charily
by
hand
,
you
must
put
them
into
vessels
that
are
well
pitched
,
and
lay
also
pitched
coverings
upon
them
,
and
plaister
them
over
with
morter
:
then
make
certain
ditches
or
trenches
about
two
foot
deep
in
some
dry
place
within
doors
;
and
in
them
so
place
your
pitchers
,
that
the
mouth
may
be
downward
:
then
throw
in
the
earth
upon
them
,
and
tread
it
in
somewhat
hard
.
It
is
best
to
make
many
trenches
,
that
the
vessels
may
stand
asunder
,
not
above
one
or
two
in
a
trench
;
for
when
you
have
use
of
them
,
if
you
would
take
up
any
one
of
the
vessels
,
none
of
the
rest
must
be
stirred
;
for
if
they
be
,
the
Cervises
will
soon
putrifie
.
Pliny
reports
the
like
out
of
Cato
:
that
Cervises
are
put
into
earthen
vessels
well
pitched
,
the
covering
being
plaistered
over
with
morter
,
and
then
put
in
certain
ditches
or
pits
about
two
foot
deep
;
the
place
being
somewhat
open
,
and
the
vessels
set
with
the
mouth
downward
.
And
Palladius
writes
out
of
those
two
Authors
,
that
Cervises
must
be
gathered
while
they
be
somewhat
hard
,
and
laid
up
even
when
they
begin
to
be
ripe
;
they
must
be
put
in
earthen
pitchers
,
so
that
the
vessels
be
filled
up
to
the
top
,
and
covered
over
with
morter
,
and
laid
in
a
ditch
two
foot
deep
,
in
a
dry
place
where
the
Sun
cometh
;
and
the
mouths
of
the
vessels
must
stand
downward
,
and
the
earth
must
be
trodden
in
upon
them
.
The
same
Author
writeth
that
Pears
being
shut
up
in
vessels
,
and
so
laid
under
the
ground
,
will
last
the
longer
.
You
must
take
those
pears
which
are
hard
both
in
skin
,
and
in
skin
and
substance
:
These
you
must
lay
upon
an
heap
;
and
when
they
begin
to
wax
soft
,
put
them
into
an
earthen
vessel
which
is
well
pitched
,
and
lay
a
covering
on
it
,
and
plaister
it
over
with
morter
.
Then
the
vessel
must
be
buried
in
a
small
ditch
,
in
such
a
place
as
the
sun
doth
daily
shine
upon
.
Others
as
soon
as
the
pears
are
gathered
,
lay
them
up
with
their
stalks
upon
them
in
pitcht
vessels
,
and
close
up
the
vessels
with
morter
or
else
with
pitch
;
and
then
lay
them
abroad
upon
the
ground
,
covering
them
all
over
with
sand
.
Others
make
special
choice
of
such
pears
as
are
very
sound
,
somewhat
hard
and
green
;
and
these
they
shut
up
into
a
pitcht
vessel
,
and
then
cover
it
and
set
the
mouth
of
it
downward
,
and
bury
it
in
a
little
ditch
in
such
a
place
as
the
water
runs
round
about
it
continually
.
In
like
manner
also
Apples
being
shut
up
close
,
may
be
hidden
within
the
ground
for
their
better
preservation
,
As
Pliny
sheweth
.
You
must
dig
a
trench
in
the
ground
about
two
foot
deep
,
and
lay
sand
in
the
bottom
of
it
,
and
there
put
in
your
apples
;
then
cover
the
pit
first
with
an
earthen
lid
,
and
then
with
earth
thrown
upon
it
.
Some
put
their
apples
in
earthen
basons
,
and
then
bury
them
.
Others
put
them
into
a
ditch
that
hath
sand
cast
into
the
bottom
of
it
,
and
cover
it
onely
with
dry
earth
.
The
like
device
it
is
whereby
Pomegranates
are
preserved
in
small
Buts
which
have
sand
in
them
.
You
must
fill
a
small
But
up
to
the
middle
with
sand
,
and
then
take
your
pomegranates
,
and
put
the
stalk
of
them
every
one
into
a
several
cane
,
or
into
the
bough
of
an
Elder-tree
;
and
let
them
be
so
placed
asunder
in
the
sand
,
that
the
fruit
may
stand
some
four
fingers
above
the
sand
:
but
the
vessel
must
be
set
within
the
ground
in
some
open
place
.
This
also
may
be
done
within
doors
,
in
a
ditch
two
foot
deep
.
Others
fill
up
the
But
half
full
of
water
,
and
hang
the
pomegranates
within
the
But
,
that
they
may
not
touch
the
water
;
and
shut
up
the
But
close
that
no
air
may
come
in
.
Cato
sheweth
how
Filberds
may
be
preserved
within
the
ground
,
You
must
take
them
while
they
be
new
,
and
put
them
into
a
pitcher
,
and
so
lay
them
in
the
ground
;
and
they
will
be
as
fresh
when
you
take
them
forth
,
as
when
you
put
them
in
.
In
like
manner
Palladius
sheweth
that
Chestnuts
may
be
preserved
,
if
you
put
them
in
new
earthen
vessels
,
and
bury
them
in
some
dry
place
within
the
ground
.
He
saith
also
that
Roses
being
shut
up
,
may
be
buried
in
the
ground
for
their
better
preservation
,
if
they
be
laid
up
in
a
pot
,
and
well
closed
,
and
so
buried
in
some
open
place
.
But
now
we
will
shew
How
all
things
that
are
shut
up
,
may
be
preserved
for
many
years
.
Fruits
are
to
be
laid
up
in
vials
of
glass
,
as
we
shewed
before
:
and
when
the
pipe
or
neck
of
the
glass
is
stopt
close
up
,
then
they
are
to
be
drowned
in
cisterns
,
and
they
will
last
good
for
certain
whole
years
.
Likewise
,
flowers
are
to
be
closed
up
in
a
vessel
that
is
somewhat
long
,
and
the
neck
of
it
must
be
stopt
up
,
as
we
shewed
before
,
and
then
they
must
be
cast
into
the
water
:
for
by
this
means
they
may
be
kept
fresh
for
a
long
time
.
I
have
also
put
new
wine
into
an
earthen
vessel
that
hath
been
glazed
within
,
and
have
laid
it
in
the
water
with
a
waight
upon
it
to
keep
it
down
;
and
a
year
after
,
I
found
it
in
the
same
taste
and
goodness
,
as
when
I
put
it
into
the
vessel
.
By
the
like
device
as
this
is
,
we
may
preserve
Things
that
are
shut
up
,
even
for
ever
,
if
we
wrap
them
up
in
some
commixtion
with
other
things
,
so
that
the
air
may
not
pierce
them
through
;
but
especially
,
if
the
commixtion
it self
be
such
,
as
is
not
subject
to
putrefaction
.
I
have
made
trial
hereof
in
Amber
;
first
reducing
it
to
a
convenient
softness
,
and
then
wrapping
up
in
it
that
which
I
desired
to
preserve
:
For
whereas
the
Amber
may
be
seen
thorow
,
it
doth
therefore
represent
unto
the
eye
the
perfect
semblance
of
that
which
is
within
it
,
as
if
it
were
living
,
and
so
sheweth
it
to
be
sound
,
and
without
corruption
.
After
this
manner
I
have
lapped
up
Bees
and
Lyzards
in
Amber
,
which
I
have
shewed
to
many
,
and
they
have
been
perswaded
that
they
were
the
Bees
and
the
Lyzards
that
Martial
speaks
of
.
We
see
every
where
that
the
hairs
of
beasts
,
and
leaves
,
and
fruits
,
being
lapped
up
in
this
juice
,
are
kept
for
ever
;
the
Amber
doth
eternize
them
.
Martial
speaks
thus
of
the
Bee
,
A
Bee
doth
lie
hidden
within
the
Amber
,
and
yet
she
shines
in
it
too
;
as
though
she
were
even
closed
up
within
her
own
honey
:
A
worthy
reward
she
hath
there
for
all
her
labours
;
and
,
if
she
might
make
choice
of
her
own
death
,
it
is
likely
she
would
have
desired
to
die
in
Amber
.
And
the
same
Author
speaks
thus
of
the
Viper
,
being
caught
as
it
were
in
the
same
juice
:
The
Viper
comes
gliding
to
the
dropping
Pine-tree
,
and
presently
the
Amber
juice
doth
overflow
her
:
and
while
she
marvails
at
it
,
how
she
should
be
so
entangled
with
that
liqour
,
upon
the
sudden
it
closeth
upon
her
,
and
waxeth
stiff
with
cold
.
Then
let
not
Cleopatra
boast
her self
in
her
Princely
Tomb
,
seeing
the
Viper
is
interred
in
a
Nobler
Tomb
then
she
.
But
if
you
desire
to
know
how
to
make
Amber
soft
,
though
there
be
divers
ways
whereby
this
may
be
effected
,
yet
let
this
way
alone
content
you
,
to
cast
it
into
hot
boiling
wax
that
is
scummed
and
clarified
:
for
,
by
this
means
it
will
become
so
soft
and
pliant
,
that
you
may
easily
fashion
it
with
your
fingers
,
and
make
it
framable
to
any
use
.
Onely
you
must
bee
sure
that
it
be
very
new
.
CHAP.
IX
.
How
Fruits
may
be
drenched
in
Honey
,
to
make
them
last
for
a
long
time
.
THe
Antients
finding
by
experience
,
that
the
shutting
up
of
fruits
in
vessels
,
and
the
drenching
of
those
vessels
in
water
,
was
a
notable
preservative
against
corruption
,
did
thence
proceed
farther
,
and
began
to
drench
the
fruits
themselves
in
divers
kinds
of
liqours
;
supposing
that
they
might
be
the
longer
preserved
,
if
they
were
sowsed
in
honey
,
wine
,
vineger
,
brine
,
and
such
like
,
in
as
much
as
these
liquors
have
an
especial
vertue
against
putrefaction
:
For
honey
hath
an
excellent
force
to
preserve
,
not
fruits
onely
,
but
also
even
the
bodies
of
living
creatures
from
being
putrefied
,
as
we
have
elsewhere
shewed
that
Alexanders
body
,
and
the
carkass
of
the
Hippocentaur
were
preserved
in
honey
.
Meer
water
they
did
not
use
in
this
case
;
because
,
that
being
moist
in
it self
,
might
seem
rather
to
cause
putrefaction
.
But
of
all
other
liquors
,
honey
was
most
in
request
for
this
purpose
,
they
supposing
it
to
be
a
principal
preserver
against
corruption
.
Columella
saith
That
Quinces
may
be
preserved
in
honey
without
putrefaction
;
We
have
nothing
more
certain
by
experience
,
saith
he
,
then
that
Quinces
are
well
preserved
in
honey
.
You
must
take
a
new
flagon
that
is
very
broad
brimmed
,
and
put
your
Quuinces
into
it
,
so
that
they
may
have
scope
within
,
that
one
may
not
bruise
another
;
then
when
your
pot
is
full
to
the
neck
,
take
some
withy
twigs
,
and
plat
them
over
the
pots
mouth
,
that
they
may
keep
down
the
Quinces
somewhat
close
,
least
when
they
should
swell
with
liquor
,
they
should
float
too
high
:
then
fill
up
your
vessel
to
the
very
brimme
with
excellent
good
liquefi'd
honey
,
so
that
the
Quinces
may
be
quite
drowned
in
it
.
By
this
means
,
you
shall
not
onely
preserve
the
fruit
very
well
,
but
also
you
shall
procure
such
a
well
relished
liquor
,
that
it
will
be
good
to
drink
of
.
But
in
any
case
take
heed
,
that
your
Quinces
be
through
ripe
which
you
would
thus
preserve
:
for
if
they
were
gathered
before
they
were
ripe
,
they
will
be
so
hard
,
that
they
cannot
be
eaten
.
And
this
is
such
an
excellent
way
,
that
though
the
worm
have
seized
upon
the
Quinces
before
they
were
gathered
,
yet
this
will
preserve
them
from
being
corrupted
any
farther
:
for
such
is
the
nature
of
honey
,
that
it
will
suppress
any
corruption
,
and
not
suffer
it
to
spread
abroad
:
for
which
cause
it
will
preserve
the
dead
carkass
of
a
man
,
for
many
years
together
,
without
putrefaction
.
Palladius
saith
,
that
Quinces
must
be
gathered
when
they
are
ripe
,
and
so
put
into
honey
,
whole
as
they
are
,
and
thereby
they
will
be
long
preserved
.
Pliny
would
have
them
first
to
be
smeared
over
with
wax
,
and
then
to
be
sowsed
in
honey
.
Apitius
saith
,
Quinces
must
be
gathered
with
their
boughes
and
leaves
,
and
they
must
be
without
any
blemish
,
and
so
put
into
a
vessel
full
of
honey
and
new
wine
.
The
Quinces
that
were
thus
dressed
,
were
called
Melimela
,
that
is
to
say
,
Apples
preserved
in
honey
:
as
Martial
witnesseth
,
saying
,
Quinces
sowsed
in
pure
honey
,
that
they
have
drunk
themselves
full
,
are
called
Melimela
.
Likewise
Columella
sheweth
that
Other
kind
of
Apples
may
be
so
preserved
,
Not
onely
the
Melimela
,
but
also
the
Pome-paradise
,
and
the
Sestian
Apples
,
and
other
such
dai●ties
may
be
preserved
in
honey
:
but
because
they
are
made
sweeter
by
the
honey
,
and
so
lose
their
own
proper
relish
which
their
nature
and
kind
doth
afford
,
therefore
he
was
wont
to
preserve
them
by
another
kind
of
practise
.
Palladius
saith
,
That
Pears
may
be
preserved
in
Honey
,
if
a
hey
be
so
laid
up
therein
,
that
one
of
them
may
not
touch
another
.
So
Africanus
reporteth
,
That
Figgs
may
be
long
preserved
in
Honey
,
if
they
be
so
disposed
and
placed
in
it
,
that
they
neither
touch
each
other
,
nor
yet
the
vessel
wherein
they
be
put
;
and
when
you
have
so
placed
them
,
you
must
make
fast
the
lid
of
the
vessel
upon
them
,
and
there
let
them
lie
without
troubling
them
.
And
Palladius
reports
the
same
:
Green
Figs
,
saith
he
,
may
be
preserved
in
Honey
,
if
you
place
them
so
that
they
may
not
touch
each
other
.
Florentinus
also
sheweth
,
That
Cherries
may
be
preserved
in
Honey
,
if
you
put
them
into
a
vessel
that
is
strawed
in
the
bottom
with
Savory
,
and
so
cast
some
honey
upon
them
;
but
your
honey
must
be
somewhat
sharpe
.
So
likewise
Medlars
may
be
preserved
in
Honey
,
to
last
a
great
while
without
rotting
,
as
Palladius
sheweth
:
but
then
they
must
be
gathered
before
they
be
throughly
ripe
.
Martial
sheweth
also
,
That
Nuts
may
be
preserved
in
Honey
,
to
be
green
all
the
year
long
;
and
he
speaks
it
of
his
own
trial
and
experience
.
You
must
take
green
Nuts
,
and
pluck
them
out
of
their
shells
,
and
so
let
them
be
sowsed
in
honey
:
and
the
honey
wherein
they
are
sowsed
,
will
become
very
medicinable
,
insomuch
that
if
you
make
a
potion
of
it
,
it
will
be
very
helpful
to
cure
the
Arteries
,
and
the
Jaws
.
Palladius
saith
,
That
Peaches
may
be
preserved
in
Honey
,
if
you
take
out
the
stone
before
you
sowse
them
;
and
besides
that
they
will
last
long
,
this
will
also
make
them
to
be
very
well
relished
.
He
saith
also
that
they
may
be
well
preserved
in
the
liquor
Oxymel
.
To
be
brief
,
Columella
saith
plainly
that
there
is
no
kind
of
fruit
but
may
be
well
preserved
in
honey
.
But
he
prescribes
it
for
a
general
rule
in
this
case
,
that
every
kind
of
fruit
should
be
preserved
in
several
by
it self
:
for
if
you
lay
up
divers
kinds
of
fruits
together
,
one
of
them
will
corrupt
and
marre
the
other
.
So
also
Grapes
may
be
preserued
in
Honey
,
and
they
will
last
long
without
any
blemish
in
them
,
if
they
be
so
preserved
,
as
Didymus
writeth
.
But
we
will
shew
now
,
What
kinds
of
fruits
are
best
preserved
in
Honey
.
For
,
I
have
endeavoured
my self
in
this
Practise
,
how
to
keep
fruits
without
putrefaction
,
and
for
this
cause
,
I
laid
up
all
kinds
of
fruits
in
vessels
of
glass
filled
with
honey
,
that
so
I
might
prove
,
which
might
be
preserved
longest
:
and
I
found
great
difference
among
them
,
some
kinds
lasting
long
and
some
but
a
little
while
.
For
,
the
fruits
that
were
by
their
own
kind
,
full
of
moisture
,
did
attaint
the
honey
;
so
that
the
honey
being
it self
attainted
,
was
not
possibly
able
to
preserve
the
fruit
from
putrefaction
.
Grapes
,
Figgs
,
and
Peaches
are
soon
putrified
by
reason
of
their
moistness
;
Quinces
,
Apples
,
and
Pears
do
last
longer
uncorrupted
;
but
Nuts
will
will
last
green
and
sound
a
whole
year
together
.
CHAP.
X.
How
fruits
may
be
long
preserved
in
ordinary
wine
,
or
sodden
wine
,
or
new
wine
,
or
else
in
wine-lees
.
THe
Ancients
likewise
perceiving
,
that
wine
would
keep
all
things
,
and
that
grapes-stones
lighting
into
the
wine
as
it
was
barrelled
up
,
did
continue
whole
in
the
barrels
for
the
space
of
a
whole
year
;
thence
they
gathered
,
that
those
fruits
which
were
laid
up
in
wine
,
would
be
well
preserved
from
putrefaction
.
Neither
did
they
stay
there
,
but
also
proceeded
to
use
sodden
wine
,
new
wine
,
vinegar
,
and
wine-lees
,
for
that
purpose
,
because
all
these
have
a
smatch
of
the
substance
of
wine
it self
.
But
we
considering
that
there
may
be
a
very
pure
and
durable
liquour
extracted
out
of
the
substance
of
wine
(
for
wine
,
as
it
is
of
it self
,
will
sooner
be
corrupted
)
have
therefore
used
the
help
of
that
extraction
,
whereby
to
preserve
things
sound
and
good
time
out
of
mind
.
But
to
return
to
them
,
and
set
down
their
examples
.
Palladius
sheweth
,
That
Quinces
may
be
preserved
in
wine
.
For
,
if
we
lay
them
up
in
vessels
filled
with
very
good
wine
,
half
with
ordinary
wine
,
and
half
with
new
wine
,
we
shall
by
this
means
preserve
Quinces
a
great
while
.
Others
sowse
them
in
barrels
of
new
wine
onely
,
and
so
close
them
up
;
whereby
they
cause
the
wine
to
yield
a
very
fragrant
smell
.
So
Democritus
makes
choice
of
the
fairest
and
soundest
quinces
,
and
putteth
them
into
barrels
of
new
wine
,
and
thereby
doth
preserve
his
quinces
and
better
his
wine
.
So
Apples
may
be
preserved
floating
in
wine
,
as
the
same
Author
sheweth
.
You
must
put
some
few
apples
into
a
barrel
of
wine
that
they
may
float
up
and
down
,
and
so
shall
you
also
better
the
wine
.
Democritus
would
have
them
to
be
put
into
earthen
pots
;
but
Apuleius
would
have
them
put
into
barrels
,
and
so
closed
up
;
and
thus
,
saith
he
,
shall
you
procure
an
admirable
sweetness
and
pleasantness
in
the
wine
.
Others
would
have
them
put
into
a
new
pot
,
and
the
pot
to
be
drenched
into
a
barrel
of
wine
,
so
that
they
may
there
swim
,
and
then
the
barrel
to
be
made
up
close
;
for
this
will
be
best
both
for
the
wine
and
also
for
the
apples
.
Likewise
Figgs
may
be
long
preserved
in
wine
,
as
Africanus
sheweth
.
You
must
make
a
new
earthen
pot
,
not
altogether
round
,
but
rather
somewhat
square
,
having
a
good
sound
bottom
;
then
you
must
gather
your
figs
with
their
sprigs
and
stalkes
,
and
that
before
they
be
through
ripe
;
then
put
them
fresh
into
your
vessel
,
and
place
them
so
that
they
may
lie
from
each
other
a
pretty
distance
;
and
so
put
them
in
a
barrel
full
of
wine
,
and
there
let
them
swim
;
but
the
barrel
must
be
very
well
closed
up
,
that
the
air
get
not
in
:
and
until
the
wine
change
and
become
sowrish
,
the
figs
will
never
change
,
but
continue
in
the
same
estate
as
when
they
were
put
in
.
Palladius
doth
report
the
very
same
experiment
out
of
the
very
same
Author
.
Beritius
sheweth
,
That
Mulberries
may
be
preserved
in
wine
:
But
it
must
be
such
wine
as
is
made
of
Mulberries
;
and
the
vessells
wherein
they
are
put
,
must
be
made
up
very
close
.
Likewise
Pamphilius
sheweth
,
That
Damosins
may
be
preserved
in
wine
,
if
they
be
put
into
Hogsheads
either
of
sweet
wine
,
or
else
new
wine
,
there
to
swim
up
and
down
,
and
the
Hogsheads
well
covered
.
Palladius
also
teacheth
,
That
the
fruit
▪
Ziziphum
may
be
preserved
in
wine
.
so
that
it
shall
not
have
any
screwls
or
wrinkles
:
for
,
if
it
be
fresh
gathered
,
and
suppled
with
drops
of
new
wine
,
it
will
continue
plumpe
and
full
without
any
wrinkles
.
Didymus
sheweth
How
Grapes
may
be
preserved
in
wine
,
You
must
take
a
barrel
that
is
half
full
of
new
wine
,
and
therein
hang
up
your
grapes
in
such
sort
,
as
the
clusters
may
not
touch
each
other
,
nor
any
of
them
touch
the
wine
:
for
by
this
means
they
will
continue
as
sound
as
they
were
upon
the
Vine
.
Some
do
preserve
them
in
wine
that
is
alayed
with
water
.
Grapes
thus
preserved
in
wine
,
have
been
in
great
request
among
the
Ancients
.
Athenaeus
makes
mention
of
them
out
of
Eubulus
in
Agglutinat●
:
you
must
,
saith
he
,
minister
unto
him
good
store
of
grapes
preserved
in
wine
:
And
Pherecrates
,
among
other
things
that
are
to
be
eaten
,
makes
mention
of
grapes
that
were
taken
out
of
wine
.
Cato
sheweth
,
That
Pears
may
be
long
preserved
in
sodden
wine
,
especially
the
Tarentine-pears
,
and
the
Must-pears
,
and
the
Gourd-pears
.
Varro
saith
,
That
the
pears
called
Anciana
,
and
Sementina
are
to
be
preserved
in
sodden
wine
.
Pliny
saith
,
That
the
Tarentine-pears
,
and
the
Anciana
are
so
preserved
.
Palladius
saith
,
That
they
may
be
preserved
either
in
sodden
wine
or
else
in
new
wine
;
but
,
saith
he
,
The
vessels
which
they
are
put
into
,
must
be
filled
up
with
that
liquor
wherein
they
are
to
be
preserved
;
which
very
same
precept
he
learned
out
of
Democritus
.
Columella
sheweth
how
to
make
this
kind
of
sodden
wine
of
that
sweet
wine
which
is
called
Mustum
.
Palladius
sheweth
also
,
how
that
kind
of
Peaches
,
which
hath
the
hardest
stone
,
may
be
preserved
long
in
sodden
wine
,
You
must
fill
up
the
Navel
of
the
Peach
(
or
that
place
wherein
the
stalk
was
fastned
)
with
a
drop
or
two
of
scalding
pitch
,
so
that
the
wine
may
not
get
into
the
peach
by
that
passage
;
and
then
shut
up
the
vessel
very
close
,
that
the
air
may
not
get
in
.
Columella
saith
,
That
Cervises
may
be
long
preserved
in
new
wine
,
if
you
plat
some
dry
fennel
above
them
,
to
keep
them
under
,
that
still
the
liquor
may
overflow
them
:
but
the
coverings
or
lids
of
the
vessels
must
be
well
pitched
,
and
plaistered
over
with
morter
,
that
the
air
may
have
no
access
unto
them
.
Pliny
saith
,
That
Cervises
are
to
be
preserved
in
sodden
wine
,
by
the
judgement
of
Cato
.
Palladius
also
saith
,
That
Cervises
may
be
preserved
long
in
sodden
wine
.
Columella
sheweth
That
Grapes
may
be
preserved
in
new
wine
,
You
must
take
a
barrel
that
is
well
pitched
,
and
put
into
it
a
certain
quantity
of
new
wine
;
then
make
a
hurdle
as
it
were
,
of
good
stiff
rods
platted
together
,
a
little
above
the
liquor
:
then
place
upon
those
hurdles
,
certain
new
earthen
vessels
,
and
therein
so
dispose
your
grapes
that
they
may
not
touch
each
other
;
then
cover
your
vessels
and
stop
them
up
,
after
that
,
make
another
such
a
loft
of
hurdles
,
and
then
another
,
and
so
forward
,
as
far
as
the
greatness
of
the
barrel
will
give
you
leave
;
and
in
every
one
of
those
rooms
place
your
grapes
,
as
in
the
first
:
then
take
the
pitched
cover
of
your
barrel
,
and
smear
it
all
over
with
good
store
of
new
wine
,
and
when
you
have
laid
it
upon
the
barrel
,
make
it
up
close
,
and
lay
ashes
upon
it
.
Others
make
no
more
ado
,
but
onely
put
their
new
wine
into
the
barrel
,
and
make
certain
hurdles
over
the
wine
,
and
there
hang
their
grapes
out
of
the
reach
of
the
wine
,
and
so
cover
the
barrel
and
stop
it
up
.
The
same
Author
likewise
reporteth
,
That
Damosins
may
be
long
kept
in
new
Wine
.
About
harvest
time
,
you
must
gather
Damosins
not
being
throughly
ripe
,
nor
yet
too
green
,
(
but
they
must
be
wilde
Damosins
,
such
as
are
in
colour
like
to
the
Onix●●one
)
and
you
must
dry
them
in
some
shadowy
place
,
the
third
day
after
they
were
gathered
:
then
you
must
mingle
vineger
with
new
Wine
,
or
else
with
sodden
wine
,
in
equal
portions
,
and
so
put
your
Damosins
into
it
.
But
they
will
be
preserved
the
better
,
if
you
make
your
medley
of
a
certain
quantity
of
vineger
,
blended
with
twice
so
much
water
.
Or
else
you
may
take
the
purple-coloured
Damosins
,
and
lay
them
up
in
an
earthen
vessel
well
pitched
,
and
then
fill
it
either
with
new
,
or
else
with
sodden
wine
,
so
that
the
whole
fruit
may
lie
under
the
liquor
;
and
then
lay
the
covering
upon
the
vessel
,
and
plaister
it
up
.
We
may
also
preserve
Cucumbers
in
the
Lees
of
Wine
,
as
the
Quintiles
are
of
opinion
.
You
must
,
say
they
,
put
your
Cucumbers
into
the
Lees
of
White-wine
,
before
it
be
sowre
,
and
see
that
your
vessel
be
top-full
;
for
by
this
means
your
Cucumbers
will
last
fresh
and
good
a
great
while
.
Didymus
writes
,
that
Olives
and
Grapes
may
be
kept
together
.
You
must
take
Grapes
while
they
be
fresh
,
and
new
,
and
whole
,
and
lay
them
up
in
a
vessel
amongst
Olives
,
so
placed
,
that
every
Olive
may
stand
betwixt
two
Grapes
,
and
so
every
Grape
betwixt
two
Olives
;
and
thus
,
the
vessel
being
well
closed
up
,
they
will
preserve
each
other
.
Columella
saith
,
that
Corneile
,
or
Hamberry
may
be
kept
in
Lees
;
and
if
it
be
well
preserved
so
,
it
will
serve
to
be
used
in
the
stead
of
Olives
.
Ovid
declares
this
in
the
eighth
book
of
his
Metamorphosis
.
Columella
shews
that
Grapes
may
be
preserved
fresh
and
green
in
the
Lees
of
wine
.
You
must
gather
your
grapes
when
they
are
of
a
reasonable
ripeness
,
and
then
lay
them
upon
certain
hurdles
,
so
that
one
cluster
may
not
touch
the
other
:
then
bring
them
within
doors
,
and
tuck
away
the
dry
,
and
withered
,
and
rotten
grapes
with
a
pair
of
tuckers
:
and
when
they
have
lyen
a
while
cooling
out
of
the
Sun
,
take
three
or
four
clusters
according
as
the
bigness
of
your
pot
is
,
and
put
them
into
it
amongst
the
Lees
;
and
let
the
lid
be
made
up
fast
with
pitch
,
that
the
liquor
may
not
break
forth
.
Then
you
must
take
a
great
many
of
Vine-stalks
,
and
squeeze
or
press
them
well
,
with
their
grapes
upon
them
:
then
lay
the
stalks
and
husks
in
the
bottom
of
a
barrel
,
and
therein
place
your
pots
that
you
have
filled
with
Lees
and
Grapes
,
and
let
their
mouths
stand
downward
,
and
let
them
stand
in
distance
each
from
other
,
so
that
you
may
ram
in
good
store
of
Grape-kernels
betwixt
them
:
and
when
you
have
filled
the
room
with
Grape-stones
stuff●
in
hard
about
the
pots
;
you
must
make
a
second
room
like
the
first
,
and
fill
it
up
in
the
same
manner
:
likewise
you
must
make
a
third
room
and
so
forward
,
till
the
barrel
be
thoroughly
filled
even
to
the
very
brim
,
with
pots
,
and
Grape-stones
crammed
in
fast
and
thick
about
them
;
then
straightway
cover
the
barrel
and
make
it
up
close
,
and
lay
ashes
upon
it
.
But
you
must
look
to
it
,
when
you
take
forth
any
of
the
pots
,
that
you
take
out
a
whole
row
together
:
for
the
Grape-stones
being
stamped
in
thick
together
must
not
be
stirred
;
if
they
be
,
they
will
become
sowrish
very
soon
,
and
so
they
will
marre
the
grapes
.
The
Quintiles
say
,
that
Cucumbers
may
be
preserved
in
vineger
;
and
that
very
fresh
and
in
their
natural
strength
,
if
you
hang
them
up
in
a
vessel
that
hath
some
vineger
in
it
,
that
they
may
not
touch
the
vineger
,
and
then
close
up
the
vessel
fast
,
that
the
air
may
not
pass
into
it
;
for
by
this
means
you
may
have
green
and
new
Cucumbers
in
the
Winter-time
.
So
all
other
fruits
may
be
preserved
in
vineger
:
but
because
vineger
doth
mar
the
taste
of
them
,
therefore
we
will
not
speak
of
such
preservings
.
But
hereby
we
have
learned
to
preserve
,
time
out
of
mind
,
All
things
with
distilled
wine
:
for
wine
is
of
it self
subject
to
putrefaction
many
wayes
:
but
when
it
is
often
distilled
,
that
the
quintessence
be
extracted
from
it
,
this
extraction
is
free
from
all
putrefaction
whatsoever
:
wherefore
all
things
that
are
drenched
in
this
kind
of
liquor
,
if
the
vessel
be
carefully
closed
up
,
must
needs
last
unputrified
even
for
a
whole
age
,
nay
for
all
eternity
.
At
Rome
,
I
saw
a
fish
that
was
drenched
in
the
water
that
had
been
distilled
out
of
the
Vine
,
and
she
was
preserved
five
and
twenty
years
,
as
fresh
as
while
she
was
alive
:
and
at
Florence
,
I
saw
the
like
of
fourty
years
continuance
:
the
vessel
was
made
of
glass
,
and
made
up
with
the
seal
of
Hermes
.
And
I
make
no
question
,
but
that
all
things
that
are
sowced
in
this
kind
of
liquor
,
will
last
sound
and
good
for
many
ages
.
How
many
sorts
of
things
I
have
preserved
by
this
one
means
,
it
were
too
long
here
to
rehearse
.
CHAP.
XI
.
That
fruits
may
be
very
well
preserved
in
salt-waters
.
NExt
after
wine
,
salt-water
is
of
special
use
for
preserving
from
putrefaction
:
for
such
things
as
have
been
drenched
therein
,
have
lasted
long
very
sound
and
good
.
The
Ancients
saw
that
whatsoever
was
preserved
in
salt
,
was
kept
thereby
from
putrifying
:
wherefore
,
that
they
might
preserve
fruits
from
corruption
,
they
have
used
to
drench
them
in
salt-waters
.
Homer
calls
salt
a
divine
thing
,
because
it
hath
a
special
vertue
against
putrefaction
,
and
by
it
,
bodies
are
preserved
to
all
eternity
.
Plato
calls
it
the
friend
of
God
,
because
no
sacrifices
were
welcome
to
him
,
without
salt
.
Plutark
saith
that
the
Antients
were
wont
to
call
it
a
divine
influence
,
because
the
bodies
of
creatures
that
were
seasoned
with
salt
from
above
,
were
thereby
acquitted
from
corruption
.
Salt
binds
,
and
dries
,
and
knits
together
,
and
doth
priviledge
bodies
from
putrefaction
,
that
in
their
own
nature
must
needs
putrifie
:
as
the
Aegyptians
custome
manifestly
sheweth
,
who
were
wont
to
season
their
dead
bodies
with
salt
,
as
Herodotus
writeth
.
But
let
us
come
to
examples
.
Beritius
saith
,
that
Pomegranates
are
preserved
in
salt-waters
.
You
must
take
sea-water
,
or
else
brine
,
and
make
it
boil
,
and
so
put
your
Pomegranates
into
it
;
and
afterward
when
they
are
thorough
cold
,
dry
them
,
and
hang
them
up
in
the
Sun
;
and
whensoever
you
would
use
them
,
you
must
steep
them
in
fresh-water
two
dayes
before
.
Columella
rehearses
the
opinion
of
a
certain
Carthaginian
touching
this
matter
.
Mago
would
have
,
saith
he
,
that
Sea-water
should
be
made
very
hot
,
and
Pomegranates
being
tied
together
with
thread
or
broom-twigs
,
to
be
drenched
in
it
till
they
change
their
colour
,
and
then
to
be
taken
forth
and
dried
in
the
Sun
for
three
dayes
,
and
afterward
to
be
hanged
up
:
and
when
you
would
use
them
,
you
must
steep
them
in
fresh
and
sweet
water
for
the
space
of
four
and
twenty
hours
before
,
and
so
they
will
be
fit
for
your
use
.
Pliny
also
reports
out
of
the
same
Author
,
that
Pomegranates
are
first
to
be
hardened
in
hot
Sea-water
,
and
then
to
be
dried
in
the
Sun
three
dayes
,
and
so
to
be
hung
up
,
that
the
evening
dew
come
not
at
them
;
and
when
you
would
use
them
,
to
steep
them
first
in
fresh-water
.
Palladius
writes
the
same
out
of
Pliny
;
and
he
sheweth
also
,
that
Damosins
may
be
preserved
in
salt-waters
.
They
must
be
fresh
gathered
,
and
then
drenched
either
in
brine
,
or
else
in
sea-water
scalding
hot
,
and
then
taken
forth
,
and
dried
either
in
the
Sun
,
or
else
in
a
warm
Oven
.
Columella
would
have
them
drenched
in
new
wine
,
sodden
wine
,
and
vineger
;
but
he
gives
a
special
charge
also
to
cast
some
salt
amongst
them
,
lest
the
worm
or
any
other
hurtful
vermine
do
grow
in
them
.
Palladius
likewise
sheweth
,
that
Pears
will
last
long
in
salt-water
:
first
the
water
is
to
be
boiled
,
and
when
it
begins
to
rise
in
surges
,
you
must
skim
it
;
and
after
it
is
cold
,
put
into
it
your
Pears
which
you
would
preserve
:
then
after
a
while
take
them
forth
and
put
them
up
in
a
pitcher
,
and
so
make
up
the
mouth
of
it
close
,
and
by
this
means
they
will
be
well
preserved
.
Others
let
them
lie
one
whole
day
and
night
in
cold
salt-water
,
and
afterward
steep
them
two
dayes
in
fresh-water
,
and
then
drench
them
in
new
wine
or
in
sodden
wine
,
or
in
sweet
wine
to
be
preserved
.
Others
put
them
in
a
new
earthen
pitcher
,
filled
with
new
wine
,
having
a
little
salt
in
it
,
and
so
cover
the
vessel
close
to
preserve
them
.
Likewise
Modlars
may
be
preserved
in
salt-water
:
They
must
be
gathered
when
they
are
but
half
ripe
,
with
their
stalks
upon
them
,
and
steeped
in
salt-water
for
five
dayes
,
and
afterward
more
salt-water
poured
in
upon
them
,
that
they
may
swim
in
it
.
Didymus
sheweth
also
,
that
Grapes
may
be
preserved
long
in
salt-water
.
You
must
take
some
sea-water
,
and
make
it
hot
;
or
,
if
you
cannot
come
at
that
,
take
some
brine
,
and
put
wine
amongst
it
,
and
therein
drench
your
clusters
of
grapes
,
and
then
lay
them
amongst
Barley
straw
.
Some
do
boil
the
ashes
of
a
Fig-tree
,
or
of
a
Vine
,
in
water
,
and
drench
their
clusters
therein
;
and
then
take
them
out
to
be
cooled
,
and
so
lay
them
in
Barley
straw
.
The
grape
will
last
a
whole
year
together
,
if
you
gather
them
before
they
be
thorough
ripe
,
and
drench
them
in
hot
water
that
hath
Allome
boiled
in
it
,
and
then
draw
them
forth
again
.
The
Antients
were
wont
To
put
salt
to
Wine
,
to
make
it
last
the
longer
,
as
Columella
sheweth
.
They
took
new
wine
,
and
boiled
it
till
the
third
part
was
wasted
away
;
then
they
put
it
into
vessels
,
there
to
preserve
it
for
their
use
the
year
following
:
they
put
a
pinte
and
a
half
of
this
liquor
thus
boiled
,
into
nine
gallons
of
new
wine
unboiled
;
and
after
two
dayes
,
when
these
liquors
are
incorporated
together
,
they
wax
hot
,
and
begin
to
spurge
;
then
they
cast
into
them
half
an
ounce
of
salt
beaten
small
,
and
that
made
the
wine
last
till
the
next
year
.
Theophrastus
and
Pliny
write
,
that
The
fruits
of
those
Palm-trees
which
grow
in
salt
places
,
are
fittest
to
be
preserved
;
as
those
which
grow
in
Judaea
,
and
Cyrenian
Africk
,
because
those
Countries
especially
do
afford
salt
and
sandy
grounds
:
for
salt
is
a
great
nourisher
of
these
kinds
of
fruits
,
and
they
are
preserved
long
,
even
by
their
own
saltnesse
;
so
that
the
salter
the
places
are
where
they
grow
,
the
better
will
the
fruit
be
preserved
.
So
likewise
that
kind
of
Pulse
which
is
called
Cicer
,
is
preserved
by
its
own
saltness
,
without
any
other
dressing
;
for
the
nature
thereof
is
,
to
have
a
saltish
juice
within
it
;
whereby
it
cometh
to
pass
that
whereas
all
other
Pulse
are
subject
to
corruption
,
and
have
some
vermine
or
other
breeding
in
them
,
onely
this
kind
doth
not
engender
any
at
all
,
because
of
the
bitter
and
sharp
saltish
juice
that
is
in
it
,
as
Theophrastus
writeth
.
Didymus
likewise
writeth
,
that
Beans
will
last
long
in
salt-water
:
for
,
if
they
be
sowced
in
sea-water
,
they
will
continue
long
without
any
blemish
.
Pliny
also
sheweth
,
that
Garlick
may
be
preserved
in
salt-water
;
for
if
you
would
have
Garlick
or
Onions
to
last
long
,
you
must
dip
the
heads
thereof
in
warm
salt-water
;
so
will
they
be
of
longer
continuance
,
and
of
a
better
taste
.
So
Cucumbers
are
preserved
in
brine
,
as
the
Quintiles
affirm
;
for
if
you
preserve
either
Gourds
or
Cucumbers
in
brine
,
they
will
last
long
.
So
Apples
and
Myrtles
may
be
preserved
,
by
lapping
them
up
in
Sea-weed
one
by
one
,
so
that
they
may
be
covered
all
over
with
it
,
and
not
touch
one
another
,
as
Apuleius
sheweth
.
If
you
have
no
Sea-weed
,
then
you
must
lay
them
up
close
in
Coffers
.
Aristotle
is
of
opinion
,
that
the
fruits
of
the
Myrtle-tree
need
not
to
be
lapped
up
in
Sea-weed
,
thereby
to
keep
them
from
falling
off
from
the
Tree
,
because
they
will
stick
on
of
themselves
till
they
be
thoroughly
ripe
;
but
the
blades
of
them
are
preserved
by
wrapping
Sea-weed
about
them
:
and
the
vapour
of
the
Sea-weed
thus
wrapped
about
the
blades
,
will
keep
the
juice
of
the
fruit
from
being
changed
to
any
further
maturity
,
and
cause
it
to
continue
long
at
one
stay
;
and
this
is
by
reason
of
the
saltness
of
the
Sea-weed
,
whereby
it
doth
intercept
and
dry
up
that
moisture
which
should
be
derived
into
the
fruit
,
to
ripen
it
.
We
may
learn
also
to
preserve
Olives
in
brine
,
to
have
them
good
a
year
after
▪
Marcus
Cato
saith
,
that
those
kinds
of
Olives
which
are
called
Orchites
,
may
be
well
preserved
,
if
they
be
laid
up
in
brine
while
they
are
green
;
or
else
,
if
they
be
powned
with
M●stick
.
Columella
saith
,
that
the
Olives
which
are
called
Orchites
,
and
those
which
are
called
Pansiae
,
and
the
little
round
Olive
called
Radiolus
,
are
to
be
knocked
and
beaten
,
and
so
cast
into
brine
,
and
then
to
be
taken
out
of
the
brine
and
squeezed
,
and
so
cast
into
a
vessel
together
with
the
blanched
seeds
of
Mastick
and
Fennel
;
then
take
a
good
quantity
of
new
wine
,
and
half
so
much
strong
brine
or
pickle
,
and
put
it
into
the
vessel
,
and
so
the
fruit
will
be
preserved
.
Or
else
,
you
may
cast
your
Olives
whole
into
a
vessel
,
and
put
in
strong
brine
amongst
them
till
the
vessel
be
brim-full
,
and
so
take
them
out
for
your
uses
when
occasion
serveth
.
There
are
a
certain
kind
of
black
Olives
,
called
also
Orchites
,
which
Cato
saith
,
are
thus
to
be
preserved
.
When
they
be
dry
,
cast
them
into
salt
,
and
there
let
them
lie
for
the
space
of
two
dayes
;
afterward
take
them
forth
and
shake
off
the
salt
,
and
set
them
in
the
Sun
two
dayes
together
,
and
so
they
will
be
preserved
.
Marcus
Varro
reports
the
very
same
experiment
out
of
Cato
.
Columella
saith
;
while
Olives
be
yet
black
and
unripe
,
you
must
tuck
them
off
the
Tree
with
your
hand
in
a
fair
Sun-shining
day
;
and
cull
out
the
sound
ones
from
those
that
have
any
blemish
;
and
into
every
peck
and
and
an
half
of
Olives
,
put
a
quart
and
somewhat
more
of
whole
salt
;
then
put
them
into
wicker
baskets
,
and
there
let
them
lie
in
salt
thirty
dayes
together
,
that
the
Lees
or
dregs
may
be
still
dropping
forth
:
afterward
put
them
into
some
trey
or
such
like
vessel
that
you
may
wipe
away
the
salt
with
a
spunge
;
and
when
you
have
done
so
,
barrel
them
up
into
a
Hogs-head
full
of
new
wine
or
else
of
sodden
wine
,
and
by
this
means
they
will
be
long
preserved
.
Didymus
teacheth
to
make
condite
or
preserved
Olives
on
this
manner
.
When
Olives
are
almost
ripe
,
you
must
gather
them
with
their
stalks
and
all
:
then
wash
or
steep
them
a
whole
day
in
cold
water
,
and
afterward
lay
them
a
drying
upon
wicker
Lattises
,
handling
them
very
gently
;
then
put
them
in
the
bottom
of
a
vessel
,
and
cast
good
store
of
salt
amongst
them
:
and
into
five
pecks
of
Olives
,
you
must
put
in
four
gallons
and
two
quarts
of
brine
,
and
two
pints
and
a
half
of
vineger
:
And
when
you
have
filled
up
the
vessel
,
shake
them
together
,
that
the
liquor
may
swim
on
the
pot
.
Columella
,
Palladius
and
divers
others
do
cast
the
Olives
into
Sea-water
,
and
there
steep
them
seven
dayes
together
,
and
when
they
have
taken
them
forth
,
they
condite
them
with
brine
,
and
so
put
them
up
into
some
other
vessel
.
CHAP.
XII
.
That
things
may
be
specially
well
preserved
in
Oyl
and
Lees
of
Oyl
.
OYl
,
and
especially
Lees
of
Oyl
,
do
excellently
conserve
things
,
defending
them
both
from
the
injuries
of
the
Air
and
of
Animals
.
Cato
doth
in
short
enumerate
the
faculties
of
Lees
of
Oyl
,
he
subacts
the
Barn-flores
with
Lees
of
Oyl
,
that
Mice
may
not
eat
his
Corn.
That
also
He
may
preserve
his
Grain
in
his
Garner
,
he
dawbes
the
Pavement
and
Walls
thereof
with
clay
,
confected
with
Lees
of
Oyl
.
That
also
Moths
may
not
eat
his
clothes
,
he
be
sprinkles
them
with
Lees
of
Oyl
:
as
also
that
Seed
,
Corn
,
lying
in
the
fields
may
be
kept
from
erosion
by
Animals
,
if
it
be
steeped
in
Oyl
lees
,
as
also
Whetstones
,
Shoes
,
Brazen-vessels
from
rust
,
all
Woodden-houshold-stuff
,
Potters-vessels
and
the
like
.
The
same
Cato
also
saith
,
That
Myrtle
branches
may
be
preserued
with
their
Berries
on
,
in
Lees
of
Oyl
.
Bind
these
or
any
of
the
like
Nature
into
bundles
,
put
them
into
a
vessel
of
Oyl-lees
,
so
that
the
Oyl
cover
them
,
then
cover
the
vessel
.
Didymus
saith
,
That
roses
may
be
kept
in
Oyl-lees
fresh
and
vigorous
,
if
they
be
covered
over
with
this
liquor
.
If
you
would
preserve
Figtree-branches
with
their
fruits
in
Oyl-lees
,
bundle
them
up
with
their
leaves
and
all
,
and
put
them
in
a
vessel
of
Oyl-lees
,
as
we
said
of
Myrtle
;
but
if
you
would
keep
dry
Figs
from
corruption
,
lay
them
up
in
a
Potters
vessel
wet
with
Lees
of
Oyl
decocted
.
Olives
may
be
preserved
in
Oyl
,
for
when
they
have
lost
their
colour
they
may
be
gathered
with
their
stalks
preserved
in
Oyl
,
and
a
year
after
they
will
represent
their
green
colour
;
and
if
you
besprinkle
them
with
common
salt
they
will
pass
for
new
ones
.
CHAP.
XIII
.
How
Apples
may
belong
conserved
in
Sawdust
with
leafs
and
Chaff
or
straw
.
THe
Ancients
have
invented
many
Trees
,
whose
fruits
may
be
long
preserved
in
their
own
saw
dust
because
of
its
dryness
.
Now
every
fruit
is
best
kept
in
its
own
leaves
dust
,
and
the
like
,
as
we
have
said
of
Olives
which
are
best
kept
in
Oyl
,
Grapes
in
wine
,
&c.
Orenges
may
be
kept
in
Cedar-dust
.
As
Palladius
asserts
,
who
avers
that
many
have
experienced
it
,
in
the
like
manner
▪
Quinces
may
be
long
kept
in
dust
,
because
as
Democritus
avers
the
dryness
of
the
dust
preserves
them
from
putrefaction
,
they
may
be
also
kept
long
in
Wooll
,
fine
Tow
,
or
the
like
in
Chests
.
The
fruits
of
the
Fir-tree
may
be
long
kept
in
dust
.
Many
diffuse
the
saw-dust
of
the
Poplar
,
or
Fir-tree
,
amongst
their
fruits
for
their
preservation
.
Apuleius
saith
,
You
may
lay
them
involved
in
fine
Tow
into
a
vimineous
basket
,
and
they
will
keep
.
Pomegranates
may
be
kept
from
putrefaction
in
Oak-dust
.
Columella
would
have
the
dust
first
steeped
in
vinegar
,
and
then
they
laid
in
it
.
Mago
would
have
us
first
strew
a
new
potters
vessel
with
the
dust
,
then
lay
in
the
apples
,
then
strew
another
layer
of
dust
,
and
another
of
apples
,
till
the
vessel
be
full
,
which
we
must
shut
and
dawb
close
up
.
Beritius
would
have
the
dust
first
infused
in
vinegar
.
Grapes
may
be
kept
in
dust
.
Some
keep
green
Grapes
in
dry
poplar
,
or
firre-dust
.
Didymus
would
have
them
reposed
in
boxes
overlaid
with
pitch
,
in
the
dry
dust
of
the
pitch
or
black
poplar-tree
.
some
preserve
fruits
in
chaff
,
which
by
its
innate
frigidity
,
either
keeps
the
frosty
rigor
unmelted
,
or
by
its
genuine
dryness
keeps
all
things
from
putritude
;
or
by
being
void
of
all
qualities
keeps
fruits
in
their
proper
quality
.
And
first
Orenges
may
be
kept
in
Chaff
,
As
Palladius
avers
,
or
in
small
straw
.
And
the
same
saith
,
That
Quinces
may
be
preserved
in
Chaff
.
As
also
in
small
straw
,
as
Pliny
attests
,
who
asserts
also
,
That
Apples
may
be
kept
in
Chaff
,
or
straw
,
they
being
laid
upon
and
in
it
.
Palladius
saith
,
That
Pears
will
keep
long
in
Chaff
,
and
Medlars
also
,
if
they
be
gathered
on
a
clear
day
,
half
covered
with
chaff
,
and
not
again
touched
Palladius
saith
,
That
Pomegranates
may
be
kept
in
Chaff
,
if
they
be
not
moved
,
or
touched
after
their
reposure
.
Grapes
may
be
kept
in
Chaff
.
The
clusters
should
be
severally
laid
along
the
pavement
,
so
that
they
touch
not
each
other
,
with
lupin-straw
under
them
if
possible
,
for
it
is
dryer
and
hardest
,
and
an
enemy
to
Mice
;
but
if
not
then
Bean-straw
,
or
such
pulse
:
but
if
none
of
these
,
then
dry
hay
cut
small
.
Palladius
saith
,
That
Nuts
will
keep
in
straw
,
if
Almonds
cannot
be
easily
excoriated
,
cover
them
with
chaff
and
straw
,
and
you
may
effect
it
.
Sotion
avers
,
That
Onyons
may
be
kept
from
putrefaction
in
Barley-straw
.
First
put
them
into
hot-water
,
dry
them
in
the
Sun
,
that
done
,
lay
them
so
in
straw
that
they
touch
not
each
other
.
Palladius
saith
,
That
Chesnuts
may
be
preserved
in
small
Barley-straw
,
or
in
their
own
leafs
:
As
also
Quinces
in
Fig-leaves
.
Democritus
would
have
them
involved
in
leaves
,
and
dawbed
up
with
clay
.
Palladius
saith
,
Apples
may
be
kept
from
putretude
in
fig-leaves
,
who
also
avers
,
That
Orenges
may
be
preserved
,
in
their
own
leaves
,
if
they
be
laid
severally
.
He
also
saith
,
That
Apples
may
be
kept
long
in
nut-leaves
,
And
Apuleius
saith
,
Their
colour
,
odour
,
and
grace
;
will
be
hereby
preserved
,
and
that
best
if
they
be
layed
in
fresh
,
not
falling
leaves
:
As
also
That
pears
may
be
kept
well
in
wallnut-leaves
.
Democritus
saith
,
The
leaves
must
be
dry
,
and
the
pears
will
be
green
at
a
years
end
.
Pliny
saith
,
Figs
may
be
kept
in
the
leaves
of
Vervine
without
putretude
.
Palladius
would
have
them
put
in
an
Oven
,
and
whil'st
hot
imposed
in
their
own
leaves
and
reconded
in
a
pot
.
Columella
would
have
dry
Figs
cast
into
a
pitched
vessel
with
dry
hay
in
it
and
upon
them
.
We
may
also
Preserve
Cherries
in
the
leaves
of
Winter-savory
,
if
we
first
cast
the
leaves
,
then
the
Cherries
into
a
vessel
,
and
so
by
course
,
or
if
we
after
the
same
manner
lay
Cherries
in
Reeds-leaves
:
thus
also
May
Jujubees
be
kept
in
their
own
leaves
,
or
else
they
may
be
cut
of
with
their
boughs
and
suspended
.
Thus
also
May
the
Myrtle
and
its
Berries
be
preserved
,
either
in
a
close
vessel
,
or
in
Lees
of
Oyl
.
Thus
also
may
Quince-pears
be
long
kept
in
their
own
leaves
,
and
Nuts
in
their
leaves
,
but
the
leaves
must
be
dry
,
Wheat
may
be
kept
in
herbs
.
Tarentinus
would
have
it
imposed
upon
dry
Wormwood
and
Semper-vive
;
but
dry
Quince
leaves
and
small
sand
are
better
,
which
must
be
layed
in
layers
among
the
Grain
.
It
is
best
to
cover
the
flore
with
Coniza
,
add
after
ten
measures
of
Grain
,
to
lay
another
layer
of
Coniza
till
all
be
deposed
;
for
thus
the
whole
will
not
be
onely
free
from
putretude
for
many
years
,
but
keep
its
due
weight
.
Barley
may
be
kept
safe
in
dry
Bay-leaves
,
Dry
Grass
with
Mint
mixed
with
Bran
,
preserve
Barley
special
well
.
Some
bray
cummin
and
salt
together
,
and
make
them
into
dry
Masses
for
the
preservation
of
Barley
.
CHAP.
XIV
.
How
fruits
may
be
mixed
with
many
things
for
their
better
preservation
.
ANd
now
that
we
may
not
further
protract
our
speech
,
we
shall
from
ancient
Examples
shew
how
fruits
by
immersion
into
several
things
,
may
be
long
kept
from
putretude
:
and
first
Orenges
in
Barley
putrefie
not
,
But
if
you
lay
them
on
hot
Barley-bread
,
they
putrefie
quickly
.
Palladius
saith
,
That
Quinces
laid
in
Millet-seed
,
endure
long
,
for
he
thinks
that
Millet-seed
corrupts
not
in
many
years
,
and
so
what
is
reposed
in
it
cannot
speedily
putrefie
.
Democritus
saith
,
Barley
is
better
,
being
dry
;
but
always
provided
that
they
be
not
laid
near
tender
and
fugacious
fruits
,
for
they
will
vitiate
them
by
their
acid
sapour
,
and
putrefie
grapes
if
they
be
near
them
.
Apples
may
be
also
kept
in
the
same
seed
,
As
Pliny
is
of
mind
.
But
Apuleius
saith
a
heap
of
Barley
is
better
.
But
you
must
always
mind
to
repose
each
kind
in
its
proper
continent
and
place
,
because
if
divers
kinds
be
occluded
together
,
they
vitiate
sooner
:
wherefore
the
wine
that
is
expressed
out
of
several
kinds
of
grapes
,
is
not
so
firm
as
the
simple
and
sincere
.
Pears
will
keep
amongst
corn
,
For
as
Palladius
saith
,
The
Siccity
thereof
is
notably
preservative
.
Mushrooms
may
be
kept
in
Millet-seed
.
The
Vesuvians
also
keep
them
in
dry
sand
,
till
new
ones
come
.
Pomegranates
may
be
kept
lay
in
Wheat
,
if
they
be
first
dipped
into
hot
waters
,
then
reconded
in
Wheat
,
till
they
become
rugous
.
Varro
and
Cat●
would
have
them
put
in
a
heap
of
sand
for
preservation
.
Dydimus
saith
,
That
Grapes
may
be
kept
well
and
long
,
if
they
be
suspended
in
a
Garner
,
for
the
dust
that
rises
up
of
the
corn
when
moved
,
causes
long
duration
in
grapes
.
How
Corn
may
be
long
preserved
,
Tarentinus
saith
,
The
ashes
of
Oaks
;
others
dry
Beasts
dung
,
strewed
on
corn
preserve
it
;
but
small
sand
sub●cted
with
Lees
of
Oyl
is
better
,
for
this
corrupts
all
vermine
and
keeps
the
corn
more
dense
and
solid
.
Perfrigerated
Argil
is
best
of
all
,
for
it
will
keep
corn
thirty
or
forty
years
from
corruption
,
you
may
let
it
through
a
strait
seive
when
you
use
it
.
Pulse
will
keep
long
,
if
they
be
sprinkled
with
vinegar
mixed
with
the
juice
of
Laser
.
CHAP.
XV.
How
other
things
may
be
preserved
from
putrefaction
.
WE
shall
here
recite
what
other
things
,
though
vile
,
may
be
preserved
,
and
so
make
way
for
further
inquisitions
.
Quick-silver
will
preserve
all
things
from
putretude
.
As
fruits
and
the
like
,
for
we
have
often
put
fruits
into
a
fit
vessel
,
and
cast
quick-silver
upon
them
,
and
so
preserved
them
long
and
well
.
Flesh
hanged
on
a
Brasen-nail
will
keep
long
,
For
Brass
is
so
styptical
and
exiccative
,
that
the
flesh
it
passes
throw
putrefies
not
.
How
a
dead
Carcase
may
be
preserved
.
First
let
●he
side
of
the
Body
be
opened
,
and
the
Carcase
exenterated
;
let
the
Skull
be
opened
and
the
brains
taken
out
,
let
the
papills
be
substracted
,
as
also
the
privities
with
the
pith
of
the
Back-bone
,
then
hang
up
the
Body
by
the
feet
for
three
or
four
hours
,
then
wash
it
with
a
spung
dipped
in
vinegar
and
aqua
vitae
,
then
let
it
dry
,
which
done
;
strew
it
with
unquenched
Lime
,
Alome
and
Salt
;
let
it
hang
so
two
days
in
the
smoak
of
Myrrhe
,
Bay
,
Rosemary
,
and
Cypress
in
a
dry
and
open
place
.
Then
make
a
mixture
of
unquenched
Lime
five
pound
,
of
burnt
Alome
one
pound
,
good
Salt
two
pound
,
of
Aloes
and
Myrrhe
half
a
pound
,
of
Aloes-wood
half
a
pound
,
of
the
Oyl
of
Spicknard
three
onces
,
of
the
powder
of
Rosemary-flowers
five
,
of
burnt
Green-brass
and
Calcanthum
two
,
of
the
best
Theriack
four
,
of
the
dust
of
Cypress
half
a
pound
,
of
dryed
Saffron
one
once
,
of
the
seeds
of
Coloquintida
three
and
a
half
,
of
Antimony
beaten
to
powder
one
and
an
half
,
of
the
ashes
of
Wine-lees
five
and
a
half
,
of
Musk
half
a
dragm
,
of
Amber
two
.
Let
all
be
diligently
brayed
and
mixed
together
,
and
strewed
upon
the
Body
which
must
be
for
three
days
together
strongly
rubbed
,
in
an
open
and
dry
place
.
This
also
we
admonish
,
that
in
fat
Bodies
the
fat
of
the
Abdomen
,
Buttocks
,
Hips
,
Muscles
of
the
Leggs
,
thighs
;
and
all
other
places
must
be
first
abstracted
.
Things
may
be
also
preserved
by
Balsom
.
But
seeing
we
can
compass
no
true
Balsom
;
or
if
there
be
any
,
it
is
exceeding
dear
we
are
glad
to
make
artificial
Balsoms
,
as
we
shall
shew
in
due
place
.
CHAP.
XVI
.
How
divers
sorts
of
Bread
may
be
made
.
WE
have
spoken
of
preserving
fruits
and
other
things
:
It
remains
to
shew
how
we
may
use
those
we
have
kept
.
Amongst
the
rest
,
we
shall
teach
you
concerning
those
things
that
are
most
necessary
for
dayly
use
,
as
for
many
kinds
of
Bread
,
Wine
,
Vinegar
,
and
Oyls
;
that
not
onely
the
Housholder
may
provide
for
his
family
with
small
cost
:
but
when
provision
is
dear
,
he
may
provide
for
himself
with
small
pains
in
Mountains
and
Desarts
,
of
all
those
things
almost
we
have
spoken
of
.
But
we
will
begin
with
Bread
,
and
see
what
our
fore-fathers
used
in
case
of
necessity
.
I
shall
let
pass
those
common
things
,
as
Spilt
,
and
Bean-corn
,
Amel-corn
,
Typh-wheat
,
Panick
,
Sesamum
;
being
all
well
known
.
But
first
To
make
Bread
of
Wall-nuts
,
Dioscorides
saith
there
is
a
kind
of
Thistle
commonly
found
in
the
waters
,
that
onely
in
Rivers
brings
forth
a
certain
seed
as
big
as
a
Ches-nut
,
with
three
points
,
membranous
,
full
of
white
pith
,
that
tastes
like
Ches-nuts
;
they
call
them
water
ches-nuts
vulgarly
,
and
the
Inhabitants
use
them
in
meats
,
as
they
do
Ches-nuts
.
Pilgrims
make
Chapelets
of
them
.
The
Thracians
that
dwell
by
the
River
Strimon
,
fat
their
horses
with
this
Thistle
when
it
is
green
,
and
of
the
same
seed
they
make
Bread
to
eat
.
Moreover
,
in
places
where
they
grow
amongst
us
,
the
Inhabitants
when
provision
is
dear
make
Bread
of
them
;
as
at
Ferrara
they
do
of
Ches-●uts
,
and
the
Brutii
rost
them
in
the
embers
and
eat
them
for
juncates
.
Almost
in
the
same
manner
.
To
make
Bread
of
the
Lote
tree
.
Theophrastus
teacheth
it
.
The
Lote-tree
grows
in
plain
ground
,
where
the
Countries
are
overflowed
with
water
.
The
fruit
is
like
a
Bean
naturally
,
but
less
and
more
slender
.
That
which
grows
on
the
head
comes
forth
promiscuously
,
as
Beans
do
many
and
very
thick
together
:
When
the
Sun
sets
,
it
closeth
,
and
opens
when
he
riseth
,
and
springs
up
above
the
water
.
The
head
is
as
great
as
a
Poppy-head
,
where
it
grows
in
Euphrates
.
The
Egyptians
lay
those
heads
on
heaps
to
putrefie
;
and
when
the
shells
are
putrefied
,
they
wash
them
in
a
River
,
and
part
the
fruit
from
them
,
and
dry
it
,
and
break
it
and
make
bread
of
it
,
and
eat
it
.
Pliny
,
There
is
also
bread
made
of
the
seed
of
it
,
like
to
Millet
seed
,
in
Egypt
by
the
Shepherds
,
and
they
knead
it
with
water
especially
,
or
with
milk
.
They
say
that
nothing
is
more
wholesom
then
that
bread
,
or
lighter
whil'st
it
is
hot
,
but
cold
it
is
harder
to
digest
and
becomes
heavy
.
It
is
certain
,
that
those
who
live
upon
that
are
never
troubled
with
Dysenteries
,
Tenasmus
,
or
any
diseases
of
the
belly
.
And
therefore
it
is
one
of
their
remedies
.
For
it
was
of
old
a
custom
;
To
make
bread
of
Dates
,
which
Pliny
writes
of
,
Dates
that
are
very
dry
of
Thebes
and
Arabia
,
that
are
slender
and
very
lean
,
with
a
continual
vapour
they
are
terrified
,
and
are
covered
rather
with
a
Shel
then
a
Skin
.
In
Ethiopia
it
is
crumbled
(
so
great
is
the
draught
)
and
like
meal
it
is
made
into
bread
.
Bread
of
the
Mulberry-figtree
.
In
Caria
and
Rhodes
there
is
a
great
Fig
of
Egypt
,
or
increase
of
the
Sycamore-tree
,
and
in
the
neighbouring
places
where
there
is
little
wheat
,
the
people
for
want
of
corn
use
it
for
bread
,
and
for
all
bread
corn
.
So
great
and
continual
plenty
is
there
of
that
Apple
,
and
abundance
of
bread
is
made
of
it
pleasing
to
the
stomach
;
but
it
affords
but
little
nutriment
,
and
we
might
make
the
same
if
we
would
.
We
find
it
in
Writers
of
husbandry
,
How
we
may
make
bread
without
leaven
,
Out
of
Didymus
some
adde
Nitre
,
for
Nitre
makes
bread
more
crumbly
,
as
it
doth
flesh
also
.
Some
the
day
before
they
make
their
bread
,
cast
Grapes
into
the
water
,
and
the
next
day
when
they
will
make
their
bread
they
take
them
away
,
for
they
swim
above
the
water
,
and
they
press
them
out
,
and
use
the
moisture
pressed
forth
for
leaven
,
and
so
they
make
their
bread
more
pleasing
.
If
you
would
have
leaven
last
you
all
the
year
,
when
the
new
wine
hath
boiled
in
the
vessels
,
Skim
off
the
froth
that
boils
on
the
top
,
and
mingle
with
it
Millet-meal
,
and
work
it
well
together
,
and
make
morsels
of
it
,
which
dry
in
the
Sun
,
and
lay
up
in
a
moist
place
;
and
you
may
take
a
sufficient
quantity
and
use
it
for
leaven
.
CHAP.
XVII
.
Divers
sorts
of
Bread
made
of
Roots
and
fruits
.
NOw
we
shall
proceed
to
other
kinds
of
bread
,
found
out
in
our
days
,
that
are
no
small
profit
to
us
when
corn
is
dear
.
How
to
make
bread
of
the
Roots
of
Cuckow-pint
,
the
root
of
Wake-Robin
,
when
it
is
not
too
acrimonious
is
eaten
and
desired
in
meats
.
Dioscorides
saith
,
The
decoction
was
drank
,
as
not
being
over
sharp
.
Galen
,
That
it
was
eaten
as
Rape-roots
,
and
in
some
Countries
it
grows
more
corroding
.
To
prepare
it
rightly
,
pour
out
the
water
of
the
first
boyling
,
and
presently
cast
it
into
other
hot
water
.
In
Cyrene
those
Roots
are
otherwise
then
amongst
us
,
for
there
it
is
no
Physical
root
,
and
is
not
acrimonious
at
all
,
so
that
it
is
more
profitable
then
a
Rape-root
.
Also
our
forefathers
,
when
Corn
was
dear
used
this
Root
in
meats
with
great
profit
.
Caesar
de
bello
civili
,
Also
there
is
a
kind
of
Root
,
found
by
them
that
were
with
Valerius
,
which
is
called
Chara
,
which
mingled
with
milk
releived
a
Souldier
that
was
hungry
,
and
it
was
made
up
like
to
bread
.
There
was
great
plenty
of
this
Root
,
and
of
it
bread
was
made
,
when
those
of
Pompey
his
side
objected
to
our
Souldiers
that
they
wanted
food
,
they
would
commonly
throw
these
at
them
,
that
they
might
deceive
their
expectation
.
And
a
little
after
the
Army
used
this
and
were
very
healthful
.
And
in
Dioscorides
in
the
false
names
of
simples
,
Cuckow-pint
was
of
old
called
Chara
,
with
us
it
is
so
acrimonious
that
we
scarce
can
endure
to
touch
it
with
our
tongues
.
But
I
shall
open
the
reason
how
excellent
bread
may
be
made
of
it
,
and
if
I
may
say
so
,
better
then
Wheat-bread
.
The
great
Roots
are
made
clean
,
and
they
are
cut
into
small
thin
plates
,
for
the
thinner
they
are
cut
,
the
sooner
will
they
become
pleasant
,
and
they
must
boil
in
vessels
of
hot
water
,
until
you
perceive
the
water
grow
sharp
and
the
Roots
somewhat
sweet
;
pour
out
the
former
water
,
and
pour
in
fresh
,
then
boil
them
again
,
till
the
water
become
sweet
,
and
the
root
when
it
is
cheweded
hath
no
acrimony
left
.
Then
take
them
out
of
the
water
,
and
put
them
upon
linnen
cloths
,
extended
and
hanging
up
until
they
be
dry
,
then
grind
them
in
hand-mils
and
the
meal
will
be
exceeding
white
,
which
by
it self
a
with
a
third
part
of
wheat-meal
added
to
it
,
will
make
most
pure
bread
and
well
tasted
:
There
are
other
ways
to
make
it
sooner
;
when
you
have
obtained
this
art
,
you
will
be
exceeding
glad
I
am
very
certain
of
it
.
For
with
great
pleasure
Bread
of
Asphodils
is
eaten
.
This
is
so
fruitful
of
round-heads
with
us
,
that
no
Plant
hath
more
,
for
oftimes
80
heads
will
be
heaped
together
.
Moreover
,
Mountains
and
Sea-shores
are
full
of
them
,
that
it
may
be
truly
thought
to
be
made
for
mans
meat
.
Pliny
,
The
Daffodil
is
eaten
with
the
seed
and
head
terrified
.
But
this
rosted
in
the
embers
as
Hesiod
affirms
,
is
eaten
with
oyle
also
braied
with
figs
,
it
is
eaten
with
great
pleasure
.
These
Round-heads
are
like
to
Navews
of
moderate
bigness
.
So
saith
Galen
also
.
But
with
us
they
are
so
unpleasant
,
and
acrimonious
in
tast
,
that
a
man
cannot
eat
them
;
and
Sowes
digging
them
up
with
their
snowts
,
will
hardly
feed
on
them
,
no
not
when
we
want
corn
can
we
eat
this
in
our
greatest
hunger
,
it
was
the
poor
fair
of
frugal
antiquity
.
But
by
boiling
,
the
sharpness
of
it
becomes
more
mild
,
and
the
heat
of
it
more
tolerable
,
as
we
said
of
Cuckow-pint
.
It
will
be
sufficient
to
satisfie
a
mans
hunger
,
as
of
old
it
was
used
:
As
Pliny
saith
,
We
have
made
most
wholesom
bread
of
these
mingled
with
meal
,
especially
for
men
wasted
and
in
consumptions
,
also
Bread
is
made
of
Rape-roots
,
Turneps
,
and
Skirworts
.
For
of
those
boil'd
and
cooked
,
first
cleansed
from
all
excrements
,
a
most
commendable
bread
may
be
made
,
as
I
have
tried
:
But
meal
must
be
mingled
with
them
to
a
third
part
,
or
else
half
as
much
of
one
,
and
the
other
as
we
shall
shew
a
little
after
.
And
not
to
be
tedious
,
the
same
way-bread
to
eat
,
may
be
made
of
all
Navews
,
Roots
,
or
Bulbous-heads
.
Also
there
is
made
Excellent
bread
of
Gourds
,
For
Gourds
may
be
had
very
cheap
,
and
they
make
savoury
bread
with
meal
,
and
so
the
bread
is
greater
,
for
this
is
the
greatest
of
all
fruits
;
for
with
a
very
little
meal
in
time
of
Famine
we
may
feed
many
men
,
and
not
onely
use
it
for
need
,
but
for
dainties
also
:
for
seasoned
with
Sugar
,
and
prepared
for
mens
pallats
,
and
to
quench
feaverish
heats
,
they
are
carried
about
every
where
to
be
sold.
The
way
to
make
them
up
is
this
,
Take
great
round
Gourds
,
and
fully
ripe
,
and
cut
into
many
pieces
the
dry
skin
,
and
the
pith
must
be
taken
from
them
with
a
knife
;
put
them
into
a
kettle
of
boiling
water
,
and
boil
them
,
for
by
long
boiling
the
grassy
greenness
,
and
the
rank
smell
and
loathsom
taste
are
taken
away
,
and
they
will
smell
better
and
taste
,
and
nourish
better
,
and
will
last
as
long
as
bread
.
Being
now
brought
to
the
form
of
an
ointment
,
press
it
through
a
linnen
strainer
with
your
hands
,
that
if
any
parts
of
it
be
not
well
boiled
or
any
woddy
pieces
be
there
,
they
may
be
kept
back
by
the
narrowness
of
the
strainer
.
To
this
Mass
,
adde
a
third
part
of
meal
,
and
make
them
into
bread
together
,
which
will
be
pleasant
to
eat
daily
,
I
will
not
have
you
to
eat
your
fill
of
it
,
but
if
you
eat
it
moderately
it
will
profit
much
.
When
it
is
new
it
is
excellent
,
but
stale
,
it
is
not
so
sightly
nor
dainty
.
I
have
shew'd
you
the
way
how
you
must
use
such
things
of
superfluous
moisture
,
now
do
you
learn
wisely
to
do
it
.
CHAP.
XVIII
.
Divers
ways
to
make
bread
of
all
sorts
of
Corn
and
Pulse
.
ANtiently
they
made
Bread
of
divers
kinds
of
Corn
and
Pulse
,
it
would
be
needless
to
repeat
them
,
for
you
may
find
them
in
the
Books
of
the
Antients
,
and
there
can
be
no
error
in
making
them
.
In
Campania
very
sweet
bread
is
made
of
Millet
:
Also
the
people
of
Sarmatia
are
chiefly
fed
with
this
bread
,
and
with
the
raw
meal
tempered
with
Mares-milk
,
or
blood
drawn
out
of
the
veins
of
their
legs
.
The
Ethiopians
know
no
other
Corn
then
Millet
and
Barley
.
Some
parts
of
France
use
Panick
,
but
chiefly
Aquitane
:
But
Italy
about
Po
,
adde
Beans
to
it
,
without
which
they
make
nothing
.
The
people
of
Pontus
prefer
no
meat
before
Panick
.
Panick
meal
now
adays
is
neglected
by
us
and
out
of
use
,
for
it
is
dry
and
of
small
nourishment
;
of
Millet
bread
and
cakes
are
made
,
but
they
are
heavy
and
hard
of
digestion
and
clammy
to
eat
.
Unless
they
be
eaten
presently
when
they
are
newly
baked
,
or
not
,
else
they
become
heavy
and
compact
together
.
Of
the
Indian
Mais
,
heavy
bread
is
made
and
not
pleasant
at
all
,
very
dry
and
earthly
next
to
Millet
:
like
to
this
is
bread
called
Exsergo
,
that
is
also
void
of
nutrimental
juice
.
There
was
also
of
old
bread
called
Ornidos
,
made
of
a
certain
seed
of
Ethiopia
,
so
like
Sesamum
that
it
is
hard
to
know
them
asunder
.
Also
Bread
is
made
of
Lupins
,
The
best
kind
was
known
also
to
the
Antients
;
For
Didymus
teacheth
how
Lupins
will
grow
sweet
,
being
three
days
infused
in
River
or
Sea-water
,
and
when
they
grow
mild
they
must
be
dried
and
laid
aside
,
and
then
the
meal
of
them
mingled
with
Barley-meal
or
Wheat-meal
is
fit
to
make
bread
.
But
we
make
it
thus
,
First
the
Lupins
are
ground
in
mills
,
and
are
made
into
flower
:
fifty
pound
of
these
are
put
into
a
wooden
vessel
,
and
fair
water
is
cast
upon
them
,
that
it
may
swim
four
fingers
breadth
above
them
;
and
it
must
be
often
stirred
with
a
woodden
stick
,
then
let
it
settle
till
the
water
grow
clear
,
and
the
meal
sink
down
,
then
strain
the
water
well
,
that
no
meal
be
lost
;
and
pour
on
water
the
second
time
,
and
stir
it
as
before
;
do
so
the
third
time
till
the
meal
and
water
be
come
sweet
,
which
will
be
done
in
one
day
if
the
water
be
often
changed
.
As
that
is
done
,
put
the
meal
into
a
linnen
cloth
laid
abroad
,
that
the
meal
may
be
seperated
with
a
wooden
slice
,
and
the
water
may
run
away
through
the
cloth
,
and
the
meal
may
dry
the
better
upon
the
cloth
.
In
the
mean
time
boil
two
pound
of
Rice
,
and
being
boil'd
mingle
them
with
the
Lupins
,
divide
the
whole
into
two
parts
,
and
mingle
one
with
the
leaven
and
a
hundred
pound
of
wheat-meal
,
and
make
bread
of
it
;
let
the
other
be
set
by
with
the
leven
till
the
next
day
,
which
being
mingled
again
with
wheat-meal
,
will
make
excellent
bread
,
and
will
not
taste
of
Lupins
.
But
you
must
use
all
diligence
in
the
making
of
it
,
for
if
you
make
it
not
of
the
best
meal
,
the
bread
will
be
naught
,
wherefore
the
work
lies
in
the
right
preparation
of
it
:
For
the
worse
Corn
or
Pulse
you
make
it
of
,
the
more
Corn
must
be
taken
to
prepare
it
.
After
this
manner
it
may
be
made
of
Tares
and
Vetches
,
and
the
favour
of
them
is
dulcified
with
water
and
mingling
meal
with
them
.
Bread
is
made
also
of
Peason
,
Chiches
,
Tarses
,
Lentils
,
Beans
,
and
chiefly
of
Acorns
.
But
it
is
not
unprofitable
to
make
Bread
of
Herbs
,
If
a
man
cut
the
Herb
Clot-bur
small
and
grind
it
in
a
mill
to
very
fine
powder
,
and
adde
as
much
or
a
third
part
of
wheat-meal
to
it
,
it
will
make
good
bread
,
that
may
be
eaten
when
there
is
a
famine
;
and
I
have
heard
that
the
poor
eat
it
in
some
places
,
and
it
hurts
them
not
,
and
that
some
in
a
siege
have
lived
a
moneth
with
such
bread
.
CHAP.
XIX
.
How
bread
may
be
increased
in
weight
.
NOw
I
shall
shew
how
bread
may
be
augmented
;
a
thing
very
strange
and
profitable
,
not
onely
to
help
in
time
of
need
,
but
it
is
good
for
the
Housholder
,
for
with
little
meal
he
may
nourish
many
,
and
fill
their
bellies
;
and
that
three
wayes
:
For
there
be
things
that
added
to
Corn
,
will
increase
the
substance
of
the
bread
;
other
things
are
dry
,
and
of
a
clammy
nature
,
that
will
thicken
the
Element
by
refraction
into
the
substance
of
bread
.
The
last
way
is
the
life
of
the
heat
of
it
,
whereby
it
waxes
and
grows
as
if
it
were
alive
.
As
much
as
is
lost
by
the
bran
taken
from
it
,
is
added
to
it
,
by
casting
water
on
it
when
it
is
ground
,
and
in
the
other
workmanship
.
Moreover
,
the
baking
of
bread
takes
away
a
tenth
part
and
a
half
of
the
weight
.
Let
us
see
how
our
Ancestors
did
by
some
Earth
or
Chalk
make
their
bread
more
weighty
and
white
.
Pliny
teacheth
that
Spelt
will
grow
white
by
a
kind
of
chalk
,
thus
.
Let
this
Spelt
be
of
Beer-corn
,
which
he
called
a
seed
;
the
corns
of
it
are
bruised
in
a
wooden
morter
,
for
it
will
be
spoiled
and
consumed
by
the
hardness
of
a
stone
:
the
best
as
it
is
well
known
,
is
made
by
those
that
are
condemned
to
bray
in
morters
for
their
punishment
.
For
the
best
there
is
an
iron
box
,
the
hulls
being
then
beaten
off
;
again
,
with
the
same
instruments
the
marrow
of
it
being
made
bare
,
is
broken
;
so
are
there
made
three
kinds
of
this
Spelt-meal
,
the
finest
,
the
second
sort
,
and
the
third
that
is
the
coursest
.
But
yet
they
are
not
white
,
which
makes
them
excellent
,
yet
now
are
these
preserved
at
Alexandria
;
after
this
,
(
it
is
very
strange
)
chalk
is
mingled
with
them
,
that
passes
both
into
the
body
and
the
colour
of
them
,
and
makes
them
tender
.
You
shall
find
this
between
Puteoli
and
Naples
,
on
the
Hill
called
Leucogaeum
.
And
there
is
extant
a
decree
of
Divus
Augustus
,
wherein
he
commanded
to
pay
them
at
Naples
yearly
20000
Sestertia
out
of
his
Treasury
,
drawing
his
Colony
to
Capua
,
and
he
assigns
the
cause
,
by
reason
that
they
of
Campania
affirmed
that
Spelt-meal
could
not
be
made
without
that
stone
.
Rice
makes
bread
weigh
.
It
neither
corrupts
the
taste
or
goodness
of
the
bread
,
but
increaseth
both
,
and
it
brings
it
closer
by
one
eighth
part
,
for
by
a
continual
turning
it
,
it
will
retaineth
volatil
meal
;
and
from
hence
you
shall
see
it
coagulate
,
and
when
it
is
coagulated
put
leaven
to
it
;
but
it
must
first
grow
cold
,
lest
the
force
of
the
coagulation
should
be
hindred
.
To
binde
this
fugitive
servant
fast
,
adde
so
much
Wheat-meal
as
may
fasten
it
well
together
,
till
you
see
there
is
enough
,
and
you
shall
find
it
increased
to
the
weight
desired
.
By
this
example
You
may
increase
the
weight
of
bread
with
Millet
.
This
is
easily
done
,
for
it
is
dry
,
ctumbles
,
and
will
not
hang
together
,
and
is
weak
;
let
it
be
bruised
with
a
wooden
pestle
,
and
sifted
through
a
sieve
till
the
hulls
be
parted
,
as
we
see
it
done
at
Rome
and
at
Florence
;
by
this
we
hold
it
,
that
it
flie
not
,
away
by
its
hungry
driness
;
then
we
mingle
it
with
Wheat
,
and
the
air
reflects
back
,
and
it
will
be
converted
into
the
substance
of
Alica
,
that
you
will
think
nothing
taken
from
the
taste
,
colour
or
goodness
,
nor
yet
added
to
it
.
Nor
will
it
be
unpleasant
to
see
Bread
weigh
more
by
adding
milk
to
it
.
This
is
an
experiment
of
great
profit
and
praise-worthy
;
for
it
adds
weight
and
whitenesse
to
bread
,
and
makes
it
short
,
being
put
in
instead
of
water
whilst
it
is
hot
.
I
never
tasted
any
thing
more
pleasant
or
tender
.
I
thought
fit
to
adde
this
for
the
singular
vertue
of
it
,
adding
also
such
things
as
we
knew
to
be
necessary
for
this
art
.
But
truly
that
is
admirable
;
by
the
same
Wheat
to
increase
the
weight
of
Wheat
.
This
is
done
without
any
addition
,
for
if
we
would
,
we
could
do
this
with
many
and
almost
infinite
things
,
with
any
small
addition
;
but
in
this
a
leaven
is
drawn
forth
of
the
very
substance
of
the
Wheat
,
which
being
strained
,
cleansed
and
added
to
the
same
again
,
either
by
increasing
the
substance
of
it
,
or
by
retracting
the
air
into
its
substance
,
it
will
be
much
augmented
:
giving
you
this
warning
before-hand
,
that
the
augmenting
heat
must
not
be
diminished
,
but
preserved
and
increased
,
that
all
may
depend
on
this
.
But
an
admirable
work
of
Nature
,
and
full
of
wonder
it
is
,
how
it
may
be
that
Wheat
may
increase
out
of
it self
.
I
cannot
discover
this
,
how
it
came
into
my
mind
,
lest
it
should
be
made
publike
to
every
common
fellow
,
and
ignorant
Animal
.
Yet
not
to
conceal
it
from
ingenious
men
,
I
shall
hide
it
from
these
,
and
open
it
to
those
.
That
our
fore-fathers
knew
it
not
is
clear
,
because
there
is
no
such
thing
mentioned
in
all
their
works
of
making
bread
.
The
whole
businesse
consists
in
this
,
that
the
Wheat-meal
may
be
managed
with
the
life
of
its
heat
,
which
is
the
off-spring
of
celestial
fire
.
By
nature
it
is
of
such
renuity
,
that
being
raised
with
its
heat
,
it
will
make
the
lump
swell
so
much
,
that
it
will
come
up
to
the
top
of
the
vessel
;
the
next
day
cast
it
into
a
Hutch
,
and
adde
more
meal
to
it
,
which
again
being
raised
by
its
heat
,
and
coming
back
again
by
the
same
,
and
meeting
with
the
lump
,
as
flowing
back
again
,
it
joins
into
the
refracted
Elements
,
and
so
into
clotters
of
meal
.
Do
this
thrice
or
four
times
,
and
so
you
may
increase
it
continually
,
and
this
must
be
done
in
a
stove
,
that
the
dewy
spirit
may
be
fostered
.
I
thought
good
to
tell
you
also
before
,
that
you
must
not
prick
the
lump
,
lest
the
generative
blast
should
breath
forth
,
and
flie
into
the
air
,
for
so
you
will
lose
your
labour
;
and
there
must
not
want
presently
a
dewy
vapour
,
which
being
carried
into
the
air
,
and
made
to
drop
,
may
moisten
the
lump
,
so
you
will
rejoice
at
the
wonderful
increase
:
but
you
must
be
cunning
in
the
manual
application
.
Pray
do
not
destroy
by
your
negligence
,
what
was
invented
by
the
careful
ingenuity
of
those
that
tried
it
.
CHAP.
XX.
How
we
may
long
endure
hunger
and
thirst
.
THe
Antients
had
some
compositions
to
drive
away
hunger
and
thirst
,
and
they
were
very
necessary
both
in
times
of
Famine
,
and
in
wars
.
Pliny
saith
,
some
things
being
but
tasted
,
will
abate
hunger
and
thirst
,
and
preserve
our
forces
,
as
Butter
,
Licoris
,
Hippace
;
and
elsewhere
,
Scythia
first
produced
that
root
which
is
called
Scythia
,
and
about
Baeotia
it
grows
very
sweet
.
And
another
,
that
is
excellent
against
Convulsions
,
also
it
is
a
high
commendation
of
it
,
that
such
as
have
it
in
their
mouths
fell
nor
hunger
nor
thirst
;
Hippace
amongst
them
doth
the
same
,
which
effects
the
same
in
horses
also
.
And
they
report
that
with
these
two
herbs
the
Scythians
will
fast
twelve
dayes
,
and
live
without
drink
also
;
all
which
he
translated
out
of
Theophrastus
first
book
.
The
Scythian
Hippace
is
sweet
also
,
and
some
call
it
Dulcis
;
it
grows
by
Maeotis
.
Amongst
other
properties
,
it
quencheth
thirst
also
,
if
it
be
held
in
the
mouth
.
For
which
cause
both
with
both
with
that
,
and
with
the
other
called
equestris
,
men
say
,
the
Scythians
will
endure
hunger
and
thirst
twelve
dayes
.
Hence
it
appears
that
Pliny
translated
all
this
out
of
Theophrastus
.
But
I
think
he
erred
,
for
Hippace
signifies
Cheese
made
of
Mares
milk
,
and
is
no
herb
.
Theodorus
translated
it
Equestrem
,
as
it
were
a
root
like
Licoris
,
fit
to
drive
away
hunger
and
thirst
.
For
Hippocrates
saith
,
the
Scythian
shepherds
eat
Hippace
,
but
that
is
Mares
Cheese
:
and
elsewhere
,
The
Scythians
pour
Mares
milk
into
hollow
vessels
of
wood
and
shake
it
,
and
that
froths
with
churming
,
and
the
fat
of
it
they
call
butter
,
which
swims
on
the
top
,
that
which
is
heavy
sinks
to
the
bottom
,
they
separate
this
and
dry
it
,
when
it
is
dry
,
they
call
it
Hippace
:
the
reason
is
,
because
Mares
milk
nourisheth
exceedingly
,
and
is
as
good
as
Cows
milk
.
Dioscorides
,
The
west
Indians
use
another
composition
also
To
endure
hunger
and
thirst
.
Of
the
herb
called
Tobacco
,
namely
of
the
juice
thereof
,
and
the
ashes
of
Cockle
shells
they
make
little
balls
and
dry
them
in
the
shade
,
and
as
they
travel
for
three
or
four
dayes
they
will
hold
one
of
them
between
their
under
lip
and
their
teeth
,
and
this
they
suck
continually
,
and
swallow
down
what
they
suck
,
and
so
all
the
day
they
feel
neither
hunger
,
thirst
,
nor
weariness
;
but
we
will
teach
another
composition
,
which
Heron
mentions
,
and
it
was
called
The
Epimenidian
composition
,
to
endure
hunger
and
thirst
.
For
it
was
a
medicament
that
nourished
much
,
and
abated
thirst
,
and
this
was
the
food
the
besiegers
of
Cities
and
the
besieged
also
lived
on
.
It
was
called
the
Epimenidian
composition
,
from
the
Sea-onion
called
Epimendium
,
that
is
one
of
the
ingredients
of
that
composition
;
it
was
made
thus
,
The
squil
was
boiled
and
washt
with
water
,
and
dryed
,
and
then
cut
into
very
small
pieces
,
then
mingle
sesamum
a
fift
part
,
poppy
a
fifteenth
part
,
make
all
these
up
with
honey
,
as
the
best
to
make
up
the
mass
,
to
mitigate
it
:
divide
the
whole
,
as
into
great
Olives
,
and
take
one
of
these
about
two
of
the
clock
,
another
about
ten
;
and
they
felt
no
hurt
by
hunger
,
that
used
it
.
There
is
another
composition
of
the
same
,
that
hath
of
Athenian
sesamum
half
a
Sextarius
,
of
honey
a
half
part
,
of
oyle
a
Cotyle
,
and
a
Chaenice
of
sweet
Almonds
mundified
:
the
sesamum
and
Almonds
must
be
dried
,
and
ground
,
and
winowed
,
then
the
squil
must
have
the
outsides
taken
off
,
and
the
roots
and
leaves
must
be
cut
into
small
pieces
,
and
put
into
a
morter
and
bruised
,
till
they
be
well
mollified
,
then
you
must
make
up
the
squils
with
the
like
quantity
of
honey
and
of
oyle
,
and
put
all
into
a
pot
,
and
set
them
in
cold
,
and
stir
them
well
with
a
wooden
ladle
,
till
they
be
well
mingled
,
when
the
lump
is
firm
,
it
is
good
to
cut
it
into
little
morsels
,
and
he
that
eats
one
in
the
morning
,
another
at
night
,
hath
meat
enough
.
This
medicament
is
good
for
an
Army
,
for
it
is
sweet
,
and
so
fills
a
man
and
quencheth
thirst
:
we
had
this
in
an
old
Scholiast
,
a
Manuscript
upon
the
book
of
Heron
,
in
the
Vatican
Library
.
I
saw
the
same
composition
in
Philo
,
in
his
fifth
book
of
wars
,
where
he
describes
such
like
other
things
.
CHAP.
XXI
.
Of
what
fruits
wines
may
be
made
.
NOw
we
shall
speak
of
fruits
,
of
which
wines
may
be
made
.
And
first
our
Ancestors
did
do
thus
,
but
they
had
two
wayes
;
for
some
were
for
Physicks
,
which
are
found
plentifully
in
Physick
books
:
others
again
were
for
ordinary
use
,
and
they
were
divers
,
and
almost
infinite
,
according
as
the
differences
of
places
and
Nations
are
:
for
what
is
granted
to
one
is
denyed
to
another
.
First
Wine
of
Dates
.
Pliny
saith
that
in
the
East
they
make
wine
of
Dates
,
and
he
reckons
up
fifty
kinds
of
Dates
,
and
as
many
different
wines
from
them
;
Cariotae
are
the
chief
,
full
of
juice
,
of
which
are
made
the
principal
wines
in
the
East
,
they
are
naught
for
the
head
,
and
thence
they
have
their
name
.
The
best
are
found
in
Judaea
,
chiefly
about
Jericho
,
yet
those
of
Archelaiis
are
well
esteemed
,
and
of
Phaselis
,
and
of
Libias
,
valleyes
of
the
same
Country
.
The
chiefest
property
they
have
is
this
,
they
are
full
of
a
white
fat
juice
,
and
very
sweet
,
tasting
like
wine
with
honey
.
The
wine
will
make
one
drunk
,
and
the
fruit
also
eaten
largely
.
Dioscorides
teacheth
thus
;
Put
ripe
Dates
called
Chydeae
,
into
a
pitcher
with
a
hole
at
bottom
,
and
stopt
with
a
pitched
reed
;
shut
the
hole
with
linnen
,
and
to
fourty
Sextarii
pour
on
three
gallons
of
water
.
If
you
would
not
have
it
so
sweet
,
five
gallons
will
be
sufficient
to
pour
on
;
after
ten
dayes
take
away
the
reed
with
the
linnen
,
take
the
thick
sweet
wine
and
set
it
up
.
Also
wine
is
made
Of
Figs.
Sotion
relates
it
thus
.
Some
make
wine
of
green
figs
,
filling
half
the
vessel
with
them
,
and
the
other
half
to
the
brim
they
fill
with
fair
water
,
and
they
try
still
by
tasting
;
for
when
it
tasts
like
wine
,
they
strain
it
and
use
it
.
It
is
made
,
faith
Dioscorides
,
of
ripe
figs
,
and
it
is
called
Catorchites
or
Sycites
,
Chelidonian
or
Phaenician
figs
called
Caricae
,
are
steeped
in
a
pot
with
a
hole
in
the
bottom
with
a
pitched
reed
,
and
the
hole
stopt
with
flax
:
to
fourty
Sextarii
you
must
pour
on
three
gallons
of
water
,
and
if
you
will
not
have
the
wine
so
sweet
,
pour
on
five
gallons
and
it
will
do
.
After
ten
dayes
the
liquor
is
taken
,
and
again
the
third
time
also
the
same
measure
of
water
wherein
the
figs
were
infused
,
is
poured
on
;
and
in
the
like
manner
,
after
four
or
five
dayes
it
is
drawn
off
.
Some
to
six
Amphorae
thereof
adde
ten
Sextarii
of
salt
,
that
it
may
not
early
corrupt
:
others
put
Fennel
and
Thyme
in
the
bottom
,
and
the
Caricae
on
the
top
,
and
so
in
order
,
till
the
vessel
be
full
:
also
men
make
Wine
of
Pears
,
which
from
the
Greek
word
for
Pears
is
called
Apyres
,
and
from
the
Latin
Piery
Palladius
saith
it
was
thus
.
They
are
bruised
and
put
in
a
very
course
bag
of
Canvas
,
and
pressed
with
weights
,
or
in
a
Press
.
It
lasts
in
the
Winter
,
but
in
Summer
comes
it
sowrer
.
Dioscorides
will
not
have
the
Pears
too
ripe
;
the
same
way
is
made
Wine
of
Pomegranates
.
Sotion
makes
wine
of
the
grains
of
the
Pomegranate
,
taking
away
what
is
in
the
middle
of
the
grains
.
Palladius
put
the
ripe
grains
well
purged
into
a
Date
pail
,
and
press
them
out
with
a
scrue
press
,
then
boil
them
gently
to
half
;
when
it
is
cold
,
put
it
into
vessels
that
are
pitched
or
plaistered
with
Gipsum
.
Some
do
not
boil
the
juice
,
but
to
every
Sextarius
they
mingle
one
pound
of
honey
,
and
put
all
in
the
said
vessels
and
keep
it
.
There
is
made
Wine
of
the
Lote-tree
fruit
.
There
is
a
kind
of
Lote
without
any
inward
kernel
,
which
is
as
hard
as
a
bone
in
the
other
kind
:
wine
is
pressed
also
out
of
it
like
Mead
,
that
will
not
last
above
ten
dayes
;
Nepos
saith
the
same
from
Pliny
,
Athenaus
from
Polybius
.
Wine
is
made
of
the
Lote
steeped
in
water
and
bruised
,
very
pleasant
to
the
taste
as
the
best
Mead
is
;
it
is
drunk
pure
without
water
also
,
but
it
will
not
last
above
ten
dayes
,
wherefore
they
make
but
little
for
use
to
last
onely
so
long
.
Vineger
is
made
also
of
it
.
And
yet
not
much
or
good
enough
,
yet
there
is
made
Wine
of
Myrtles
berries
and
Cornels
,
Out
of
Sotion
,
who
of
the
berries
of
Myrtles
and
Cornels
when
they
are
fresh
,
pounded
and
pressed
our
,
made
wine
.
Now
I
shall
shew
how
we
may
make
Wine
of
Corn.
Drink
is
made
of
Corn.
Dioscorides
teacheth
to
make
Beer
of
Barley
,
also
a
drink
is
made
of
Barley
called
Curmi
,
they
use
that
drink
oft-times
for
wine
;
the
like
drinks
are
wont
to
be
made
of
Wheat
.
In
Hiberia
toward
the
west
and
in
Britany
;
whence
Pliny
,
of
Corn
drink
is
made
:
Beer
in
Egypt
,
called
Zythum
,
in
Spain
Caelia
and
Ceria
,
Beer
in
France
and
other
Provinces
.
In
Aristotles
book
of
drunkenness
,
those
that
drink
wine
made
of
Barley
till
they
be
drunk
fall
upon
their
backs
,
they
call
that
wine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
those
that
are
drunk
with
any
other
kind
of
drinks
fall
any
way
,
on
the
right
,
or
left
hand
,
forward
or
backward
,
but
those
that
drink
Pinum
,
fall
onely
upon
their
backs
.
Wine
made
of
Barley
they
call
Brytum
.
Sophocles
in
Triptolemo
,
and
Aeschylus
in
Lycurgo
.
But
Hellanicus
saith
,
that
Brytum
is
made
in
Farms
out
of
roots
.
Hecateus
saith
,
that
the
Egyptians
grinde
Barley
to
make
drink
,
and
that
the
Macedonians
drink
Brytum
made
of
Barley
,
and
Parabia
made
of
Millet
,
and
Rice
,
saith
Athenaeus
.
Also
wine
is
made
of
Rice
;
for
saith
Aelianus
,
when
an
Elephant
fights
in
war
,
they
give
him
not
onely
wine
of
grapes
,
but
of
Rice
also
.
Now
the
same
drink
is
made
in
the
Northern
Climates
of
Corn
,
and
they
call
it
Biera
,
but
they
put
hops
to
it
,
for
it
cannot
be
made
without
;
Barley
and
Wheat
are
infused
in
the
decoction
of
it
.
We
see
that
of
Barley
and
Wheat
steeped
in
water
a
drink
is
made
that
tastes
like
wine
,
and
of
them
I
have
made
the
best
aqua
vitae
.
But
these
drinks
of
old
were
Physical
,
rather
then
to
use
as
wine
.
But
I
shall
shew
how
some
drinks
that
are
so
like
wine
in
taste
,
that
you
would
think
they
were
wine
indeed
.
And
first
Wine
of
Honey
.
To
nine
vessels
of
water
put
eighteen
pounds
of
Honey
,
into
brass
Caldrons
covered
with
Tin
,
and
let
them
boil
a
long
time
,
stirring
all
with
wooden
ladles
,
and
wiping
away
the
froth
that
riseth
with
little
brushes
,
pour
it
out
,
&
put
it
into
a
wine
vessel
,
then
take
two
pounds
of
red
wine
Tartar
,
and
boil
them
in
water
till
they
be
dissolved
,
to
which
add
an
eighth
part
of
a
vessel
of
vineger
,
that
the
loathsome
and
unpleasing
taste
of
the
sweetnesse
of
Honey
may
be
lost
,
let
these
be
mingled
;
then
pour
on
two
vessels
of
the
best
wine
,
then
let
it
settle
;
after
some
days
strain
it
through
a
hair-cloth
strainer
,
or
one
of
cloth
to
cleanse
it
from
the
filth
and
excrements
.
A
liquor
will
run
from
this
that
will
serve
for
sparing
,
and
to
abate
charge
in
a
family
,
and
it
is
good
to
drink
in
health
and
sickness
:
cover
it
close
,
and
drink
it
.
I
shall
shew
you
another
way
to
make
Wine
of
Raisins
.
Pour
into
a
brass
Caldron
seven
vessels
of
water
,
put
in
two
pounds
of
Raisins
,
let
them
boil
till
they
be
wasted
in
the
water
,
and
the
water
be
sweet
as
Mead
;
if
your
kettle
be
too
small
,
do
it
at
several
times
:
then
take
your
kettle
from
the
fire
,
and
when
the
liquor
grows
cold
,
strain
it
gently
forth
;
put
up
the
strained
liquor
in
a
wine
vessel
,
and
pour
into
it
a
measure
of
the
sharpest
red
wine
vineger
to
abate
the
sweetnesse
of
the
Raisins
,
then
add
nine
pound
of
Tartar
finely
powdered
unto
it
,
and
pouring
on
a
fourth
part
of
the
best
wine
,
stop
the
vessel
close
when
it
is
full
,
after
one
week
use
it
.
Another
Wine
of
Quinces
.
Put
into
brass
Caldrons
glazed
with
Tin
a
vessel
of
new
wine
,
and
put
thereto
about
fifty
wild
Quinces
,
namely
such
as
are
full
of
streeks
and
wrinkled
,
take
out
their
kernels
,
cut
the
Quinces
in
peices
like
as
you
do
Rape
Roots
,
boil
all
at
a
gentle
fire
;
when
they
have
boild
a
while
,
take
them
off
,
and
let
them
cool
,
pound
the
Quinces
in
a
morter
with
a
wooden
pestle
,
press
them
out
with
a
press
,
put
the
juice
pressed
forth
of
them
the
new
wine
,
and
set
it
up
in
a
glazed
earthen
vessel
for
a
whole
year
.
When
wine
is
scarce
and
you
have
occasion
to
use
this
,
put
●nto
a
vessel
four
parts
of
water
,
two
of
new
wine
,
and
one
fourth
part
of
the
aforesaid
mixture
,
cover
the
vessel
and
let
it
boil
,
and
when
it
is
clear
;
use
it
.
Of
all
these
an
amphora
of
vineger
,
a
pound
of
honey
,
as
much
Tartar
in
powder
,
let
them
boil
a
while
in
a
pot
glazed
with
Nitre
,
and
mingle
them
,
and
for
every
vessel
of
water
pour
on
an
Amphora
of
wine
,
and
cover
all
,
and
after
twenty
dayes
use
it
:
or
take
honey
one
pound
,
as
much
red
wine
Tartar
,
half
a
pound
of
Raisins
,
two
Amphoras
of
Vineger
,
let
them
boil
in
a
pot
,
adde
wine
also
to
them
,
and
it
will
be
for
drink
.
I
shall
adde
the
Northern
drink
Wine
called
Metheglin
.
The
drink
in
Pannonia
,
Poland
and
England
is
more
pleasant
and
wholesome
then
many
wines
are
;
it
is
made
of
twenty
pound
of
good
honey
,
and
of
water
one
hundred
and
twenty
pound
,
skimming
it
till
all
comes
to
eighty
pound
,
which
being
cold
and
tunned
up
into
a
wine
vessel
,
put
in
leaven
of
bread
six
ounces
,
or
as
much
as
will
serve
to
make
it
work
,
and
purifie
it self
,
and
withal
put
into
a
bag
,
that
hangs
and
may
be
put
into
the
liquor
,
and
not
touch
the
bottom
,
of
Cinnamon
,
granes
of
Paradise
,
Pepper
,
Ginger
,
Cloves
two
drams
,
one
hand
full
of
Elder
flowers
:
let
them
stand
in
a
wine
Cellar
all
the
Winter
,
in
Summer
set
them
fourty
dayes
in
the
Sun
,
till
they
taste
like
wine
,
and
the
unpleasant
taste
of
the
honey
be
gone
.
But
it
will
be
more
pleasant
if
you
add
a
third
part
of
wine
.
CHAP.
XXII
.
How
vineger
may
be
made
divers
wayes
,
and
of
what
.
AFter
wine
it
follows
to
speak
of
vineger
:
First
,
how
our
forefathers
made
it
;
then
how
of
late
years
,
that
it
may
be
made
extream
sowre
,
which
is
not
only
good
for
a
family
,
but
is
necessary
for
many
Arts.
Also
there
are
some
Countries
where
wine
,
and
so
vineger
is
scarce
.
Therefore
in
those
places
divers
men
have
used
their
wits
to
make
it
:
wherefore
to
begin
,
we
say
that
Vineger
may
be
made
of
the
Fig-tree
.
Out
of
Columella
;
A
green
fig
must
be
taken
very
betimes
,
and
also
if
it
have
rained
,
and
the
figs
fall
to
the
earth
beaten
down
with
showres
,
gather
those
figs
and
put
them
up
in
Hogs-heads
or
Amphora
,
and
let
them
ferment
there
;
then
when
it
grows
sharp
,
and
hath
sent
out
some
liquor
,
what
vineger
there
is
strain
it
out
diligently
,
and
pour
it
into
a
sweet
pitched
vessel
.
This
yields
the
best
sharp
vineger
,
and
it
will
never
grow
musty
or
hoary
,
if
it
be
not
set
in
too
moist
a
place
.
Some
to
make
more
quantity
,
mingle
water
with
the
figs
,
and
then
they
adde
to
them
the
ripest
new
figs
,
and
they
●et
them
consume
in
that
liquor
,
until
it
tast
sharp
enough
like
vineger
,
then
they
strain
all
through
rushy
baskets
,
or
withie
bags
;
and
they
boil
this
vineger
till
they
have
taken
off
all
the
froth
,
and
filth
from
it
.
Then
they
adde
some
terrefied
salt
,
and
that
hinders
worms
and
other
vermine
to
breed
in
it
.
Cassianus
makes
it
thus
:
Put
into
a
vessel
old
figs
,
terresied
Barley
,
and
the
internal
parts
of
Citrons
.
Stir
it
often
and
diligently
,
and
when
they
are
putrified
and
soaked
,
strain
them
out
,
and
use
them
.
Apuleius
,
They
make
vineger
of
figs
,
wet
upon
the
Trees
,
and
cast
into
water
to
putrifie
,
Dioscorides
,
The
liquor
of
figs
steeped
grows
sharp
as
vineger
,
and
is
used
for
it
.
There
is
made
also
Vineger
of
Dates
.
To
Date
wine
we
speak
of
,
some
adde
water
,
and
receive
it
again
;
and
they
do
this
three
,
four
,
five
or
six
times
,
and
at
last
it
grows
sowre
.
From
the
same
,
Pliny
teacheth
to
make
Vineger
of
honey
.
You
must
wash
your
honey
vessels
,
or
hives
in
water
,
with
this
decoction
is
made
the
most
wholesome
vineger
.
Palladius
teacheth
the
way
to
make
Vineger
of
Pears
.
wild
Pears
are
such
as
are
sharp
and
ripe
,
are
kept
three
dayes
in
a
heap
,
then
they
are
put
into
a
vessel
,
and
fountain
or
river
water
is
put
to
them
,
the
vessel
is
left
covered
thirty
dayes
,
then
as
much
vineger
as
is
taken
out
for
use
,
so
much
water
is
put
in
to
repair
it
.
Cassianus
makes
Vineger
of
Peaches
.
Put
soft
delicate
Peaches
into
a
vessel
,
and
adde
parched
Barley
to
them
,
let
them
putrifie
for
one
day
,
then
strain
them
out
,
and
use
it
.
We
may
from
Cassianus
make
Vineger
without
wine
.
If
you
boil
Gypsum
and
sea-water
,
and
then
mingle
it
with
River
water
,
and
use
it
being
strained
.
But
if
you
will
Turn
wine
into
vineger
,
and
contrarily
vineger
into
wine
,
Cassianus
hath
it
.
He
puts
Beet
roots
bruised
into
wine
,
it
will
be
vineger
when
three
hours
are
over
.
But
if
he
would
restore
it
again
as
it
was
,
he
puts
in
Cabbage
roots
.
So
also
To
make
the
same
.
We
may
do
it
another
way
and
quickly
:
Cast
into
wine
,
Salt
,
Pepper
and
sowre
leaven
,
mingle
them
and
they
will
soon
make
it
vineger
.
But
to
do
it
more
quickly
,
quench
in
it
often
a
red
hot
brick
or
piece
of
steel
;
also
provide
for
that
unripe
Medlars
,
Cornels
,
Mulberries
and
Plums
.
But
Sotion
shews
to
make
Sharp
vineger
of
new
wine
.
Dry
the
mother
of
wine
of
grapes
at
the
Sun
,
and
put
them
into
new
wine
,
adding
a
few
sowre
grapes
thereto
and
it
will
make
sharp
vineger
that
will
be
for
use
after
seven
dayes
;
or
put
in
pellitory
of
Spain
and
it
will
be
sharp
.
Moreover
,
if
you
boil
a
fourth
or
fifth
part
of
vineger
at
the
fire
,
&
put
that
to
the
rest
,
and
set
all
eight
days
in
the
Sun
,
you
shall
have
most
sharp
and
pleasant
wine
.
The
roots
of
old
grass
,
and
Raisins
,
and
the
leaves
of
a
wild
Pear-tree
bruised
,
and
the
root
of
the
bramble
,
and
whey
of
milk
,
burnt
Acorns
,
Prunes
rosted
,
and
the
decoctions
of
Chiches
,
and
pot-sheards
red
hot
,
all
of
these
put
severally
into
vineger
,
will
make
it
tart
.
Apuleius
teacheth
To
double
the
quantity
of
vineger
.
Take
a
good
measure
of
Vineger
,
about
a
Metreta
,
and
to
that
adde
one
Metreta
of
Sea-water
boiled
to
half
,
mingle
them
and
set
them
aside
in
a
vessel
.
Some
steep
Barley
,
and
strain
it
,
and
of
that
juice
they
mingle
one
Metreta
,
and
they
stir
them
together
,
and
they
cast
in
torrefied
salt
when
it
is
yet
hot
,
a
good
quantity
,
then
they
cover
the
vessel
,
and
let
it
stand
eight
dayes
.
But
I
use
to
make
it
thus
,
Vineger
of
clusters
of
grapes
pressed
forth
.
After
the
Vintage
,
we
cast
in
the
clusters
when
the
wine
is
pressed
forth
into
a
wooden
vessel
,
and
we
pour
upon
them
a
quantity
of
water
,
and
it
will
be
vineger
when
a
week
is
over
.
Moreover
,
we
cut
the
tendrels
from
Vines
,
and
bruise
them
,
and
put
water
to
them
,
and
it
will
be
vineger
.
Also
thus
,
Ill
wine
is
turned
to
vineger
.
When
the
bunches
of
grapes
are
pressed
forth
,
lay
them
between
two
wooden
bowls
,
not
very
thick
together
,
let
them
grow
hot
for
four
days
;
then
pour
on
them
so
much
naughty
wine
as
may
cover
them
,
let
them
alone
24
hours
,
then
strain
them
into
another
wooden
bowl
,
and
after
so
many
hours
,
put
them
into
another
bowl
,
and
do
so
til
it
be
turned
into
most
sharp
white
vineger
;
and
if
you
would
make
more
of
the
same
clusters
,
pour
on
upon
them
some
sharp
vineger
,
and
let
them
alone
till
they
be
extream
sharp
and
sowre
,
then
take
that
out
and
pour
on
ill
wine
,
and
do
as
you
did
.
Lastly
press
those
clusters
out
in
a
press
,
and
you
shall
recover
as
great
quantity
as
of
the
wine
that
was
spent
.
CHAP.
XXIII
.
How
the
defects
of
wine
may
be
managed
and
restored
.
OUr
forefathers
found
out
many
remedies
to
preserve
wine
,
and
in
our
dayes
we
have
taken
no
less
pains
.
For
wine
is
easily
corrupted
,
and
takes
to
it self
many
strange
qualities
.
Paxamus
saith
,
wine
either
grows
sowre
or
dead
about
the
Solstices
,
and
when
the
seven
stars
set
,
or
when
the
dog
star
causeth
heat
,
and
when
it
is
extream
cold
,
or
hot
,
or
rainy
,
or
windy
,
or
when
it
thunders
.
We
shall
shew
remedies
for
all
these
;
First
,
we
shall
lay
down
out
of
Africanus
,
the
signs
to
know
wines
that
will
last
,
or
will
corrupt
.
When
you
have
put
your
wine
into
a
vessel
,
after
some
time
change
the
vessel
,
and
look
well
on
the
Lees
,
for
thence
shall
you
know
what
the
wine
is
,
proving
it
by
smelling
to
it
,
whether
it
corrupt
,
or
weevils
breed
in
it
,
these
are
signs
it
putrifies
.
Others
take
wine
out
of
the
middle
of
the
vessel
,
they
heat
it
,
and
when
it
is
cold
they
taste
of
it
,
and
they
judge
of
the
wine
by
the
favour
,
some
by
the
smell
of
the
cover
;
a
strong
taste
is
the
best
sign
,
a
watry
the
worst
,
sharpness
of
duration
,
weakness
of
corrupting
.
The
signs
must
be
taken
at
the
times
to
be
feared
,
we
mentioned
.
But
to
come
to
the
remedies
,
we
shall
shew
how
To
mend
weak
wine
.
The
wine
will
be
weak
,
when
it
begins
to
breath
forth
that
force
of
heat
;
for
when
the
soul
of
it
is
breathed
forth
,
the
wine
grows
immediately
sowre
:
vineger
is
the
carcasse
of
wine
.
Then
we
may
presently
prevent
it
by
adding
aqua
vitae
to
it
,
for
by
that
it
may
put
on
a
new
soul
:
the
measure
will
be
the
fourth
part
of
a
pound
for
a
vessel
.
Another
remedy
will
be
That
wine
may
not
grow
hot
.
In
the
Summer
Solstice
wine
grows
hot
by
the
hot
weather
,
and
is
spoiled
:
then
put
quick-silver
into
a
glass-viol
well
stopt
,
and
hang
it
in
the
middle
of
the
vessel
,
and
the
coldness
of
it
will
keep
the
wine
from
heating
.
The
quantity
is
two
pound
for
great
vessels
;
for
when
the
air
is
hot
,
the
external
heat
draws
forth
the
inward
heat
,
and
when
that
is
gone
,
it
is
spoiled
.
We
That
wine
may
not
exhale
use
this
remedy
.
The
vessel
being
full
,
we
pour
oyle
upon
it
,
and
cover
it
,
for
oyle
keeps
the
spirits
from
evaporating
,
which
I
see
is
now
used
for
all
liquors
that
they
may
not
be
perverted
.
Wines
sometimes
are
troubled
:
But
To
clear
wines
,
Fronto
bids
us
do
thus
.
Cast
three
whites
of
egges
into
a
large
earthen
dish
and
beat
them
,
that
they
may
froth
;
put
some
white
salt
to
them
,
that
they
may
be
exceeding
white
,
and
pour
them
into
a
vessel
full
of
wine
,
for
salt
and
the
white
of
an
egge
will
make
all
thick
liquors
clear
,
but
as
many
Dolia
or
such
measures
as
there
are
in
the
vessel
,
so
many
whites
of
egges
must
you
have
,
to
be
mingled
again
with
so
many
ounces
of
salt
,
but
you
must
stir
the
mixture
with
a
stick
,
and
in
four
dayes
it
will
grow
clear
.
Also
it
is
done
That
wines
may
not
corrupt
.
I
said
that
salt
keeps
all
things
from
corrupting
:
wherefore
for
every
Dolium
,
powder
one
ounce
of
Allome
,
and
put
it
into
the
wine
vessel
with
the
wine
,
for
it
will
keep
it
from
corrupting
.
The
same
is
done
if
you
put
in
one
ounce
of
common
salt
,
or
half
one
,
half
the
other
:
Also
brimstone
hinders
putrefaction
.
Wherefore
if
you
shall
adde
to
eight
ounces
of
Allome
or
of
Salt
,
four
ounces
of
brimstone
,
you
shall
do
well
.
The
Antients
were
wont
to
peserve
wine
,
by
adding
Salt
or
sea-water
to
it
,
and
it
would
continue
along
time
.
Columella
teacheth
thus
,
when
the
winds
are
quiet
you
must
take
water
out
of
the
deep
sea
:
when
it
is
very
calm
,
and
boyl
it
to
thirds
,
adding
to
it
,
if
you
please
,
some
spices
.
There
are
many
ordinary
things
,
but
we
let
them
pass
.
CHAP.
XXIV
.
How
Oyl
may
be
made
of
divers
things
.
IT
is
an
excellent
thing
to
shew
the
diversity
of
ways
to
make
Oyl
.
That
if
Olives
should
ever
be
scarce
,
yet
we
might
know
how
to
draw
Oyl
from
many
kinds
of
fruits
and
seeds
.
And
some
of
these
ways
that
came
from
the
Antients
,
yet
onely
the
best
and
such
as
are
our
inventions
.
Wherefore
to
begin
,
We
say
that
Oyl
may
be
made
of
Ricinus
,
call'd
Cicinum
.
Dioscorides
makes
it
thus
.
Let
ripe
Ricini
as
many
as
you
please
,
wither
in
the
hot
Sun
,
and
be
laid
upon
hurdles
:
let
them
be
so
long
in
the
Sun
,
till
the
outward
shell
break
and
fall
off
.
Take
the
flesh
of
them
and
bruise
it
in
a
morter
diligently
,
then
put
it
into
a
Caldron
glazed
with
Tin
that
is
full
of
water
:
put
fire
under
and
boil
them
,
and
when
they
have
yielded
their
inbred
juyce
,
take
the
vessel
from
the
fire
,
and
with
a
shell
skim
off
the
Oyl
on
the
top
,
and
keep
it
.
But
in
Egypt
where
the
custom
of
it
is
more
common
:
for
they
cleanse
the
Ricini
and
put
them
into
a
Mill
,
and
being
well
grownd
,
they
press
them
in
a
press
through
a
basket
.
Pliny
saith
,
They
must
be
boiled
in
water
,
and
the
Oyl
that
swims
on
the
top
must
be
taken
off
.
But
in
Egypt
where
there
is
plenty
of
it
,
without
fire
,
and
water
sprinkled
with
Salt
,
it
is
ill
for
to
eat
,
but
good
for
Candles
.
But
we
collected
them
in
September
,
for
then
is
the
time
to
gather
them
,
with
it
parts
from
a
prickly
cover
and
a
coat
that
holds
the
seed
in
it
;
it
is
easily
cleansed
in
a
hot
Caldron
:
The
weight
of
Oyl
is
half
as
much
as
the
seed
,
but
it
must
be
twice
knocked
,
and
twice
pressed
.
Palladius
shews
how
Oyl
of
Mastick
is
made
,
gather
many
Grains
of
the
Mastick-tree
,
and
let
them
lye
in
a
heap
for
a
day
and
a
night
:
Then
put
a
basket
full
of
those
Berries
into
any
vessel
,
and
pouring
hot
water
thereto
,
tread
them
and
press
them
forth
.
Then
from
that
humour
that
runs
forth
of
them
,
the
Oyl
of
Mastick
that
swims
on
the
top
is
poured
off
.
But
remember
lest
the
cold
might
hold
it
there
,
to
pour
hot
water
often
on
.
For
thus
we
see
it
made
with
us
,
and
all
the
Country
of
Surrentum
:
also
,
so
is
made
Oyl
of
Turpentine
,
as
Damageron
teacheth
.
The
fruit
of
Turpentine
is
grownd
in
a
Mill
,
as
the
Olives
are
,
and
is
pressed
out
,
and
so
it
sends
forth
Oyl
.
The
kernels
serve
to
feed
hogs
and
to
burn
.
Likewise
Oyl
of
Bays
,
Boil
Bay-berries
in
water
,
the
shels
yield
a
certain
fat
,
it
is
forced
out
by
crushing
them
in
the
hands
,
then
gather
the
Oyl
into
horns
.
Palladius
almost
as
Dioscorides
,
in
January
boil
many
Bay-berries
,
that
are
ripe
and
full
,
in
hot
water
,
and
when
they
have
boy'ld
long
,
the
watry
oyl
that
swims
on
the
top
that
comes
from
them
,
you
shall
gently
pour
off
into
vessels
,
driving
it
easily
with
feathers
.
The
Indians
make
as
it
is
said
Oyl
of
Sesamon
.
It
is
made
as
we
said
before
,
it
sends
forth
excellent
Oyl
abundantly
.
There
is
made
Oyl
of
the
Plane-Tree
.
Pliny
,
For
want
sometimes
they
are
forced
to
make
Oyl
for
candles
,
of
the
Plane-tree
berries
soaked
in
water
and
salt
,
but
it
is
very
little
as
I
proved
.
Pliny
saith
the
Indians
make
Oyl
of
Ches-nuts
,
which
I
think
very
difficult
,
for
but
a
little
will
come
from
them
,
as
you
shall
find
if
you
try
.
He
said
also
,
That
Gallia
Cisalpina
made
Oyl
of
Acorns
of
the
Oak
to
serve
for
lights
;
but
we
can
make
very
little
.
Also
the
Ancients
used
to
make
Oyl
of
Wallnuts
,
that
they
pressed
from
the
Wallnuts
,
unsavoury
and
of
a
heavy
taste
:
for
if
there
be
any
rottenness
in
the
kernel
,
the
whole
manner
is
spoil'd
.
Now
Gallia
Cisalpina
makes
it
for
to
eat
,
and
for
lights
also
.
For
lights
,
by
parting
the
naughty
Nuts
from
the
sound
;
but
the
best
serves
for
to
eat
at
second
courses
.
These
therefore
are
to
eat
,
and
those
for
lights
,
they
burn
cleer
,
and
there
is
nothing
that
yields
more
Oyl
.
For
it
turns
almost
all
to
Oyl
,
for
one
pound
of
cleansed
Nuts
will
yield
almost
ten
ounces
of
Oyl
.
Now
follows
Oyl
of
sweet
Almonds
.
Oyl
of
sweet
Almonds
is
best
for
food
,
and
of
bitter
,
for
Physick
,
and
of
old
it
was
made
with
great
diligence
.
Dioscorides
shews
the
way
how
half
a
bushel
of
bitter
Nuts
cleansed
and
dried
,
are
pounded
in
a
morter
with
a
wooden
pestle
into
lump●
,
then
a
sextarius
of
seething
water
is
poured
on
,
and
when
for
half
an
hour
the
moisture
is
drunk
in
,
they
are
beaten
more
violently
then
before
;
then
is
it
pressed
between
boards
,
and
what
sticks
to
the
fingers
is
collected
with
shells
.
The
Nuts
being
pressed
again
,
a
Hemina
of
water
is
sprinkled
on
them
,
and
when
they
have
drank
that
up
,
they
do
as
before
;
every
bushel
yields
an
Hemina
.
With
us
it
is
commonly
drawn
out
the
same
way
.
These
are
the
Oyls
of
the
Antients
.
Now
we
shall
proceed
with
our
Oyls
:
Next
follows
Oyl
of
small
Nuts
.
They
yield
abundance
of
sweet
sented
excellent
Oyl
,
which
all
may
use
also
for
meats
:
one
pound
of
the
cleansed
Nuts
will
yield
eight
ounces
of
Oyl
,
which
former
times
were
ignorant
of
.
Oyl
of
Pistaches
serve
for
Meat
and
Physicks
.
Out
of
Pine
kirnels
Oyl
is
made
They
are
cull'd
,
and
the
naughty
ones
serve
for
lights
;
but
the
Oyl
that
comes
from
the
best
,
is
for
to
eat
,
and
for
Physick
;
very
much
is
extracted
.
I
saw
it
at
Ravenna
.
But
Oyl
of
Beech
,
The
best
of
all
is
pressed
out
in
abundance
,
for
meats
and
for
lights
.
It
burns
very
cleer
,
and
tastes
as
sweet
Almonds
,
and
the
whole
Nut
almost
goes
into
Oyl
,
as
the
Wallnut
doth
.
The
elder
the
Mast
is
,
the
more
Oyl
it
yields
and
the
Lees
of
the
Oyl
is
excellent
to
far
Oxen
and
Hogs
.
They
are
soon
gathered
,
cleansed
,
bruised
and
pressed
:
We
pressed
also
Oyl
from
the
bastard
Sycomore
,
as
they
call
it
;
for
it
is
abundant
in
seed
,
and
in
winter
the
boughs
of
it
are
seen
loaded
with
seed
onely
.
In
February
we
collected
it
and
crumbled
it
,
the
shell
is
broken
into
six
or
seven
parts
,
the
kernels
are
like
a
Pear
,
they
are
bruised
and
heated
in
a
pan
,
then
put
into
a
press
,
and
they
yield
their
Oyl
:
They
make
clear
light
in
lamps
,
and
the
seed
yields
a
fourth
part
of
Oyl
.
There
is
drawn
Oyl
out
of
the
Sanguine-Tree
for
lights
.
About
the
middle
of
September
the
ripe
berries
are
taken
forth
of
the
clusters
,
let
them
dry
a
few
days
,
bruise
them
,
and
let
them
boyl
in
water
in
a
brass
kettle
for
one
hour
,
then
put
them
into
the
press
,
you
shall
have
green
coloured
Oyl
,
about
a
seventh
part
of
the
seed
.
The
Mountainous
people
use
it
.
There
is
pressed
Oyl
out
of
the
Grapes
or
Raisins
,
The
Greeks
call'd
these
Gigarta
:
Cisalpina
Gallia
makes
oyl
of
them
,
bruised
,
heat
,
and
pressed
in
a
press
,
but
it
is
very
little
fit
for
lights
,
because
it
burns
exceeding
cleer
.
There
is
much
in
Egypt
Oyl
of
Radish-seed
made
:
they
use
it
to
season
their
meats
,
and
boil
it
with
them
.
But
Cisalpina
Gallia
presseth
Oyl
out
of
Radish-seed
,
and
Rape-seed
:
Rapes
are
pulled
up
onely
in
Novemb●r
,
but
they
are
covered
with
sand
together
with
their
leaves
.
They
are
planten
in
March
,
that
they
may
seed
in
May.
For
unless
they
be
pulled
up
,
they
freeze
with
winter
cold
.
But
there
is
another
kind
of
Rape
that
is
sowed
in
July
;
it
is
weeded
,
it
comes
forth
in
the
spring
,
in
May
it
yields
seed
:
out
of
a
quarter
of
a
bushel
of
it
,
eighteen
pounds
of
Oyl
are
drawn
;
it
is
good
for
lights
,
and
for
common
people
to
eat
.
If
you
sow
a
whole
Acre
with
this
seed
,
you
shall
have
five
load
of
seed
,
and
of
every
load
you
may
make
two
hundred
pounds
of
Oyl
:
it
is
onely
plow'd
and
weeded
.
Also
Oyl
is
made
of
the
seed
of
Cameline
.
It
is
made
for
lights
,
but
those
of
Lombardy
make
great
plenty
of
a
golden-coloured
Oyl
of
a
seed
like
to
this
,
called
Dradella
.
It
hath
plaited
leaves
as
wild
Rochet
,
which
they
sowe
amongst
Pulse
.
The
same
may
be
said
of
the
seeds
of
Nettles
,
Mustard
,
Flax
,
Rice
.
CHAP.
XXV
.
How
a
Housholder
may
provide
himself
with
many
sorts
of
Thread
.
NOw
shall
I
speak
of
many
sorts
of
Yarn
,
because
this
may
much
help
the
Household
,
for
the
Houswife
hath
always
need
thereof
.
Our
Ancestors
used
Hemp
and
Flax
;
for
thus
they
made
Yarn
of
Flax
:
yet
there
needs
no
example
,
the
Thread
is
so
common
.
I
will
speak
of
those
that
follow
,
and
of
other
inventions
.
Pliny
.
Flax
is
known
to
be
ripe
two
ways
,
when
the
seed
smells
,
or
looks
yellow
;
then
it
is
pulled
up
and
bound
in
handfuls
,
and
dried
in
the
Sun
,
letting
it
hang
with
the
roots
upwards
for
one
day
:
Then
five
of
these
bundles
standing
with
their
tops
one
against
another
,
that
the
seed
may
fall
in
the
middle
.
Then
after
Wheat-harvest
,
the
branches
are
laid
in
the
water
that
is
warm
with
the
Sun
,
they
are
kept
down
by
some
weight
and
soaked
there
,
and
again
,
as
before
,
turn'd
up-side
down
they
are
dried
in
the
Sun
.
Then
being
dried
,
they
are
bruised
on
with
a
flax-hammer
;
that
which
was
next
the
rind
is
call'd
hard
,
or
the
worst
flax
,
and
it
is
fit
for
to
make
weiks
for
Candles
,
yet
that
is
kemmed
with
hackes
,
till
all
the
membrans
be
pilled
clean
.
The
art
of
kembing
and
making
of
it
,
is
,
out
of
fifty
pound
of
Flax-bundles
,
to
make
fifteen
pound
of
Flax.
Then
again
it
is
polished
in
Thread
,
it
is
often
beat
upon
a
hard
stone
with
water
,
and
when
it
is
woven
it
is
bruised
again
with
Beetles
,
and
the
more
you
beat
it
,
the
better
it
is
.
Also
there
is
made
Thread
of
Hemp
,
Hemp
is
excellent
for
ropes
.
Hemp
is
plucked
up
after
the
Vintage
,
but
it
is
cleansed
and
pill'd
with
great
labour
.
There
are
three
sorts
of
it
,
that
next
the
rind
is
the
worst
,
and
that
next
the
pith
,
the
middlemost
is
the
best
,
which
is
called
Mesa
:
Another
To
make
Thread
of
Broom
,
It
is
broken
and
pull'd
from
the
Ides
of
May
,
until
the
Ides
in
June
,
this
is
the
time
when
it
is
ripe
.
When
it
is
pull'd
,
the
bundles
are
set
in
heaps
for
two
days
to
take
the
wind
;
on
the
third
day
it
is
opened
and
spread
in
the
Sun
,
and
is
dried
,
and
then
again
it
is
brought
into
the
house
in
bundles
.
Afterwards
it
is
well
steep'd
in
sea-water
,
or
other
water
where
that
is
wanting
.
Then
being
dried
in
the
Sun
again
,
it
is
watered
▪
if
we
have
presently
need
of
it
,
if
it
be
wet
with
hot
water
in
a
vessel
,
it
will
be
the
shorter
way
.
But
it
must
be
heat
to
make
it
good
,
for
the
fresh
nor
sea-water
cannot
soften
it
enough
.
Ropes
of
Hemp
are
preferred
when
they
are
dry
,
but
Broom
is
preserved
wet
,
to
make
good
the
dryness
of
the
ground
it
grows
on
.
The
upper
part
of
Egypt
toward
Arabia
,
makes
linnen
of
Cotten
.
Asia
makes
Flax
of
Spanish
Broom
,
especially
for
Fishers
nets
to
last
long
;
the
Shrub
must
be
soaked
for
ten
days
.
And
so
every
Countrey
hath
its
Thread
made
of
divers
Plants
and
Shrubs
.
We
know
that
there
is
made
Thread
of
Nettles
,
amongst
the
Northern
people
,
and
it
is
very
fine
and
white
:
also
there
is
made
Thread
of
Aloes
in
America
,
it
is
hard
,
white
,
and
most
perfect
.
I
shall
describe
it
by
their
relation
,
because
the
extream
parts
are
full
of
prickles
,
we
strike
them
off
that
they
may
not
hinder
us
,
and
we
cut
the
branches
into
long
pieces
long
ways
,
that
the
substance
under
the
rind
may
be
the
better
taken
away
;
then
two
Poles
of
wood
are
fastned
in
the
earth
,
crossing
one
the
other
in
the
middle
like
a
cross
;
these
are
held
fast
with
the
left
hand
,
to
make
them
hold
fast
together
,
and
with
the
right
the
foresaid
pieces
or
fillets
are
taken
by
one
end
and
drawn
over
the
cross
,
that
the
inward
part
may
part
from
the
wooddy
part
,
and
the
Flax
from
the
substance
,
and
then
they
are
kembed
so
often
,
till
they
become
white
,
pure
,
nervous
,
as
Fiddle
or
Harp-strings
,
then
are
they
washed
,
dried
,
and
laid
up
.
In
thirteen
years
after
that
it
is
planted
,
the
leaves
grow
very
long
even
twenty
foot
,
the
stalk
riseth
in
the
middle
forty
foot
long
.
Then
the
top
is
adorned
with
flowers
and
bears
fruit
:
I
saw
this
at
Rome
,
and
I
never
remember
that
I
saw
any
thing
more
beautiful
.
I
shall
now
speak
of
Flax
call'd
Asbestinum
.
Pliny
saith
there
is
Flax
also
found
,
That
fire
will
not
consume
;
they
call
it
live-Flax
,
and
I
have
seen
Napkins
and
Table-clothes
burning
in
the
fire
,
at
Feasts
,
and
they
were
better
cleansed
of
filth
with
the
fire
,
then
they
could
be
by
water
:
Wherefore
of
this
they
made
Coats
for
Kings
funerals
,
to
keep
the
ashes
of
the
Body
from
other
ashes
.
It
grows
in
India
in
the
desarts
and
scorched
places
with
the
Sun
,
where
no
rain
falls
;
but
there
are
terrible
creatures
and
serpents
,
and
this
is
preserved
by
burning
;
it
is
hard
to
be
found
,
and
difficult
to
wear
,
because
it
is
so
short
:
when
it
is
found
it
is
as
dear
as
the
most
precious
Pearls
.
The
Greeks
call
it
Asbestinum
from
the
nature
of
it
,
So
saith
Pliny
,
out
of
which
words
it
is
plain
that
he
knew
not
the
Stone
Asbestinum
,
when
he
said
that
it
was
hard
to
find
;
and
difficult
to
wear
for
the
shortness
of
it
,
for
it
is
kembed
and
spun
by
every
w●man
almost
,
if
she
be
not
ignorant
of
it
,
as
I
saw
at
Venice
,
a
woman
of
Cypr●
and
another
of
Valentia
,
that
shewed
me
it
in
great
abundance
in
the
Arsenel
or
Hospital
.
It
is
an
excellent
secret
,
very
rare
and
profitable
,
thou●h
few
knew
it
of
our
times
:
but
I
have
freely
communicated
it
,
though
it
cannot
be
had
,
but
at
great
●ates
.
CHAP.
XXVI
.
To
hatch
Eggs
with
out
a
Hen.
NOw
shall
I
shew
how
without
a
Hen
,
Eggs
of
Hens
and
other
Birds
may
be
hatcht
in
summer
or
winter
,
so
that
if
any
sick
people
desire
to
eat
Chickens
then
,
they
may
have
them
.
Birds
Eggs
are
hatched
with
heat
,
either
of
the
same
Birds
or
of
others
,
as
the
heat
of
man
,
of
the
Sun
,
or
fire
;
for
I
have
seen
Hens
sit
on
Geese
,
Ducks
,
and
Peacocks
Eggs
,
and
Pigeons
sit
on
Hen
Eggs
,
and
a
Cuckow
to
sit
upon
any
of
them
.
And
I
have
seen
women
to
foster
and
hatch
Eggs
between
their
brests
in
their
bosoms
,
and
under
their
arm-pits
.
Livia
Augusta
when
she
was
young
and
great
with
childe
of
Nero
,
by
Caesar
Tiberius
,
because
she
earnestly
desired
to
bring
first
a
boy
,
she
made
use
of
this
Omen
to
try
it
by
,
for
she
fostered
an
Egge
in
her
bosom
,
and
when
she
must
lay
it
aside
,
she
put
it
into
her
nurses
bosom
,
that
the
heat
might
not
abate
,
Pliny
.
But
Aristotle
saith
that
Birds
Eggs
,
and
Eggs
of
forefooted
Beasts
are
ripened
by
the
incubation
of
the
dam
;
for
all
these
lay
in
the
earth
,
and
their
Eggs
are
hatched
by
the
warmth
of
the
earth
.
For
if
forefooted
Beasts
that
lay
Eggs
came
often
where
they
are
,
that
is
more
to
preserve
and
keep
them
then
otherwise
.
And
again
,
Eggs
are
hatcht
by
sitting
.
It
is
Natures
way
,
but
Eggs
are
not
onely
so
hatched
,
but
of
their
own
accord
in
the
earth
,
as
in
Egypt
covered
with
dung
they
will
bring
Chickens
.
Diodorus
Siculus
de
Egyptiis
.
Some
are
found
out
by
mans
industry
,
by
those
that
keep
Birds
and
Geese
;
besides
,
the
ways
that
others
have
to
produce
them
,
that
they
may
have
Birds
that
are
strange
,
and
great
numbers
of
them
:
for
Birds
do
not
sit
upon
their
Eggs
,
but
they
by
their
skill
hatch
the
Eggs
themselves
.
At
Syracuse
a
certain
drunken
companion
put
Eggs
under
the
earth
in
mats
,
and
he
would
not
leave
off
drinking
till
the
Eggs
were
hatcht
.
In
Egypt
about
grand
Cayro
,
Eggs
are
artificially
hatcht
;
they
make
an
Oven
with
many
holes
,
into
which
they
put
Eggs
of
divers
kinds
,
as
Goose
eggs
,
Hen
Eggs
,
and
of
other
Birds
;
they
cover
the
Oven
with
hot
dung
,
and
if
need
be
they
make
a
fire
round
about
it
,
so
are
the
Eggs
hatcht
at
their
due
times
.
Paulus
Jovius
in
his
Book
of
his
Histories
.
In
Egypt
there
is
abundance
of
Hen
Chickens
:
For
Hens
do
not
there
sit
on
their
Eggs
,
but
they
are
hatcht
in
Ovens
by
a
gentle
heat
,
that
by
a
an
admirable
and
compendious
art
,
Chickens
are
hatcht
in
very
few
days
and
bred
up
,
which
they
sell
not
by
tale
,
but
by
measure
.
They
make
the
measure
without
a
bottom
,
and
when
it
is
full
they
take
it
away
.
And
in
the
Island
of
Malta
in
Sicily
,
they
make
an
Oven
,
where
into
they
put
Eggs
of
divers
Fowls
▪
as
of
Hens
,
Geese
,
then
they
make
a
fire
round
about
,
and
the
Eggs
grew
ripe
at
times
.
But
let
us
see
how
our
Ancestors
hatched
their
Eggs
,
Democritus
teacheth
If
a
Hen
do
not
sit
,
how
she
may
have
many
Chickens
,
The
day
you
set
your
Hen
upon
Eggs
,
take
Hens
dung
,
pound
it
and
sist
it
,
and
put
it
into
a
hollow
vessel
with
a
great
belly
,
lay
Hens
feathers
round
about
.
Then
lay
your
Eggs
upright
in
it
,
so
that
the
sharp
end
may
be
uppermost
;
and
then
of
the
same
dung
,
sprinkle
so
much
on
them
till
the
Eggs
be
covered
.
But
when
your
Eggs
have
lain
so
covered
for
two
or
three
days
,
turn
them
afterwards
every
day
,
let
not
one
touch
the
other
,
that
they
may
heat
alike
.
But
after
the
twenty
day
when
the
Chickens
begin
to
be
hatcht
,
you
shall
find
those
that
are
in
the
bottom
to
be
crackt
round
,
for
this
reason
you
must
write
down
the
day
they
were
set
,
lest
you
mistake
the
time
:
Wherefore
on
the
twentieth
day
,
taking
of
the
shell
,
put
the
Chickens
into
a
pen
and
be
tender
of
them
.
Bring
a
Hen
to
them
which
is
best
to
order
it
:
yet
I
tried
this
most
diligently
,
and
it
took
no
effect
,
nor
can
I
tell
how
it
should
be
done
.
They
that
commend
the
Oven
,
do
not
teach
the
manner
how
it
should
be
done
.
But
what
I
have
done
my self
,
and
I
have
seen
others
do
,
I
shall
briefly
relate
,
that
with
little
labour
and
without
Hens
,
any
one
may
Hatch
Eggs
in
a
hot
Oven
.
Make
a
vessel
of
Wood
like
a
Hogshead
,
let
it
be
round
,
and
the
Diameter
so
long
as
your
arm
is
,
that
you
thrust
in
,
that
you
may
lay
and
turn
the
Eggs
,
let
it
be
four
foot
in
Altitude
.
This
we
divide
by
three
boards
within
into
four
parts
:
Let
the
first
be
a
foot
and
half
,
the
second
little
above
a
foot
,
the
third
a
foot
,
and
the
fourth
least
of
all
.
Let
every
concavity
divided
with
boards
have
a
little
door
thereto
,
so
large
as
you
may
thrust
in
your
arm
,
and
it
s
shut
to
open
and
shut
at
pleasure
.
Let
the
first
and
second
loft
be
made
of
thin
boards
,
or
wrought
with
twigs
,
let
the
third
be
of
brass
arched
,
and
the
fourth
of
solid
wood
.
Let
the
first
and
second
stage
have
a
hole
in
the
centre
three
fingers
broad
,
through
which
must
pass
a
brazen
or
iron
pipe
tinned
over
,
that
must
come
half
a
foot
above
the
second
story
,
and
so
in
the
lower
most
,
but
in
the
bottom
the
orifice
must
be
wider
,
like
a
Pyramis
or
funnel
,
that
it
can
fitly
receive
the
heat
of
the
flame
of
a
candle
put
under
it
;
in
the
second
story
let
the
pipe
be
perforated
about
the
top
,
that
the
heat
breathing
forth
thence
,
the
place
may
be
kept
warm
,
and
the
Eggs
may
be
hot
in
the
upper
part
,
as
they
are
under
the
Hen.
Above
these
three
rooms
strew
saw-dust
,
which
I
thinks
is
best
to
cover
them
:
Let
the
saw-dust
be
highest
about
the
sides
of
the
Hogshead
,
but
less
in
the
middle
;
in
the
bottom
where
the
pipe
is
lower
,
that
the
Eggs
that
lye
upon
it
may
receive
the
heat
that
comes
from
the
pipe
every
way
:
In
the
third
story
where
the
pipe
ends
,
let
it
be
pressed
down
about
the
sides
,
and
higher
in
the
middle
about
the
pipe
,
let
a
linnen
cloth
cover
the
saw-dust
,
a
fine
cloth
,
that
if
it
be
foul'd
it
may
be
washt
again
,
and
the
Chicken
hatcht
may
go
upon
it
.
Lay
upon
every
story
a
hundred
Eggs
,
more
or
less
,
let
the
great
end
of
the
Eggs
lye
downwards
,
the
sharp
end
upwards
.
The
walls
of
the
Hogshead
that
are
above
the
saw-dust
within
the
concavities
,
and
the
upper
part
of
the
story
must
be
covered
with
sheep
skins
,
that
their
warmth
may
keep
in
the
heat
:
In
the
lower
concavity
under
the
Tunnel
,
must
a
light
lamp
be
placed
,
at
first
with
two
weiks
,
in
the
end
with
three
,
in
summer
;
but
at
beginning
of
winter
,
first
with
three
,
and
last
with
four
or
five
:
Let
the
light
fall
upon
the
middle
of
the
Tunnel
,
that
the
heat
ascending
by
the
pipe
,
the
rooms
may
heat
all
alike
.
The
place
where
this
vessel
stands
must
be
warm
and
stand
in
a
by
place
;
in
the
lower
part
where
the
lamp
is
lighted
,
you
must
lay
no
Eggs
,
for
that
heat
there
will
not
hatch
them
.
But
where
the
Chickens
are
wet
when
they
are
first
hatched
,
shut
them
in
here
to
dry
them
by
the
warm
heat
of
the
lamp
,
marking
twice
or
thrice
every
day
whether
the
heat
abate
,
be
warm
or
very
hot
.
We
shall
know
it
thus
,
take
an
Egg
out
of
the
place
,
and
lay
it
on
your
Eye
,
for
that
will
try
it
well
:
if
it
be
too
hot
for
you
,
the
heat
is
great
,
if
you
feel
it
not
,
it
is
weak
;
a
strong
heat
will
hatch
them
,
but
a
weak
will
make
them
addle
.
So
you
must
adde
or
take
away
from
your
lamp
,
to
make
the
light
adequate
&
proportionable
:
after
the
fourth
day
that
the
Eggs
begin
to
be
warmed
,
take
them
out
of
the
cells
,
and
not
shaking
them
hard
,
hold
them
gently
against
the
Sun
beams
or
light
of
a
candle
,
and
see
whether
they
be
not
addle
,
for
if
you
discern
any
fibres
or
bloody
matter
run
about
the
Egg
,
it
is
good
;
but
if
it
be
clear
and
transparent
,
it
is
naught
,
put
another
Egg
in
the
place
of
it
:
All
that
are
good
must
be
daily
turned
at
the
lamp
heat
,
and
turn
them
round
as
the
Hen
is
wont
to
do
.
We
need
not
fear
spoiling
the
Eggs
,
or
if
any
man
do
handle
them
gently
;
in
summer
after
nineteen
or
twenty
days
,
or
in
winter
after
twenty
five
or
twenty
eight
days
,
you
shall
take
the
Eggs
in
your
hand
,
and
hold
them
against
the
Sun
,
and
see
how
the
Chickens
beak
stands
,
there
break
the
shell
,
and
by
the
hole
of
the
Egg
take
the
Chicken
by
the
beak
and
pull
out
its
head
;
then
lay
it
in
its
place
again
,
for
the
Chicken
will
come
forth
it self
,
and
when
it
is
come
out
,
put
it
in
the
lower
cell
as
I
said
:
But
let
the
lamp
stand
something
from
the
parement
,
lest
the
Chickens
allured
by
the
light
,
should
pick
at
it
and
be
burnt
by
it
:
And
if
you
do
work
diligently
as
I
have
shewed
you
,
in
three
hundred
Eggs
you
shall
hardly
lose
ten
or
twenty
at
most
.
But
because
they
are
hatcht
without
the
dam
,
I
must
shew
how
to
make
A
Cock
foster
Chickens
as
the
Hen
doth
,
For
they
would
die
,
if
none
did
keep
them
.
But
a
Cock
or
Capon
will
perform
what
the
Hen
should
;
do
but
shew
him
the
Chicken
,
and
stroke
him
gently
on
the
back
,
and
give
him
meat
out
of
your
hands
often
,
that
he
may
become
tame
.
Then
pull
the
feathers
off
of
his
brest
,
and
rub
him
with
Nettles
,
for
in
a
few
hours
,
not
to
say
days
,
he
will
take
care
of
the
Chickens
so
well
and
give
them
their
meat
,
that
no
Hen
did
ever
do
it
,
as
he
will
.
THE
SIXTH
BOOK
OF
Natural
Magick
:
Of
counterfeiting
Precious
Sones
.
THE
PROEME
.
FRom
the
adulterating
of
Metals
,
we
shall
pass
to
the
counterfeiting
of
Jewels
.
They
are
by
the
same
reason
,
both
Arts
are
of
kin
,
and
done
by
the
fire
.
And
it
is
no
fraud
,
saith
Pliny
,
to
get
gain
to
live
by
:
and
the
desire
of
money
hath
so
kindled
the
firebrand
of
luxury
,
that
the
most
cunning
artists
are
sometimes
cheated
.
They
are
counterfeited
by
divers
ways
,
either
by
cutting
Jewels
in
the
middle
,
and
putting
in
the
colours
,
and
joyning
them
together
;
or
else
by
giving
a
tincture
to
Crystal
that
is
all
one
piece
,
or
counterfeiting
Crystal
by
many
ingredients
;
or
we
shall
attempt
to
make
true
Jewels
to
depart
from
their
proper
colour
,
and
all
of
them
to
be
so
handsomly
coloured
,
that
they
may
shew
like
natural
Jewels
.
Lastly
,
I
shall
shew
how
to
make
Smalt
of
divers
colours
.
CHAP.
I.
Of
certain
Salts
used
in
the
composition
of
Gems
.
WE
wil
first
set
down
certain
operations
,
which
are
very
necessary
in
the
making
of
Gems
,
lest
we
be
forced
to
repeat
the
same
thing
over
again
:
And
first
,
How
to
make
Sal
Soda
.
The
herb
Kali
or
Saltwort
is
commonly
called
Soda
:
grinde
this
Soda
very
small
,
and
sift
it
into
powder
:
put
it
into
a
brass
Cauldron
and
boil
it
,
pouring
in
for
every
pound
of
Soda
,
a
firkin
of
water
.
Let
it
boil
for
four
hours
,
till
the
water
be
consumed
to
a
third
part
.
Then
take
it
from
the
fire
,
and
let
it
stand
twelve
hours
,
while
the
dregs
settle
to
the
bottom
,
and
the
water
becomes
clear
:
then
drain
out
the
water
with
a
linnen
cloth
,
into
another
vessel
,
and
pour
fresh
water
into
the
Cauldron
:
Boil
it
again
,
and
when
it
is
cold
,
as
before
,
and
all
the
dross
setled
,
filtrate
the
clear
water
out
again
:
Do
as
much
the
third
time
,
still
having
a
care
to
try
with
your
tongue
,
whether
it
be
still
salt
.
At
last
,
strain
the
water
,
and
set
it
in
an
earthen
vessel
over
the
fire
,
keeping
a
constant
fire
under
it
,
until
the
moisture
being
almost
consumed
,
the
water
grow
more
thick
,
and
be
condensed
into
salt
;
which
must
presently
be
taken
out
with
an
iron
ladle
;
and
of
five
pound
of
Soda
,
you
will
have
one
pound
of
salt
.
How
to
make
Salt
of
Tartar
.
Take
the
lees
of
old
wine
,
and
dry
it
carefully
;
it
is
commonly
called
Tartar
:
put
it
into
an
Alimbeck
,
made
in
such
sort
,
that
the
flame
may
be
retorted
from
the
top
,
and
so
augment
the
heat
.
There
let
it
burn
,
you
will
see
it
grow
white
;
then
turn
it
with
your
iron
tongs
,
so
that
the
upper
part
which
is
white
may
be
at
bottom
,
and
turn
the
back
up
to
the
flame
:
when
it
hath
ceas'd
smoaking
,
take
it
out
,
and
break
part
of
it
,
to
see
whether
it
be
white
quite
through
,
for
that
is
an
argument
of
the
sufficient
burning
;
because
it
oftentimes
happens
,
that
the
outside
onely
is
burned
,
and
the
rest
of
it
remaineth
crude
.
Therefore
,
when
it
hath
gained
the
colour
of
chalk
,
it
must
be
taken
out
;
and
when
it
is
cold
,
grinde
it
,
and
lay
it
in
water
in
some
wide-mouth'd
vessel
a
quarter
of
a
day
.
When
the
water
is
grown
clear
,
filtrate
it
,
and
strain
it
into
another
vessel
,
and
then
pour
water
again
unto
the
settlement
,
observing
the
same
things
we
spoke
before
,
until
the
water
have
taken
out
all
the
salt
,
which
will
come
to
pass
in
the
third
or
forth
time
.
Pour
your
waters
which
you
saved
,
into
a
vessel
of
glass
;
and
all
things
being
ready
,
put
live
coles
under
it
,
and
attend
the
work
until
the
water
be
consumed
by
the
force
of
the
fire
,
which
being
done
,
the
salt
will
stick
to
the
bottom
:
it
being
thus
made
,
preserve
it
in
a
dry
place
,
lest
it
turn
to
oyl
.
CHAP.
II.
How
Flint
,
or
Crystal
is
to
be
prepared
,
and
how
Pastils
are
boiled
.
THe
matter
of
which
Gems
are
made
,
is
either
Crystal
or
Flint
,
from
whence
we
strike
fire
,
or
round
pebbles
found
by
river
sides
:
those
are
the
best
which
are
taken
up
by
the
river
Thames
,
white
,
clear
,
and
of
the
bigness
of
an
egge
;
for
of
those
are
made
best
counterfeit
Gemms
,
though
all
will
serve
in
some
sort
.
Some
think
that
Crystal
is
the
best
for
this
purpose
,
because
of
the
brightness
and
transparency
of
it
;
but
they
are
deceived
.
The
way
of
making
Gems
,
is
this
:
Take
riverpebbles
and
put
them
into
a
fornace
,
in
that
place
where
the
retorted
flame
is
most
intense
;
when
they
are
red
hot
,
take
them
out
and
fling
them
into
water
:
then
dry
them
,
and
powder
them
in
a
mortar
,
or
a
hand-mill
,
until
they
are
very
fine
;
put
them
into
a
wide-mouthed
vessel
,
full
of
rain
water
,
and
shake
it
well
in
your
hands
,
for
so
the
finest
part
will
rise
to
the
top
,
and
the
grossest
will
settle
to
the
bottom
:
to
that
which
swims
at
top
pour
fresh
water
,
and
stir
the
dust
again
:
and
do
this
oftentimes
,
until
the
gross
part
be
quite
separated
and
sunk
down
.
Then
take
out
the
water
,
and
let
it
settle
,
and
in
the
bottom
there
will
lie
a
certain
slimy
matter
;
gather
together
,
and
reserve
the
refined
powder
.
But
whil'st
the
stone
is
ground
,
both
the
morter
and
the
mill
will
lose
somewhat
of
themselves
,
which
being
mixt
with
the
powder
will
foul
the
Gem
:
wherefore
it
will
be
worth
the
lab●r
to
wash
that
away
:
to
which
end
,
let
water
be
often
poured
into
the
lavel
,
and
stirred
about
;
the
dust
of
the
morter
will
rise
to
the
top
,
by
reason
of
its
levity
,
and
the
powder
of
the
pebbles
will
retire
to
the
bottom
by
reason
of
its
weight
;
skim
the
lavel
,
and
separate
them
with
a
spoon
,
till
all
that
sandy
and
black
dust
be
taken
off
;
then
strain
out
the
water
,
and
reserve
the
powder
dry
.
These
being
done
,
we
must
teach
How
Pastils
are
boiled
.
Artificers
call
those
pellets
which
are
made
of
the
salts
,
and
the
forenamed
powder
and
water
,
Pastils
.
Take
five
parts
of
salt
of
Tartar
,
as
many
of
salt
of
Soda
▪
double
the
quantity
of
these
of
the
forespoken
powder
of
pebbles
,
and
mix
them
very
well
in
a
stone
morter
:
sprinkle
them
with
water
&
wet
them
,
so
that
they
may
grow
into
a
past
,
and
make
Pastils
of
them
in
bigness
of
your
fist
;
set
them
in
the
sun
,
and
dry
them
well
.
Then
put
them
into
a
fornace
of
reverbaration
,
the
space
of
six
hours
,
encreasing
the
fire
by
degrees
,
that
at
last
they
may
become
red
hot
,
but
not
melt
;
wherefore
use
no
bellows
:
when
they
are
baked
enough
,
let
them
cool
,
and
they
will
become
so
hard
,
that
they
will
endure
almost
the
hammer
.
CHAP.
III.
Of
the
Fornace
,
and
the
Parts
thereof
.
NOw
the
Fornace
is
to
be
built
,
which
is
like
to
that
of
glass-makers
,
but
less
according
to
the
proportion
of
the
work
.
Let
your
fornace
be
eight
foot
high
,
and
consist
of
two
vaults
;
the
roof
of
the
lower
must
be
a
handful
and
a
half
thick
:
the
vault
it self
must
have
a
little
door
,
by
which
you
may
cast
in
wood
to
feed
the
fire
there
.
Let
it
also
have
on
the
top
,
and
in
the
middle
of
its
roof
,
a
hole
about
a
foot
in
breadth
,
by
which
the
flame
may
penetrate
into
the
second
vault
,
and
reach
to
the
upper
roof
;
whence
the
flame
being
reverberated
,
doth
cause
a
vehement
heat
.
In
this
upper
vault
there
must
be
cut
out
in
the
wall
small
holes
of
a
handful
in
breadth
,
which
must
open
and
shut
,
to
set
the
pots
and
pans
in
on
the
floor
,
and
to
take
them
out
again
.
Artificers
call
these
pots
Crucibles
;
they
are
made
of
clay
,
which
is
brought
from
Valencia
,
and
doth
very
strongly
endure
fire
:
They
must
be
a
finger
thick
,
and
a
foot
and
a
half
deep
,
their
bottom
somewhat
thicker
,
lest
they
should
break
with
the
force
of
the
fire
.
All
things
being
thus
provided
,
cast
in
your
wood
and
fire
,
and
let
the
fornace
heat
by
degrees
,
so
that
it
may
be
perfectly
hot
in
a
quarter
of
a
day
.
Your
workmen
must
be
diligent
to
perform
their
duty
;
then
let
the
Pastils
,
being
broken
into
pieces
about
the
bigness
of
a
wall-nut
,
be
put
into
crucibles
,
and
set
in
the
holes
of
the
fornace
built
for
that
purpose
,
with
a
pair
of
iron
tongs
to
every
pot
.
When
they
melt
,
they
will
rise
up
in
bubbles
,
and
growing
greater
and
greater
,
must
be
pricked
with
sharp
wires
;
that
the
vapor
passing
out
,
the
bubbles
may
sink
down
again
,
and
not
run
over
the
mouth
of
the
crucibles
.
Then
let
other
pieces
be
put
in
,
and
do
as
before
,
until
the
pots
be
filled
to
the
top
:
and
continue
the
fire
for
a
whole
day
,
until
the
matter
be
concocted
.
Then
put
an
iron
hook
into
the
pots
,
and
try
whether
the
matter
have
obtained
a
perfect
transparency
:
which
if
it
have
,
take
it
out
of
the
pots
with
iron
instruments
for
that
purpose
,
and
cast
it
into
clear
water
,
to
wash
off
the
filth
and
stains
,
and
to
purge
out
the
salt
:
for
when
the
Gems
are
made
;
on
a
suddain
the
salt
breaks
forth
,
as
it
were
spued
out
,
and
overcast
them
like
a
cloud
.
Yet
there
must
be
a
great
deal
of
diligence
used
,
whil●st
you
draw
out
this
vitrified
matter
,
lest
it
touch
the
sides
of
the
fornace
;
for
it
will
cleave
thereto
like
bird●ime
,
hardly
to
be
pulled
off
without
part
of
the
wall
:
as
also
lest
it
fall
into
the
vessels
:
for
it
is
very
difficult
to
separate
it
,
and
it
prejudices
the
clearness
of
the
glas●
.
When
it
is
cold
,
put
it
again
into
the
crucibles
,
and
let
it
glow
for
two
days
,
until
it
be
concocted
into
perfect
glass
.
When
this
vitrified
matter
hath
stood
so
for
two
days
,
some
,
to
make
it
more
fine
and
bright
,
lest
it
should
be
specked
with
certain
little
bubbles
(
to
which
glass
is
very
subject
)
put
into
the
crucible
some
white
lead
,
which
presently
groweth
red
,
then
melts
with
the
glass
and
becomes
clear
and
perspicuous
.
Make
your
tryal
then
with
an
iron
hook
;
for
if
it
be
clear
of
those
bubbles
,
it
is
perfected
,
and
so
will
be
a
perfect
mass
of
Gems
.
Now
we
will
teach
the
several
Colours
,
Yellow
,
Green
,
or
Blue
,
wherein
we
will
cast
our
Gems
.
CHAP.
IV.
To
make
Colours
.
WHile
the
Crystal
is
preparing
in
the
fornace
,
by
the
same
fire
the
Colours
may
be
also
made
:
And
first
,
How
to
make
Crocus
of
Iron
:
Take
three
or
four
pounds
of
the
limature
of
Iron
,
wash
it
well
in
a
broad
vessel
;
for
by
putting
it
into
water
,
the
weight
of
the
iron
will
carry
that
to
the
bottom
;
but
the
straws
and
chips
,
and
such
kind
of
filth
,
will
swim
on
the
top
;
so
you
will
have
your
filings
clean
and
wash'd
.
Then
dry
it
well
,
and
put
it
into
an
earthen
glazed
pot
with
a
large
mouth
,
and
pour
into
it
three
or
four
gallons
of
the
best
and
sharpest
vinegar
:
there
let
it
macerate
three
or
four
weeks
,
stirring
it
every
day
seven
or
eight
times
with
an
iron
rod
:
then
giving
it
time
to
settle
,
pour
out
the
vinegar
into
another
pot
,
and
put
fresh
vinegar
into
the
iron
;
and
do
this
,
till
the
vinegar
have
consumed
all
the
filings
.
Then
put
all
the
vinegar
into
an
earthen
vessel
,
and
set
it
on
the
fire
,
and
let
it
boil
quite
away
:
In
the
bottom
there
will
remain
a
slimy
durty
mattter
,
mixt
with
a
kind
of
fatness
of
the
iron
,
which
the
fire
by
continuance
will
catch
hold
of
:
let
it
burn
,
and
the
remaining
dust
will
be
Crocus
.
Others
file
your
rusty
nails
,
and
heating
them
red
hot
,
quench
them
in
vinegar
;
then
strain
them
,
and
dry
the
rust
,
and
set
it
again
to
the
fire
,
till
it
be
red
hot
,
then
quench
it
again
with
vinegar
;
this
they
do
three
or
four
times
:
at
length
they
boil
the
vinegar
away
,
and
take
the
remaining
Crocus
from
the
bottom
.
Next
remains
to
shew
How
to
reduce
Zaphara
into
Powder
.
A
lit●le
window
is
to
be
made
out
of
the
side
of
the
fornace
,
nigh
to
which
must
be
built
a
little
cell
or
oven
,
so
joyned
to
the
mouth
of
the
oven
,
that
the
flame
may
be
brought
in
through
a
little
hole
.
Let
this
cell
have
a
little
door
without
,
to
admit
the
workmans
hand
upon
occasion
.
Let
this
cell
be
a
foot
in
length
and
breadth
.
Set
the
Saffron
upon
a
Potters
tile
,
into
the
cell
and
shut
the
door
:
let
it
be
red
hot
,
and
after
six
hours
take
it
out
and
put
it
into
water
,
so
will
it
cleave
into
pieces
;
let
it
be
dryed
,
stamped
,
and
so
finely
seirced
,
that
it
may
scarce
be
felt
.
But
if
it
cannot
be
effected
with
a
pestle
and
morter
;
pour
water
upon
the
powder
,
and
stir
it
with
your
hands
,
and
let
it
settle
for
a
while
;
then
strain
it
into
another
vessel
,
and
pour
fresh
water
into
the
powder
;
and
reiterate
this
so
often
,
till
that
which
setleth
,
being
beat
and
brayed
,
do
pass
through
with
water
:
then
dry
it
,
and
it
will
become
very
fine
powder
.
How
to
burn
Copper
.
Set
the
filings
of
Copper
,
with
an
equal
quantity
of
salt
mixt
in
an
earthen
pot
,
over
the
fire
,
and
turn
it
about
three
or
four
hours
with
an
iron
book
,
that
it
may
be
burned
on
all
sides
:
There
let
it
burn
a
whole
natural
day
:
then
take
it
out
,
and
divide
it
into
two
parts
;
lay
the
one
part
aside
,
and
set
the
other
with
salt
on
the
fire
again
,
for
an
artificial
day
:
do
the
same
three
or
four
times
,
that
it
may
be
more
perfectly
calci●ed
,
always
having
a
care
that
it
be
as
hot
as
may
be
,
but
that
it
melt
not
.
Waen
it
is
burnt
,
it
is
black
.
CHAP.
V.
How
Gems
are
coloured
.
ALl
things
being
thus
prepared
;
there
is
nothing
more
,
I
think
,
remaineth
to
make
an
end
of
this
work
,
but
to
know
how
to
colour
them
.
And
we
will
begin
with
the
way
How
to
dye
a
Saphire
.
Artificers
begin
with
a
Saphire
:
for
when
it
is
coloured
,
unless
it
be
presently
removed
from
the
fire
,
it
loseth
the
tincture
;
and
the
longer
it
remains
in
the
fire
,
the
brighter
it
groweth
.
Put
a
little
Zaphara
,
as
they
call
it
,
into
a
pot
of
glass
,
two
drachms
to
a
pound
of
glass
;
then
stir
it
continually
from
top
to
bottom
with
an
iron
hook
:
when
it
is
very
well
mixed
,
make
tryal
whether
the
colour
please
you
or
no
,
by
taking
a
little
out
of
the
pot
.
If
it
be
too
faint
,
adde
some
more
Zaphara
;
if
too
deep
,
put
in
more
glass
,
and
let
it
boil
six
hours
.
Thus
you
may
Colour
Cyanus
,
or
sea-water
,
another
kind
of
Saphire
.
Beat
your
calcined
brass
into
very
fine
powder
,
that
you
may
scarce
feel
it
;
for
otherwise
it
will
mix
with
the
Crystal
,
and
make
it
courser
:
the
quantity
cannot
be
defined
▪
for
there
are
lighter
and
deeper
of
that
kind
:
for
the
most
part
,
for
one
pound
one
drachm
will
be
sufficient
.
How
to
counterfeit
the
colour
of
the
Amethist
:
To
a
pound
of
Crystal
,
put
a
dram
of
that
they
call
Manganess
,
and
so
the
colour
is
made
.
If
the
Gem
be
great
,
make
it
the
paler
;
if
small
,
make
it
deeper
:
for
they
use
such
for
rings
,
and
other
uses
.
To
counterfeit
the
Topaze
.
To
every
pound
of
glass
,
adde
a
quarter
of
an
ounce
of
crocus
of
Iron
,
and
three
ounces
of
red-lead
,
to
make
it
of
a
brighter
red
.
First
put
in
the
lead
,
then
the
crocus
.
The
Chrysolite
.
When
you
have
made
a
Topaze
,
and
would
have
a
Chrysolite
,
adde
a
little
more
Copper
,
that
it
may
have
a
little
verdure
:
for
the
Chrysolite
differeth
from
the
Topaze
in
nothing
,
but
that
it
hath
a
greater
lustre
.
So
we
are
wont
To
counterfeit
an
Emerald
.
This
shall
be
the
last
:
for
we
must
let
our
work
be
as
quick
as
possible
,
because
the
copper
being
heavy
,
when
it
is
mixed
with
the
Crystal
,
doth
presently
sink
down
to
the
bottom
of
the
pots
,
and
so
the
Gems
well
be
of
too
pale
a
colour
.
Therefore
thus
you
must
do
:
when
you
give
the
tincture
to
a
Cianus
,
you
may
easily
turn
it
into
Smaragde
,
by
adding
crocus
of
iron
,
in
half
the
quantity
of
the
copper
or
brass
,
viz.
if
at
first
you
put
in
a
fourth
part
of
copper
:
Now
you
must
adde
an
eighth
part
of
crocus
,
and
as
much
copper
.
After
the
colours
are
cast
in
,
let
it
boil
six
hours
,
that
the
material
may
grow
clear
again
:
for
the
casting
in
the
colours
will
make
them
contract
a
cloudiness
.
Afterwards
let
the
fire
decrease
by
degrees
,
until
the
fornace
be
cold
:
then
take
out
the
pots
and
break
them
,
wherein
you
shall
find
your
counterfeit
precious
Stones
.
CHAP.
VI.
How
Gems
may
otherwise
be
made
.
THe
manner
which
I
have
set
down
,
is
peculiar
and
usual
to
our
Artificers
,
and
by
them
is
also
accounted
a
secret
.
But
I
will
set
down
another
way
,
which
I
had
determined
always
to
keep
secret
to
my self
;
for
by
it
are
made
with
less
charge
,
less
time
,
and
less
labour
,
much
more
refulgent
,
bright
,
and
livelier
Gems
,
whose
superficies
and
lustre
,
the
salt
shall
not
deface
in
a
much
longer
time
.
Although
those
old
counterfeits
which
are
found
at
Puteoli
,
in
the
mortar
of
ruined
houses
,
and
on
the
shores
,
are
yet
very
bright
,
and
of
a
perfect
clearness
,
so
that
they
seem
beyond
the
imitation
of
our
age
:
Yet
I
will
endeavour
by
this
way
,
not
onely
to
equal
them
,
but
to
make
much
better
.
Wherefore
give
ear
,
and
believe
:
the
materials
are
thus
made
:
Take
the
comb
of
a
Cock
,
and
cutting
his
gullet
in
two
,
keep
the
head
and
the
neck
.
Put
it
into
a
pot
,
and
set
it
in
a
hard
fire
;
stop
i●
close
that
no
coles
or
ashes
arising
with
the
smoke
,
or
soote
,
fall
in
,
and
spoil
the
lustre
of
it
.
When
the
fire
is
kindled
,
you
will
hear
it
hiss
:
when
it
is
red
hot
,
take
it
up
with
an
iron
tongs
,
and
quench
it
in
clear
water
,
and
dry
it
:
Do
this
three
times
,
changing
the
water
▪
lest
there
should
be
any
filth
;
then
grinde
it
on
a
marble
till
it
be
so
fine
that
you
may
blow
it
about
,
and
reserve
it
for
use
.
Thence
have
you
the
Philosophers
Stone
,
most
fragrant
in
fire
,
and
chief
in
the
triplicity
.
If
thou
art
ignorant
of
the
Philosophers
Stone
,
learn
it
from
these
verses
,
which
I
found
in
an
old
Manuscript
.
Arctus
est
hominis
,
qui
constat
sex
elementis
.
Cui
p
si
addideris
,
s.
in
.
m.
mutare
si
bene
scis
.
Hoc
erit
os
nostrum
constans
lapis
Philosophorum
.
Now
we
have
advertis'd
you
of
the
materials
:
let
us
advise
also
about
the
colour
.
And
first
of
all
,
I
will
shew
you
How
to
counterfeit
a
Topaze
.
Put
your
material
into
a
pot
,
and
cover
it
with
a
lid
,
full
of
holes
;
over
which
there
must
be
laid
another
,
that
it
may
exhale
,
and
yet
receive
no
hurt
from
the
smoke
:
let
it
stand
in
its
fornace
to
the
middle
the
space
of
a
whole
day
,
and
it
will
be
a
Topaze
.
Now
To
counterfeit
a
Chrysolite
,
cram
the
Cock
,
and
for
every
ounce
give
him
to
eat
two
grains
of
the
beloved
flower
of
Venus
:
stroak
him
,
and
in
due
time
thou
shalt
see
.
To
make
an
Emarald
.
Feed
the
Cock
again
,
and
for
every
ounce
,
give
him
four
grains
of
wheat
,
and
he
will
shine
with
a
most
bright
lustre
.
But
To
make
a
Jacinth
,
give
the
Cock
graines
of
the
bloody
Stone
,
instead
of
wheat
,
and
he
will
easily
lay
hold
of
them
.
CHAP.
VII
.
Of
Several
Tinctures
of
Crystal
.
I
Have
declared
divers
tinctures
of
glass
,
and
those
no
vulgar
and
common
ones
,
but
such
as
are
rarely
known
,
and
gained
,
and
tried
with
a
great
deal
of
labour
.
Now
I
will
relate
some
ways
of
staining
Crystal
,
and
especially
those
that
are
choice
,
and
known
to
very
few
;
if
not
onely
to
my self
.
To
stain
Crystal
with
the
colour
of
a
Jacinth
,
or
a
Ruby
,
without
breaking
,
or
wearing
it
.
Take
six
parts
of
Stibium
,
four
of
Orpin
,
three
of
Arsenick
,
as
much
of
Sulphur
,
two
of
Tutty
;
beat
them
all
asunder
,
and
sift
them
through
a
fine
seirce
:
put
them
into
a
pot
:
hang
your
Crystal
by
wires
,
or
cover
it
over
with
the
powders
,
and
so
set
it
on
the
fire
,
that
it
may
be
hot
,
four
or
five
hours
;
but
use
no
bellows
,
lest
it
break
in
pieces
,
or
melt
.
It
is
a
certain
sign
of
being
perfectly
coloured
,
if
you
take
out
a
piece
,
and
that
be
of
a
bright
and
shining
colour
▪
otherwise
deliver
it
to
the
fire
again
,
and
after
some
time
try
it
again
.
But
you
must
have
a
great
care
,
lest
it
cool
too
suddenly
when
you
take
it
off
the
fire
,
for
it
will
crumble
and
fall
to
pieces
.
If
a
violet-colour
pleaseth
you
,
take
it
soon
from
the
fire
:
if
you
would
have
a
deep
purple
,
let
it
stand
longer
:
we
can
make
a
violet
with
Orpin
onely
.
To
turn
a
Saphire
into
a
Diamond
.
This
stone
,
as
all
others
,
being
put
in
the
fire
,
loseth
his
colour
:
For
the
force
of
the
fire
maketh
the
colour
fade
.
Many
do
it
several
ways
:
for
some
melt
gold
,
and
put
the
Saphire
in
the
middle
of
it
;
others
put
it
on
a
plate
of
iron
,
and
set
it
in
the
middle
of
the
fornace
of
reverberation
;
others
burn
it
in
the
middle
of
a
heap
of
iron
dust
.
I
am
w●nt
to
do
it
a
safer
way
,
thus
:
I
fill
an
earthen
pot
with
unkill'd
lime
,
in
the
middle
of
which
I
place
my
Saphire
,
and
cover
it
over
with
coals
;
which
being
kindled
,
I
stop
the
bellows
from
blowing
,
for
they
will
make
it
flie
in
pieces
.
When
I
think
it
changed
,
I
take
a
care
that
the
fire
may
go
out
it self
:
and
then
taking
out
the
stone
,
I
see
whether
it
hath
contracted
a
sufficient
whiteness
;
if
it
have
,
I
put
it
again
in
its
former
place
,
and
let
it
cool
with
the
fire
;
if
not
,
I
cover
it
again
,
often
looking
on
it
,
until
the
force
of
the
fire
have
consumed
all
the
colour
,
which
it
will
do
in
five
or
six
hours
;
if
you
find
that
the
colour
be
not
quite
vanished
,
do
again
as
before
,
until
it
be
perfect
white
.
You
must
be
very
diligent
,
that
the
fire
do
heat
by
degrees
,
and
also
cool
;
for
it
often
happeneth
,
that
sudden
cold
doth
either
make
it
congeal
,
or
flie
in
pieces
.
All
other
stones
lose
their
colour
,
like
the
Saphire
;
some
sooner
,
some
later
,
according
to
their
hardness
.
For
the
Amethist
you
must
use
but
a
soft
and
gentle
fire
;
for
a
vehement
one
will
over-harden
it
,
and
turn
it
to
dust
.
This
is
the
art
we
use
,
to
turn
other
precious
stones
into
Diamonds
,
which
being
cut
in
the
middle
,
and
coloured
,
maketh
another
kind
of
adulterating
Gems
;
which
by
this
experiment
we
will
make
known
:
And
it
is
How
to
make
a
stone
white
on
one
side
,
and
red
or
blew
on
the
other
.
I
have
seen
precious
stones
thus
made
,
and
in
great
esteem
with
great
persons
,
being
of
two
colours
:
on
one
side
a
Saphire
,
and
on
the
other
a
Diamond
,
and
so
of
divers
colours
.
Which
may
be
done
after
this
manner
:
For
example
,
we
would
have
a
Saphire
should
be
white
on
one
side
,
and
below
on
the
other
;
or
should
be
white
on
one
side
,
and
red
on
the
other
:
thus
it
may
be
done
.
Plaister
up
that
side
which
you
would
have
red
or
blew
,
with
chalk
,
and
let
it
be
dryed
;
then
commit
it
to
the
fire
,
those
ways
we
spoke
of
before
,
and
the
naked
side
will
lose
the
colour
and
turn
w●ite
,
that
it
will
seem
a
miracle
of
Nature
,
to
those
that
know
not
by
how
slight
an
art
it
may
be
done
.
How
to
stain
glass
of
divers
colours
.
I
will
not
pass
by
a
thing
worth
the
relation
,
which
happened
by
chance
,
while
we
were
making
these
experiments
.
The
flower
of
Tinne
taketh
away
the
perspicuity
of
Crystal
glass
,
and
maketh
it
of
divers
colours
:
for
being
sprinkled
upon
Crystal
glasses
that
are
polished
with
a
wheele
,
and
set
to
the
fire
,
it
doth
variously
colour
them
,
and
maketh
them
cloudy
;
so
that
one
part
will
look
like
a
stone
,
and
another
like
an
Opale
of
divers
colours
.
But
you
must
often
take
it
out
from
the
fire
,
and
order
it
rightly
,
till
it
be
according
to
your
desire
.
I
have
before
told
you
how
to
make
flour
of
Tinne
for
the
purpose
.
I
will
adde
somewhat
more
,
indeed
no
secret
,
nor
very
necessary
,
but
that
nothing
may
be
omitted
by
us
in
this
work
,
viz.
How
to
make
a
Jacinth
beautiful
enough
,
and
not
much
unlike
a
true
one
.
Put
lead
into
a
hard
earthen
pot
,
and
set
it
on
the
fire
in
a
glass-makers
fornace
,
there
let
it
remain
for
some
days
,
till
the
lead
be
vitrified
,
and
it
will
be
of
the
colour
of
a
Jacinth
.
To
counterfeit
an
Emerald
.
You
may
do
this
almost
in
the
same
manner
;
and
it
will
resemble
the
colour
of
a
pleasant
green
corn
.
Dissolve
silver
with
strong
water
,
then
casting
into
the
water
some
plates
of
Copper
,
as
I
told
you
,
it
will
cleave
to
them
.
Gather
it
together
,
and
dry
it
,
and
set
it
into
a
glass-makers
fornace
in
an
earthen
pot
,
within
a
few
days
it
will
become
an
Emerald
.
To
do
the
same
with
other
metals
,
I
will
leave
to
the
trial
of
others
;
it
is
enough
for
me
to
have
found
out
and
discovered
the
way
.
To
counterfeit
Carbuncles
.
This
we
do
with
Orpin
,
and
use
it
in
some
ornaments
,
for
they
are
brittle
,
and
of
a
most
flagrant
colour
,
have
much
of
the
scarlet
blush
,
and
cast
forth
red
sparkles
.
Take
four
ounces
of
Orpin
,
and
grinde
it
small
:
then
put
it
into
a
glass
vessel
,
whose
bottom
you
must
fortifie
against
the
force
of
the
fire
with
mortar
made
with
straw
,
and
stop
the
mouth
of
it
gently
.
The
fire
being
kindled
,
the
smoke
flieth
up
,
and
the
thinnest
part
of
the
material
will
rise
to
the
top
:
and
you
will
see
it
stick
to
the
sides
of
the
glass
,
and
the
neck
:
it
will
grow
bigger
by
degrees
,
and
new
parts
still
flying
up
,
will
make
it
grow
thicker
;
and
like
boyling
water
gather
into
bubbles
,
which
at
last
will
encrease
so
big
,
that
they
will
fall
down
:
Some
will
stick
in
the
neck
of
the
glass
,
all
of
a
most
flagrant
colour
,
but
brittle
and
small
.
Break
the
glass
,
and
take
off
with
a
sharp
point
of
a
knife
,
those
red
congealed
bubbles
which
stick
to
the
glass
,
and
use
them
.
If
you
would
make
one
great
one
of
those
little
bubbles
;
lay
a
great
many
little
ones
upon
a
piece
of
glass
,
and
melt
them
,
and
they
will
run
into
one
:
a
most
pleasant
sight
to
see
.
CHAP.
VIII
.
Of
making
smalt
or
Ennamel
.
AFter
Gems
we
will
endevour
to
make
Smalt
or
Ennamel
.
It
is
a
work
almost
of
the
same
nature
,
and
of
the
same
mixture
and
colours
;
this
onely
difference
is
between
them
,
that
in
Gems
the
glass
is
transparent
,
in
this
it
is
more
dense
and
solid
.
In
antient
times
they
made
their
Checker
or
Mosaique
work
of
it
:
and
Gold-smiths
do
use
it
in
colouring
and
enammeling
gold
.
It
is
Tinne
that
gives
it
a
body
and
solidity
.
To
make
white
Enammel
,
Take
two
ounces
of
Lead
ashes
,
four
of
Tinne
;
and
make
it
into
a
body
,
with
double
the
quantity
of
glass
:
role
it
into
round
balls
,
and
set
it
on
a
gentle
fire
all
night
:
take
heed
it
stick
not
to
the
sides
of
the
pot
,
but
stir
it
about
with
an
iron
spattle
,
and
when
it
is
melted
,
increase
the
fire
,
and
the
business
is
done
.
To
make
black
Smalt
.
To
a
pound
of
glass
,
you
must
adde
a
drachm
of
Manganess
,
for
so
it
will
be
of
the
colour
of
a
Lyon
:
then
adde
a
drachm
of
Zaphara
,
and
the
mixture
will
turn
black
:
make
often
tryal
,
if
it
be
of
a
dark
purple
or
violet-colour
:
for
the
Tin
that
giveth
it
the
body
,
will
make
it
blacker
.
To
make
Smalt
of
a
deep
yellow
.
You
may
put
to
every
pound
of
Crystal
a
little
Crocus
Martis
,
and
three
ounces
of
Jalloline
,
as
they
call
it
,
which
engravers
use
:
at
last
,
Lead
and
Tin
.
But
if
you
desire
To
make
Smalt
of
a
paler
yellow
,
Instead
of
Jalloline
,
adde
Jaletto
,
and
you
will
have
your
desire
.
To
make
green
Smalt
,
Adde
burned
Copper
,
and
so
it
will
be
of
a
deeper
colour
:
but
if
you
desire
it
a
paler
,
adde
the
flakes
of
Copper
,
which
flie
off
,
while
the
smith
hammereth
it
,
being
red
hot
.
To
make
red
Smalt
,
Adde
the
rust
of
iron
,
very
finely
beaten
:
but
when
you
would
make
Smalt
dark
on
one
side
,
and
transparent
on
the
other
,
Make
your
Pastils
of
earth
,
and
double
as
much
glass
;
set
it
a
whole
night
in
the
fire
of
reverberation
,
and
let
it
melt
in
a
convenient
vessel
,
stirring
it
with
an
iron
rod
:
so
you
shall
perceive
both
transparent
and
opacous
parts
in
the
same
little
Orb.
So
To
make
Smalt
of
the
colour
of
an
Amethist
.
It
is
done
with
nothing
but
Manganess
:
and
if
you
would
have
it
of
a
deeper
colour
,
adde
more
of
the
body
,
that
is
,
of
the
flower
of
Lead
and
Tin
.
To
make
Smalt
of
skie-colour
.
It
may
be
effected
with
Zaphara
,
by
adding
somewhat
more
of
the
body
.
To
make
speckled
Smalt
,
which
being
full
of
small
specks
,
shall
seem
to
be
compounded
of
a
great
many
lice
,
very
pleasant
to
behold
.
The
opacous
Smalt
being
made
,
pour
it
upon
marble
,
and
then
presently
sprinkle
some
Crocus
upon
it
,
or
drop
some
pale
colour
in
specks
,
all
over
it
,
and
you
shall
have
your
desire
.
To
make
Smalt
of
two
colours
,
cast
Smalt
first
of
one
colour
upon
a
marble
,
as
before
;
and
presently
after
,
some
of
another
colour
upon
that
:
then
with
an
iron
rod
press
them
close
,
and
joyn
them
together
.
To
make
the
best
kind
of
Smalt
,
such
as
Goldsmiths
use
;
to
every
pot
allow
two
roles
of
Sal
Soda
,
and
some
sand
,
of
which
glass
is
made
,
and
it
will
be
much
more
perfect
.
CHAP.
IX
.
To
make
Smalt
of
a
clear
rose-colour
.
THe
most
skilful
glass-makers
do
labour
very
much
,
in
colouring
Smalt
of
a
rose-colour
;
which
is
commonly
called
Rossiclere
:
seeing
that
in
former
times
they
did
it
most
beautifully
and
artificially
.
I
will
set
down
what
both
I
my self
have
dore
in
it
,
and
what
I
have
received
from
other
friends
:
I
have
performed
the
best
I
could
,
to
shew
others
an
opportune
way
of
making
better
.
The
manner
is
this
:
cast
ten
pounds
of
Crystal
in
a
pot
,
and
when
you
know
it
to
be
well
melted
,
adde
a
pound
of
the
best
red
lead
,
by
half
at
a
time
,
stirring
it
with
an
iron
rod
as
fast
as
you
can
,
for
the
weight
of
it
will
make
it
sink
to
the
bottom
:
when
it
is
well
mixed
,
take
it
out
of
the
pot
with
iron
instruments
fit
for
the
purpose
,
and
cast
it
into
water
:
do
this
thrice
:
then
mix
with
it
five
ounces
of
Tin
calcined
,
and
Cinnabaris
of
a
most
bright
colour
;
and
so
stirring
them
about
for
three
hours
,
let
them
stand
a
while
.
When
this
is
done
,
adde
moreover
three
ounces
of
vitrified
Tin
,
and
beat
them
together
without
any
intermission
,
and
you
will
see
a
most
lively
rose-colour
in
the
glass
,
which
you
may
use
in
enamelling
Gold
.
To
make
Glass
of
Tin
.
Set
a
pound
of
Tinne
in
a
strong
earthen
pot
,
into
the
fire
:
let
it
heat
and
melt
;
then
remove
it
with
iron
tongs
into
the
hottest
flames
of
the
glass-makers
fornace
,
for
three
or
four
days
.
Afterwards
,
the
pot
being
taken
out
,
and
cold
;
break
it
,
and
in
the
top
you
will
find
glass
of
a
saffron
colour
,
not
clear
:
but
the
longer
it
standeth
in
the
fire
,
the
perfecter
it
will
grow
;
neither
have
I
known
better
in
this
kind
,
of
those
many
that
I
have
tryed
.
It
must
be
reduced
into
fine
powder
:
for
the
which
not
onely
a
morter
and
mills
will
be
requite
,
but
also
a
Porphyrian
stone
.
If
it
be
too
florid
,
you
may
make
it
of
a
more
faint
colour
,
by
adding
glass
to
it
.
Another
way
to
make
it
.
This
is
onely
for
friends
:
Take
nine
parts
of
burnt
Tinne
,
seven
of
Lead
,
two
of
Cinnabaris
;
of
Spanish-soder
and
Tartar
,
one
part
and
a
half
;
of
the
Blood-stone
one
part
,
of
Painters
red
a
fourth
part
.
And
do
with
it
,
as
in
the
former
.
CHAP.
X.
Of
leaves
of
Metal
to
be
put
under
Gems
.
THere
are
certain
leaves
of
Metal
laid
under
Gems
,
which
being
perspicuous
,
are
thereby
made
paler
or
deeper
,
as
you
will
:
for
if
you
would
have
them
of
a
fainter
colour
,
you
must
put
under
them
leaves
of
a
more
clear
brightness
:
if
of
a
deeper
,
leaves
of
a
darker
hue
.
Moreover
,
Gems
being
transparent
,
are
seen
quite
through
,
and
discover
the
bottom
of
the
ring
;
which
taketh
much
of
their
beauty
off
.
This
is
an
invention
of
later
times
,
who
by
terminating
the
transparency
of
stones
,
with
leaves
of
a
most
bright
and
pleasant
colour
,
do
fit
and
make
up
,
and
mend
the
colour
of
the
stones
.
I
have
been
very
much
delighted
in
this
kind
of
work
,
and
therefore
will
deliver
it
particularly
.
The
leaves
are
to
be
made
either
of
Copper
alone
,
or
of
Copper
,
Gold
,
and
Silver
,
mixt
together
.
I
will
speak
of
those
which
are
made
of
Copper
alone
:
You
must
buy
at
the
Brasiers-shops
some
thin
plates
of
Copper
,
of
the
thickness
of
strong
paper
,
that
they
may
be
the
easier
made
thinner
,
which
you
must
cut
into
pieces
of
three
fingers
in
length
,
and
two
in
breadth
;
so
that
a
sheet
of
two
pound
,
will
be
divided
into
a
hundred
and
thirty
parts
:
these
we
must
divide
again
into
two
parts
,
that
they
may
be
hammered
more
easily
:
Take
fourty
and
heat
them
,
as
Artificers
do
gold
,
when
they
beat
it
out
into
thinne
rays
.
Let
the
anvile
and
hammer
be
smooth
and
polished
,
lest
the
heavy
stroaks
should
make
dents
in
the
Copper
,
and
break
it
.
Discontinue
your
work
by
turns
,
so
that
you
may
hammer
the
Copper
while
it
is
hot
,
and
prepared
by
the
fire
;
and
put
it
into
the
fire
,
when
it
is
cold
:
for
if
you
do
otherwise
,
it
will
break
in
pieces
;
which
you
must
presently
remove
from
the
rest
;
for
those
that
are
broken
,
will
break
others
.
But
that
they
may
be
the
more
easier
prepared
,
when
they
begin
to
be
ex●eruated
,
I
make
use
of
this
invention
.
There
must
be
prepared
two
plates
of
iron
,
of
a
hand
square
,
and
the
thickness
of
paper
.
Double
one
of
them
,
that
it
may
receive
the
other
within
the
folds
of
it
:
so
that
they
may
receive
the
plates
of
Copper
in
the
middle
,
and
enclose
them
on
all
sides
,
that
they
can
neither
slip
out
▪
nor
any
dust
or
ashes
fall
in
,
so
stick
to
them
.
When
you
have
thus
enclosed
the
Copper
plates
,
put
them
into
the
fire
,
and
heat
them
;
then
take
them
out
with
iron
tongs
,
and
shaking
off
the
ashes
,
beat
them
with
your
hammer
till
they
are
cold
,
and
so
they
will
become
thin
and
fine
rays
.
But
while
you
are
beating
one
,
set
others
to
heat
:
and
do
this
eight
times
over
,
until
you
have
hammer'd
them
very
thin
,
and
made
them
fit
for
your
purpose
.
It
will
be
worth
your
labor
to
look
often
upon
them
,
to
see
if
any
be
broken
in
the
working
,
for
they
will
break
their
fellows
.
But
because
they
are
wont
to
grow
black
in
the
working
,
and
foul
,
so
that
they
oftentimes
deceive
the
eye
;
therefore
it
is
fit
,
that
you
have
a
pot
of
water
ready
,
with
an
equal
quantity
of
Tartar
,
and
salt
in
it
,
and
let
it
boil
over
the
fire
:
Put
into
it
your
rays
,
and
stirre
them
about
continually
,
till
they
be
boiled
white
.
Then
take
them
out
,
and
wash
them
in
a
pot
of
clear
water
,
till
they
be
very
clean
:
then
dry
them
with
a
linnen
cloth
,
and
then
heat
them
,
and
beat
them
on
the
anvile
again
,
as
before
,
until
they
spread
into
rays
,
as
thin
as
leaf-gold
▪
When
this
work
is
to
be
done
,
the
hammer
and
anvile
must
be
as
smooth
,
and
polished
,
and
bright
,
as
a
looking-glass
;
which
you
may
effect
in
this
manner
.
First
of
all
,
hold
them
to
the
grinde-stone
,
wherewith
they
grinde
knives
,
until
they
be
smoothed
and
planed
▪
then
rub
them
with
fine
sand
,
and
Pumice-stone
;
afterwards
glaze
them
with
a
wheele
,
and
polish
them
with
a
plate
of
lead
,
and
powder
of
emerald
:
if
you
use
any
other
art
,
you
will
but
lose
your
labour
.
Thus
in
two
days
your
work
will
be
finished
,
that
is
,
by
heating
your
plates
,
eight
or
ten
times
,
and
preparing
them
,
and
by
whiting
them
four
times
at
least
:
Finally
,
examine
them
all
,
whether
they
be
whole
,
and
of
a
sufficient
thinness
:
so
that
if
any
remain
too
thick
,
they
may
again
be
brought
to
the
hammer
and
perfected
.
But
I
must
advertise
you
,
that
the
thinner
they
grow
,
the
less
time
they
must
lye
in
the
fire
,
because
they
will
presently
melt
:
and
so
also
in
the
water
,
because
the
salt
will
eat
into
them
.
At
last
,
cut
them
with
sheares
into
square
pieces
,
that
they
may
be
more
convenient
for
use
.
CHAP.
XI
.
How
leaves
of
Metals
are
to
be
polished
.
THe
plates
being
thus
thinned
and
finished
,
we
will
fall
to
polishing
of
them
.
But
first
we
must
provide
tools
,
wherewith
to
perform
it
.
Take
a
plate
of
Copper
of
a
foot
in
length
,
and
a
hand
in
breadth
,
most
exquisitely
burnished
,
that
it
may
be
as
smooth
as
a
looking-glass
:
bow
it
either
with
your
hand
,
or
a
hammer
,
by
little
and
little
,
into
the
form
of
a
semicylinder
.
Then
turn
a
piece
of
wood
,
so
that
it
may
be
equal
,
and
fit
for
it
in
every
part
,
and
be
received
into
the
convexity
of
it
,
where
being
fastned
with
four
nails
at
the
corners
of
the
plate
,
it
may
remain
stedfast
.
Fix
this
wood
upon
a
little
frame
,
with
two
bars
of
a
foot
height
,
fastned
to
the
ends
of
it
.
Now
we
will
begin
to
burnish
the
plates
;
which
must
be
thus
done
:
provide
chalk
made
into
fine
powder
,
after
this
sort
;
take
some
beaten
clay
,
wrap
it
in
a
clean
and
indifferently
fine
cloth
,
and
put
it
into
a
washing-bowl
full
of
water
;
stirre
it
about
here
and
there
,
in
the
water
,
that
the
finest
part
may
be
washed
through
,
and
the
courser
remain
in
the
cloth
:
then
put
the
new
chalk
into
the
cloth
again
;
stirre
it
and
strain
it
till
it
all
pass
through
the
cloth
,
and
then
suffer
the
water
to
settle
,
and
seirce
it
through
a
strainer
;
onely
changing
the
water
,
until
no
gross
settlement
remain
:
Then
lay
the
cloth
over
the
mouth
of
the
vessel
,
which
must
receive
it
,
and
tie
it
slack
on
:
so
strain
it
,
that
you
may
be
the
more
sure
,
that
nothing
but
what
is
very
fine
can
pass
through
:
then
press
cut
the
water
,
and
reserve
the
chalk
.
Lay
this
clay
,
thus
prepared
,
upon
the
Copper
,
and
rub
it
with
a
poplar
stick
,
till
it
shine
like
gold
:
then
wash
it
with
water
,
over
a
wide-mouthed
pan
,
that
may
receive
the
water
.
After
this
,
have
a
blood-stone
ready
,
very
well
polished
,
upon
a
plate
of
lead
,
with
the
dust
of
Emerald
,
it
will
become
most
exquisitely
smooth
:
therefore
,
lay
your
rays
of
copper
upon
the
copper
,
and
spread
it
abroad
with
the
thumb
of
your
left
hand
;
then
cast
on
the
clay
,
and
pour
water
on
to
wash
it
,
and
then
wipe
it
off
,
and
let
onely
the
water
remain
to
fasten
them
upon
the
copper
.
Then
take
into
your
hands
the
stone
,
being
fastened
to
a
stick
;
and
polish
the
plates
with
it
,
having
a
great
care
that
they
do
not
run
into
wrinkles
;
for
then
they
are
quite
spoiled
:
but
when
they
begin
to
move
,
pour
on
some
of
the
water
,
and
that
will
fix
them
again
:
Continue
this
,
till
you
have
made
it
all
over
as
bright
and
smooth
as
a
looking-glass
.
A
token
of
their
perfect
polishing
is
,
when
no
marks
of
the
running
of
the
stone
,
is
seen
upon
them
.
Then
taking
them
off
from
the
wood
,
cast
them
into
a
pot
of
water
,
until
the
rest
are
all
finished
;
and
then
wrap
them
in
a
clean
linnen
cloth
:
dry
them
,
and
lay
them
up
in
boxes
,
free
from
all
dust
,
and
filth
:
but
bend
them
like
a
half-pillar
,
so
that
the
polished
side
may
be
inward
;
and
tie
them
so
with
a
string
.
CHAP.
XII
.
Of
building
a
fornace
for
the
colouring
Plates
.
NOw
we
will
shew
how
to
colour
them
:
but
first
,
let
us
describe
the
fornace
,
wherewith
it
must
be
done
.
Therefore
let
a
Fornace
be
made
of
iron
plates
of
a
convenient
thickness
:
let
it
be
a
foot
in
height
,
and
as
much
in
the
diameter
of
the
length
;
let
it
be
covered
on
the
top
,
with
a
circular
plate
:
In
the
centre
of
the
roof
of
it
,
cut
a
round
hole
,
a
handful
in
breadth
;
and
set
another
fornace
upon
it
,
of
the
same
length
and
breadth
,
and
make
a
hole
in
that
also
,
which
must
be
set
against
the
other
,
and
joyn
them
close
together
.
Make
a
little
door
in
the
lower
fornace
,
close
to
the
ground
;
let
it
be
made
with
an
arch
,
four
fingers
wide
,
and
jet
out
half
a
foot
,
like
the
mouth
of
an
oven
,
and
be
joyned
in
the
same
manner
to
the
great
fornace
.
Then
kindle
your
coals
in
another
place
,
until
they
cease
moking
,
and
with
iron
tongs
cast
them
into
the
foresaid
fornace
:
Heat
it
very
well
,
and
let
the
outward
fornace
or
mouth
of
the
oven
be
fill
half
way
with
live
coals
.
These
being
thus
disposed
,
fall
to
colouring
the
plates
.
And
first
,
I
will
teach
you
How
to
colour
plates
with
a
purple
colour
.
Take
the
plates
tyed
about
with
thread
,
as
I
told
you
,
and
fit
them
upon
a
pair
of
iron
tongs
,
which
you
must
fasten
at
the
fore-end
with
an
iron
ring
,
that
they
may
not
open
:
hold
them
upon
the
hole
of
the
upper
fornace
,
that
they
may
receive
the
ascending
smoak
;
and
turn
them
about
,
until
by
degrees
you
shall
perceive
them
gather
a
purple
colour
,
without
any
other
smoak
then
what
ariseth
from
the
heat
of
the
coals
:
when
you
think
them
coloured
enough
,
remove
them
from
the
smoke
,
and
lay
them
aside
.
How
to
make
them
of
a
Saphire
colour
.
It
is
done
much
after
the
same
way
:
for
taking
the
rays
in
an
iron
tongs
,
and
holding
them
over
the
hole
of
the
fornace
,
cast
upon
the
coals
through
the
low
arched
door
,
the
feathers
of
a
goose
,
which
grow
upon
her
brest
,
and
then
lay
upon
them
a
red
hot
iron
rod.
For
the
smoke
of
the
feathers
,
arising
through
the
tunnell
of
the
fornace
,
will
beat
upon
the
rays
,
and
make
them
of
a
sky-colour
:
when
the
iron
rod
groweth
cold
,
take
another
and
put
in
.
It
is
very
admirable
,
how
on
a
suddain
these
copper
rays
will
change
into
several
colours
:
wherefore
,
when
they
have
obtained
the
colour
which
you
desire
,
take
them
off
the
fornace
presently
,
for
otherwise
they
will
alter
into
another
.
How
to
make
them
of
a
silver
colour
.
Take
a
little
silver
,
and
dissolve
it
with
aqua
fortis
:
then
pour
some
fountain-water
into
it
,
and
your
copper
rays
:
presently
the
water
will
be
troubled
,
and
will
stick
upon
the
copper
like
silver
fleeces
:
cast
away
the
water
,
and
wash
the
silver
,
and
dry
it
in
the
Sun
;
and
when
it
is
dry
,
lay
it
upon
a
marble
,
and
mix
with
it
an
ounce
of
Tartar
,
and
as
much
ordinary
salt
;
grinde
them
together
,
till
they
be
well
mixed
.
This
being
made
into
powder
,
lay
it
on
copper
,
and
rub
it
with
your
fingers
,
and
it
will
make
it
shine
like
silver
:
then
spread
the
rays
upon
the
round
wood
,
and
the
copper
;
wet
them
with
the
water
,
lay
the
powder
on
them
,
and
rub
them
with
your
thumbs
,
that
they
may
become
of
a
silver
colour
;
steep
them
in
water
,
and
levigate
them
with
the
blood-stone
upon
the
foresaid
copper
;
then
set
them
in
the
smoke
,
and
they
will
shine
with
a
sky-colour
.
How
to
make
them
of
the
colour
of
an
Emerald
.
It
is
very
difficult
,
and
there
scarce
is
one
of
very
many
that
will
prove
right
.
First
,
make
your
rays
of
a
sky-colour
,
as
before
;
then
take
those
which
have
not
took
that
colour
rightly
,
and
lay
two
of
them
upon
the
hole
of
the
fornace
;
and
through
the
vault
of
the
little
door
,
fling
some
leaves
of
Box
upon
red
hot
plates
of
iron
,
where
they
will
crackle
like
day-leaves
,
and
send
up
a
smoke
through
the
hole
,
which
will
colour
the
rays
.
But
before
they
come
to
be
of
a
green
colour
,
they
must
pass
through
many
other
colours
,
as
yellow
,
red
,
and
sky-colour
;
but
they
must
continue
some
time
before
they
obtain
a
perfect
green
.
How
to
make
them
red
,
like
a
Ruby
.
Fling
some
flocks
of
Scarlet
upon
the
live
coles
,
and
lay
the
thin
plates
over
the
hole
,
and
the
arising
smoke
will
colour
them
red
.
How
to
make
them
of
the
colour
of
the
Amethist
.
When
it
is
made
of
a
sky-colour
,
it
passeth
through
the
colour
of
the
Amethist
;
take
it
therefore
off
in
time
,
and
you
have
your
wish
.
CHAP.
XIII
.
How
rays
are
to
be
coloured
by
a
mixture
of
Metals
.
I
will
now
shew
how
rays
may
be
coloured
by
mixture
with
other
metals
;
which
is
of
more
difficulty
,
but
of
longer
continuance
.
The
former
cost
but
little
labour
,
but
they
easily
lose
their
colour
:
these
are
harder
to
be
made
;
but
keep
their
colour
longer
.
Take
half
a
pound
of
copper
,
and
melt
it
in
a
melting
pot
,
put
thereunto
half
a
crown
of
gold
;
and
when
it
is
well
melted
,
and
mixed
,
adde
some
tartar
,
that
when
it
cooleth
,
the
top
of
it
may
be
plain
and
smooth
;
after
it
is
cold
,
set
it
aside
.
Then
take
another
half
pound
of
copper
,
and
melt
it
in
the
same
manner
;
mix
a
drachm
of
silver
with
it
,
and
let
it
cool
:
take
it
out
of
the
pot
,
and
file
the
out-side
of
it
smooth
;
for
the
least
crack
,
or
chap
,
would
spoil
the
work
.
You
may
know
whether
there
be
any
crack
within
side
or
without
,
by
this
sign
;
place
it
in
an
even
poise
upon
a
piece
of
iron
,
and
strike
it
with
another
piece
;
if
it
sound
equally
,
and
ring
clearly
,
it
is
whole
;
if
it
do
jar
,
it
is
cracked
somewhere
.
Let
your
pieces
of
metal
be
about
a
finger
in
bigness
;
beat
them
gently
upon
the
anvile
,
lest
they
break
somewhere
:
set
them
in
the
fire
and
season
them
,
and
when
they
are
cold
,
beat
them
with
the
hammer
into
thin
rays
,
as
I
have
said
before
:
if
they
chance
to
crack
,
file
off
the
flaws
;
and
when
they
have
been
seasoned
twice
or
thrice
,
in
the
fire
,
have
your
pot
of
water
ready
,
prepared
with
salt
and
tartar
,
to
whiten
them
,
that
you
may
more
exactly
find
out
the
craks
.
To
make
them
of
the
colour
of
a
Ruby
.
The
plates
being
finished
,
if
you
would
make
them
of
a
ruby
colour
,
do
it
with
flocks
of
scarlet
,
as
before
;
but
then
the
rags
must
be
of
the
mixture
of
copper
and
gold
.
To
make
them
of
the
colour
of
a
Saphire
or
Emerald
.
Let
the
plates
be
of
copper
and
silver
:
the
Saphire
colour
is
made
with
goose
feathers
,
but
the
Emerald
with
box-leaves
,
holding
them
somewhat
longer
over
the
fire
.
And
these
are
the
experiments
which
I
have
made
concerning
Gems
.
THE
SEVENTH
BOOK
OF
Natural
Magick
:
Of
the
wonders
of
the
Load-stone
.
THE
PROEME
.
WE
pass
from
Jewels
to
Stones
:
the
chief
whereof
,
and
the
most
admirable
is
the
Load-stone
,
and
in
it
the
Majesty
of
Nature
doth
most
appear
:
and
I
undertake
this
work
the
more
willingly
,
because
the
Ancients
left
little
or
nothing
of
this
in
writing
to
posterity
.
In
a
few
days
,
not
to
say
hours
,
when
I
sought
one
experiment
,
others
offered
themselves
,
that
I
collected
almost
two
hundred
of
principal
note
;
so
wonderful
is
God
in
all
his
works
.
But
what
wiser
and
learneder
men
might
find
out
,
let
all
men
judge
.
I
knew
at
Venice
R.
M.
Paulus
the
Venetian
,
that
was
busied
in
the
same
study
:
he
was
Provincial
of
the
Order
of
servants
,
but
now
a
most
worthy
Advocate
,
from
whom
I
not
onely
confess
,
that
●
gained
something
,
but
I
glory●●
it
,
because
of
all
the
men
I
ever
saw
,
I
never
knew
any
man
more
learned
,
or
more
ingenious
,
having
obtained
the
whole
body
of
learning
;
and
is
not
onely
the
Splendor
and
Ornament
of
Venice
or
Italy
,
but
of
the
whole
world
.
I
shall
begin
from
the
most
known
experiments
,
and
pass
to
higher
matters
,
that
it
may
not
repent
any
man
of
his
great
study
and
accurate
diligence
therein
.
By
these
,
the
longitude
of
the
world
may
be
found
out
,
that
is
of
no
small
moment
for
Saylors
,
and
wherein
the
greatest
wits
have
been
employed
.
And
to
a
friend
that
is
at
a
far
distance
from
us
,
and
fast
shut
up
in
prison
,
we
may
relate
our
minds
;
which
I
doubt
not
may
be
done
by
two
Mariners
Compasses
,
having
the
Alphabet
writ
about
them
.
Upon
this
depends
the
principles
of
perpetual
motion
,
and
more
admirable
things
,
which
I
shall
here
let
pass
.
If
the
Antients
left
any
thing
of
it
,
I
shall
put
that
in
by
the
way
:
I
shall
mark
some
false
reports
of
some
men
,
not
to
detest
their
pains
and
industry
,
but
lest
any
man
should
follow
them
in
an
error
,
and
so
errors
should
be
perpetual
thereby
.
I
shall
begin
with
the
Name
.
CHAP.
I.
What
is
the
Name
of
this
Stone
,
the
kind
of
it
,
and
the
Countrey
where
it
grows
.
PLato
in
Ione
writes
,
that
Empedecles
called
this
stone
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
Lucretius
from
the
countrey
Magnesia
.
The
Greeks
do
call
it
Magnes
from
the
place
,
For
that
the
Magnets
Land
it
doth
embrace
.
And
the
same
Plato
saith
,
some
call
it
Heraclius
.
Theophrastus
in
his
book
of
Stones
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
Herculeum
,
because
he
found
it
about
the
city
Heraclea
.
Others
think
it
denominated
from
Hercules
:
for
as
he
conquered
and
subdued
all
beasts
,
and
men
;
so
this
stone
conquers
iron
,
which
conquers
all
things
.
Nicander
thinks
the
stone
so
called
,
and
so
doth
Pliny
from
him
,
from
one
Magnes
a
shepherd
;
for
it
is
reported
that
he
found
it
by
his
hobnail'd
shooes
,
and
his
shepherds-crook
that
it
stuck
to
,
when
he
fed
his
flocks
in
Ida
,
where
he
was
a
shepherd
.
But
I
think
it
is
called
Magnes
,
as
you
should
say
Magnus
,
onely
one
letter
changed
.
Others
call
it
Siderites
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
in
Greek
signifies
iron
,
and
the
Latine
call
it
Magnes
,
Heraclius
,
and
Siderites
.
Hes●hius
makes
the
stone
Siderites
to
be
different
from
Herculeus
;
for
he
saith
,
one
hath
an
iron
colour
,
and
the
other
a
silver
colour
.
Also
Pliny
from
Sotacus
makes
five
kinds
of
it
.
The
Ethiopian
,
the
Magnesian
from
Magnesia
neer
Macedonia
,
as
the
way
lies
to
the
Lake
Boebis
,
on
the
right
hand
;
the
third
in
Echium
of
Boeo●ia
,
the
fourth
about
Alexandria
at
Troaderum
;
the
fifth
in
Magnesia
of
Asia
.
The
first
difference
is
,
whether
it
be
male
or
female
,
the
next
in
the
colour
:
for
those
that
are
found
in
Macedonia
and
Magnesia
,
are
red
and
black
;
but
the
Boeotian
is
more
red
then
black
:
That
which
is
found
in
Troas
is
black
,
and
of
the
female
kind
,
and
hath
no
force
therefore
.
But
the
worst
sort
is
found
in
Magnesia
,
of
Asia
;
it
is
white
,
and
attracts
not
iron
,
and
is
like
a
Pumice
stone
.
It
is
certain
,
that
the
bluer
they
are
,
the
better
they
are
.
The
Ethiopian
is
highly
commended
,
and
it
costs
the
weight
in
silver
.
It
is
found
in
Ethiopia
at
Zimirum
;
for
so
is
the
sandy
country
called
.
It
is
a
token
of
an
Ethiopick
stone
,
if
it
will
draw
another
Loadstone
to
it
.
There
is
also
a
mountain
in
Ethiopia
,
not
far
off
,
that
produceth
a
stone
called
Theamedes
,
that
drives
away
all
iron
from
it
.
Dioscorides
describes
it
thus
.
The
best
Loadstone
is
that
which
easily
draws
iron
,
of
a
bluish
colour
,
thick
,
and
not
very
weighty
.
P●saurensis
makes
three
sorts
of
them
;
one
that
draws
iron
,
another
flesh
,
another
that
draws
and
repels
iron
;
very
ignorantly
:
for
the
fleshy
Loadstone
is
different
from
this
,
and
one
and
the
same
stone
draws
&
drives
iron
from
it
.
Marbodeus
saith
,
it
grows
amongst
the
Proglodites
and
Indians
.
Olaus
Magnus
reports
,
that
there
are
mountains
of
it
in
the
North
,
and
they
draw
so
forcibly
,
that
they
have
ships
made
fast
to
them
by
great
spikers
of
wood
,
lest
they
should
draw
out
the
iron
nails
out
of
the
ships
that
pass
between
these
rocks
of
Loadstone
.
There
is
an
Island
between
Corsica
and
Italy
,
call'd
Ilva
,
commonly
Elba
,
where
a
Loadstone
may
be
cut
forth
:
but
it
hath
no
vertue
.
It
is
found
in
Cantabria
in
Spain
,
Bohemia
,
and
manyother
places
.
CHAP.
II.
The
natural
reason
of
the
Loadstones
attraction
.
BEcause
some
have
written
whole
Books
,
of
the
reason
of
the
Loadstones
attracting
of
iron
:
lest
I
should
be
tedious
,
which
I
purpose
not
to
be
,
I
think
fit
to
pass
over
other
mens
opinions
,
especially
,
because
they
depend
onely
upon
words
and
vain
cavils
,
that
Philosophers
cannot
receive
them
;
and
I
shall
set
down
my
own
,
founded
upon
some
experiments
:
yet
I
shall
not
pass
by
the
opinion
of
Anaxagoras
,
set
down
by
Aristotle
in
his
Book
De
Anima
,
who
by
a
similitude
calls
it
a
living
stone
,
and
that
therefore
it
draws
iron
;
and
for
some
other
peculiar
forces
,
which
might
be
properly
said
to
proceed
from
the
soul
,
as
you
shall
see
.
Epicurus
would
fain
give
a
reason
for
it
,
as
Galen
and
Lucretius
report
.
For
,
say
they
,
the
Atoms
that
flew
out
of
the
iron
,
and
meet
in
the
Loadstone
in
one
figure
,
so
that
they
easily
embrace
one
the
other
;
these
therefore
,
when
they
light
upon
both
the
concretes
of
the
stone
and
iron
,
and
then
flie
back
into
the
middle
,
by
the
way
they
are
turned
between
themselves
,
and
do
withall
draw
the
iron
with
them
.
Galen
inveighs
against
this
;
for
he
cannot
believe
,
as
he
saith
,
that
the
small
atoms
that
flie
from
the
stone
,
can
be
complicated
with
the
like
atoms
that
come
from
the
iron
,
and
that
their
embracing
can
draw
such
a
heavy
weight
.
Moreover
,
if
you
put
another
iron
to
that
which
hangs
,
that
will
fasten
also
,
and
another
to
that
,
and
so
a
third
and
fourth
:
&
the
atoms
that
result
from
the
stone
,
when
they
meet
with
the
iron
,
they
flie
back
,
and
are
the
cause
that
the
iron
hangs
:
and
it
is
not
possible
that
those
atoms
should
penetrate
the
iron
,
&
through
the
empty
pores
should
rebound
unto
the
former
atoms
,
and
embrace
others
,
whereas
he
saw
five
iron
instruments
hang
one
by
the
other
.
And
if
the
atoms
be
diffused
straight
forward
through
the
iron
,
why
then
do
other
iron
nails
stick
,
fastned
but
on
the
sides
?
for
the
vertue
of
it
is
spread
every
way
:
Wherefore
if
a
very
little
Loadstone
should
touch
many
small
bodies
of
iron
,
and
these
others
,
and
those
others
again
,
and
the
Loadstone
must
fill
them
all
;
that
small
stone
would
even
be
consumed
into
atoms
.
But
I
think
the
Loadstone
,
is
a
mixture
of
stone
and
iron
,
as
an
iron
stone
,
or
a
stone
of
iron
.
Yet
do
not
think
the
stone
is
so
changed
into
iron
,
as
to
lose
its
own
Nature
,
nor
that
the
iron
is
so
drowned
in
the
stone
,
but
it
preserves
it self
;
and
whilst
one
labours
to
get
the
victory
of
the
other
,
the
attraction
is
made
by
the
combat
between
them
.
In
that
body
,
there
is
more
of
the
stone
,
then
of
iron
;
and
therefore
the
iron
,
that
it
may
not
be
subdued
by
the
stone
,
desires
the
force
and
company
of
iron
;
that
being
not
able
to
resist
alone
,
it
may
be
able
by
more
help
to
defend
it self
.
For
all
creatures
defend
their
being
:
Wherefore
,
that
it
may
enjoy
friendly
help
,
and
not
lose
its
own
perfection
,
it
willingly
draws
iron
to
it
,
or
iron
comes
willingly
to
that
.
The
Loadstone
draws
not
stones
,
because
it
wants
them
not
,
for
there
is
stone
enough
in
the
body
of
it
;
and
if
one
Loadstone
draw
another
,
it
is
not
for
the
stone
,
but
for
the
iron
that
is
in
it
.
What
I
said
,
depends
on
these
Arguments
.
The
pits
of
Loadstone
are
where
the
veins
of
iron
are
:
these
are
described
by
Galen
,
and
such
as
deal
in
Minerals
,
and
in
the
confines
of
them
both
;
of
the
stone
and
the
iron
they
grow
,
and
the
Loadstones
are
seen
,
wherein
there
is
more
stone
,
and
others
in
which
there
is
more
iron
.
In
Germany
a
Loadstone
is
digged
forth
,
out
of
which
they
draw
the
best
iron
;
and
the
Loadstone
,
whilst
it
lies
in
the
filings
of
iron
,
will
get
more
strength
;
and
if
it
be
smeered
or
neglected
,
it
will
lose
its
forces
.
I
oft
saw
with
great
delight
a
Loadstone
wrapt
up
in
burning
coles
,
that
sent
forth
a
blue
flame
,
that
smelt
of
brimstone
and
iron
;
and
that
being
dissipated
,
it
lost
its
quality
of
its
soul
that
was
gone
,
namely
,
its
attractive
vertue
.
It
is
the
stink
of
iron
and
brimstone
,
as
such
who
destroy
iron
by
reducing
it
to
a
Calx
,
or
use
other
Chymical
operations
,
can
easily
try
.
And
I
thought
that
the
same
soul
,
put
into
another
body
,
must
necessarily
obtain
the
same
faculty
.
CHAP.
III.
That
the
Loadstone
hath
two
opposite
Poles
,
the
North
and
South
,
and
how
they
may
be
known
.
BEcause
the
effects
of
the
Loadstone
are
many
and
divers
,
I
shall
begin
to
distinguish
from
the
effects
of
it
,
that
the
Readers
may
receive
more
benefit
and
direction
.
The
effects
of
the
Loadstone
,
are
of
the
stone
onely
,
or
of
the
iron
touched
with
the
stone
,
or
of
them
both
,
the
iron
and
the
stone
.
The
simple
effects
of
the
stone
,
are
to
draw
the
stone
,
to
respect
the
Poles
of
the
world
,
and
such
like
:
also
they
are
mixt
and
compounded
.
We
say
therefore
first
,
that
the
stone
hath
two
points
,
that
stand
opposite
one
to
the
other
,
be
it
in
a
great
or
small
stone
,
which
we
call
the
Poles
:
one
of
them
is
directed
to
the
North
,
the
other
to
the
South
:
For
if
the
stone
be
at
liberty
,
and
hangs
that
it
may
play
,
without
any
impediments
from
its
weight
,
one
part
turns
freely
to
the
North
,
and
the
contrary
part
to
the
South
.
The
way
to
try
it
is
thus
:
Take
a
little
piece
of
Cork
,
or
Fennel
gigant
,
or
some
other
light
wood
,
and
make
it
like
a
Boat
,
that
it
may
serve
to
bear
up
the
weight
of
the
stone
.
Put
the
stone
into
this
vessel
,
that
it
may
be
equi-distant
from
the
bottom
.
Put
the
Boat
into
a
vessel
full
of
water
,
that
it
may
move
here
and
there
,
and
find
no
impediment
;
let
it
so
alone
,
and
the
Boat
will
never
rest
,
until
the
point
of
the
stone
stand
full
North
,
and
the
opposite
point
full
South
.
When
the
Boat
stands
still
,
turn
it
about
twice
or
thrice
with
your
finger
,
and
so
it
will
come
again
to
rest
,
and
return
to
the
same
posture
;
and
this
shall
make
you
more
certain
of
the
North
and
South
Poles
of
it
.
There
are
many
more
ways
to
prove
it
,
for
letting
it
hang
equally
,
as
in
the
Mariners
Compass
;
for
where
it
can
move
of
it self
freely
,
it
still
directs
to
the
same
points
:
and
you
may
do
the
same
if
you
hang
it
by
a
small
thread
.
Hence
we
may
easily
learn
,
To
know
which
Loadstone
is
the
more
perfect
.
Which
a
man
may
easily
do
by
the
former
trial
,
and
find
out
what
Loadstone
is
void
of
vertue
,
or
most
forcible
.
For
that
Loadstone
that
doth
soonest
bring
about
the
Boat
to
the
points
,
and
having
found
the
north
Pole
,
stands
still
,
is
certainly
the
most
forcible
stone
.
But
that
which
slowly
works
,
and
comes
softly
about
to
its
place
,
and
stops
oft
,
is
more
weak
and
feeble
.
Also
we
may
be
certified
another
way
:
for
that
which
can
turn
about
the
greater
piece
of
wood
,
or
boat
,
not
slowly
,
but
quickly
,
is
the
best
stone
.
And
though
there
be
more
ways
to
try
it
,
yet
let
these
suffice
at
present
:
we
shall
speak
of
the
rest
in
other
places
.
CHAP.
IV.
The
force
of
the
stone
is
sent
by
a
right
line
from
North
to
South
,
through
the
length
of
it
.
BUt
the
two
points
we
speak
of
,
are
the
end
of
the
right
line
,
running
through
the
middle
of
the
stone
from
North
to
South
;
if
any
man
break
the
stone
,
and
break
this
line
,
those
ends
of
the
division
will
presently
be
of
another
property
and
vertue
,
and
will
be
enemies
one
to
the
other
:
which
is
a
great
wonder
:
for
these
two
points
,
when
they
were
joined
together
,
had
the
same
force
of
turning
to
the
pole
;
but
now
being
parted
asunder
,
one
will
turn
to
the
North
,
the
other
to
the
South
,
keeping
the
same
posture
and
position
they
had
in
the
Mine
where
they
were
bred
:
and
the
same
happens
in
the
least
bits
that
are
seen
in
the
greatest
load-stone
.
For
example
:
let
the
rock
of
Load-stone
be
ABCD
,
and
let
the
line
from
North
to
South
be
AB
:
if
we
shall
cut
the
stone
AB
out
of
the
rock
,
the
very
line
AB
in
the
stone
will
represent
the
polar
line
from
North
to
South
.
But
if
we
break
the
stone
broad-wayes
,
every
little
piece
will
keep
its
line
.
Cut
the
stone
AB
broad-ways
,
as
CF
,
there
will
be
two
stones
;
ACD
,
and
EFB
:
I
say
,
the
stones
cut
through
the
line
CD
,
each
of
them
will
have
its
poles
of
the
world
.
In
the
stone
AGD
,
the
North-pole
will
be
A
,
the
South
G.
In
the
stone
EFB
,
the
North
will
be
H
,
the
South
B
;
and
that
is
beyond
all
admiration
,
that
the
points
GH
whilst
the
stone
was
but
one
,
were
but
one
:
as
being
agreed
together
,
they
had
the
same
forces
;
but
when
the
stone
is
divided
,
each
part
will
hold
its
vertue
,
and
be
quite
contrary
and
at
enmity
:
for
G
alwayes
turns
to
the
South
,
and
H
to
the
North
,
and
every
bit
will
have
its
poles
:
and
if
you
fit
the
divided
stones
with
boats
,
A
and
H
will
turn
to
the
North
,
G
and
B
to
the
South
:
and
the
same
will
fall
out
,
if
you
divide
AG
and
HB
into
many
small
pieces
;
and
if
you
afterwards
join
all
these
pieces
together
as
they
were
,
their
mutual
discord
of
nature
will
be
presently
reconciled
.
Wherefore
Cardanus
said
false
,
that
the
Load-stone
draws
where
it
hath
but
a
thin
cover
,
and
more
in
one
part
then
another
:
for
it
attracts
onely
from
one
certain
point
,
as
it
had
its
position
before
in
the
mines
.
CHAP.
V.
That
the
polar
line
in
the
Loadstone
is
not
stable
,
but
moveable
.
BUt
the
like
wonder
of
nature
cannot
but
be
admired
amongst
many
that
God
hath
made
,
and
therefore
I
would
have
no
man
ignorant
thereof
.
This
polar
line
spoken
of
,
is
not
alwayes
certain
in
the
same
place
,
nor
doth
it
stand
alwayes
firm
;
but
changes
,
and
takes
the
contrary
positions
:
but
this
is
constant
in
it
,
that
it
alwayes
runs
through
the
middle
of
the
stone
,
like
a
King
that
hath
alwayes
his
Court
or
fort
in
the
midst
of
his
Country
:
for
consisting
in
the
centre
from
whence
the
extream
parts
are
as
it
were
the
circumference
,
it
can
easily
send
its
forces
to
all
parts
,
and
defend
it self
.
But
an
example
shall
clear
this
.
Let
the
stone
be
AECF
,
and
let
the
line
AC
running
through
the
length
of
it
,
be
the
polar
line
we
speak
of
,
wherein
the
force
of
it
resides
,
which
runs
from
the
North
to
the
South-pole
;
I
say
,
if
you
divide
the
stone
in
two
pieces
by
the
line
AC
,
that
one
piece
may
be
AED
,
the
other
BCF
,
if
they
be
taken
asunder
,
that
the
force
of
it
doth
not
reside
in
the
extream
part
of
the
line
AD
or
BC
;
but
being
divided
in
the
middle
,
the
force
is
received
in
the
middle
of
each
stone
,
and
in
the
stone
AED
,
it
will
be
GH
,
and
in
BCF
,
it
will
be
IL
:
which
cannot
be
spoken
without
admiration
,
that
in
a
dead
stone
there
should
be
a
living
vertue
to
move
it self
:
who
is
there
,
unless
he
try
it
,
that
will
believe
these
things
?
For
as
the
line
that
stretcheth
from
North
to
South
was
in
the
prime
,
so
if
you
divide
the
stone
into
a
thousand
parts
,
that
force
is
sent
into
all
those
parts
,
each
of
them
holding
its
own
line
in
the
middle
of
it
;
so
if
we
shall
divide
the
part
AED
into
other
parts
,
and
shall
part
the
smallest
of
them
,
what
part
soever
is
parted
from
its
confines
,
it
will
have
that
same
lively
force
running
long-ways
through
the
middle
of
it
:
and
so
it
will
be
,
if
you
divide
the
stone
into
the
smallest
sand
:
but
the
greater
wonder
is
,
that
if
you
joit
all
the
parts
together
again
as
they
were
at
first
,
they
will
all
have
the
same
force
united
,
and
that
will
retire
into
the
middle
of
the
stone
.
CHAP.
VI.
That
the
force
of
North
and
South
is
vigorous
in
the
points
.
BUt
what
is
more
wonderful
?
Though
the
force
retreats
to
the
middle
of
the
stone
,
yet
it
doth
not
send
it self
forth
by
the
middle
,
but
by
the
extream
parts
of
the
stone
,
and
lies
still
in
the
middle
,
as
if
it
were
asleep
;
but
it
is
awake
in
the
end
,
and
there
it
comes
forth
:
But
if
a
man
break
the
stone
,
he
shall
see
it
more
perfectly
.
I
shall
give
an
example
for
such
that
are
curious
,
to
search
out
the
vertue
of
the
Load-stone
.
Let
the
Load-stone
be
AB
,
and
A
the
North
pole
,
B
the
South
;
I
say
that
in
AB
the
end
of
the
stone
,
the
force
is
greater
,
and
in
the
middle
of
the
line
ILN
,
it
is
more
weak
and
drowsie
,
unless
there
be
any
vertue
unknown
in
the
right
and
left
side
CD
:
but
the
neerer
it
is
to
the
North
or
South
,
the
more
it
augments
;
but
the
farther
off
it
is
,
the
more
it
faints
.
Break
the
stone
in
C
and
G
,
wherein
there
lay
hid
a
vertue
unperceived
,
but
it
will
appear
when
the
stone
is
broken
,
and
shew
its
properties
,
and
one
point
will
shew
forth
the
North
,
the
other
the
South
.
And
if
these
things
seem
superfluous
,
yet
are
they
necessary
,
as
the
grounds
of
what
I
must
say
.
CHAP.
VII
.
That
by
the
touching
of
other
stones
,
those
points
will
not
change
their
forces
.
ANd
because
I
said
that
the
Load-stone
doth
not
always
hold
its
forces
equal
,
but
that
one
stone
is
more
powerful
in
operation
then
another
,
for
some
are
faint
and
weak
;
I
shall
put
the
first
question
,
whether
by
rubbing
and
touching
the
weaker
stones
with
the
stronger
,
those
forces
will
be
changed
,
or
stay
as
they
were
;
as
,
if
a
Load-stone
is
sluggish
in
pointing
out
the
pole
,
whether
in
a
stronger
stone
rubbed
with
the
North
point
upon
the
North
point
of
the
weaker
,
can
help
it
at
all
;
or
if
we
shall
rub
the
South
point
of
the
other
on
the
North
point
of
this
,
whether
the
North
point
rubbed
on
will
be
gone
and
become
the
South
point
,
or
continue
in
its
former
vertue
?
Where
we
have
not
reason
to
direct
us
,
experience
shall
prove
it
.
For
let
a
Loadstone
be
of
what
forces
and
properties
it
may
be
,
by
rubbing
it
against
a
Loadstone
of
less
vertue
,
it
will
never
lose
any
thing
,
but
continues
immutable
;
and
being
left
at
liberty
in
its
boat
,
it
will
turn
voluntarily
to
its
own
pole
,
and
decline
the
contrary
part
.
And
though
we
cannot
find
the
cause
of
it
,
yet
it
seems
not
against
reason
;
I
say
,
that
in
stones
of
the
same
kind
,
the
greater
stones
have
the
greatest
forces
;
and
when
one
Loadstone
i●
rubbed
against
another
,
it
will
leave
certain
hairs
,
which
are
but
the
bruised
small
parts
of
the
stone
,
that
stick
like
hairs
,
and
these
are
they
that
lend
force
to
iron
and
other
things
to
attract
,
and
to
turn
to
the
pole
;
but
if
the
stone
that
is
rubbed
and
receives
it
be
greater
then
those
hairs
,
it
can
never
be
that
the
gre●ter
vertue
should
be
conquered
by
the
less
,
alwayes
the
stones
being
of
the
same
kind
,
since
the
hairs
have
as
it
were
no
proportion
to
the
magnitude
of
it
.
And
as
the
hairs
to
the
stones
magnitude
are
insensible
,
so
it
is
impossible
that
they
can
wrest
the
force
of
it
to
the
contrary
pole
.
CHAP.
VIII
.
That
a
Loadstone
will
draw
a
Loadstone
,
and
drive
it
from
it
.
I
Shall
speak
of
the
other
operation
of
it
,
which
is
of
its
attracting
and
repelling
.
This
is
both
admirable
,
and
delightsome
to
behold
with
our
eyes
,
and
to
consider
in
our
mind
,
that
the
part
of
one
Loadstone
should
so
carefully
search
out
another
,
allure
and
attract
it
,
to
enjoy
its
company
,
and
to
foster
it
in
its
bosom
and
again
,
another
should
be
such
an
enemy
to
it
,
that
they
are
at
mutual
discord
,
so
that
putting
their
contrary
ends
together
,
the
one
will
be
so
contrary
to
the
other
,
and
hate
as
it
were
the
force
of
it
,
that
it
will
turn
the
contrary
way
:
namely
,
the
North
part
of
the
one
doth
not
indifferently
draw
any
part
of
every
other
stone
,
but
a
distinct
and
certain
part
,
nor
doth
it
drive
every
part
from
it
,
but
that
part
it
naturally
abhors
,
and
cannot
endure
,
as
being
contrary
unto
it
.
The
North
part
of
the
one
will
draw
the
South
part
o●
the
other
,
and
drive
away
from
it
the
North
part
of
the
same
;
and
the
South
part
of
this
is
not
an
enemy
to
the
North
part
of
the
other
,
but
to
the
South
part
of
it
.
The
same
will
appear
better
by
an
example
.
Let
there
be
two
stones
ACD
,
and
EBF
:
in
the
first
stone
let
A
be
the
North
pole
,
and
the
point
G
the
South
;
in
the
stone
EFB
let
the
North
part
be
H
,
the
South
B
:
I
say
,
if
you
put
the
South
part
G.
of
the
stone
CAD
,
to
the
South
part
B
,
of
the
stone
EFB
,
it
will
presently
drive
it
from
it
;
and
the
same
will
happen
if
you
put
the
North
pole
A
to
the
North
pole
G
Again
,
if
you
shew
the
North
point
A
to
the
South
point
H
,
or
the
South
point
B
to
the
North
point
A
,
as
being
mutually
agreed
,
it
will
draw
the
part
to
it
that
is
not
against
it
.
The
reason
of
it
I
know
;
for
since
that
the
South
part
G
,
had
formerly
been
fast
to
the
North
part
H
,
when
the
parts
are
divided
they
alwayes
seek
to
unite
again
,
to
preserve
the
same
body
,
as
Philosophers
say
.
But
if
the
South
point
G
had
been
fast
with
the
South
point
B
of
another
stone
,
B●flies
off
presently
,
and
departs
from
it
;
or
if
you
shew
the
North
point
A
,
to
the
North
point
H
,
the
same
will
come
to
pass
:
for
they
refuse
one
the
other
,
because
they
did
not
so
stand
in
their
Mine
.
Here
I
shall
confute
the
error
of
Pliny
,
and
of
his
followers
,
who
think
that
no
other
Loadstone
hath
this
vertue
but
the
stone
of
Ethiopia
;
but
it
is
common
to
all
Loadstones
.
Also
,
it
is
a
sign
,
saith
he
,
of
the
Ethiopian
stone
,
because
that
will
draw
another
whole
Loadstone
to
it
.
Also
Cardanus
falsly
affirms
that
one
Loadstone
will
not
draw
another
;
but
it
will
draw
it
,
because
the
iron
is
concealed
in
it
that
it
had
first
drank
in
.
In
brief
,
the
poles
that
are
unlike
,
will
join
together
,
by
reason
of
the
similitude
of
their
substance
,
and
likeness
of
inclination
;
but
the
poles
that
are
the
same
,
by
a
contrary
inclination
are
at
enmity
:
that
is
,
the
North
point
seeks
the
South
point
,
and
the
South
the
North
point
;
so
shall
the
South
and
North
points
reject
South
and
North
points
.
Yet
we
must
tell
you
by
the
way
,
that
when
we
try
the
stones
,
let
them
not
be
both
great
and
vast
stones
,
that
being
hindered
by
their
weights
cannot
perform
their
office
:
but
let
one
be
great
,
and
the
other
small
;
or
both
small
,
that
they
may
be
mutually
repulsed
or
drawn
on
.
The
trial
is
easie
,
if
they
be
hanged
by
a
thread
,
or
put
into
their
boats
,
or
if
they
play
equally
balanced
upon
the
needle
.
CHAP.
IX
.
A
sport
of
the
Loadstone
.
I
Will
not
pass
by
a
merry
conceit
of
the
Loadstone
,
that
I
have
oft-times
made
my
friends
sport
with
,
for
the
good
of
those
that
are
curious
in
the
search
of
the
reasons
of
things
.
How
in
a
short
time
two
kinds
of
sands
mingled
,
and
said
on
a
heap
,
may
be
parted
one
from
the
other
very
suddenly
:
for
the
standers
by
,
that
cannot
sound
the
reason
of
it
will
,
think
it
impossible
.
The
trick
is
this
:
Pown
a
Loadstone
into
very
fine
sand
,
and
put
some
white
sand
,
or
some
other
sand
together
with
it
,
and
mingle
them
,
and
make
a
heap
of
them
:
for
if
you
put
a
Loadstone
to
it
,
either
uncovered
,
or
covered
with
linen
(
that
the
standers
by
may
not
know
it
)
presently
the
sand
of
the
Loadstone
,
as
in
league
with
it
,
will
run
like
small
hairs
joined
together
,
and
will
stick
fast
to
the
stone
;
which
you
may
brush
off
and
lay
aside
,
then
come
again
,
and
what
is
behind
will
run
to
the
stone
,
till
you
have
drawn
it
all
out
;
and
it
will
cause
no
little
wonder
,
that
when
the
Loadstone
comes
to
the
heap
,
the
sands
that
were
mingled
should
be
parted
asunder
.
But
the
more
easily
to
powder
the
Loadstone
,
do
thus
.
Put
the
Loadstone
into
an
iron
morter
,
lay
a
blanket
or
some
other
soft
thing
upon
it
,
for
it
will
thus
yield
to
hand-strokes
,
and
presently
crumble
;
if
not
,
you
must
beat
hard
on
the
bottom
of
the
morter
,
and
batter
the
pestle
.
Also
the
same
thing
befals
us
in
a
certain
sand
that
is
brought
to
us
out
of
an
iron
Mine
from
Porchys
,
for
it
hath
the
colour
and
shining
that
iron
hath
;
and
by
the
proximation
of
the
Loadstone
,
it
is
soon
parted
from
the
other
,
to
the
admiration
of
those
that
are
present
.
It
may
be
this
experiment
was
made
,
because
the
antients
report
that
the
Loadstone
will
draw
iron
,
sand
,
oyle
,
and
all
things
.
CHAP.
X.
The
greater
the
Loadstone
is
,
the
greater
is
the
force
of
it
.
ANd
you
must
know
,
that
the
bigger
Loadstone
will
cast
forth
its
force
at
a
farther
distance
,
and
brandish
it
,
and
attract
the
opposite
Loadstone
with
more
violence
,
and
draw
it
to
it
,
and
that
in
the
same
sort
of
stone
;
as
if
a
Loadstone
be
a
pound
weight
,
and
another
Loadstone
be
a
good
distance
from
it
,
it
will
presently
leap
,
and
meet
the
other
that
draws
it
.
If
we
cut
off
half
that
stone
,
the
force
of
it
will
decay
,
and
be
dull
as
if
it
were
dead
,
and
the
vigor
of
it
is
taken
away
by
the
proportion
of
the
part
taken
from
it
.
If
any
man
will
not
believe
it
,
let
a
stone
be
fetcht
for
trial
;
for
a
part
being
taken
away
,
part
of
the
vertue
is
lost
also
:
join
the
part
taken
away
as
it
was
,
and
the
force
will
be
restored
,
and
become
more
lively
,
and
will
be
as
powerful
as
formerly
,
that
it
will
leap
at
a
Loadstone
that
meets
it
at
a
great
distance
,
and
presently
embrace
it
.
This
argument
confirms
it
,
that
the
greater
the
stone
is
,
the
greater
force
it
hath
,
even
in
the
same
sort
of
stones
:
for
I
have
seen
divers
Loadstones
,
brought
from
divers
parts
of
the
world
,
to
have
divers
properties
.
I
saw
at
Rome
,
a
Loadstone
weighed
an
Ounce
,
that
drew
two
Ounces
of
Iron
,
and
held
it
so
fast
as
it
drew
,
that
it
could
scarce
be
pulled
from
it
.
I
have
seen
others
of
forty
Pound
weight
,
that
were
so
feeble
,
that
they
would
scarce
stir
an
Ounce
.
But
that
I
may
the
more
oblige
the
curiosity
of
Students
in
this
matter
,
I
shall
teach
in
the
following
Chapters
,
how
the
Vertue
of
the
Stone
may
be
tried
and
equally
balanced
.
CHAP.
XI
.
That
the
force
of
this
Stone
will
pass
into
other
Stones
,
that
sometimes
you
may
see
as
it
were
a
rope
of
Stones
.
THe
Stone
with
us
is
commended
for
another
property
;
for
when
it
hath
taken
hold
of
another
Stone
,
it
not
only
holds
that
fast
,
but
it
sends
into
the
Body
of
it
an
effluxion
of
its
forces
;
and
that
having
got
more
forces
,
draws
another
,
and
gives
it
the
like
faculty
:
the
third
made
to
partake
of
the
same
vertue
,
draws
others
that
are
neer
or
far
off
,
and
cast
forth
and
brandisheth
the
same
vertue
;
and
this
draws
another
:
and
so
,
by
a
reciprocal
ejaculation
,
by
the
same
force
it
is
held
,
by
the
same
it
holds
others
;
and
from
each
of
them
to
the
other
,
are
their
darts
flying
,
as
it
were
endowed
with
the
vertue
of
them
:
and
if
you
lift
them
up
on
high
,
they
seem
to
hang
in
links
like
a
Chain
,
that
they
will
not
easily
be
drawn
one
from
the
other
;
that
we
must
needs
wonder
exceedingly
,
how
that
internal
and
invisible
force
can
run
from
one
to
the
other
,
and
pass
through
them
:
and
the
more
vertue
it
hath
,
to
the
more
it
doth
communicate
it
.
Yet
I
thought
fit
to
forewarn
you
that
you
fail
not
in
your
trial
,
that
the
Stones
must
stick
the
one
to
the
other
by
the
parts
that
agree
,
and
not
by
contrary
parts
;
for
so
would
not
one
impart
his
vertues
to
another
,
but
by
the
meeting
with
an
opposite
part
,
would
be
held
back
,
and
cease
from
doing
its
Office
;
namely
,
that
the
North
point
of
the
one
,
must
stick
to
the
South
point
of
the
other
,
as
I
said
;
and
not
contrarily
:
for
the
South
point
applied
to
the
South
,
and
the
North
point
to
the
North
point
,
is
contrary
and
the
faculty
will
faint
and
decay
at
the
presence
of
its
Adversary
.
Nor
yet
will
we
omit
to
remember
those
that
are
curious
to
try
this
,
that
the
Stones
must
successively
be
proportionable
,
that
the
great
one
must
draw
a
less
,
and
a
little
one
must
draw
one
less
then
it self
:
for
so
they
will
hang
the
faster
,
and
not
be
so
easily
pulled
asunder
.
CHAP.
XII
.
That
in
the
Loadstone
that
hairyness
is
contused
.
HEnce
comes
that
hairiness
of
little
Hairs
,
that
we
mentioned
before
,
that
sticks
so
fast
to
the
Stone
,
that
it
can
hardly
be
pulled
off
:
for
when
one
is
rubbed
against
the
other
,
or
is
beaten
off
with
a
light
blow
of
the
Hammer
,
those
small
pieces
being
rubbed
one
against
another
,
do
not
fall
to
the
Earth
by
their
own
weight
,
but
are
held
up
by
the
force
of
the
Stone
:
and
that
one
may
stick
fast
to
the
other
,
turning
its
friendly
countenauce
to
it
,
it
can
by
no
other
means
commodiously
fasten
to
its
sympathizing
part
,
nor
be
joyned
with
it
,
but
like
a
Hair
or
small
Threed
;
and
if
you
rub
one
Stone
long
against
another
,
that
heap
of
Sand
will
so
augment
,
that
it
will
appear
all
hairy
,
or
like
the
down
on
a
mans
chin
,
or
as
it
were
beset
round
with
a
heap
of
pricks
.
Nor
is
this
to
be
passed
without
admiration
,
That
if
any
man
puts
another
Loadstone
to
it
,
or
neer
it
,
that
is
greater
then
i●
,
and
more
powerful
;
they
will
appear
presently
to
turn
about
,
and
to
direct
their
friendly
parts
to
the
like
parts
in
the
Stone
that
is
put
neer
them
,
and
to
strive
to
come
to
it
;
and
if
they
cannot
do
it
,
for
want
of
strength
,
they
will
fall
to
the
ground
.
CHAP.
XIII
.
The
attractive
part
is
more
violent
then
the
part
that
drives
off
.
WE
must
tell
the
Reader
of
another
thing
before-hand
,
that
having
laid
the
foundation
of
what
we
shall
say
,
we
may
proceed
to
greater
matters
.
The
part
that
attracts
,
draws
more
vehemently
;
and
that
which
drives
away
,
doth
it
more
faintly
;
namely
,
the
part
opposite
to
it
:
for
if
the
South
part
of
the
Stone
,
stick
to
the
North
part
of
the
other
,
it
will
draw
at
greater
distance
and
more
force
:
but
contrarily
,
if
you
turn
the
disagreeing
parts
together
,
namely
,
the
South
parts
to
the
South
,
and
the
North
parts
to
the
North
parts
,
the
natural
force
is
made
dull
,
and
as
though
it
were
feeble
and
weak
,
it
loseth
its
force
,
that
it
cannot
so
well
perform
its
Office
;
and
if
they
be
not
very
neer
,
the
force
is
stopped
,
and
can
do
very
little
.
If
any
man
desires
to
try
,
let
him
hang
them
up
with
threads
,
or
balance
them
on
a
pin
,
or
put
them
in
Boats
,
and
he
shall
finde
their
readiness
to
draw
,
and
their
feebleness
and
sluggishness
to
drive
off
from
them
.
CHAP.
XIV
.
The
contrary
parts
of
the
Stones
are
contrary
one
to
another
.
THe
parts
we
speak
of
,
if
they
be
joyned
friendly
together
,
they
will
as
it
were
,
enter
a
league
,
and
help
one
the
other
,
and
will
gain
more
force
and
vertue
.
But
if
they
be
contrary
,
they
are
at
such
opposition
by
their
Nature
,
and
such
secret
hatred
there
is
between
them
,
that
being
put
together
by
their
disagreeing
points
,
as
if
their
Adversary
were
present
,
they
will
cease
from
all
their
attraction
,
and
lose
all
their
force
.
As
,
if
you
have
Loadstones
in
your
hands
,
that
have
the
opposite
parts
united
,
the
North
and
South
together
;
if
another
stone
be
put
to
them
,
neither
of
these
stones
will
move
or
get
the
Victory
;
for
they
neither
draw
to
,
nor
drive
from
;
especially
,
if
both
their
forces
be
equal
.
But
if
one
be
stronger
then
another
,
the
stone
that
is
put
to
it
,
will
move
and
stir
,
and
will
either
come
forward
or
go
backward
.
But
if
you
take
up
his
contrary
Companion
,
he
will
either
be
drawn
after
,
or
will
flie
from
it
willingly
;
for
it
will
either
go
along
with
the
part
it
agrees
with
,
or
will
go
from
that
part
it
is
contrary
to
:
by
which
Reason
you
may
know
,
that
one
hinders
the
other
.
We
may
also
by
another
Experiment
,
be
made
more
certain
of
the
same
thing
:
If
you
draw
one
Loadstone
with
another
,
and
let
it
hang
in
the
Air
;
if
to
the
place
where
they
joyn
,
you
apply
the
contrary
force
of
another
Loadstone
;
by
this
meeting
with
their
Enemy
,
both
their
forces
will
fail
and
faint
:
and
if
the
same
be
of
a
great
force
,
the
stone
that
drew
will
let
the
other
go
,
and
falls
from
it
.
And
also
,
not
without
mirth
and
admiration
,
you
shall
see
a
Chain
of
many
pieces
of
Loadstones
hanging
together
;
and
if
you
apply
the
contrary
side
to
the
third
or
fourth
stone
,
the
Chain
is
presently
broken
,
and
the
part
falls
off
,
and
will
not
hang
fast
:
but
the
other
parts
,
whither
the
force
of
it
comes
not
,
will
yet
stick
fast
together
in
a
Link
,
unless
you
put
the
end
of
the
contrary
part
to
them
.
CHAP.
XV.
How
to
know
the
Polar
points
in
the
Loadstone
.
WE
may
know
by
another
and
more
certain
way
then
that
I
set
down
before
,
which
are
the
vertical
points
in
the
Loadstone
,
which
turn
to
the
North
,
which
to
the
South
;
and
especially
,
that
point
that
sends
forth
the
attractive
vertue
,
will
be
discovered
.
Thus
:
That
point
that
most
vehemently
draws
unto
it
the
South
point
of
another
stone
,
and
sticks
fast
to
it
,
that
is
the
North
point
;
and
that
point
the
North
part
of
another
stone
willingly
joyns
with
,
is
the
South
point
.
The
same
also
may
be
known
by
the
driving
off
:
That
point
that
drives
off
from
it
,
and
refuseth
the
North
part
of
the
stone
put
against
it
,
is
the
North
point
;
and
the
〈◊〉
point
,
that
drives
from
it
the
South
point
.
And
he
that
would
have
the
true
pole
more
exactly
demonstrated
,
let
him
do
thus
:
Put
a
little
bit
of
a
Loadstone
,
not
much
greater
or
lesser
then
a
Millet-Seed
,
to
the
Loadstone
;
and
if
it
presently
draw
it
at
a
distance
,
and
when
it
is
drawn
,
it
sticks
fast
and
is
hardly
taken
from
it
,
it
is
an
Argument
of
the
true
end
whence
that
force
proceeds
.
You
may
also
draw
about
a
little
bit
about
that
point
,
to
see
if
it
will
draw
weakly
or
strongly
,
and
whether
it
will
part
from
that
place
of
it self
,
or
unwillingly
.
Briefly
,
That
point
that
draws
with
most
force
,
and
will
hardly
let
loose
what
it
hath
attracted
,
is
the
true
point
of
attraction
;
giving
you
to
understand
,
That
the
Pole
sends
its
force
to
the
Circumference
.
I
have
known
it
so
,
as
from
the
Centre
to
the
Circumference
.
And
as
the
light
of
a
Candle
is
spread
every
way
,
and
enlightens
the
Chamber
;
and
the
farther
it
is
off
from
it
,
the
weaker
it
shines
,
and
at
too
great
a
distance
is
lost
;
and
the
neerer
it
is
,
the
more
cleerly
it
illuminates
:
so
the
force
flies
forth
at
that
point
;
and
the
neerer
it
is
,
the
more
forcibly
it
attracts
;
and
the
further
off
,
the
more
faintly
:
and
if
it
be
set
too
far
off
,
it
vanisheth
quite
,
and
doth
nothing
.
Wherefore
for
that
we
shall
say
of
it
,
and
mark
it
for
,
we
shall
call
the
length
of
its
forces
the
compass
of
its
vertues
.
CHAP.
XVI
.
That
the
force
of
drawing
and
driving
off
,
can
be
hindred
by
no
hindrance
.
BUt
this
is
above
all
wonder
,
that
you
can
never
wonder
so
much
as
you
should
,
That
the
force
of
the
stone
for
attraction
and
repelling
,
can
be
included
in
no
bounds
,
can
be
hindered
by
nothing
,
or
held
back
;
but
it
will
penetrate
invisibly
,
and
will
move
and
stir
those
stones
that
are
sympathizing
with
it
,
if
they
be
put
to
it
,
and
will
exercise
its
forces
,
as
if
there
were
nothing
between
:
but
this
must
be
within
the
compass
of
its
vertue
:
for
if
you
hang
some
Loadstone
fitly
upon
a
Table
of
wood
,
stone
,
or
metal
,
or
lying
equally
balanced
,
and
you
shall
put
your
Loadstone
under
the
Table
,
and
stir
it
there
,
the
vertue
of
it
will
pass
from
this
body
like
a
Spirit
penetrating
the
solid
Table
,
and
move
the
stone
above
it
,
and
stir
it
as
it self
is
moved
;
as
this
moves
,
so
moves
that
;
and
when
this
rests
,
that
doth
the
same
.
But
if
the
Table
be
made
of
Loadstone
or
Iron
,
the
vertue
is
hindred
,
and
can
do
nothing
:
we
shall
shew
the
reasons
of
it
in
their
proper
places
.
Of
so
many
strange
miracles
in
Nature
,
there
is
none
more
wonderful
then
this
.
CHAP.
XVII
.
How
to
make
an
Army
of
Sand
to
fight
before
you
.
ANd
it
is
as
pleasant
as
wonderful
,
that
I
shewed
to
my
Friends
,
who
beheld
on
a
plain
Table
an
Army
of
Sand
divided
into
the
Right
and
Left
Wings
,
fighting
,
to
the
wonder
of
the
Spectators
:
and
many
that
were
ignorant
of
the
business
,
thought
it
was
done
by
the
help
of
the
Devil
.
I
pouned
a
Loadstone
into
powder
,
some
very
small
,
some
somthing
gross
:
and
I
made
some
of
little
bits
,
that
they
might
better
represent
Troops
of
Horse
,
or
Companies
of
Foot
:
and
so
I
set
my
Army
here
and
there
.
The
Wings
were
on
the
Right
and
Left
,
and
the
main
Body
was
in
the
middle
,
accompanied
with
Troops
of
Horse
:
under
a
smooth
Table
I
put
a
very
principal
Loadstone
with
my
Hand
.
When
this
was
put
there
,
the
Left
Wing
marched
;
and
on
the
Right
Hand
,
with
another
stone
,
the
Right
Wing
marched
:
when
they
drew
neer
together
,
and
were
more
neer
the
Loadstone
,
the
Sands
trembled
;
and
by
degrees
,
they
seemed
like
those
that
take
up
their
Spears
;
and
when
the
Loadstone
was
laid
down
,
they
laid
down
their
Spears
,
as
if
they
were
ready
to
fight
,
and
did
threaten
to
kill
and
slay
:
and
the
better
the
Loadstone
was
,
the
higher
would
these
hairs
stretch
forth
themselves
:
and
as
I
moved
my
Hands
by
little
and
little
,
so
the
Army
marched
on
:
and
when
the
stones
came
neer
to
one
the
other
,
they
seemed
to
fight
,
and
run
one
within
the
other
;
so
the
other
Wings
and
Troops
came
on
,
and
shewed
the
form
of
a
Battle
;
and
you
might
see
them
sometimes
retreat
,
sometimes
march
forward
;
sometimes
to
conquer
,
and
sometimes
to
be
conquered
;
sometimes
to
lift
up
their
Spears
,
and
lay
them
down
again
,
as
the
Loadstone
was
put
neer
to
them
,
or
farther
off
;
and
the
more
force
there
was
to
send
forth
every
way
.
But
this
is
the
greater
wonder
,
because
what
is
done
on
a
plain
Board
,
may
be
done
hanging
in
the
Air
,
that
you
may
see
them
like
the
Antipodes
in
Battel
:
for
stretching
out
a
Paper
,
or
setting
a
Table
aloft
,
the
Loadstones
moved
above
the
Table
,
will
do
the
same
thing
we
speak
of
,
and
shew
it
to
the
Spectator
.
But
if
one
that
is
ingenious
do
the
business
,
he
will
do
more
and
greater
Feats
then
we
can
write
of
.
CHAP.
XVIII
.
The
Situation
makes
the
Vertues
of
the
Stone
contrary
.
IT
cannot
want
wonder
,
as
it
doth
reason
,
That
the
position
should
shew
the
Vertues
contrary
to
all
that
we
have
said
:
for
the
stone
put
above
the
Table
will
do
one
thing
,
and
another
thing
if
it
be
put
under
the
Table
:
for
if
you
fit
the
stone
by
equally
poising
it
to
make
it
move
freely
,
or
put
it
into
a
Boat
,
and
put
a
stone
above
it
,
it
will
attract
it
,
or
reject
it
,
as
we
said
before
:
but
if
you
put
it
under
the
stone
,
it
will
work
contrarily
;
for
that
part
that
drew
above
,
will
drive
off
beneath
;
and
that
will
draw
beneath
,
that
drove
off
above
:
that
is
,
if
you
place
the
stone
above
and
beneath
in
a
perpendicular
.
By
which
Experiments
,
one
may
see
cleerly
,
That
the
situation
will
work
contrary
operations
,
and
change
the
forces
of
it
by
turns
.
Wherefore
in
the
operations
of
it
,
you
must
chiefly
mark
the
position
,
if
you
put
the
Loastone
above
or
beneath
.
CHAP.
XIX
.
How
the
attractive
force
of
the
Loadstone
may
be
weighed
.
WE
can
also
measure
that
attracting
or
expelling
vertue
of
the
Loadstone
,
or
poise
it
in
a
balance
:
which
will
be
of
no
small
consequence
in
the
following
considerations
;
and
especially
,
for
a
perpetual
motion
,
and
to
make
Iron
hang
pendulous
in
the
Air
,
when
the
true
and
certain
attractive
Vertue
is
found
our
from
the
Circumference
to
the
Centre
.
The
Art
is
this
:
Put
a
piece
of
a
Loadstone
into
a
balance
,
and
in
the
other
scale
as
much
weight
of
some
other
matter
,
that
the
scale
may
hang
equal
:
then
we
apply
a
piece
of
Iron
lying
on
a
Table
,
that
it
may
stick
to
the
Loadstone
that
is
in
the
scale
:
and
that
they
may
stick
fast
by
their
friendly
points
,
you
shall
by
degrees
cast
some
sand
into
the
other
scale
,
and
that
so
long
,
till
the
scale
and
iron
part
;
so
by
weighing
the
weight
of
the
sand
,
we
have
the
Vertue
of
the
Loadstone
we
sought
to
finde
.
We
may
also
put
the
iron
into
the
scale
,
and
lay
the
Loadstone
on
the
Table
.
CHAP.
XX.
Of
the
mutual
attraction
,
and
driving
off
of
the
Loadstone
,
and
of
Iron
.
NOw
are
we
come
to
the
other
part
of
our
Treaty
,
wherein
we
discourse
of
the
mutual
union
of
Loadstones
,
and
of
their
differences
one
with
the
other
:
the
effects
whereof
are
so
known
,
that
they
are
in
the
mouths
of
all
men
,
nor
will
any
man
almost
say
that
he
knows
them
not
.
The
operation
is
this
:
Because
there
is
such
a
Natural
concord
and
sympathy
between
the
iron
and
the
Loadstone
,
as
if
they
had
made
a
League
;
that
when
the
Loadstone
comes
neer
the
iron
,
the
iron
presently
stirs
,
and
runs
to
meet
it
,
to
be
embraced
by
the
Loadstone
.
And
that
embraceth
it
so
fast
,
that
with
tossing
of
it
up
and
down
,
you
can
scarce
part
them
.
And
the
Loadstone
runs
as
fast
to
the
iron
,
and
is
as
much
in
love
with
that
,
and
unity
with
it
;
for
neither
of
them
will
refuse
to
be
drawn
.
But
the
weaker
still
runs
willingly
to
meet
the
other
.
That
you
may
believe
this
,
you
shall
try
it
thus
:
Either
hang
them
both
by
a
thread
,
or
put
them
in
boats
,
or
balance
them
on
the
needle
.
Pliny
speaking
of
this
,
saith
,
For
what
is
more
wonderful
?
or
wherein
is
Nature
more
wanton
?
what
is
more
sluggish
than
a
cold
stone
?
yet
Nature
hath
given
this
both
sense
and
hands
.
What
is
more
powerful
than
hard
iron
?
yet
it
yields
and
submits
:
for
the
Loadstone
draws
it
;
and
that
matter
that
conquers
all
things
,
runs
after
I
know
not
what
;
and
as
it
comes
neer
,
it
stops
,
and
lays
fast
hold
,
and
stays
constantly
to
be
embraced
.
Lucretius
,
seeking
the
cause
of
this
effect
,
How
it
should
be
that
Loadstone
Iron
draws
:
And
Orpheus
in
his
Verses
relates
,
that
iron
is
drawn
by
the
Loadstone
,
as
a
Bride
after
the
Bridegroom
,
to
be
embraced
;
and
the
iron
is
so
desirous
to
joyn
with
it
as
her
husband
,
and
is
so
sollicitous
to
meet
the
Loadstone
:
when
it
is
hindred
by
its
weight
,
yet
it
will
stand
an
end
,
as
if
it
held
up
its
hands
to
beg
of
the
stone
,
and
flattering
of
it
,
as
if
it
were
impatient
that
it
cannot
come
at
it
by
reason
of
its
ponderosity
;
and
shews
that
it
is
not
content
with
its
condition
:
but
if
it
once
kist
the
Loadstone
,
as
if
the
desire
were
satisfied
,
it
then
is
at
rest
;
and
they
are
so
mutually
in
love
,
that
if
one
cannot
come
at
the
other
,
it
will
hang
pendulous
in
the
air
.
Wherefore
Albertus
very
ignorantly
told
Frederick
the
Emperour
,
that
a
friend
of
his
shew'd
a
Loadstone
that
did
not
attract
iron
,
but
was
attracted
by
it
:
since
the
lighter
of
these
two
will
stir
,
when
the
heavier
approaches
neer
it
.
CHAP.
XXI
.
The
Iron
and
Loadstone
are
in
greater
amity
,
then
the
Loadstone
is
with
the
Loadstone
THe
exceeding
love
of
the
Iron
with
the
Loadstone
,
is
greater
and
more
effectual
and
far
stronger
,
then
that
of
the
Loadstone
with
the
Loadstone
;
and
this
is
easily
proved
:
For
lay
on
a
Table
,
pieces
of
iron
,
and
Loadstone
of
the
same
weight
;
and
let
another
Loadstone
be
brought
neer
;
when
it
comes
to
a
fit
distance
,
the
iron
will
presently
stir
,
and
runs
toward
the
Loadstone
and
embraceth
it
.
And
it
is
proved
better
thus
:
Let
a
Loadstone
embrace
a
Loadstone
,
and
be
set
softly
neer
the
iron
;
when
the
force
of
its
circumference
comes
to
the
iron
,
the
Loadstone
will
presently
let
fall
the
Loadstone
,
and
lay
hold
on
the
iron
:
but
let
iron
and
that
be
joyned
,
no
Loadstone
can
ever
take
them
asunder
to
stick
there
.
CHAP.
XXII
.
The
Loadstone
doth
not
draw
on
all
parts
,
but
at
certain
points
.
YEt
we
must
not
think
that
the
Loadstone
draws
the
iron
with
every
part
,
but
at
a
set
and
certain
point
;
which
is
to
be
searched
out
,
with
great
reason
,
care
,
and
diligence
.
You
shall
find
it
thus
:
either
hang
up
the
iron
,
or
balance
it
on
a
Table
,
that
it
may
presently
leap
to
be
embraced
from
them
:
then
carry
your
Loadstone
round
about
it
;
and
when
you
see
the
iron
tremble
,
and
run
toward
the
Loadstone
,
touching
it
,
that
is
the
very
point
of
attraction
,
and
the
beams
of
its
vertue
are
sent
round
about
from
that
point
:
wherefore
,
the
farther
from
that
point
the
iron
is
,
the
more
faintly
and
weakly
will
it
move
;
for
the
more
forcible
vertue
nests
in
the
Centre
,
as
in
its
Throne
.
CHAP.
XXIII
.
That
the
same
Loadstone
that
draws
,
doth
on
the
contrary
point
drive
off
the
iron
.
THat
no
man
might
be
deceived
,
thinking
the
Loadstone
that
draws
iron
,
to
be
different
from
that
stone
that
drives
it
off
;
I
tell
him
of
it
beforehand
,
and
I
shall
by
experiments
dissipate
this
cloud
.
Pliny
saith
,
the
Loadstone
that
draws
iron
to
it
,
is
not
the
same
with
that
which
drives
iron
from
it
.
And
again
,
In
the
same
Ethiopia
,
there
is
a
mountain
that
produceth
the
stone
Theamedes
,
that
drives
off
iron
,
and
rejecteth
it
.
Pliny
not
knowing
this
,
erred
exceedingly
,
thinking
that
they
were
two
stones
that
had
these
contrary
operations
;
whereas
it
is
but
one
and
the
same
stone
,
that
by
sympathy
and
similitude
,
draws
the
willing
iron
to
it
;
but
with
the
opposite
part
,
by
antipathy
of
Natures
,
it
drives
it
off
.
And
you
may
be
easily
assured
of
this
:
for
let
iron
be
balanced
equally
,
and
let
one
end
of
the
Loadstone
draw
it
,
if
you
turn
the
other
end
to
it
,
it
will
fly
back
,
and
turn
to
the
contrary
part
:
these
points
run
in
a
right
line
through
the
middle
of
the
stone
.
Yet
observe
this
,
that
the
iron
which
is
drawn
by
one
point
of
the
Loadstone
,
or
is
within
the
compass
of
its
vertue
for
a
while
,
obtains
presently
this
vertue
:
that
what
is
drawn
by
the
one
end
of
it
,
will
be
driven
off
by
the
other
.
You
shall
know
these
differences
of
attraction
more
clearly
by
the
following
experiment
.
CHAP.
XXIV
.
How
iron
will
be
made
leap
upon
a
Table
,
no
Loadstone
being
seen
.
BY
reason
of
this
consent
and
discord
of
the
Loadstone
,
I
use
to
make
pretty
sport
to
make
my
friends
merry
.
For
casting
the
iron
on
the
Table
,
and
not
putting
any
Loadstone
neer
it
,
that
the
spectators
can
see
,
the
iron
will
seem
to
move
it self
:
which
is
very
pleasant
to
behold
.
I
do
it
thus
:
divide
a
needle
in
the
middle
,
cast
one
half
of
it
upon
the
Table
,
but
first
rub
the
head
of
it
with
one
end
of
the
Loadstone
.
Put
your
hand
with
the
Loadstone
privately
under
the
Table
,
and
there
where
the
head
of
the
needle
lyeth
,
the
Loadstone
will
stick
,
and
the
needle
will
presently
stand
upright
:
and
standing
so
,
to
the
wonder
of
the
beholders
,
will
walk
over
the
Table
,
and
follow
the
motion
of
the
hand
that
guides
it
:
when
it
hath
gone
thus
a
while
,
presently
turn
the
stone
upside
down
,
and
put
the
contrary
part
of
the
Loadstone
to
the
needle
;
and
(
which
is
strange
)
the
needle
will
turn
about
:
and
if
it
went
on
the
head
before
,
it
will
now
go
on
the
point
;
and
draw
your
hand
which
way
you
will
,
the
needle
will
follow
it
:
and
if
you
turn
the
stone
three
or
four
times
,
putting
sometimes
the
south
point
,
sometimes
the
north
point
of
the
stone
to
it
,
the
needle
will
turn
as
often
,
and
sometimes
stand
on
the
head
,
sometimes
on
the
point
upright
,
or
walk
so
as
you
please
;
and
sometime
it
will
go
with
that
part
it
stood
upon
,
sometimes
it
will
stand
on
the
part
it
went
.
I
can
present
my
friends
with
the
same
sight
,
in
a
more
strange
manner
:
for
if
you
put
the
two
pieces
of
a
needle
upon
a
paper
or
Table
,
whereof
one
hath
touched
the
north
point
,
the
other
the
south
point
of
the
stone
,
I
can
so
place
two
stones
,
that
one
of
the
needles
shall
go
upon
the
head
,
the
other
upon
the
point
;
and
sometimes
one
shall
turn
,
then
both
at
once
,
or
they
shall
dance
orderly
,
and
move
when
any
musick
is
playd
on
.
And
this
is
a
pretty
sight
to
shew
your
friends
,
that
cannot
but
admire
it
.
CHAP.
XXV
.
That
the
vertue
of
the
Loadstone
,
is
sent
through
the
pieces
of
Iron
.
THat
vertue
that
is
imparted
to
the
iron
,
by
the
Loadstone
,
doth
not
stay
in
the
iron
,
but
is
sent
from
one
to
another
.
For
if
you
draw
a
●eel
needle
by
the
touch
of
the
Loadstone
,
and
put
another
needle
to
the
end
of
that
needle
,
that
part
will
draw
the
needle
,
and
hold
it
hanging
in
the
air
;
and
if
you
apply
another
needle
to
that
,
it
will
do
the
same
.
You
may
do
this
with
as
many
needles
,
as
the
force
of
the
Loadstone
can
reach
unto
;
but
when
it
grows
faint
,
the
needle
will
let
the
other
needle
fall
,
as
not
having
strength
enough
to
bear
its
weight
.
And
thus
you
may
hang
a
great
many
needles
in
a
chain
in
the
air
.
Plato
knew
this
vertue
,
for
he
speaks
of
it
in
Ione
:
which
stone
,
not
onely
draws
iron
rings
,
but
infuseth
vertue
into
the
rings
themselves
,
that
they
can
do
the
same
,
and
attract
rings
as
the
one
doth
:
whence
sometimes
you
shall
see
a
long
concatenation
of
iron
rings
,
and
all
the
vertue
of
them
is
attracted
from
that
stone
.
Lucretius
knew
it
also
.
A
Stone
there
is
that
men
admire
much
,
That
makes
rings
hang
in
chains
by
touch
.
Sometimes
five
or
six
links
will
be
Fast
joyn'd
together
,
and
agree
.
All
this
vertue
from
the
Stone
ariseth
,
Such
force
it
hath
—
Pliny
speaking
of
the
same
vertue
,
saith
,
Onely
this
matter
receives
strength
from
another
stone
,
and
holds
it
a
long
time
;
laying
hold
of
another
iron
,
that
sometimes
you
shall
see
a
chain
of
rings
,
which
the
ignorant
vulgar
call
Live
iron
.
Galen
.
You
may
see
in
the
Loadstone
,
that
when
it
toucheth
iron
,
it
will
●●ick
to
it
,
without
any
bands
:
and
if
that
was
first
touched
,
touch
another
,
that
will
●●ick
as
the
first
doth
;
and
likewise
a
third
to
the
second
.
Augustine
de
civitate
Dei
,
speaking
of
this
wonder
,
said
,
We
know
that
the
Loadstone
will
wonderfully
draw
iron
;
which
when
I
first
saw
,
I
trembled
at
it
exceedingly
.
For
I
saw
an
iron-ring
drawn
by
the
stone
,
that
hung
in
the
air
by
it
,
that
communicated
the
same
force
to
others
:
for
another
ring
put
to
the
first
,
made
that
hang
also
;
and
as
the
first
ring
hung
by
the
stone
,
so
the
second
ring
hung
by
the
first
ring
.
In
the
same
manner
was
there
a
third
and
fourth
ring
applied
,
and
fastned
;
and
so
their
rings
hung
together
by
the
outsides
,
not
fastned
inwardly
,
like
to
a
chain
of
rings
.
Who
would
not
admire
at
the
vertue
of
this
stone
?
that
was
not
onely
within
it
,
but
ran
through
so
many
rings
,
that
hung
by
it
,
and
held
them
fast
with
invisible
bands
.
But
the
greater
the
vertue
of
the
Loadstone
is
,
the
more
rings
it
will
hang
up
:
I
have
hang'd
ten
needles
with
a
stone
of
a
pound
weight
.
But
he
that
would
draw
many
needles
,
let
him
rub
the
heads
onely
against
the
Loadstone
,
and
they
will
all
hold
the
heads
by
their
points
.
CHAP.
XXVI
.
The
Loadstone
within
the
sphere
of
its
vertue
,
sends
it
forth
without
touching
.
ANd
the
Loadstone
doth
not
onely
impart
its
vertue
to
the
iron
,
by
touching
it
,
but
,
which
is
wonderful
,
within
the
compass
of
its
vertue
,
it
will
impart
vertue
to
the
iron
,
if
it
be
but
present
,
to
draw
another
iron
.
For
if
you
put
your
Loadstone
so
neer
to
the
iron
,
that
it
may
have
it
onely
within
the
circumference
of
its
vertue
,
and
you
put
another
iron
neer
to
that
iron
,
it
will
draw
it
to
it
;
and
if
another
touch
that
which
is
drawn
,
it
will
draw
that
also
:
that
you
shall
see
a
long
chain
of
rings
or
needles
,
hanging
in
the
air
.
But
when
they
hang
thus
together
,
if
you
●emove
the
Loadstone
a
little
farther
off
,
the
last
ring
will
fall
;
and
if
yet
you
remove
●
farther
,
the
next
will
fall
,
until
they
all
fall
off
:
whence
it
is
clear
,
that
without
touching
,
it
can
impart
its
vertue
to
the
iron
.
CHAP.
XXVII
.
How
the
Loadstone
can
hang
up
iron
in
the
air
.
I
Have
a
long
time
endeavoured
much
to
make
iron
hang
in
the
air
,
and
not
touch
the
Loadstone
,
nor
yet
tied
beneath
:
and
now
I
think
it
almost
impossible
to
be
done
.
Pliny
saith
it
:
Dinocrates
the
Architect
began
to
vault
the
Temple
of
Arsinoe
with
Loadstone
,
that
therein
her
Image
of
iron
might
seem
to
hang
in
the
air
:
both
he
and
Ptolomy
died
,
who
commanded
this
to
be
made
for
his
sister
;
so
that
what
he
began
,
he
did
not
finish
.
The
Greeks
say
,
that
in
the
Temple
of
Serapis
,
that
is
vaulted
at
Alexandria
,
there
was
a
Load-stone
set
,
that
held
a
statue
of
brass
in
the
air
;
for
it
had
a
piece
of
iron
in
the
head
of
it
.
But
that
is
false
,
that
Mahomets
chest
hangs
by
the
roof
of
the
Temple
.
Petrus
Pellegrinus
saith
,
he
shewed
in
another
work
how
that
might
be
done
:
but
that
work
is
not
to
be
found
.
Why
I
think
it
extream
hard
,
I
shall
say
afterwards
.
But
I
say
it
may
be
done
,
because
I
have
now
done
it
,
to
hold
it
fast
by
an
invisible
band
,
to
hang
in
the
air
;
onely
so
,
that
it
be
bound
with
a
small
thread
beneath
,
that
it
may
not
rise
higher
:
and
then
striving
to
catch
hold
of
the
stone
above
,
it
will
hang
in
the
air
,
and
tremble
and
wag
it self
.
CHAP.
XXVIII
.
The
forces
of
the
Loadstone
cannot
be
hindred
,
by
a
wall
or
table
coming
between
.
AS
I
said
before
of
the
Loadstone
,
the
vertue
of
that
and
iron
,
can
be
hindred
by
no
body
coming
between
;
but
it
will
do
its
office
.
For
whilst
the
Loadstone
is
moved
under
a
Table
of
wood
,
stone
,
or
any
metal
,
except
iron
;
the
needle
in
the
Mariners
Compass
will
move
above
,
as
if
there
were
no
body
between
them
.
St.
Augustine
Lib.
de
civitate
Dei
,
knew
this
experiment
.
But
that
is
much
more
wonderful
that
I
have
heard
:
that
if
one
hold
a
Loadstone
under
a
piece
of
silver
,
and
put
a
piece
of
iron
above
the
silver
,
as
he
moves
his
hand
underneath
that
holds
the
stone
,
so
will
the
iron
move
above
;
and
the
silver
being
in
the
middle
,
and
suffering
nothing
,
running
so
swiftly
up
and
down
,
that
the
stone
was
pull'd
from
the
hand
of
the
man
,
and
took
hold
of
the
iron
.
CHAP.
XXIX
.
How
a
man
of
wood
may
row
a
little
Boat
;
and
some
other
merry
conceits
.
THe
fraud
here
is
notable
;
for
women
shall
see
a
man
of
wood
rowing
a
little
boat
well
waxed
,
in
a
large
vessel
full
of
water
,
and
they
can
counterfeit
hereby
,
as
impostors
do
divination
by
water
.
The
fraud
is
thus
began
:
the
vessel
is
filled
with
water
,
a
little
ship
of
Wax
is
put
into
it
,
or
else
of
wood
;
in
the
middle
sits
a
little
man
of
wood
,
fastned
through
the
middle
with
a
hogs-bristle
,
so
equall
balanced
,
that
with
every
light
motion
he
may
easily
stir
himself
:
let
him
have
oars
in
his
hands
,
and
under
his
feet
a
piece
of
iron
.
Let
the
Alphabet
be
made
on
the
brim
of
the
vessel
,
round
about
:
wherefore
a
woman
coming
to
enquire
of
some
doubtful
matter
,
the
little
man
of
wood
,
as
if
he
would
give
a
true
answer
,
will
row
to
those
letters
that
may
signifie
the
answer
:
for
he
that
holds
the
Loadstone
in
his
hand
,
under
the
Table
,
can
draw
the
boat
which
way
he
will
,
and
so
will
answer
by
joyning
these
letters
together
.
Or
put
a
boy
of
cork
into
a
glass
viol
,
with
a
broad
mouth
,
that
turns
himself
about
the
needle
equally
balanced
;
and
about
the
glass
vessel
,
make
the
Alphabet
,
that
the
man
turning
round
about
may
give
answers
.
But
I
made
my
friends
wonder
exceedingly
to
see
A
paper
go
up
a
wall
,
and
come
down
of
it self
.
For
I
glew'd
a
piece
of
iron
on
the
backside
of
the
paper
,
and
I
gave
it
my
friends
to
hold
to
the
wall
;
but
behinde
stood
a
boy
with
a
Loadstone
,
and
the
paper
that
was
left
there
,
stood
still
:
my
friend
commanded
it
to
go
up
two
foot
:
the
boy
that
heard
what
was
commanded
,
moved
the
Loadstone
against
it
,
to
that
place
:
and
the
paper
moved
thither
also
,
and
so
downwards
,
or
side-ways
:
they
that
knew
not
the
reason
were
astonished
at
it
.
But
,
which
exceeds
all
,
when
he
moved
the
Loadstone
over
his
head
by
an
arch
of
wood
,
it
drew
the
paper
after
it
whereupon
the
paper
hung
over
our
heads
and
moved
:
but
all
that
saw
it
,
believed
the
Divel
was
the
cause
of
it
.
CHAP.
XXX
.
A
Loadstone
on
a
plate
of
iron
,
will
not
stir
iron
.
WE
said
that
there
is
nothing
coming
between
,
can
hinder
the
force
of
iron
,
but
iron
onely
:
so
that
if
you
lay
a
needle
on
a
plate
of
iron
,
and
shall
bring
your
Loadstone
to
it
,
above
or
beneath
,
it
hath
no
vertue
to
attract
it
,
or
do
its
office
:
and
the
reason
is
easie
.
For
it
stands
by
reason
,
that
if
iron
lye
upon
iron
,
they
are
the
same
body
,
as
a
part
is
of
the
whole
:
and
when
the
plate
of
iron
,
or
piece
,
is
bigger
,
and
too
heavy
for
the
Loadstone
to
draw
,
it
moves
not
.
So
that
if
you
put
the
filings
of
iron
upon
a
plate
of
iron
,
and
with
your
hand
underneath
,
you
carry
the
Loadstone
,
the
filings
will
not
stir
,
but
stand
still
upon
the
plate
.
Nor
if
iron
or
a
Loadstone
be
upon
a
Table
of
iron
,
will
they
come
to
the
stone
that
is
put
to
them
,
but
will
lye
as
if
they
were
asleep
,
and
void
of
all
vertue
,
or
changed
in
their
Natures
.
Also
,
if
you
put
flat
iron
to
a
Load
stone
,
if
on
the
other
side
iron
be
equally
balanced
,
it
will
not
stir
,
nor
move
to
meet
it
;
as
if
all
the
force
of
the
Loadstone
were
hindred
by
it
.
Lucretius
saith
,
that
it
will
happen
so
,
not
when
iron
,
but
brass
is
between
them
:
but
I
rather
think
he
writ
so
by
hear-say
,
then
by
his
sight
,
if
we
understand
his
meaning
.
Pieces
of
iron
I
have
seen
,
When
onely
brass
was
put
between
Them
and
the
Loadstone
,
to
recoil
:
Brass
in
the
middle
made
this
broil
.
CHAP.
XXXI
.
The
position
of
the
Iron
,
will
change
the
forces
.
WHat
the
Loadstone
can
do
,
the
iron
touched
by
the
Loadstone
,
will
do
the
same
.
I
said
,
that
the
Loadstone
equally
balanced
,
by
putting
the
south
part
of
the
Loadstone
above
,
it
will
draw
the
north
part
,
and
the
north
part
will
drive
off
the
north
part
;
but
on
the
lower
part
,
the
Nature
being
changed
,
that
which
drew
before
,
drives
off
now
;
and
that
which
drove
off
,
draws
to
it
.
The
same
I
judge
of
iron
touched
with
the
Loadstone
.
For
iron
in
the
Mariners
Compass
touched
with
the
Loadstone
,
that
part
of
the
Loadstone
that
draws
and
drives
off
in
the
upper
part
,
being
put
under
,
expels
what
it
drew
before
,
and
draws
what
it
expelled
.
I
would
not
omit
,
that
amongst
its
admirable
properties
,
the
position
should
cause
such
alteration
.
Whence
we
may
conjecture
,
that
as
the
stone
hath
a
pole-arctick
and
antarctick
;
so
it
hath
an
east
and
west
part
,
and
its
upper
and
nether
part
,
as
the
heavens
have
:
and
therefore
it
is
reasonable
,
that
whereas
the
north
and
inferiour
part
from
above
,
drew
the
south
and
inferiour
part
of
the
iron
;
now
the
position
being
changed
,
the
upper
part
of
the
stone
will
draw
the
nether
part
of
the
iron
.
CHAP.
XXXII
.
That
the
iron
rubbed
with
the
northern
point
of
the
Loadstone
,
will
turn
to
the
south
,
and
with
the
south
point
to
the
north
.
I
Come
to
the
third
part
,
that
is
,
to
the
iron
touched
with
the
Loadstone
,
and
they
are
all
wonderful
,
I
say
then
,
that
when
we
know
the
north
point
of
the
stone
,
and
we
have
rubbed
one
end
of
the
iron
with
it
,
if
it
be
equally
balanced
,
or
hung
by
a
thread
,
or
lie
freely
in
a
boat
,
it
will
turn
of
it self
to
the
south
.
And
that
stands
with
reason
:
for
the
Loadstone
imparts
its
force
to
the
iron
.
For
it
is
the
natural
force
of
the
Loadstone
,
that
being
balanced
equally
,
it
should
turn
its
north
point
to
the
north
,
and
his
south
point
to
the
south
.
But
when
it
is
rubbed
on
the
iron
,
the
upper
part
of
the
Loadstone
is
fastned
to
the
iron
;
but
the
lower
part
that
is
neer
to
it
,
is
free'd
:
wherefore
,
if
you
rub
the
iron
with
the
north
part
,
which
fastneth
to
the
iron
,
and
toucheth
its
external
superficies
,
it
will
be
northern
that
seems
to
to
be
southern
,
and
this
south
part
will
turn
freely
to
the
north
.
But
contrarily
,
if
you
rub
the
south
point
against
the
iron
,
the
south
point
is
fastned
to
the
iron
,
and
the
north
point
is
let
loose
that
turns
to
the
north
.
Wherefore
Cardanus
speaks
false
,
that
the
iron
touched
by
the
north
point
,
will
turn
to
the
north
,
and
that
which
was
touched
by
the
south
point
,
will
turn
south
;
for
we
see
the
contrary
.
Yet
the
iron
must
be
touched
with
one
point
,
either
the
north
or
south
point
:
for
if
one
part
bend
northward
,
the
other
will
tend
southward
;
by
the
use
whereof
,
so
large
seas
are
sail'd
over
,
that
being
the
conductor
.
Our
Ancestors
sailed
,
by
seeing
the
sun
by
day
,
and
the
stars
by
night
.
For
in
the
middle
of
the
sea
,
as
they
wandred
,
they
could
no
otherwise
see
the
coasts
of
the
world
.
But
we
cannot
onely
discover
what
coast
we
are
in
,
but
we
can
avoid
the
rocks
under
the
waters
;
and
in
cloudy
days
and
dark
nights
,
we
can
at
all
times
know
the
poles
of
the
world
.
Flav●us
saith
,
an
Italian
found
it
out
first
,
whose
name
was
Amalphus
,
born
in
our
Campania
.
But
he
knew
not
the
Mariners
Card
,
but
stuck
the
needle
in
a
reed
,
or
a
piece
of
wood
,
cross
over
;
and
he
put
the
needles
into
a
vessel
full
of
water
,
that
they
might
flote
freely
:
then
carrying
about
the
Loadstone
,
the
needles
would
follow
it
;
which
being
taken
away
,
as
by
a
certain
natural
motion
,
the
points
of
the
needles
would
turn
to
the
north
pole
;
and
having
found
that
,
stand
still
.
Wherefore
,
knowing
the
place
before
they
steer'd
their
course
thither
.
Now
the
Mariners
Compass
is
made
,
and
a
needle
touched
with
the
Loadstone
,
is
so
fitted
to
it
,
that
by
discovering
the
pole
by
it
,
all
other
parts
of
the
heavens
are
known
.
There
is
made
a
rundle
,
with
a
Latin-navel
upon
a
point
of
the
same
metal
,
that
it
may
run
roundly
freely
.
Whereupon
,
by
the
touching
onely
of
one
end
,
the
needle
not
alone
partakes
of
the
vertues
of
it
,
but
of
the
other
end
also
,
whether
it
will
or
not
:
For
if
you
rub
the
needle
with
the
north
point
of
the
stone
presently
that
part
will
turn
to
the
south
,
and
the
opposite
part
to
the
north
;
and
one
vertue
cannot
be
imparted
without
the
other
.
So
the
needle
touched
by
the
south
point
of
the
stone
,
will
turn
to
the
north
,
and
the
other
part
to
the
south
;
so
that
the
part
of
the
needle
that
is
touch'd
,
receives
a
contrary
force
,
from
that
the
stone
hath
.
CHAP.
XXXIII
.
That
iron
touched
by
the
Loadstone
,
will
impart
that
force
to
other
iron
.
IRon
touched
by
the
Loadstone
,
by
that
touch
receiveth
the
vertue
of
the
Loadstone
,
that
it
will
do
almost
as
much
by
attracting
,
and
effecting
,
and
turning
it self
to
the
pole
.
So
the
iron
hanging
freely
,
touched
with
the
south
point
of
the
Loadstone
,
will
turn
freely
to
the
north
:
if
you
apply
the
south
part
of
the
stone
to
the
same
,
it
will
turn
to
the
south
presently
.
But
if
you
touch
another
iron
with
the
iron
that
was
touched
,
that
will
turn
to
the
south
;
and
do
but
point
at
it
with
the
said
point
of
the
iron
,
it
will
turn
to
the
north
.
And
this
force
is
not
onely
sent
into
the
second
iron
,
but
to
a
third
and
fourth
,
as
the
force
of
the
Loadstone
is
.
For
if
it
be
a
strong
stone
,
it
will
send
its
vertue
through
eight
or
ten
needles
.
CHAP.
XXXIV
.
The
vertue
received
in
the
iron
,
is
weakned
by
one
that
is
stronger
.
YEt
this
I
must
tell
you
,
that
the
vertue
received
by
the
iron
,
is
not
fixt
and
certain
,
but
is
taken
off
by
a
stronger
that
takes
it
from
it
.
As
an
iron
touched
by
a
weak
northern
point
of
the
Loadstone
;
if
you
rub
the
same
part
of
the
iron
with
a
south
point
of
a
stronger
Loadstone
,
it
will
vanish
,
and
that
former
force
of
turning
it self
to
the
south
,
is
taken
away
,
and
it
takes
a
southern
vertue
,
and
will
turn
to
the
north
without
resistance
.
But
if
the
Loadstones
be
of
equal
force
,
they
are
so
astonished
and
blunted
,
that
they
will
neither
receive
both
,
nor
either
.
CHAP.
XXXV
.
How
in
a
stone
the
south
or
north
point
is
discerned
.
AMongst
those
ways
I
shewed
before
,
I
shall
set
down
this
also
;
and
perchance
this
is
the
best
,
how
to
know
the
true
northern
and
southern
points
.
Let
the
Loadstone
be
turned
round
,
by
the
wheel
of
the
Jewellers
,
and
polished
.
Then
make
a
slender
iron
,
as
long
as
the
axeltre
of
that
round
ball
,
and
lay
that
upon
the
stone
:
for
it
will
turn
it self
upon
that
line
,
that
points
just
north
and
south
.
Mark
the
line
upon
the
stone
,
with
some
delible
paint
:
do
the
same
on
the
otherside
of
the
stone
;
and
where
it
rests
upon
the
ball
,
draw
the
same
line
:
do
the
same
the
third
and
fourth
time
,
upon
the
middle
of
it
:
and
where
those
lines
cross
one
the
other
and
meet
,
those
are
the
polar
points
.
We
may
also
find
it
out
thus
:
Break
a
small
needle
,
and
put
the
smallest
piece
upon
the
same
ball
,
and
stir
it
;
for
when
it
comes
to
the
just
northern
point
,
the
needle
will
stand
upright
,
that
will
make
standers
by
admire
,
and
will
stand
perpendicularly
upon
it
:
and
till
it
do
rise
thus
,
be
not
weary
of
moving
it
up
and
down
;
for
when
you
have
found
it
,
you
will
be
glad
of
it
.
CHAP.
XXXVI
.
How
to
rub
the
iron
needle
of
the
Mariners
Compass
.
I
Know
that
some
are
troubled
how
to
rub
the
needle
in
the
Compass
with
the
Loadstone
,
that
it
may
get
force
to
turn
it self
to
the
north
Pole
.
It
must
be
done
thus
:
When
you
have
found
the
points
in
the
stone
,
as
I
said
before
;
strike
the
points
lightly
with
a
hammer
,
and
the
plates
will
be
full
of
stiff
hairs
:
upon
which
if
you
rub
an
iron
needle
,
it
will
presently
get
vertue
to
turn
it self
to
the
Poles
.
Yet
observe
this
,
that
if
you
would
have
your
needle
turn
to
the
north
,
you
must
rub
it
on
the
south
point
;
but
if
to
the
south
,
rub
it
with
the
north
part
:
For
when
it
is
equally
balanced
,
it
will
turn
to
these
points
in
the
heavens
.
But
that
it
may
do
it
more
forcibly
,
and
do
its
office
more
exactly
,
I
shall
lay
down
some
rules
fit
to
instruct
you
.
If
you
strike
both
ends
of
the
stone
with
the
hammer
,
that
hairs
may
appear
on
both
parts
,
that
you
touch
the
needle
at
both
ends
,
for
so
the
needle
will
sooner
do
its
office
.
Moreover
,
you
must
observe
very
carefully
,
that
when
the
iron
rub'd
against
the
Loadstone
,
hath
received
these
hairs
,
that
you
touch
it
with
no
other
iron
or
Loadstone
,
but
keep
it
far
distant
from
them
,
and
lock
it
up
in
a
box
;
for
by
touching
of
others
the
iron
will
grow
dull
,
and
lose
its
vertue
,
that
it
will
never
point
out
the
parts
of
heaven
perfectly
.
For
the
iron
coming
within
the
Compass
of
the
vertue
of
another
Loadstone
,
will
receive
that
,
as
we
said
.
So
the
needle
must
be
proportionable
to
the
stone
.
For
from
a
little
Loadstone
,
a
great
iron
will
not
receive
much
vertue
,
nor
shew
the
pole
:
also
,
a
little
piece
of
iron
cannot
receive
much
vertue
;
for
it
consumes
by
the
great
force
of
the
Loadstone
.
Moreover
,
the
point
that
shews
the
pole
,
must
not
be
sharp
,
but
f●at
a
little
,
that
it
may
receive
those
vertues
of
the
Loadstone
exactly
,
and
hold
them
;
for
in
a
very
sharp
point
,
scarce
any
vertue
will
abide
.
Iron
,
the
purer
it
is
,
the
better
will
it
hold
the
vertue
.
For
it
will
hardly
take
upon
foul
and
rusty
iron
:
wherefore
Mariners
make
it
of
pure
steel
;
for
steel
is
made
of
the
best
iron
.
If
you
observe
this
,
iron
once
rubbed
,
will
hold
the
vertue
a
hundred
years
;
and
will
certainly
,
without
failing
,
point
exactly
at
the
poles
in
the
heavens
,
for
so
long
time
.
CHAP.
XXXVII
.
Of
the
divers
uses
of
Mariners
Compasses
.
ANd
the
needle
touched
,
doth
not
onely
shew
the
poles
for
the
Mariners
use
,
but
almost
it
serves
for
infinite
uses
;
as
all
men
know
that
it
is
dayly
spoken
of
every
where
.
I
shall
speak
of
some
of
the
chief
.
The
use
of
the
Loadstone
upon
the
needle
,
is
well
known
in
Sun-dials
:
for
when
the
needle
stands
still
over
the
line
that
is
made
from
north
to
south
,
we
are
so
directed
by
it
,
to
know
the
hours
by
the
shadow
falling
from
the
Gnomon
.
Also
,
those
that
work
in
Mines
use
the
needle
,
to
find
the
veins
of
the
metals
,
which
way
they
run
:
for
in
caves
under
ground
,
in
that
posture
the
needle
stands
that
is
touched
with
the
Loadstone
,
they
know
the
veins
of
the
metals
run
on
that
side
of
the
heavens
.
Also
,
it
doth
serve
very
much
for
those
that
describe
platforms
of
buildings
,
cities
,
countries
,
whilst
the
situation
of
the
corners
are
taken
and
described
upon
the
paper
.
We
use
it
also
in
making
passages
,
for
to
bring
water
under
ground
,
in
digging
pits
,
in
making
Mines
and
Trenches
,
wherewith
they
use
,
with
great
skill
,
to
blow
up
Forts
,
Castles
,
Rocks
and
Walls
,
by
putting
Gunpowder
into
them
,
and
stopping
all
places
of
vent
:
the
Compass
guides
them
how
to
go
on
.
Lastly
,
how
to
level
the
discharging
of
Canon
,
both
by
night
and
day
,
it
is
of
singular
vertue
,
and
for
many
other
uses
,
too
tedicus
to
relate
here
.
CHAP.
XXXVIII
.
How
the
Longitude
of
the
world
,
may
be
found
out
by
help
of
the
Loadstone
.
I
Will
not
omit
,
that
amongst
the
principal
uses
of
the
Loadstone
,
by
the
help
of
it
the
Longitude
of
the
world
may
be
found
out
.
Which
notable
work
hath
employed
the
wits
of
the
most
knowing
men
.
It
hath
been
observed
a
long
time
by
our
men
,
that
the
needle
touched
with
the
Loadstone
,
will
not
always
rest
upon
the
Meridian
line
,
but
sometimes
will
decline
nine
degrees
from
it
to
the
east
;
nor
will
it
hold
the
same
posture
in
all
places
;
but
in
divers
places
,
it
hath
divers
declinations
.
But
this
errour
seems
to
follow
this
order
,
that
the
neerer
it
is
to
the
east
,
the
more
it
will
decline
from
the
Meridian
line
,
toward
the
east
;
and
the
neerer
it
comes
to
the
west
,
the
point
of
the
needle
will
decline
the
more
to
the
west
.
For
finding
the
Meridian
line
,
as
Ptolomy
and
other
Geometricians
teach
how
,
and
setting
up
a
point
thereon
,
that
the
steel
needle
may
turn
freely
upon
the
top
of
it
,
in
Italy
it
declines
toward
the
east
nine
degrees
,
of
which
there
is
ninety
in
a
quadrant
of
a
circle
,
as
it
is
observed
in
Sun-dials
that
are
brought
out
of
Germany
,
and
it
is
so
described
.
Moreover
,
many
famous
travellers
report
,
that
amongst
the
Fortunate
Islands
,
one
is
called
the
Azores
,
where
the
needle
set
in
the
Compass
,
will
rest
directly
upon
the
Meridian
line
,
without
any
variation
at
all
.
Also
,
they
that
sail
to
the
west-Indies
observe
,
that
the
point
of
the
needle
will
decline
to
the
west
.
Therefore
,
laying
down
these
for
true
Maxims
,
we
may
easily
know
the
longitude
of
the
world
:
for
if
we
make
a
very
great
Compass
,
about
five
foot
diameter
,
and
divide
the
degrees
and
minutes
,
into
seconds
and
thirds
,
&c.
and
sailing
under
the
Equator
,
we
do
observe
the
chief
motions
of
the
Needle
,
and
the
declinations
of
it
,
and
shall
accommodate
the
same
to
the
proportion
of
our
Voyages
;
we
shall
easily
know
the
Longitude
of
the
World
,
beginning
from
the
Fortunate
Islands
.
Whence
both
Longitude
and
Latitude
in
dark
nights
,
and
the
greatest
Tempests
may
be
certainly
discovered
Wherefore
it
is
false
that
Cardanus
saith
,
That
the
Needle
in
the
Compass
declines
from
the
Meridian
Line
,
because
it
inclines
to
the
Pole
Star
in
the
little
Bears
Tail
:
whereas
,
the
Needle
declines
nine
Degrees
,
and
the
Polar
Inclination
is
not
so
much
.
CHAP.
XXXIX
.
If
the
Mariners
Needle
stand
still
,
and
the
Loadstone
move
,
or
contralily
,
they
will
move
contrary
ways
.
IF
the
Loadstone
lie
on
the
Table
,
and
you
put
the
North
point
of
the
Mariners
Needle
to
the
South
point
of
the
stone
,
and
shall
carry
it
round
about
by
the
right
hand
,
the
Needle
will
draw
to
the
left
:
but
moving
the
Box
to
the
left
hand
,
the
Needle
will
run
to
the
right
;
and
it
will
go
so
far
,
until
it
stand
in
the
middle
between
those
two
opposite
points
.
The
same
will
be
seen
in
a
Sun-Dial
,
if
that
stand
,
and
the
Loadstone
be
carried
about
:
for
if
you
decline
to
the
right
hand
,
the
Needle
will
follow
the
same
part
;
and
likewise
,
if
you
turn
to
the
left
.
Hence
it
is
apparent
,
That
the
Needle
in
the
Compass
is
drawn
by
the
North-Pole
:
for
those
that
sail
toward
the
East
,
have
it
turned
toward
the
East
;
and
so
contrarily
to
the
West
,
it
will
move
to
the
same
point
of
the
Heaven
:
and
if
the
Loadstone
be
turned
about
,
the
Iron
will
turn
about
also
,
as
a
pair
of
Compasses
about
the
Centre
.
CHAP.
XL.
The
Loadstone
imparts
a
contrary
force
to
the
Needle
.
NOw
I
will
speak
of
the
Needle
touched
with
the
Loadstone
,
and
of
the
wonderful
operations
of
it
.
The
first
is
;
That
when
the
Iron
is
touched
by
the
Northern
point
of
the
Loadstone
,
and
equally
balanced
;
if
you
put
that
part
to
it
from
which
it
received
its
force
,
it
will
not
endure
it
,
but
drives
it
from
it
,
and
draws
to
it
the
contrary
and
opposite
part
;
namely
,
the
Southern
part
:
the
reason
whereof
,
I
set
down
before
.
The
same
falls
out
if
you
touch
the
Needle
with
the
South
part
of
the
Loadstone
:
for
if
you
presently
put
the
same
to
it
,
it
will
resist
it
,
and
draw
to
it
the
North
point
.
Hence
the
parts
that
are
alike
,
are
at
enmity
,
and
rejected
as
Adversaries
;
and
the
parts
that
are
unlike
do
agree
as
Friends
.
Whence
it
is
apparent
,
That
the
Loadstone
imparts
to
the
Iron
a
contrary
force
from
what
the
end
it self
is
,
and
the
Steel
receives
the
force
of
that
point
of
the
Loadstone
which
it
toucheth
not
.
And
I
prove
it
thus
:
Take
two
Needles
,
and
put
them
in
Boats
,
or
hang
them
by
Threeds
;
that
being
touched
with
the
Loadstone
,
they
may
move
freely
:
they
are
contrary
one
to
the
other
,
and
they
will
joyn
in
the
parts
that
were
touched
with
contrary
ends
of
the
Loadstone
,
and
will
not
endure
the
ends
that
are
alike
.
CHAP.
XLI
.
Two
Needles
touched
by
the
Loadstone
,
obtain
contrary
Forces
.
I
Will
relate
a
strange
thing
,
yet
not
far
from
Reason
.
If
you
touch
two
Needles
with
a
Loadstone
together
,
and
set
them
on
the
same
point
of
it
;
the
other
parts
that
hang
on
the
Loadstone
,
will
abhor
and
flie
one
from
the
other
:
and
if
you
force
them
together
with
your
hands
,
so
soon
as
you
let
them
alone
,
they
will
presently
return
to
their
postures
,
and
depart
as
far
as
they
can
from
one
another
.
The
reason
is
this
:
That
if
two
Needles
stick
fast
to
one
Northern
point
of
the
Loadstone
,
with
their
points
:
you
must
imagine
,
that
they
did
receive
a
Southern
vertue
;
and
because
they
are
of
the
same
similitude
,
they
will
not
endure
one
the
other
;
and
because
they
are
fastened
to
the
Loadstone
,
they
cannot
get
off
being
compelled
by
a
greater
force
:
but
the
opposite
points
of
the
Needle
,
because
they
are
both
alike
Northerly
,
they
must
needs
abhor
one
the
other
:
and
when
they
are
free
,
one
will
part
from
the
other
.
And
when
they
are
so
hanging
on
,
if
you
put
to
them
the
Southern
part
of
another
Loadstone
,
they
will
presently
let
go
their
hold
,
and
go
as
far
off
as
they
can
,
that
sometimes
they
are
pulled
off
from
the
Loadstone
,
being
forced
by
an
invisible
vapor
.
CHAP.
XLII
.
That
the
force
of
the
Iron
that
draws
,
will
drive
off
Iron
by
diversity
of
Situation
,
THat
,
as
I
said
of
the
Loadstone
alone
,
is
true
of
the
Iron
that
is
touched
with
it
:
for
if
you
put
a
Needle
touched
with
a
Loadstone
by
a
Boat
,
swimming
in
the
Water
,
or
hanged
by
a
Threed
,
or
turning
on
a
point
equally
balanced
:
if
you
put
upon
this
a
Needle
touched
with
a
Loadstone
,
it
will
draw
it
:
and
that
part
that
attracted
the
Iron
above
,
will
put
underneath
,
drive
it
away
;
and
the
part
that
drives
off
above
,
will
draw
to
it
,
put
underneath
:
where
you
may
observe
,
that
the
position
will
work
contrary
operations
.
CHAP.
XLIII
.
The
Needle
touched
by
the
Loadstone
on
one
part
,
doth
not
alwayes
receive
Vertue
on
both
parts
.
IF
the
Needle
be
touched
at
one
end
by
the
Loadstone
,
it
receives
Vertue
at
that
end
;
and
at
the
other
end
,
the
contrary
vertue
:
But
that
must
not
be
understood
absolutely
,
but
of
that
Needle
that
is
of
a
proportionable
length
:
for
if
it
be
too
long
,
the
vertue
will
not
come
to
the
other
end
.
But
would
we
know
how
far
the
vertue
is
come
,
we
must
know
how
far
reached
the
Circumference
of
the
Vertue
,
as
I
said
.
Therefore
if
the
Circumference
of
it
be
a
foot
,
the
force
will
go
a
foot-long
into
the
Needle
.
If
we
would
try
this
:
Touch
a
long
Needle
three
foot
long
with
a
Loadstone
at
one
end
,
if
it
touch
the
Iron
at
the
other
end
,
the
Iron
touched
will
not
move
from
its
place
;
but
if
you
touch
it
a
foot
or
two
long
,
namely
,
as
far
as
the
Circumference
of
the
Loadstones
Vertue
will
reach
,
and
then
touch
the
Needle
,
it
will
presently
move
and
be
drawn
by
it
.
CHAP.
XLIV
.
The
Needle
touched
in
the
middle
by
the
Loadstone
,
sends
forth
its
Force
at
both
ends
.
IF
the
Needle
be
somewhat
too
long
,
and
we
rub
it
with
the
stone
in
the
middle
of
it
,
the
forces
of
the
stones
part
are
diffused
to
both
ends
of
it
;
but
very
obscurely
;
for
you
shall
not
know
which
is
the
end
:
but
if
you
touch
it
something
farther
from
the
middle
,
the
neerer
part
will
receive
the
forces
of
the
part
that
touched
it
,
be
it
the
Northerly
or
Southerly
part
.
CHAP.
XLV
.
An
Iron
Ring
touched
by
a
Loadstone
,
will
receive
both
Vertues
.
BUt
if
we
rub
an
Iron
Ring
on
the
one
side
with
a
Loadstone
,
then
the
part
that
is
touched
,
will
receive
the
vertue
of
the
part
of
the
Loadstone
that
touched
it
▪
and
the
opposite
part
will
receive
the
contrary
:
and
therefore
the
middle
of
the
Iron
Ring
will
be
capable
but
of
half
the
force
of
it
,
as
if
it
were
straight
.
But
if
we
make
a
Pin
round
as
a
Ring
;
and
the
part
joynted
together
with
a
joynt
,
be
rubbed
with
a
Loadstone
;
and
being
rubbed
,
be
stretched
straight
again
,
the
ends
shall
receive
the
same
vertue
,
be
it
Northern
or
Southern
.
But
by
degrees
that
force
will
grow
feeble
;
and
in
a
short
time
become
Northerly
,
and
the
other
Southerly
,
or
will
receive
more
vertue
then
it
first
had
,
may
be
when
it
was
touched
farther
from
the
end
.
But
if
you
would
,
that
of
these
a
Chain
of
Iron
should
hang
in
the
Air
,
so
soon
as
one
ring
touched
on
one
side
with
the
Loadstone
,
hath
received
force
on
the
other
side
by
it
,
we
may
hang
a
Chain
of
Rings
in
the
Air
,
as
we
may
of
Loadstones
:
so
then
,
if
the
Rings
be
laid
in
order
upon
a
Table
,
that
they
may
one
touch
the
other
,
though
they
do
not
fasten
,
put
the
Loadstone
to
them
,
and
not
onely
the
first
will
be
drawn
,
but
the
next
,
and
the
third
,
that
they
will
hang
like
links
of
Rings
:
and
not
only
will
it
be
so
,
if
the
Loadstone
touch
the
first
,
that
the
rest
will
follow
;
but
if
the
stone
be
but
neer
,
it
will
do
the
same
without
touching
them
.
CHAP.
XLVI
.
An
Iron
Plate
touched
in
the
middle
,
will
diffuse
its
forces
to
both
ends
.
WHat
I
said
of
a
long
Needle
,
I
say
also
of
an
Iron
Bar
:
for
if
you
touch
it
in
the
middle
,
the
Beams
of
it
are
spread
like
the
Beams
of
the
Sun
,
or
light
of
a
Candle
,
from
the
Centre
to
the
Circumference
,
and
extream
parts
.
But
if
we
touch
an
Iron
Morter
,
being
the
force
is
feeble
,
where
it
is
touched
about
the
superficies
,
some
vertue
may
be
be
perceived
;
but
it
is
very
weak
in
the
extream
parts
.
CHAP.
XLVII
.
How
filings
of
Iron
may
receive
force
.
IF
you
wrap
up
filings
of
Iron
in
a
paper
,
as
Druggists
do
,
like
a
Pyramis
;
and
put
a
Loadstone
neer
it
,
all
the
filings
together
will
receive
the
same
force
,
as
a
long
piece
of
Iron
doth
:
but
if
you
stir
the
filings
,
and
put
them
into
an
open
paper
,
that
force
is
lost
,
and
confounded
,
and
can
do
nothing
,
as
if
it
had
never
been
touched
,
by
reason
of
so
many
different
pieces
.
CHAP.
XLVIII
.
Whether
Garlick
can
hinder
the
vertues
of
the
Loadstone
.
NOw
I
shall
pass
on
to
other
properties
of
the
Loadstone
:
and
first
,
whether
the
Loadstones
attraction
can
be
any
ways
hindred
.
Plutarch
saith
,
That
Garlick
is
at
great
enmity
with
the
Loadstone
;
and
such
antipathy
and
hatred
there
is
between
these
insensible
Creatures
,
that
if
the
Loadstone
be
smeered
with
Garlick
,
it
will
drive
away
Iron
from
it
.
Ptolomy
confirms
the
same
,
That
the
Loadstone
will
not
draw
Iron
,
if
it
be
anoynted
with
Garlick
;
as
Amber
will
no
more
draw
straws
,
and
other
light
things
to
it
,
if
they
be
first
steeped
in
Oyl
.
It
is
a
common
Opinion
amongst
Sea-men
,
That
Onyons
and
Garlick
are
at
odds
with
the
Loadstone
:
and
Steers-men
,
and
such
as
tend
the
Mariners
Card
are
forbid
to
eat
Onyons
or
Garlick
,
lest
they
make
the
Index
of
the
Poles
drunk
.
But
when
I
tried
all
these
things
,
I
found
them
to
be
false
:
for
not
onely
breathing
and
belching
upon
the
Loadstone
after
eating
of
Garlick
,
did
not
stop
its
vertues
:
but
when
it
was
all
anoynted
over
with
the
juice
of
Garlick
,
it
did
perform
its
office
as
well
as
if
it
had
never
been
touched
with
it
:
and
I
could
observe
almost
not
the
least
difference
,
left
I
should
seem
to
make
void
the
endeavors
of
the
Ancients
.
And
again
,
When
I
enquired
of
Mariners
,
whether
it
were
so
,
that
they
were
forbid
to
eat
Onyons
and
Garlick
for
that
reason
;
they
said
,
They
were
old
Wives
fables
,
and
things
ridiculous
;
and
that
Sea-men
would
sooner
lose
their
lives
,
then
abstain
from
eating
Onyons
and
Garlick
.
CHAP.
XLIX
.
How
a
Loadstone
astonished
may
be
brought
to
it self
again
.
IF
a
Loadstone
be
drunk
,
and
do
not
its
office
,
not
as
we
said
,
by
being
breathed
on
by
Garlick
,
but
rather
by
reason
of
some
other
parts
of
the
Loadstone
that
had
touched
it
,
so
that
the
vertue
of
it
is
decayed
and
gone
;
we
shall
restore
it
to
its
former
vertue
,
by
covering
it
over
with
the
filings
of
Iron
many
dayes
,
until
,
by
the
vapors
or
company
of
the
Iron
,
it
can
perform
its
office
as
it
should
.
CHAP.
L.
How
to
augment
the
Loadstones
vertue
.
THere
are
many
learned
men
that
have
attempted
to
augment
the
Loadstones
vertue
,
and
that
divers
wayes
,
that
having
got
more
forces
,
it
might
serve
for
very
great
uses
.
Alexander
Aphrodiseus
in
the
beginning
of
his
Problems
,
enquires
wherefore
the
Loadstone
onely
draws
Iron
,
and
is
fed
or
helped
by
the
filings
of
Iron
;
and
the
more
it
is
fed
,
the
better
it
will
be
:
and
therefore
it
is
confirmed
by
Iron
.
But
when
I
would
try
that
,
I
took
a
Loadstone
of
a
certain
weight
,
and
I
buried
it
in
a
heap
of
Iron-filings
,
that
I
knew
what
they
weighed
;
and
when
I
had
left
it
there
many
months
,
I
found
my
stone
to
be
heavier
,
and
the
Iron-filings
lighter
:
but
the
difference
was
so
small
,
that
in
one
pound
I
could
finde
no
sensible
declination
;
the
stone
being
great
,
and
the
filings
many
:
so
that
I
am
doubtful
of
the
truth
.
Paracelsus
,
being
skilled
in
distillation
,
tried
to
do
it
another
way
:
For
(
saith
he
)
if
any
man
shall
quench
often
in
Oyl
of
Iron
,
a
Loadstone
red
hot
,
it
will
by
degrees
recover
force
,
and
augment
so
much
,
that
it
will
easily
pull
a
Nail
forth
that
is
fast
in
a
Wall
:
which
conceit
pleased
me
well
;
and
thereupon
I
made
the
stone
red
hot
,
and
quenched
it
often
in
Oyl
of
Iron
:
but
it
was
so
far
from
getting
more
strength
,
that
it
lost
what
it
had
:
and
fearing
I
had
not
done
it
right
,
I
tried
if
often
;
so
I
found
the
falsity
of
it
,
and
I
warn
others
of
it
also
.
For
a
Loadstone
made
red
hot
in
the
fire
,
will
lose
all
its
vertue
,
as
I
shall
shew
afterwards
.
CHAP.
LI.
That
the
Loadstone
may
lose
its
vertue
.
I
Found
out
,
That
this
is
the
onely
true
way
,
amongst
many
that
are
set
down
by
Writers
,
by
heaping
Fire-coals
upon
the
Loadstone
:
for
once
made
red-hot
,
it
presently
loseth
all
its
vertue
,
and
a
vapor
flies
from
it
that
is
blewish
black
,
or
Brimstone-like
,
smelling
strong
,
as
Coals
do
;
and
when
that
flame
and
vapor
ceaseth
to
exhale
,
if
you
take
it
out
of
the
fire
,
all
the
force
of
it
is
breathed
forth
:
and
I
always
thought
,
that
that
was
the
Soul
of
it
,
and
the
cause
of
its
attraction
of
iron
;
whenas
iron
is
made
of
Brimstone
not
perfect
:
as
I
read
in
●ebar
and
other
Writers
that
treat
of
Metals
:
which
is
the
cause
that
it
runs
so
swiftly
to
the
Loadstone
,
and
desires
so
much
to
be
imbraced
by
it
:
and
when
that
vapour
is
gone
from
the
stone
,
it
loseth
all
its
vertue
;
and
then
it
is
but
a
dead
carcass
,
and
it
is
in
vain
to
endeavour
to
revive
it
.
CHAP.
LII
.
How
the
Iron
touched
with
the
Loadstone
loseth
its
force
.
THe
same
way
the
Loadstone
doth
,
the
iron
loseth
its
force
also
:
for
though
it
have
been
excellently
well
touched
by
the
Loadstone
,
if
you
heart
it
red-hot
in
the
fire
,
it
will
lose
its
forces
:
and
the
reason
is
;
because
that
part
of
the
Loadstone
that
cleaves
to
the
iron
,
loseth
its
forces
in
the
fire
;
and
therefore
the
iron
deprived
of
that
,
loseth
the
force
also
.
Wherefore
in
the
Mariners
Compass
,
or
in
other
uses
,
when
the
iron
is
stupified
by
the
touch
of
other
things
,
and
hath
not
its
due
forces
to
free
it
from
this
imperfection
,
we
put
it
into
the
fire
.
Hence
we
finde
the
error
of
many
men
,
who
when
they
put
the
Needle
into
the
Compass
,
they
first
make
it
red-hot
,
and
then
they
rub
it
with
the
Loadstone
,
supposing
it
will
by
that
means
,
take
in
the
Loadstones
vertue
the
more
:
but
they
do
not
onely
by
contraries
,
but
they
so
make
void
the
Loadstones
vertues
,
that
it
cannot
do
its
office
,
but
that
force
is
driven
out
of
the
iron
by
the
fire
;
and
it
is
just
as
it
was
before
it
was
touched
with
the
Loadstone
.
Wherefore
,
as
often
as
that
force
is
driven
away
with
the
fire
,
we
may
touch
it
again
,
and
give
it
the
same
force
.
CHAP.
LIII
.
It
is
false
,
That
the
Diamond
doth
hinder
the
Loadstones
vertue
.
WE
shewed
that
it
was
a
false
report
,
that
the
Loadstone
anoynted
with
Garlick
,
loseth
its
vertues
.
But
it
is
more
false
,
that
it
loseth
its
vertue
by
the
presence
of
the
Diamond
.
For
,
say
some
,
there
is
so
much
discord
between
the
qualities
of
the
Loadstone
and
the
Diamond
,
and
they
are
so
hateful
one
against
the
other
,
and
secret
enemies
,
that
if
the
Diamond
be
put
to
the
Loadstone
,
it
presently
faints
and
loseth
all
its
forces
.
Pliny
.
The
Loadstone
so
disagreeth
with
the
Diamond
,
that
if
Iron
be
laid
by
it
,
it
will
not
let
the
Loadstone
draw
it
;
and
if
the
Loadstone
do
attract
it
,
it
will
snatch
it
away
again
from
it
.
St.
Augustine
.
I
will
say
what
I
have
read
of
the
Loadstone
:
How
that
if
the
Diamond
be
by
it
,
it
will
not
draw
iron
;
and
if
it
do
,
when
it
comes
neer
the
Diamond
,
it
will
let
it
fall
.
Marbodeus
of
the
Loadstone
:
All
Loadstones
by
their
vertue
Iron
draw
;
But
of
the
Diamond
it
stands
in
awe
:
Taking
the
Iron
from
't
by
Natures
Law
.
I
tried
this
often
,
and
found
it
false
;
and
that
there
is
no
Truth
in
it
.
But
there
are
many
Smatteres
and
ignorant
Fellows
,
that
would
fain
reconcile
the
ancient
Writers
,
and
excuse
these
lyes
;
not
seeing
what
damage
they
bring
to
the
Common-wealth
of
Learning
.
For
the
new
Writers
,
building
on
their
ground
,
thinking
them
true
,
add
to
them
,
and
invent
,
and
draw
other
Experiments
from
them
,
that
are
falser
then
the
Principles
they
insisted
on
.
The
blinde
leads
the
blinde
,
and
both
fall
into
the
pit
.
Truth
must
be
searched
,
loved
and
professed
by
all
men
;
nor
must
any
mens
authority
,
old
or
new
,
hold
us
from
it
.
But
to
return
from
whence
those
Reconcilers
idleness
drew
me
:
I
took
a
piece
of
a
Loadstone
to
try
by
;
it
was
hardly
four
Grains
in
weight
:
I
fastned
the
filings
of
iron
very
fast
to
it
;
then
I
put
the
Diamond
that
was
three
or
four
times
bigger
then
them
both
;
but
that
would
not
make
the
Loadstone
forsake
the
iron
:
then
I
took
off
the
filings
of
iron
from
the
Loadstone
,
and
set
them
at
a
just
distance
,
and
it
drew
the
filings
to
it
,
though
the
Diamond
were
by
.
I
say
this
,
lest
they
should
think
I
failed
in
the
trial
,
and
to
have
taken
a
Loadstone
of
twenty
or
thirty
pound
weight
,
and
fastened
an
ounce
of
iron
to
it
,
and
then
to
have
taken
a
very
small
Diamond
,
and
put
it
to
them
to
make
trial
with
.
CHAP.
LIV.
Goats
blood
doth
not
free
the
Loadstone
from
the
inchantment
of
the
Diamond
.
I
Said
,
That
from
false
Principles
,
are
drawn
most
false
Conclusions
.
Also
I
said
,
That
it
is
related
that
the
juice
of
Garlick
smeered
on
the
Loadstone
,
will
take
away
its
attraction
of
iron
;
and
,
That
when
the
Diamond
is
by
,
it
will
not
draw
iron
,
or
will
let
it
fall
.
But
because
(
say
some
)
Goats
blood
will
break
the
Diamond
,
if
the
Loadstone
be
anoynted
with
Goats
blood
,
it
will
recover
.
Castianus
in
Geoponic
.
Graec.
The
Loadstone
draws
iron
to
it
,
and
again
drives
it
away
from
it
,
if
it
be
annointed
with
Garlick
:
but
that
the
force
almost
lost
may
be
restored
,
it
must
be
washed
in
Goats
blood
.
Rhennius
the
Interpreter
of
Dionysius
.
'Gainst
which
,
nor
fire
,
nor
steel
ever
won
;
Goats
blood
if
warm
,
can
break
the
Diamond
:
Nor
strokes
o'
th'
Hammer
can
consume
this
Stone
,
Which
from
the
Loadstone
doth
the
Iron
take
,
That
it
would
still
embrace
it
,
let
alone
:
Diamonds
,
Loadstones
vertues
empty
make
.
Marbodeus
of
the
same
.
A
Diamond
is
mighty
hard
:
a
Stone
That
on
the
Anvil
never
can
be
broke
;
Nor
steel
,
nor
fire
hurt
it
,
yet
't
is
known
,
It
crumbles
in
Goats
blood
,
if
laid
to
soak
.
Since
therefore
there
is
an
Antipathy
between
the
Diamond
and
the
Loadstone
;
and
there
is
as
great
Antipathy
between
the
Diamond
and
Goats
blood
,
as
there
is
sympathy
between
Goats
blood
and
the
Loadstone
;
We
are
from
this
Argument
proceeded
thus
far
,
that
when
the
vertue
of
the
Loadstone
is
grown
dull
,
either
by
the
presence
of
the
Diamond
,
or
stink
of
Garlick
,
if
it
be
washed
in
Goats
blood
it
will
then
recover
its
former
force
,
and
be
made
more
strong
:
but
I
have
tried
that
all
the
reports
are
false
.
For
the
Diamond
is
not
so
hard
as
men
say
it
is
:
for
it
will
yield
to
steel
,
and
to
a
moderate
fire
:
nor
doth
it
grow
soft
in
Goats
blood
,
or
Camels
blood
,
or
Asses
blood
:
and
our
Jewellers
count
all
these
Relations
false
and
ridiculous
.
Nor
is
the
vertue
of
the
Loadstone
,
being
lost
,
recovered
by
Goats
blood
.
I
have
said
so
much
,
to
let
men
see
what
false
Conclusions
are
drawn
from
false
Principles
.
CHAP.
LV.
The
Iron
touched
with
a
Diamond
will
turn
to
the
North.
BUt
this
is
most
true
,
that
I
found
out
by
chance
when
I
made
trial
,
whether
the
Diamond
had
any
forces
to
weaken
the
Loadstones
vertue
,
as
I
said
:
for
if
you
rub
a
steel-Needle
on
a
Diamond
,
and
then
put
it
into
a
Boat
,
or
thrust
it
through
a
reed
,
or
hang
it
up
by
a
Threed
,
it
will
presently
turn
to
the
North
,
almost
as
well
as
if
it
had
been
touched
with
the
Loadstone
;
but
something
more
faintly
.
And
,
what
is
worth
noting
,
the
contrary
part
will
turn
the
iron
to
the
South
:
and
when
I
had
tried
this
in
many
steel-Needles
,
and
put
them
all
into
the
Water
,
I
found
,
that
they
all
stood
equi-distant
,
pointing
to
the
North.
And
if
they
that
write
,
That
the
Loadstone
is
weakned
by
the
presence
of
the
Diamond
,
had
written
thus
▪
●●ey
had
said
more
Truth
:
for
a
Needle
rubbed
on
a
Diamond
,
and
stuck
in
a
〈◊〉
●nd
put
into
the
water
,
that
it
may
turn
freely
;
being
turned
with
your
finger
,
when
it
stands
still
,
it
will
turn
North
,
and
point
at
it
exactly
.
CHAP.
LVI
.
The
forces
and
remedies
of
the
Loadstone
.
OUr
Ancestors
invented
many
things
,
by
reason
of
this
admirable
attractive
operation
of
the
Loadstone
,
and
found
out
many
remedies
that
are
worth
observing
.
From
this
drawing
quality
that
it
allures
iron
to
it
,
and
that
they
mutually
attract
the
one
the
other
;
they
did
attribute
unto
it
an
understanding
of
venerious
actions
,
and
that
they
are
one
in
love
with
the
other
;
nor
will
their
mad
love
abate
,
till
they
imbrace
each
one
the
other
:
and
when
they
turn
their
backs
,
they
hate
one
the
other
,
and
drive
one
the
other
off
;
and
that
they
contain
in
them
also
the
Principles
of
hatred
.
Marbodeus
.
This
Stone
doth
reconcile
the
man
and
wife
,
And
her
recal
that
from
her
husband
goes
:
If
one
would
know
her
leads
a
whorish
life
,
Under
her
head
,
when
that
she
sleeps
,
it
shows
:
For
she
that
's
chast
,
will
presently
imbrace
Her
husband
whilst
she
sleepeth
;
but
a
whore
Falls
out
o'
th'
bed
,
as
thrown
out
with
disgrace
,
With
stink
o'
th'
Stone
,
which
shows
this
,
and
much
more
.
And
for
this
cause
,
our
Ancestors
to
signifie
as
much
,
did
oft-times
engrave
the
picture
of
Venus
upon
the
Loadstone
.
Hence
Claudian
writes
,
The
Loadstone
Venus
oft-times
represents
.
I
remember
also
,
that
many
of
the
Ancients
reported
,
That
if
a
Loadstone
were
beat
into
powder
,
and
were
strewed
into
burning
Coles
,
about
the
corners
of
the
house
,
that
the
smoke
might
flie
up
;
those
that
are
in
the
house
,
will
presently
run
out
for
fear
the
house
will
fall
;
and
frighted
with
these
phantasmes
,
would
run
,
forsaking
all
their
houses
:
and
thus
Thieves
may
steal
all
their
Goods
.
Marbodeus
.
If
that
a
Thief
can
creep
into
a
House
That
's
full
of
wealth
,
and
Treasure
hath
good
store
;
Let
him
on
burning
Coles
,
before
he
rowse
The
people
,
strew
the
Loadstone
dust
all
ore
,
That
so
the
Smoke
may
at
each
corner
rise
,
And
that
will
make
the
people
wake
,
and
think
The
house
will
fall
,
and
run
out
with
great
cries
,
Then
may
he
take
away
their
Gold
and
chink
.
The
reason
is
,
Because
the
Loadstone
is
melancholick
,
as
you
may
conjecture
by
the
colour
of
it
;
the
fumes
whereof
,
rising
into
the
brain
,
will
cause
those
that
are
a
sleep
to
have
melancholick
phantasms
presented
unto
them
:
and
Coles
will
do
the
like
.
The
weight
Davic
,
with
Serpents
fat
,
and
juice
of
Metals
,
given
to
one
to
drink
,
will
make
him
mad
,
and
make
him
run
out
of
his
House
,
Country
and
Nation
:
and
this
is
doth
by
exaggeration
of
black
Melancholy
:
or
it
will
make
people
lunatick
and
melancholick
if
they
do
but
hold
it
in
their
mouths
:
and
by
its
drawing
out
of
iron
,
Physitians
think
it
will
help
well
to
draw
an
Arrow-head
out
of
ones
body
.
But
we
use
the
Loadstone
in
making
Glass
.
Pliny
.
After
Glass
was
found
out
,
as
it
is
a
very
cunning
invention
,
men
were
not
content
to
mingle
Nitre
;
but
they
began
to
add
the
Loadstone
thereunto
,
because
it
is
supposed
,
that
it
will
attract
the
liquor
of
the
Glass
into
it self
,
and
into
iron
also
.
Hence
it
is
,
that
in
making
Glass
,
we
add
a
little
piece
of
Loadstone
to
it
,
for
that
singular
vertue
is
confirmed
by
our
times
,
as
well
as
former
times
:
it
is
thought
so
to
attract
into
it self
the
liquor
of
the
Glass
,
as
it
draws
iron
to
it
;
and
being
attracted
,
it
purgeth
it
;
and
from
green
or
yellowish
Glass
,
it
makes
it
white
:
but
the
fire
afterwards
consumes
the
Loadstone
.
Out
of
Agricola
.
We
read
also
,
That
a
Loadstone
laid
to
ones
head
,
will
take
away
all
the
pains
.
Galen
saith
,
It
hath
purging
faculties
;
and
therefore
it
is
given
to
drink
for
the
Dropsie
:
and
it
will
draw
forth
all
the
water
in
the
Belly
.
Lastly
,
I
shall
not
pass
by
the
error
of
Hadrian
,
concerning
the
Loadstone
:
for
he
saith
,
That
the
iron
by
its
weight
makes
the
Loadstone
never
the
heavier
.
For
the
Naturalists
report
,
That
if
a
great
Loadstone
were
weighed
in
a
Scale
▪
and
after
that
,
should
draw
iron
to
it
,
it
would
be
no
heavier
then
it
was
when
it
was
alone
,
though
they
be
both
together
;
so
the
weight
of
the
iron
is
as
it
were
consumed
by
the
Loadstone
,
and
hindred
by
it
from
any
effect
or
motion
:
which
I
finde
to
be
false
.
It
is
like
that
jear
in
Aristophanes
,
of
a
Clown
that
rid
upon
an
Ass
,
and
carried
his
Coulter
at
his
back
,
that
he
might
not
load
the
Ass
too
much
.
THE
EIGHTH
BOOK
OF
Natural
Magick
:
Of
Physical
Experiments
.
THE
PROEME
.
I
Intended
to
pass
by
these
following
Experiments
in
Physick
,
because
I
have
everywhere
mentioned
them
in
my
History
of
Plants
;
and
we
have
not
omitted
any
thing
,
that
was
certain
and
secret
in
them
that
we
knew
,
unless
i●
be
such
things
as
could
not
be
brought
into
that
rank
.
And
though
other
things
shall
be
described
in
my
Book
of
Distillations
,
yet
that
this
place
of
Physick
be
not
left
empty
,
I
changed
my
opinion
,
and
have
set
down
some
of
them
here
.
CHAP.
I.
Of
Medicines
which
cause
sleep
.
THat
we
may
in
order
set
down
those
Experiments
,
of
which
we
intend
to
speak
,
we
will
begin
with
those
Diseases
which
happen
in
the
Head
;
and
first
,
with
Sleep
:
for
Soporiferous
Receits
are
very
requisite
to
be
placed
amongst
these
Arcana
,
and
are
of
very
great
esteem
amongst
Physitians
,
who
by
Sleep
are
wont
to
cheat
their
Patients
of
pain
:
and
not
of
less
,
amongst
Captains
and
Generals
,
when
they
practice
Stratagemes
upon
their
Enemies
.
Soporiferous
Medicines
do
consist
for
the
most
part
of
cold
and
moist
things
.
Plutarch
in
Simpos
.
saith
,
That
Sleep
is
caused
by
cold
;
and
therefore
Dormitives
have
a
cooling
quality
.
We
will
teach
,
first
,
how
To
cause
Sleep
with
Mandrake
.
Dioscorides
saith
,
That
men
will
presently
fall
asleep
in
the
very
same
posture
wherein
they
drink
Mandrake
,
losing
all
their
senses
for
three
or
four
hours
after
;
and
that
Physitians
do
use
it
,
when
they
would
burn
or
cut
off
a
member
.
And
skilful
men
affirm
,
That
Mandrake
growing
by
a
Vine
,
will
transmit
its
Soporiferous
quality
into
it
▪
so
that
those
who
drink
the
Wine
that
is
made
thereof
,
shall
more
easily
and
readily
fall
asleep
.
Here
we
will
relate
the
pleasant
stories
of
the
Mandrake
out
of
Authors
of
Stratagems
.
Junius
Frontinus
reports
,
That
Hannibal
being
sent
by
the
Charthagenians
,
against
some
Rebels
in
Africa
;
and
knowing
they
were
a
Nation
greedy
of
Wine
,
mixed
a
great
quantity
of
Mandrake
with
his
Wines
;
the
quality
of
which
,
is
between
poysonous
and
sleepy
:
then
beginning
a
light
Skirmish
,
he
retired
on
purpose
;
and
in
the
middle
of
the
Night
,
counterfeited
a
flight
,
leaving
some
Baggage
in
his
Camp
,
and
all
the
infected
Wine
.
Now
when
those
Barbarians
had
took
his
Camp
,
and
for
joy
,
had
liberally
tasted
of
that
treacherous
Wine
;
he
returned
,
took
and
slew
them
all
,
as
they
lay
dead
as
it
were
before
.
Polinaeus
the
same
.
And
Caesar
sailing
towards
Nicomedia
,
was
taken
about
Malea
by
some
Cilician
Pirates
:
and
when
they
demanded
a
great
Ransome
for
his
Liberty
,
he
promised
them
double
what
they
asked
.
They
arrived
at
Miletum
:
the
people
came
out
of
the
Town
to
see
them
.
Caesar
sent
his
Servant
,
being
a
Milesian
,
named
Epicrates
,
to
those
of
the
Town
;
desiring
them
to
lend
him
some
money
;
which
they
presently
sent
to
him
:
Epicrates
,
according
to
Caesar's
command
,
brought
the
money
;
and
with
it
,
a
sump●uous
,
Banquet
,
a
Water-pot
full
of
Swords
,
and
Wine
mixed
with
Mandrake
.
Caesar
paid
to
the
Pirates
the
promised
sum
,
and
set
the
Banquet
before
them
;
who
,
being
exalted
with
their
great
Riches
,
fell
freely
to
it
;
and
drinking
the
infected
Wine
,
fell
into
a
sleep
:
Caesar
commanded
them
to
be
killed
sleeping
,
and
presently
repaid
the
Milesians
their
own
money
.
Demosthenes
,
intending
to
express
those
who
are
bitten
as
it
were
by
a
sleepy
Dragon
,
and
are
slothful
,
and
so
deprived
of
sense
that
they
cannot
be
awakened
;
saith
:
They
seem
like
men
who
have
drunk
Mandrake
.
Pliny
affirmeth
,
That
smelling
to
the
Leaves
of
it
,
provoketh
sleep
.
For
the
same
,
with
Nightshade
.
We
may
make
the
same
of
Nightshade
,
which
is
also
called
,
Hypnoticon
,
from
the
effect
of
it
:
a
Drachm
of
the
Rinde
,
drank
in
Wine
,
causeth
sleep
,
but
gently
and
kindely
.
This
later
Age
,
seemeth
to
have
lost
the
knowledge
of
Solanum
Manicon
:
for
in
the
very
description
of
it
,
Dioscorides
seems
to
be
mad
.
But
in
my
judgement
,
(
as
I
have
elsewhere
said
)
he
describes
two
several
Plants
in
that
place
:
Fuschius
his
Stramonium
,
and
the
Herb
commonly
called
Bell
a
Donna
whose
qualities
are
wonderfully
dormitive
:
for
they
infect
Water
,
without
giving
it
either
taste
or
sent
;
so
that
the
deceit
cannot
be
discovered
,
especially
,
considering
it
must
be
given
but
in
a
very
small
quantity
.
I
prepared
a
Water
of
it
,
and
gave
it
to
a
Friend
for
certain
uses
;
who
,
instead
of
a
Drachm
,
drank
an
Ounce
;
and
thereupon
lay
four
days
without
meat
or
motion
;
so
that
he
was
thought
dead
by
all
;
neither
could
he
be
awakened
by
any
means
,
till
at
last
,
when
the
vapours
were
digested
,
he
arose
:
although
Dioscorides
threatneth
nothing
but
death
from
the
immoderate
use
of
it
.
The
same
may
be
made
also
Of
Poppy
In
a
Lohoch
.
Take
the
Heads
of
Poppy
,
and
cut
them
cross-ways
,
with
a
tender
hand
,
lest
the
knife
enter
too
deep
:
let
your
nail
direct
the
issuing
juice
into
a
Glass
;
where
let
it
stand
a
while
,
and
it
will
congeal
.
The
Thebane
Poppy
is
best
.
You
may
do
the
same
with
Nightshade
,
Henbane
.
Of
all
these
together
,
you
may
make
A
Sleeping
Apple
.
For
it
is
made
of
Opium
,
Mandrake
,
juice
of
Hemlock
,
the
Seeds
of
Henbane
;
and
adding
a
little
Musk
,
to
gain
an
easier
reception
of
the
Smeller
:
these
being
made
up
into
a
ball
,
as
big
as
a
mans
hand
can
hold
,
and
often
smelt
to
,
gently
close
the
eyes
,
and
binde
them
with
a
deep
sleep
.
Now
shall
be
shown
A
wonderful
way
to
make
one
take
a
sleeping
Medicine
in
his
sleep
.
Those
things
which
we
have
already
spoken
of
,
are
easily
discovered
after
sleep
,
and
bring
a
suspicion
along
with
them
.
But
ou●
of
many
of
the
aforenamed
dormitive
menstrues
,
there
may
be
extracted
a
Quintessence
,
which
must
be
kept
in
Leaden
Vessels
,
very
closely
stop'd
,
that
it
may
not
have
the
least
vent
,
lest
it
should
flie
out
.
When
you
would
use
it
,
uncover
it
,
and
hold
it
to
a
sleeping
man's
Nostrils
,
whose
breath
will
suck
up
this
subtile
essence
,
which
will
so
besiege
the
Castle
of
his
senses
,
that
he
will
be
overwhelmed
with
a
most
profound
sleep
,
not
to
be
shook
of
without
much
labour
.
After
sleep
,
no
heaviness
will
remain
in
his
Head
,
nor
any
suspicion
of
Art
.
These
things
are
manifest
to
a
wise
Physitian
;
to
a
wicked
One
,
obscure
.
CHAP.
II.
To
make
a
Man
out
of
his
senses
for
a
day
.
AFter
these
Medicines
to
cause
sleep
,
we
will
speak
of
those
which
make
me●
mad
:
the
business
is
almost
the
same
:
for
the
same
Plants
that
induce
sleep
,
if
they
be
taken
in
a
larger
proportion
,
do
cause
madness
.
But
we
will
not
tell
those
things
which
breed
it
for
ever
,
onely
which
may
make
us
sport
for
a
day
,
and
afterwards
leave
no
harm
.
We
will
begin
with
,
How
to
make
men
mad
with
Mandrake
.
We
have
told
you
,
That
a
small
dose
brings
sleep
;
a
little
more
,
madness
;
a
larger
,
death
.
Dioscorides
saith
,
That
a
Drachm
of
Morion
will
make
one
foolish
:
we
will
easilier
do
it
with
Wine
,
which
is
thus
made
:
Take
the
Roots
of
Mandrake
,
and
but
put
them
into
new
Wine
,
boyling
and
bubling
up
:
cover
it
close
;
and
let
them
infuse
in
a
warm
place
for
two
months
.
When
you
would
use
it
,
give
it
to
somebody
to
drink
;
and
whosoever
shall
taste
it
after
a
deep
sleep
,
will
be
distracted
,
and
for
a
day
shall
rave
:
but
after
some
sleep
,
will
return
to
his
senses
again
,
without
any
harm
:
and
it
is
very
pleasant
to
behold
.
Pray
make
trial
.
We
may
do
the
same
With
Stramonium
,
or
Solanum
Manicum
:
The
Seeds
of
which
,
being
dried
and
macerated
in
Wine
,
the
space
of
a
night
,
and
a
Drachm
of
it
drank
in
a
Glass
of
Wine
,
(
but
rightly
given
,
lest
it
hurt
the
m●n
)
after
a
few
hours
will
make
one
made
,
and
present
strange
visions
,
both
pleasant
and
horrible
;
and
of
all
other
sorts
:
as
the
power
of
the
potion
,
so
doth
the
madness
also
cease
,
after
some
sleep
,
without
any
harm
,
as
we
said
,
if
it
were
rightly
administred
.
We
may
also
infect
any
kinde
of
meat
with
it
,
by
strowing
thereon
:
three
fingers
full
of
the
Root
reduced
into
powder
,
it
causeth
a
pleasant
kinde
of
madness
for
a
day
;
but
the
poysonous
quality
is
allayed
by
sleep
,
or
by
washing
the
Temples
and
Pulses
with
Vinegar
,
or
juice
of
Lemmon
.
We
may
also
do
the
same
with
another
kinde
of
Solanum
,
called
Bella
Donna
.
A
Drachm
of
the
Root
of
which
,
amongst
other
properties
,
hath
this
;
that
it
will
make
men
mad
without
any
hurt
:
so
that
it
is
a
most
pleasant
spectacle
to
behold
such
mad
whimsies
and
visions
;
which
also
is
cured
by
sleep
:
but
sometimes
they
refuse
to
eat
.
Nevertheless
,
we
give
this
praecaution
,
That
all
those
Roots
or
Seeds
which
cause
the
Takers
of
them
to
see
delightful
visions
,
if
their
Dose
be
increased
,
will
continue
this
alienation
of
minde
for
three
days
:
but
if
it
be
quadrupled
,
it
brings
death
.
Wherefore
we
must
proceed
cautiously
with
them
.
I
had
a
Friend
,
who
,
as
oft
as
he
pleased
,
knew
how
To
make
a
man
believe
he
was
changed
into
a
Bird
or
Beast
;
and
cause
madness
at
his
pleasure
.
For
by
drinking
a
certain
Potion
,
the
man
would
seem
sometimes
to
be
changed
into
a
Fish
;
and
flinging
out
his
arms
,
would
swim
on
the
Ground
:
sometimes
he
would
seem
to
skip
up
,
and
then
to
dive
down
again
.
Another
would
believe
himself
turned
into
a
Goose
,
and
would
eat
Grass
,
and
beat
the
Ground
with
his
Teeth
,
like
a
Goose
:
now
and
then
sing
,
and
endeavour
to
clap
his
Wings
.
And
this
he
did
with
the
aforenamed
Plants
:
neither
did
he
exclude
Henbane
from
among
his
Ingredients
;
extracting
the
essences
by
their
Menstruum
,
and
mix'd
some
of
their
Brain
,
Heart
,
Limbs
,
and
other
parts
with
them
.
I
remember
when
I
was
a
young
man
,
I
tried
these
things
on
my
Chamber-Fellows
:
and
their
madness
still
fixed
upon
something
they
had
eaten
,
and
their
fancy
worked
according
to
the
quality
of
their
meat
.
One
,
who
had
fed
lustily
upon
Beef
,
saw
nothing
but
the
formes
of
Bulls
in
his
imagination
,
and
them
running
at
him
with
their
horns
;
and
such-like
things
.
Another
man
also
by
drinking
a
Po●ion
,
flung
himself
upon
the
earth
,
and
like
one
ready
to
be
drowned
,
struck
forth
his
legs
and
arms
,
endeavouring
as
it
were
to
swim
for
life
:
but
when
the
strength
of
the
Medicament
began
to
decay
,
like
a
Shipwrack'd
person
,
who
had
escaped
out
of
the
Sea
,
he
wrung
his
Hair
and
his
Clothes
to
strain
the
Water
out
of
them
;
and
drew
his
breath
,
as
though
he
took
such
pains
to
escape
the
danger
.
These
,
and
many
other
most
pleasant
things
,
the
curious
Enquirer
may
finde
out
:
it
is
enough
for
me
only
to
have
hinted
at
the
manner
of
doing
them
.
CHAP.
III.
To
cause
several
kindes
of
dreams
.
NOw
we
will
endeavour
to
shew
how
to
cause
pleasant
,
sad
,
or
true
dreams
.
But
that
we
may
more
certainly
effect
it
,
it
will
be
good
first
to
know
the
causes
.
The
meat
in
concoction
must
be
corrupted
,
(
this
must
be
taken
for
granted
)
and
turned
into
vapors
;
which
,
being
hot
and
light
,
will
naturally
ascend
,
and
creep
through
the
Veins
into
the
Brain
;
which
being
always
cold
,
condenseth
them
into
moisture
,
as
we
see
Clouds
generated
in
the
greater
World
:
so
by
an
inward
reciprocation
,
they
fall
down
again
upon
the
Heart
,
the
principal
seat
of
the
senses
.
In
the
mean
while
,
the
Head
grows
full
and
heavy
,
and
is
overwhelmed
in
a
deep
sleep
.
Whence
it
comes
to
pass
,
that
the
species
descending
,
meet
and
mix
with
other
vapors
,
which
make
them
appear
preposterous
and
monstrous
;
especially
,
in
the
quiet
of
the
night
.
But
in
the
morning
,
when
the
excrementitious
and
foul
Blood
is
separated
from
the
pure
and
good
,
and
become
cool
and
allayed
;
then
pure
,
and
unmixed
,
and
pleasant
visions
appear
.
Wherefore
I
thought
it
not
irrational
,
when
a
man
is
overwhelmed
with
drink
,
that
vapors
should
arise
participating
,
as
well
of
the
Nature
of
what
he
hath
drank
or
eat
,
as
of
the
humours
which
abound
in
his
body
,
that
in
his
sleep
he
should
rejoyce
or
be
much
troubled
:
that
fires
and
darkness
,
hail
and
putrefactions
,
should
proceed
from
Choler
,
Melancholy
,
co●d
and
pu●rid
humors
.
So
to
dream
of
killing
any
one
,
or
being
besmeared
with
Blood
,
shews
an
abundance
of
Blood
:
and
Hippocrates
and
Galen
say
,
We
may
judge
a
man
to
be
of
a
sanguine
Complexion
by
it
.
Hence
those
who
eat
windy
meats
,
by
reason
thereof
,
have
rough
and
monstrous
dreams
:
meats
of
thin
and
small
vapours
,
exhilarate
the
minde
with
pleasant
phantasms
.
So
also
the
outward
application
of
simples
,
doth
infect
the
species
while
they
are
a
going
to
the
Heart
.
For
the
Arteries
of
the
body
,
saith
Galen
,
while
they
are
dilated
,
do
attract
into
themselves
any
thing
that
is
next
them
.
It
will
much
help
too
,
to
anoynt
the
Liver
:
for
the
Blood
passeth
upward
out
of
the
Stomack
by
evaporation
,
and
runneth
to
the
Liver
;
from
the
Liver
to
the
Heart
.
Thus
the
circulating
vapors
are
infected
,
and
represent
species
of
the
same
colour
.
That
we
may
not
please
the
Sleepers
onely
,
but
also
the
Waking
,
behold
A
way
to
cause
merry
dreams
.
When
you
go
to
bed
,
to
eat
Balm
,
and
you
cannot
desire
more
pleasant
sights
then
will
appear
to
you
;
Fields
,
Gardens
,
Trees
,
Flowers
,
Meadows
,
and
all
the
Ground
of
a
pleasant
Green
,
and
covered
with
shady
Bowers
:
wheresoever
you
cast
your
eyes
,
the
whole
World
will
appear
pleasant
and
Green
.
Bugloss
will
do
the
same
,
and
Bows
of
Poplar
;
so
also
Oyl
of
Poplar
.
But
To
make
dark
and
troublesome
dreams
,
we
eat
Beans
;
and
therefore
they
are
abhorred
by
the
Pythagoreans
,
because
they
cause
such
dream
.
Phaseoli
,
or
French
Beans
,
cause
the
same
:
Lentiles
,
Onyons
,
Garlick
,
Leeks
,
Weedbine
,
Dorycnium
,
Picnocomum
,
new
red
Wine
;
these
infuse
dreames
,
wherein
the
phantasms
are
broken
,
crooked
,
angry
,
troubled
:
the
person
dreaming
will
seem
to
be
carried
in
the
Air
,
and
to
see
the
Rivers
and
Sea
flow
under
him
:
he
shall
dream
of
misfortunes
,
falling
,
death
,
cruel
tempests
,
showers
of
Rain
,
and
cloudy
dayes
;
the
Sun
darkned
,
and
the
Heavens
frowning
,
and
nothing
but
fearful
apparitions
.
So
by
anointing
the
aforesaid
places
with
Soo●
,
or
any
adust
matter
,
and
Oyl
,
(
which
I
add
onely
to
make
the
other
enter
the
easier
into
the
parts
)
fires
,
lightnings
,
flashings
,
and
all
things
will
appear
in
darkness
.
These
are
sufficient
:
for
I
have
already
shewed
in
my
Book
Phytognom
,
how
to
procure
true
dreams
.
CHAP.
IV.
Excellent
Remedies
for
the
Eyes
.
HEretofore
,
being
much
troubled
with
sore
Eyes
,
and
become
almost
blinde
;
when
I
was
given
over
by
Physitians
of
best
account
,
a
certain
Empyrick
undertook
me
;
who
,
putting
this
Water
into
my
Eye
,
cured
me
the
very
same
day
:
I
might
almost
say
,
The
same
hour
.
By
Gifts
,
Entreaties
,
Cunning
and
Money
,
I
gained
the
Secret
,
which
I
will
not
think
much
to
set
down
,
that
every
one
may
use
it
at
their
pleasure
.
It
is
good
for
Inflammations
,
Blearness
,
Mists
,
Fistula's
,
and
such-like
;
and
cureth
them
certainly
the
second
day
;
if
not
the
first
.
If
I
should
set
down
all
those
whom
I
have
cured
by
it
,
I
should
be
too
tedious
.
Take
two
Bottles
of
Greek-Wine
,
half
a
Pint
of
White-Rose-Water
;
of
Celendine
,
two
Ounces
;
of
Fennel
,
Rue
,
Eye-bright
,
as
much
;
of
Tutty
,
half
an
Ounce
;
of
Cloves
as
much
;
Sugar-Candy
of
Roses
,
one
Drachm
;
Camphire
,
half
a
Drachm
;
and
as
much
Aloes
.
Tutty
is
prepared
after
this
manner
:
Let
it
be
heat
and
extinguished
six
times
in
Rose-water
,
mixed
with
Greek-Wine
;
but
let
the
water
at
last
be
left
out
:
powder
what
are
to
be
powdered
finely
;
and
mix
them
with
the
waters
.
Aloes
is
incorporated
with
waters
thus
:
because
it
will
not
be
powered
,
let
it
be
put
into
a
Mor●ar
with
a
little
of
the
forementioned
waters
,
and
beat
together
until
it
turn
to
water
,
and
swim
about
in
ropings
,
and
mix
with
the
waters
:
then
put
it
to
the
rest
.
Set
them
all
in
a
Glass-Bottle
,
close
covered
,
and
waxed
up
that
it
do
not
exhale
abroad
in
the
Sun
and
Dew
for
forty
dayes
,
still
shaking
them
four
times
in
a
day
:
at
last
,
when
it
is
well
sunned
,
set
it
up
and
reserve
it
for
your
use
.
It
must
be
applied
thus
In
Inflammations
,
Blood-shots
and
Fistula's
,
let
the
Patient
lie
flat
on
his
back
;
and
when
a
drop
of
this
water
is
put
upon
his
Eye
,
let
him
open
and
shut
his
Eye-lids
,
that
the
water
may
run
through
all
the
cavities
of
his
Eve
.
Do
this
twice
or
thrice
in
a
day
,
and
he
shall
be
cured
.
But
thus
it
must
be
used
for
A
Pearl
in
the
Eye
.
If
the
Pearl
be
above
or
beneath
the
Cornea
,
make
a
Powder
of
Sugar-Candy
of
Roses
,
burnt
Allome
,
and
the
Bone
of
a
Cuttle-Fish
,
very
finely
beat
and
searched
exactly
;
and
when
the
Patient
goeth
to
Bed
,
sprinkle
a
little
of
this
Powder
upon
his
eye
,
and
by
and
by
drop
some
of
this
water
into
it
,
and
let
him
shut
his
Eyes
and
sleep
:
for
he
will
quickly
be
cured
.
CHAP.
V.
To
fasten
the
Teeth
.
I
Could
finde
not
any
thing
in
all
this
Physical
Tract
of
greater
value
then
this
Remedy
for
the
Teeth
:
for
the
water
gets
in
through
the
Gumms
,
even
to
the
very
Nerves
of
the
Teeth
,
and
strengthens
and
fasteneth
them
:
yea
,
if
they
are
eaten
away
,
it
filleth
them
with
Flesh
,
and
new
cloaths
them
.
Moreover
,
it
maketh
them
clean
,
and
white
,
and
shining
like
Pearls
.
I
know
a
man
,
who
by
this
onely
Receit
,
gained
great
Riches
.
Take
therefore
three
handfuls
of
Sage
,
Ne●tles
,
Rosemary
,
Mallows
,
and
the
rinde
of
the
Roots
of
Wall-nut
;
wash
them
well
,
and
beat
them
:
also
,
as
much
of
the
Flowers
of
Sage
,
Rosemary
,
Olive
and
Plantaine
Leaves
;
two
handfuls
of
Hypocistis
,
Horehound
,
and
the
tops
of
Bramble
;
one
pound
of
the
Flower
of
Mirtle
;
half
a
pound
of
the
Seed
;
two
handfuls
of
Rose-Buds
,
with
their
Stalks
;
two
drachms
of
Saunders
,
Coriander
prepared
,
and
Citron-Pill
:
three
drachms
of
Cinnamon
in
powder
;
ten
of
Cypress
Nuts
;
five
green
Pine-Apples
;
two
drachms
of
Bole-Armenick
and
Mastick
.
Powder
them
all
,
and
infuse
them
in
sharp
black
Wine
,
and
let
them
macerate
three
dayes
:
then
,
slightly
pressing
the
Wine
out
,
put
them
into
an
Alembick
,
and
still
them
with
a
gentle
fire
:
then
boyl
the
distilled
water
,
with
two
ounces
of
Allome
till
it
be
dissolved
,
in
a
V●ssel
close
stopt
.
When
you
would
use
it
,
suck
up
some
of
the
water
,
and
stir
it
up
and
down
your
mouth
until
it
turn
to
Forth
:
then
spit
it
out
,
and
rub
your
Teeth
with
a
Linen-cloth
.
It
will
perform
what
I
have
promised
:
for
it
fasteneth
the
Teeth
,
and
restoreth
the
Gums
that
are
eroded
.
Now
we
will
deliver
other
Experiments
To
fasten
the
Teeth
.
Macerate
the
Leaves
of
Mastick
,
Rosemary
,
Sage
,
and
Bramble
;
in
Greek-Wine
:
then
distil
it
with
a
gentle
fire
through
a
Retort
:
take
a
mouthful
of
this
,
and
stir
about
,
till
it
turn
to
Spittle
;
it
fasteneth
the
Teeth
,
maketh
them
white
,
and
restoreth
the
Gums
.
The
Root
of
Pellitory
bruised
,
and
put
into
the
Teeth
,
takes
away
the
pain
:
so
doth
the
Root
of
Henbane
.
For
the
bleeding
of
the
Teeth
,
I
have
often
made
trial
of
Purslaine
,
so
much
commended
.
For
the
swelling
of
the
Gums
,
beat
the
Roots
and
Leaves
of
Plantaine
,
and
lay
them
to
the
swelling
when
you
go
to
bed
;
and
in
the
morning
you
shall
finde
your
Gums
well
.
CHAP.
VI.
For
other
infirmities
of
Mans
Body
.
I
Will
heap
together
in
this
Chapter
,
some
Remedies
not
to
be
passed
over
,
which
I
know
to
be
certain
,
by
continual
Experience
made
;
and
although
some
of
them
are
common
,
yet
are
they
true
.
And
first
,
For
the
Head-ach
,
There
is
a
certain
Essence
,
of
the
colour
of
Blood
,
extracted
out
of
Roses
,
of
a
wonderful
sweetness
and
great
strength
.
Wet
a
cloth
in
this
Liquor
,
and
lay
it
to
your
Fore-head
and
Temples
;
and
if
sometimes
it
doth
not
quite
take
away
a
pain
of
long
continuance
,
yet
it
will
mollifie
it
.
If
the
cloth
be
dried
before
your
pain
cease
,
wet
it
again
.
I
have
often
known
the
Ophites
,
or
Serpentine
Marble
applied
to
the
Head
,
both
to
take
away
,
and
mollifie
the
pain
.
The
Vertigo
,
I
have
seen
it
cured
also
,
by
applying
the
Hoof
of
an
Elk
,
and
by
a
Ring
of
it
worn
on
the
Finger
.
Against
the
chopping
of
the
Lips
the
Seeds
of
Henbane
are
good
:
for
being
cast
upon
live
Coles
,
if
you
receive
the
rising
vapor
through
a
Paper-Tunnel
,
upon
the
chopping
of
your
Lips
,
as
hot
as
you
can
endure
,
it
appeaseth
the
swelling
presently
,
and
healeth
the
Clefts
,
that
they
will
never
more
trouble
you
.
Against
the
clefts
of
the
Fingers
.
It
is
a
most
admirable
Experiment
,
which
I
learned
of
Paracelsus
;
but
have
often
practiced
it
my self
:
for
it
taketh
away
the
swelling
and
pain
,
and
cureth
the
Nail
.
Take
a
Worm
,
which
creepeth
out
of
the
Earth
;
especially
,
in
moyst
Grounds
:
for
if
you
search
and
dig
there
,
you
may
easily
〈◊〉
them
▪
winde
him
,
being
alive
,
about
your
Finger
,
and
there
hold
him
〈…〉
be
dead
,
which
will
be
within
an
hour
.
The
pain
will
presently
cease
,
the
matter
dry
away
,
and
in
a
short
time
be
cured
:
Indeed
I
do
not
know
a
more
admirable
Remedy
.
For
a
Pleurisie
.
I
found
ou●
a
most
powerful
Remedy
made
of
the
Flowers
of
wilde
Poppy
.
Gather
them
in
the
Month
of
May
,
before
the
rising
of
the
Sun
,
and
their
opening
:
for
,
being
thin
Leaves
,
they
are
easily
dried
with
a
little
heat
,
and
shed
:
dry
them
in
the
shade
,
and
lay
them
up
for
your
use
.
Or
else
,
still
the
Flowers
,
and
keep
the
water
.
If
any
one
taketh
a
drachm
of
the
powder
in
Wine
,
and
some
of
the
water
;
or
in
the
water
alone
:
or
shall
apply
a
Plaister
of
the
Powder
to
the
place
,
the
pain
will
presently
cease
,
to
the
admiration
of
the
Beholders
.
Missleto
of
the
Oak
infused
in
Wine
,
and
drunk
,
doth
the
same
.
There
is
a
Stone
also
brought
out
of
the
West-Indies
,
called
in
Spanish
,
Della
Hijada
;
much
like
an
Emerald
:
which
being
worn
in
Silver
,
upon
the
Arm
,
is
accounted
a
preservative
against
this
Disease
.
Against
the
Colick
Civet
is
most
excellent
in
this
Disease
:
for
the
quantity
of
a
Pease
,
applied
to
the
Navil
,
and
a
hot
Loaf
out
of
the
Oven
clapt
over
it
,
presently
easeth
the
pain
:
the
Patient
must
ly
on
his
Belly
upon
the
Bread
before
it
be
cold
.
Against
Crab
lice
.
The
Dust
which
falls
from
the
Curry-Combs
,
while
the
Ostler
dresseth
Horses
,
or
such
kinde
of
Beasts
,
cureth
them
without
any
pain
.
Or
the
Powder
of
Lithargy
,
Aloes
,
Frankincense
,
Verdegreese
,
and
Alome
,
beaten
and
mixed
together
with
Oyl
of
Mastick
,
and
anoynt
the
place
.
The
Powder
of
Mercury
praecipitate
,
is
best
by
far
,
being
applied
.
To
bring
away
the
Stone
,
Take
Saxifrage
,
Maiden-hair
,
Pellitory
of
the
wall
,
Parsely
,
Pimpernel
and
Ceterach
;
distil
them
in
Balneo
Mariae
,
and
let
the
Patient
drink
of
it
every
other
day
:
for
it
corrodes
and
eats
away
the
Stone
,
though
never
so
great
;
and
by
daily
experience
,
you
will
see
in
his
Urine
,
Gravel
and
Fragments
of
the
Stone
voided
out
.
Moreover
,
the
Fruit
and
Leaves
of
the
Mulberry
gathered
before
Sun-rising
,
and
distilled
or
dried
in
the
shade
,
if
it
be
drank
in
Wine
,
or
a
proper
water
,
early
in
the
morning
,
doth
wonderfully
remove
the
Stone
.
Mushromes
growing
on
a
Rock
,
reduced
into
Powder
,
or
dried
in
the
shade
,
or
a
warm
Oven
,
and
drank
with
Wine
in
a
morning
,
is
very
Soveraign
against
the
Stone
.
If
the
Kernels
of
a
Peach-Stone
be
bruised
,
and
macerated
two
dayes
in
the
distilled
water
of
Bean-Cods
,
and
then
distilled
again
,
and
drunk
,
bring
down
the
Stone
.
The
Hedge-Sparrow
,
which
Aetius
mentioneth
,
I
know
to
be
good
against
the
Stone
in
the
Kidney
or
Bladder
.
It
is
the
least
of
all
Birds
,
liveth
in
Hedges
,
carrieth
his
Tail
upright
;
on
the
top
of
his
Wings
,
there
are
some
streaks
of
Ash-colour
;
of
a
short
flight
;
and
lastly
,
much
like
a
Wren
.
He
hath
a
vertue
against
the
Stone
beyond
all
the
rest
,
eaten
either
raw
or
boyled
,
or
dried
or
salted
,
or
taken
any
way
;
also
reduced
into
Powder
,
being
made
up
close
in
a
Pot
covered
and
clayed
up
,
that
the
vertue
may
not
expire
;
and
so
set
over
the
fire
.
I
have
also
tried
a
water
against
this
Disease
,
running
out
of
a
certain
Vein
,
described
by
Vitruvius
:
which
when
I
had
diligently
sought
after
,
and
found
out
,
made
me
exceedingly
rejoyce
.
The
words
of
Vitruvius
are
these
:
There
are
also
some
Veins
of
acide
Springs
,
as
at
Lyncestum
;
and
in
Italy
,
at
Theano
in
fertile
Campania
;
and
many
other
places
:
which
being
drunk
,
have
a
vertue
to
dissolve
Stones
which
breed
in
the
Bladders
of
men
.
And
this
seems
to
be
naturally
done
,
because
there
lieth
a
sharp
and
acide
juice
under
the
Earth
,
through
which
,
these
Veins
passing
,
receive
a
tincture
of
sharpness
;
and
so
,
when
they
come
into
the
Bodies
of
Men
,
they
dissolve
whatever
they
finde
there
congealed
or
setled
.
But
wherefore
acide
things
should
dissolve
them
,
we
may
thus
guess
the
Reason
:
An
Egg
laid
in
any
Vinegar
some
time
,
will
wax
soft
,
and
his
shell
will
dissolve
.
Also
Lead
,
which
is
the
toughest
and
heaviest
,
if
it
be
laid
in
a
Vessel
of
Vinegar
,
and
closed
up
,
will
dissolve
,
and
become
Ceruss
.
By
the
same
means
,
Copper
,
which
is
of
a
more
solid
Nature
,
if
it
be
ordered
as
the
former
,
will
melt
,
and
become
Verdegreese
.
Likewise
Pearl
,
as
hard
as
Flint
,
which
neither
iron
or
fire
can
dissolve
of
themselves
,
when
they
are
heat
by
the
fire
,
and
then
sprinkled
with
Vinegar
,
break
and
dissolve
.
Therefore
,
when
we
see
these
things
done
before
our
eyes
,
we
may
infer
by
the
same
Reasons
,
that
the
Stone
may
naturally
be
dissolved
by
acide
things
,
through
the
sharpness
of
their
juice
.
Thus
far
Vitruvius
.
The
place
where
the
Vein
is
now
to
be
found
,
is
called
commonly
Francolise
,
about
a
mile
from
Theano
,
and
runneth
along
the
way
toward●
Rome
.
To
strengthen
the
Stomach
.
We
will
not
omit
a
wonderful
Oyl
,
which
helpeth
concoction
,
and
taketh
away
the
inclinations
to
vomit
:
it
is
thus
made
:
Pour
half
a
Pint
of
the
best
Oyl
into
a
brass
Pot
,
tinned
within
,
and
of
a
wide
mouth
:
then
take
fifteen
pound
of
Romane-Mint
,
and
beat
it
in
a
Marble-Morter
,
with
a
Wooden-Pestle
,
until
it
come
to
the
form
of
an
Oyntment
;
add
as
much
more
Mint
and
Wormwood
,
and
put
them
into
the
O●l
:
mingle
them
,
and
stir
them
well
:
but
cover
the
Pot
lest
any
durt
should
fall
in
;
and
let
them
stand
three
dayes
,
and
infuse
:
then
set
them
on
a
gentle
fire
,
and
boyl
them
five
hours
for
fifteen
dayes
together
,
until
the
Oyl
have
extracted
all
the
vertue
of
the
infused
Herbs
:
then
strain
them
through
a
Linen-cloth
in
a
press
,
or
with
your
hands
,
till
the
Oyl
be
run
cleer
out
:
then
take
new
Herbs
,
beat
them
,
and
put
them
into
the
strained
Oyl
;
boyl
it
again
,
and
strain
it
again
:
do
the
same
the
third
time
;
and
as
often
as
you
renew
it
,
observe
the
same
course
until
the
Oyl
have
contracted
a
green
colour
:
but
you
must
separate
the
juice
from
the
Oyl
very
carefully
;
for
if
the
least
drop
do
remain
in
it
,
the
Oyl
will
have
but
small
operation
,
and
the
whole
intent
is
lost
.
A
certain
sign
of
perfect
decoction
,
and
of
the
juice
being
consumed
,
will
be
,
if
a
drop
of
it
,
being
cast
upon
a
plate
of
iron
red-hot
,
do
not
hiss
.
At
last
,
Take
a
pound
of
Cinnamon
,
half
a
pound
of
Nutmegs
,
as
much
Mastick
and
Spikenard
,
and
a
third
part
of
Cloves
:
poun
them
severally
▪
and
being
well
seirced
,
put
them
into
the
Oyl
,
and
mix
them
with
a
Wooden-stick
.
Then
pour
it
all
into
an
Earthen
Vessel
glazed
within
,
with
a
long
Neck
,
that
it
may
easily
be
shut
,
and
stoot
close
;
but
let
it
be
of
so
great
a
capacity
,
that
the
third
part
of
it
may
remain
empty
.
Let
it
stand
fifteen
days
in
the
Sun
,
alwayes
moving
,
and
shaking
it
three
or
four
times
in
a
day
.
So
set
it
up
for
your
use
.
CHAP.
VII
.
That
a
Woman
may
conceive
.
THere
are
many
Medicines
to
cause
Conception
spread
abroad
,
because
they
are
much
desired
by
Great
Persons
.
The
Ancients
did
applaud
Sage
very
much
for
this
purpose
:
And
in
Coptus
after
great
Plagues
,
the
Egyptians
that
survived
,
forced
the
Women
to
drink
the
juice
of
it
,
to
make
them
conceive
,
and
bring
forth
often
.
Salt
also
helpeth
Generation
:
for
it
doth
not
only
heighten
the
Pleasures
of
Venus
,
but
also
causeth
Fruitfulness
.
The
Egyptians
,
when
their
Dogs
are
backward
in
Copulation
,
make
them
more
eager
by
giving
them
Salt-meats
.
It
is
an
Argument
also
of
it
,
That
Ships
in
the
Sea
,
as
Plutarch
witnesseth
,
are
alwayes
full
of
an
innumerable
company
of
Mice
.
And
some
affirm
,
That
Female-Mice
will
conceive
without
a
Male
,
onely
by
licking
Salt
.
And
Fish-wives
are
insatiably
leacherous
,
and
alwayes
full
of
Children
.
Hence
the
Poets
feigned
venus
to
be
born
of
Salt
or
the
Sea
.
The
Egyptian
Priests
(
saith
the
same
Author
)
did
most
Religiously
abstain
from
Salt
and
Salt-meats
,
because
they
did
excite
to
lust
,
and
cause
erection
.
A
remedy
to
procure
conception
.
This
I
have
tryed
and
found
the
best
;
when
a
womans
courses
are
just
past
,
let
her
take
a
new-laid
egge
,
boil
it
,
and
mix
a
grain
of
musk
with
it
,
and
sup
it
up
when
she
goes
to
bed
.
Next
morning
take
some
old
beans
,
at
least
five
years
old
,
and
boil
them
for
a
good
space
in
a
new
pipkin
,
and
let
the
woman
when
she
ariseth
out
of
her
bed
,
receive
the
fume
into
her
privities
,
as
it
were
through
a
tunnel
,
for
the
space
of
an
hour
:
then
let
her
sup
up
two
eggs
,
and
go
to
bed
again
,
and
wipe
off
the
moisture
with
warm
clothes
:
then
let
her
enjoy
her
husband
,
and
rest
a
while
;
afterwards
,
take
the
whites
of
two
eggs
,
and
mix
them
with
Bole-armenick
and
Sanguis●draconis
,
and
dip
some
flax
into
it
,
and
apply
it
to
the
reins
;
but
because
it
will
hardly
stick
on
,
swathe
it
on
from
falling
:
a
while
after
,
let
her
arise
,
and
at
night
renew
the
plaister
.
But
when
she
goeth
to
sleep
,
let
her
hold
ginger
in
her
mouth
.
This
she
must
do
nine
days
.
CHAP.
VIII
.
Remedies
against
the
Pox.
SInce
this
disease
hath
raged
so
cruelly
amongst
men
,
there
have
been
invented
a
multitude
of
most
excellent
remedies
to
oppose
it
.
And
although
many
have
set
out
several
of
them
,
yet
I
will
be
contented
with
this
one
only
,
which
we
may
use
,
not
onely
in
this
disease
,
but
almost
in
all
other
:
and
I
have
seen
many
experiences
of
it
.
It
is
easily
made
,
and
as
easily
taken
.
Take
a
pound
of
lingnum
Guaiacum
,
half
a
pound
of
Sarsaperilla
beaten
small
,
five
ounces
of
the
stalks
and
leaves
of
Sena
,
one
handful
of
Agrimony
and
Horse-tail
,
a
drachm
of
Cinnamon
,
and
as
much
cloves
,
and
one
nutmeg
:
Poun
them
all
,
and
put
them
into
a
vessel
which
containeth
twenty
gallons
of
Greek
wine
;
let
it
stand
a
day
,
and
then
let
the
patient
drink
it
at
meals
,
and
at
his
pleasure
:
for
it
purgeth
away
by
degrees
all
maladies
,
beside
the
French-pox
.
If
the
patient
groweth
weak
with
purging
,
let
him
intermit
some
days
.
In
the
summer
time
leave
out
the
cinnamon
,
and
the
nutmeg
.
I
have
used
it
against
continual
head-aches
,
deafness
,
hoarsness
,
and
many
other
diseases
.
A
preservation
against
the
Pox
,
which
a
man
may
use
after
unclean
women
.
Take
a
drachm
of
hartwort
and
gentian
,
two
scruples
of
sanders
and
lignum-aloes
,
half
a
drachm
of
powder
of
coral
,
spodium
,
and
harts
horn
burnt
,
a
handful
of
sowthistle
,
scordium
,
betony
,
scabious
,
and
tormentil
;
as
much
of
roses
,
two
pieces
of
Guaiacum
,
two
scales
of
copper
,
a
drachm
and
a
half
of
Mercury
precipitate
;
a
pint
of
malmesey
,
a
quart
of
the
waters
of
sowthistle
,
and
scabious
:
mix
the
wine
and
waters
,
and
lay
the
Guaiacum
in
it
a
day
,
and
then
the
rest
;
then
boil
them
,
till
half
be
consumed
;
strain
them
,
and
lay
a
linnen-cloth
soaking
in
the
expression
a
whole
night
;
then
dry
it
in
the
shade
:
do
this
thrice
,
and
after
copulation
,
wash
your
yard
in
it
,
and
lay
some
of
the
linnen
on
,
and
keep
it
close
.
CHAP.
IX
.
Antidotes
against
Poyson
.
IT
is
the
common
opinion
of
all
Physitians
,
that
those
herbs
,
stones
,
or
any
other
thing
,
which
being
put
into
a
Serpents
mouth
,
doth
kill
him
,
is
an
Antidote
against
his
poyson
.
We
read
in
Dioscorides
of
the
herb
Alkanet
,
which
is
very
efficacious
against
the
poyson
of
Serpents
;
and
being
chewed
and
spit
out
upon
a
Serpent
,
killeth
him
.
Upon
this
,
I
thrust
half
a
drachm
of
treacle
or
mithridate
,
mixt
with
Aqua
vitae
,
into
a
vipers
mouth
,
and
she
died
within
half
an
hour
.
I
made
a
water-serpent
swallow
the
same
,
but
she
received
no
hurt
by
it
,
onely
lay
a
small
time
●●upified
:
wherefore
I
pressed
some
oyl
out
of
the
seeds
of
citron
,
and
orange
or
lemons
,
and
dropt
it
into
the
serpents
mouth
,
and
she
died
presently
.
Moreover
,
a
drachm
of
the
juice
of
Angelica-roots
will
kill
a
serpent
.
The
Balsame
,
as
they
call
it
,
which
is
brought
from
the
west-Indies
,
is
excellent
against
them
;
for
when
I
anointed
their
mouth
and
jaws
with
it
,
they
died
in
half
an
hour
.
Balsame
of
the
east
,
is
a
present
remedy
against
poyson
by
oyntments
,
or
the
biting
of
a
serpent
,
saith
Aetius
.
In
Arabia
,
where
it
groweth
,
there
is
no
fear
of
poyson
,
neither
doth
any
one
dye
of
their
bitings
;
for
the
fury
of
this
deadly
poyson
,
is
allayed
by
the
feeding
of
the
serpents
upon
this
pretious
Balsame
.
But
I
have
found
nothing
more
excellent
than
the
earth
which
is
brought
from
the
Isle
of
Malta
:
for
the
least
dust
of
it
put
into
their
mouths
,
kills
them
presently
.
I
have
tried
the
same
vertue
in
Lithoxylon
,
which
Physitians
use
for
the
worms
in
children
.
There
is
a
stone
called
Chelonites
,
the
French
name
it
Crapodina
,
which
they
report
to
be
found
in
the
head
of
a
great
old
Toad
;
and
if
it
can
be
gotten
from
him
,
while
he
is
alive
,
it
is
soveraign
against
poyson
:
they
say
it
is
taken
from
living
Toads
,
in
a
red
cloth
,
in
which
colour
they
are
much
delighted
;
for
whilst
they
sport
and
open
themselves
upon
the
scarlet
,
the
stone
droppeth
out
of
their
head
,
and
falleth
through
a
hole
made
in
the
middle
,
into
a
box
set
under
for
the
purpose
,
else
they
will
suck
it
up
again
.
But
I
never
met
with
a
faithful
person
,
who
said
that
he
found
it
:
nor
could
I
ever
find
one
,
though
I
have
cut
up
many
.
Nevertheless
,
I
will
affirm
this
for
truth
,
that
those
stones
which
are
pretended
to
be
taken
out
of
Toads
are
minerals
;
for
I
remember
at
Rome
I
saw
a
broken
piece
of
stone
,
which
was
compacted
of
many
of
those
stones
,
some
bigger
,
some
less
,
which
stuck
on
the
back
of
it
like
limps
on
a
rock
.
But
the
vertue
is
certain
:
if
any
swallow
it
down
with
poyson
,
it
will
preserve
him
from
the
malignity
of
it
;
for
it
runneth
about
with
the
poyson
,
and
assawageth
the
power
of
it
,
that
it
becometh
vain
and
of
no
force
.
A
most
perfect
oyl
against
poyson
,
often
tryed
in
repressing
the
violence
of
it
.
Take
three
pound
of
old
oyl
,
put
into
it
two
handfulls
of
the
flower
of
St
Johns
wort
,
and
let
them
macerate
in
it
for
two
months
in
the
sun
.
Then
strain
out
the
flowers
,
and
put
into
the
oyl
two
ounces
of
the
flowers
of
the
same
herb
,
and
set
it
to
boil
in
Balneo
Mariae
a
quarter
of
a
day
.
Stop
the
bottle
close
,
that
it
may
have
no
vent
,
and
set
it
a sunning
for
fifteen
days
.
In
the
moneth
of
July
,
take
three
ounces
of
the
seed
,
stamp
it
gently
,
and
steep
it
in
two
glasses
of
the
best
white-wine
,
with
gentian
,
tormentil
,
white
dittany
,
zedoary
,
and
carline
gathered
in
August
;
red
sanders
,
long
aristolochie
,
of
each
two
drams
:
Let
all
these
mecerate
in
the
wine
for
three
days
;
then
take
them
out
,
and
put
them
in
the
oyl
,
and
boil
them
gently
in
Balneo
for
six
hours
;
then
strain
them
in
a
press
.
Adde
to
the
expression
an
ounce
of
saffron
,
myrrhe
,
aloes
,
spikenard
,
and
rubarb
,
all
bruised
,
and
let
them
boil
in
it
for
a
day
in
B.
M.
at
last
treacle
and
mithridate
,
of
each
two
ounces
,
and
let
them
also
boil
in
it
six
hours
as
before
:
then
set
it
forty
days
in
the
sun
.
It
must
be
used
thus
:
In
the
plague-time
,
or
upon
suspition
of
poyson
,
anoint
the
stomach
and
wrists
,
and
the
place
about
the
heart
,
and
drink
three
drops
of
it
in
wine
.
It
will
work
wonders
.
CHAP.
X.
Antidotes
and
preservatives
against
the
Plague
.
I
Have
spoken
of
poysons
,
now
I
will
of
the
plague
,
being
of
the
same
nature
,
and
cured
almost
by
the
same
Medicines
.
I
will
set
down
onely
them
,
which
in
our
time
have
been
experimented
by
the
Neapolitanes
,
Sicilians
,
and
Venetians
(
whilst
the
plague
was
spread
amongst
them
)
to
resist
the
contagion
of
that
epidemical
plague
,
and
preserve
their
bodies
from
infection
.
A
confection
of
Gillyflowers
against
the
plague
,
of
wonderful
operation
.
Gather
some
clove-gilliflowers
in
the
moneth
of
May
,
of
a
red
and
lively
colour
,
because
they
are
of
the
greater
vertue
;
pull
them
out
of
their
husks
,
and
clip
off
the
green
●nd
,
then
beat
them
in
a
marble
mortar
with
a
wooden
pestle
,
until
they
become
so
fine
as
they
may
hardly
be
felt
.
In
the
mean
while
,
take
three
pound
of
sugar
for
one
of
the
flowers
;
melt
it
in
a
brass
skillet
,
and
boil
it
with
a
little
orange-flower
water
,
that
may
quickly
be
consumed
.
When
it
is
boiled
sufficiently
,
put
in
some
whites
of
egges
beaten
,
enough
to
froth
and
clarifie
it
,
still
stirring
it
,
and
skimming
off
the
froth
with
a
spoon
,
until
all
the
dregs
be
taken
out
.
Then
put
in
the
due
weight
of
flowers
,
and
stir
it
with
a
wooden
slice
,
till
i●
turn
red
:
when
it
is
almost
boiled
,
adde
thereunto
two
drachms
of
cloves
beaten
with
a
little
musk
,
the
mixture
of
which
will
both
add
&
excite
a
sweet
sent
and
pl●asantness
in
the
flowers
.
Then
put
it
into
earthen
pots
,
and
set
it
up
:
if
you
add
a
little
juyce
of
lemon
,
it
will
make
it
of
a
more
lively
blood-colour
.
We
may
also
make
Lozenges
and
round
Cakes
of
it
,
by
pouring
it
on
a
cold
marble
.
If
any
would
do
i●
after
the
best
manner
,
they
must
extract
the
colour
of
the
flowers
,
and
boil
their
sugar
in
that
infusion
,
for
so
it
will
smell
sweeter
.
Some
never
bruise
the
flowers
,
but
cut
them
very
small
with
sizers
,
and
candy
them
with
sugar
;
but
they
are
not
very
pleasant
to
eat
.
This
confection
is
most
grateful
to
the
taste
,
and
by
reason
of
the
sent
of
the
cloves
,
very
pleasant
.
The
vertues
of
it
are
these
,
as
I
have
found
by
experience
:
it
i●
good
for
all
diseases
of
the
heart
,
as
fainting
,
and
trembling
thereof
;
for
the
megrum
and
poyson
,
and
the
bitings
of
venimous
creatures
,
and
especially
against
the
infection
of
the
plague
.
There
may
be
made
a
vinegar
,
or
infusion
of
it
,
which
being
rub'd
about
the
nostrils
,
is
good
against
contagious
air
,
and
night-dews
,
and
all
effects
of
melancholy
.
Against
the
Plague
.
Gather
Ivy-berries
in
May
,
and
wilde
Poppies
before
the
sun
rise
,
lest
they
open
;
In
April
gather
goats
rue
:
dry
them
in
the
shade
,
and
make
them
into
powder
.
One
drachm
of
it
being
drank
in
wine
,
is
excellent
against
infectious
diseases
.
The
Bezoar
stone
,
brought
from
the
west-Indies
,
being
hung
about
the
neck
nigh
to
the
heart
;
or
four
grains
of
it
in
powder
▪
being
taken
in
wine
,
is
good
against
the
plague
,
and
the
infection
of
all
pestilential
feavors
,
as
I
can
testifie
:
And
taketh
away
soundings
,
and
exhilarateth
the
heart
.
The
water
or
oyl
,
extracted
from
the
seeds
of
Citron
,
is
a
very
strong
Antidote
against
the
plague
.
Apparitius
Hispanus
,
his
oyl
is
also
approved
against
the
same
.
CHAP.
XI
.
Remedies
for
wounds
and
blows
.
THere
are
some
remedies
for
wounds
and
blows
,
which
shall
not
be
omitted
,
for
I
have
found
some
of
them
to
be
of
wonderful
vertue
.
The
oyl
of
Hispanus
for
wounds
and
other
things
.
Take
two
pound
of
new
wax
,
four
ounces
of
wax
,
as
many
of
linseed
,
two
ounces
of
rosemary-flowers
,
and
bay-berries
,
as
many
of
betony
;
of
chamomil-flowers
,
or
the
oyl
of
it
,
three
ounces
;
of
cinnamon
an
ounce
and
a
half
,
as
much
of
St
Johns
wort
,
or
the
oyl
of
it
,
two
ounces
of
old
oyl
.
Dry
the
flowers
and
herbs
in
the
shade
;
and
when
they
are
withered
,
beat
them
,
and
seirce
them
through
a
sieve
.
Melt
the
wax
on
the
fire
,
then
pour
in
the
oyls
,
next
the
powders
,
still
stirring
them
with
a
stick
.
At
length
,
pour
it
on
a
marble
,
and
cut
it
into
small
slices
,
and
put
it
into
a
glass
retort
;
stop
it
close
with
straw-mortar
,
and
set
it
on
the
fire
with
his
receiver
;
stop
the
joynts
,
and
give
the
inclosed
no
vent
,
lest
the
virtue
flye
out
and
vanish
away
.
First
,
by
a
gentle
fire
draw
out
a
water
;
then
encreasing
it
,
and
changing
the
glass
,
draw
a
red
oyl
;
stop
them
close
,
and
keep
them
for
use
:
the
qualities
of
it
are
heating
;
by
anointing
the
neck
,
it
cureth
all
creeks
that
are
bred
by
cold
;
it
healeth
wounds
,
helpeth
the
contraction
of
the
nerves
caused
by
cold
;
it
mo●lifieth
cold
gouts
,
and
taketh
away
the
trembling
of
the
hands
;
It
may
be
drank
for
the
Sciatica
,
taken
in
wine
;
it
helpeth
the
quinsie
:
by
anointing
the
reins
of
the
back
,
and
the
belly
,
or
by
drinking
the
water
or
oyl
in
wine
,
it
will
break
the
stone
and
bring
it
down
,
and
asswageth
poyson
.
For
deafness
,
you
must
steep
some
wool
in
it
,
and
stop
the
ears
with
it
:
anoint
the
belly
and
back
in
any
pain
there
.
Being
drunk
in
vinegar
,
it
cureth
the
falling
sickness
,
and
restoreth
lost
memory
;
it
provoketh
the
menstrues
in
women
,
by
anointing
their
privities
with
it
,
or
by
drinking
some
drops
of
it
in
wine
;
taken
in
the
same
manner
,
it
provoketh
appetite
,
being
taken
early
in
the
morning
;
and
is
good
against
the
bitings
of
Scorpions
:
Drink
it
going
to
bed
,
or
when
you
arise
in
the
morning
,
and
it
will
cure
a
●●inking
breath
.
For
cold
aches
.
Oyl
of
Herns
is
excellent
to
allay
and
remove
all
cold
aches
,
the
gout
,
sciatica
,
griefs
of
the
sinews
,
convulsions
,
pain
in
the
joynts
,
cold
defluctions
,
and
other
diseases
of
moisture
and
cold
.
In
the
Diomedian
Isles
,
now
called
Tremi●y
,
in
the
Adriatique
Sea
,
there
are
birds
,
commonly
called
Hearns
,
who
breed
there
,
and
continue
there
,
and
are
to
be
found
nowhere
else
:
they
are
a
kind
of
Duck
,
feeding
on
fish
,
which
they
catch
in
the
night
:
they
are
not
to
be
eaten
,
though
they
be
very
fat
,
because
they
savour
of
the
rankness
of
fish
.
Kill
these
birds
,
and
pluck
off
their
feathers
;
draw
them
,
and
hang
them
up
by
the
feet
,
there
will
drop
from
them
a
certain
black
yellowish
oyl
,
very
offensive
to
the
nose
,
being
of
a
noisome
fishy
smell
.
This
oyl
being
applied
to
any
place
,
as
much
as
you
can
endure
,
will
do
the
effects
before
mentioned
,
and
more
:
but
it
is
very
hurtful
for
any
hot
maladies
.
There
is
a
water
also
For
old
Sores
.
Take
lime
unkilled
,
and
dissolve
it
in
water
;
stir
it
three
or
four
times
in
a
day
;
then
when
it
is
settled
and
cleared
,
strain
it
and
keep
it
;
wet
a
linnen
cloth
in
it
,
and
apply
it
to
a
wound
or
sore
,
and
it
cureth
them
.
I
will
not
omit
The
vertues
of
Tobacco
.
Out
of
the
seeds
of
it
is
expressed
an
oyl
,
three
ounces
out
of
a
pound
,
which
allays
the
cruel
tortures
of
the
gout
:
the
juyce
clarified
and
boiled
into
a
syrup
,
and
taken
in
the
morning
,
maketh
the
voyce
tunable
,
clear
and
loud
;
very
convenient
for
singing
Masters
.
If
you
bruise
the
leaves
,
and
extract
the
juyce
,
it
killeth
lice
in
childrens
heads
,
being
rubbed
thereon
.
The
leaves
cure
rotten
Sores
and
Ulcers
,
running
on
the
legs
,
being
applied
unto
them
.
The
juyce
of
this
herb
doth
also
presently
take
away
and
asswage
the
pain
in
the
codds
,
which
happeneth
to
them
who
swimming
do
chance
to
touch
their
codds
.
CHAP.
XII
.
Of
a
secret
Medicine
for
wounds
.
THere
are
certain
Potions
called
Vulnerary
Potions
,
because
,
being
drunk
,
they
cure
wounds
:
and
it
seemeth
an
admirable
thing
,
how
those
Potions
should
penetrate
to
the
wounds
.
These
are
Vulnerary
Potions
.
Take
Pirole
,
Comfrey
,
Aristolochy
,
Featherfew
of
each
a
handful
;
of
Agrimony
two
:
boil
them
in
the
best
new
Wine
:
digest
them
in
horse-dung
.
Or
take
two
handfuls
of
Pirole
,
of
Sanicle
,
and
Sowe-bread
one
,
of
Ladies
Mantel
half
one
.
Boil
them
in
two
measures
of
Wine
,
and
drink
it
morning
and
evening
.
Binde
the
herbs
,
which
you
have
boiled
,
upon
the
wound
,
having
mixt
a
little
salt
with
them
:
and
in
the
mean
while
use
no
other
Medicine
.
The
Weapon-Salve
Given
heretofore
to
Maximilian
the
Emperor
,
by
Paracelsus
,
experimented
by
him
,
and
always
very
much
accounted
of
by
him
while
he
lived
:
It
was
given
to
me
by
a
noble
man
of
his
Court
.
If
the
Weapon
that
wounded
him
,
or
any
stick
dipt
in
his
blood
be
brought
,
it
will
cure
the
wound
,
though
the
Patient
be
never
so
far
off
.
Take
of
the
moss
growing
upon
a
dead
man
his
scull
,
which
hath
laid
unburied
,
two
ounces
,
as
much
of
the
fat
of
a
man
,
half
an
ounce
of
Mummy
,
and
man
his
blood
:
of
linseed
oyl
,
turpentine
,
and
bole-armenick
,
an
ounce
;
bray
them
all
together
in
a
mortar
,
and
keep
them
in
a
long
streight
glass
.
Dip
the
Weapon
into
the
oyntment
,
and
so
leave
it
:
Let
the
Patient
in
the
morning
,
wash
the
wound
with
his
own
water
;
and
without
adding
any
thing
else
,
tye
it
up
close
,
and
he
shall
be
cured
without
any
pain
.
CHAP.
XIII
.
How
to
counterfeit
infirmities
.
IT
hath
been
no
small
advantage
to
some
,
to
have
counterfeited
sicknesses
,
that
they
might
escape
the
hands
of
their
enemies
,
or
redeem
themselves
for
a
small
ransom
,
or
avoid
tortures
;
invented
by
former
ages
,
and
used
by
these
latter
.
I
will
first
teach
you
How
to
counterfeit
a
bloody
Flux
.
Amphiretus
Acantius
,
being
taken
by
Pirates
,
and
carried
to
Lemnos
,
was
kept
in
chains
,
in
hope
that
his
ransom
would
bring
them
a
great
sum
of
money
.
He
abstained
from
meat
,
and
drank
Minium
mixt
with
salt
water
.
Therefore
,
when
he
went
to
stool
,
the
Pirates
thought
he
was
fallen
into
a
bloody
Flux
,
and
took
off
his
irons
,
lest
he
should
dye
,
and
with
him
their
hopes
of
his
ransom
.
He
being
loose
,
escaped
in
the
night
,
got
into
a
Fisher-boat
,
and
arrived
safe
at
Acantum
:
so
saith
Poliaenus
.
Indian
Figs
,
which
stain
the
hands
like
ripe
Mulberries
,
if
they
be
eaten
,
cause
the
urine
to
be
like
blood
:
which
hath
put
many
into
a
fright
,
fearing
they
should
dye
presently
.
The
fruit
of
the
Mulberry
,
or
Hoggs
blood
boiled
and
eaten
,
maketh
the
excrements
seem
bloody
.
Red
Madder
maketh
the
urine
red
,
saith
Dioscorides
.
We
may
read
also
,
that
if
you
hold
it
long
in
your
hand
,
it
will
colour
your
urine
.
I
will
teach
you
also
To
make
any
one
look
pale
.
Cumine
taken
in
drink
causeth
paleness
:
so
it
is
reported
,
That
the
Followers
of
Portius
Latro
,
that
famous
Master
of
Rhetorick
,
endeavored
to
imitate
that
colour
which
he
had
contracted
by
study
.
And
Julius
Vindex
,
that
assertor
of
liberty
from
Nero
,
made
this
the
onely
bawd
to
procure
him
an
executorship
.
They
smoke
themselves
with
Cumine
,
who
disfigure
their
faces
,
to
counterfeit
holiness
and
mortification
of
their
body
.
There
is
an
experiment
also
,
whereby
any
one
may
know
how
To
cause
Sores
to
arise
.
Take
Perwinckle
,
an
herb
of
an
intolerable
sharpness
,
that
is
worthily
named
Flammula
;
bruise
it
,
and
make
it
into
a
plaister
,
and
it
will
in
a
short
space
ulcerate
,
and
make
blisters
arise
.
Cantharides
beaten
with
strong
water
,
do
also
raise
watry
blisters
,
and
cause
ruptures
.
CHAP.
XIV
.
Of
Fascination
,
and
Preservatives
against
inchantments
.
NOw
I
will
discourse
of
inchantment
;
neither
will
I
pass
over
in
silence
,
who
they
are
whom
we
call
Inchanters
:
For
if
we
please
to
look
over
the
Monuments
of
Antiquity
,
we
shall
finde
a
great
many
things
of
that
kind
delivered
down
to
posterity
.
And
the
tryal
of
later
ages
doth
not
altogether
explode
the
fame
of
them
:
neither
do
I
think
that
it
derogateth
from
the
truth
of
the
stories
,
that
we
cannot
draw
the
true
causes
of
the
things
,
into
the
streight
bonds
of
our
reasons
,
because
there
are
many
things
that
altogether
impede
the
enquiry
:
but
what
I
my self
judge
of
others
opinions
,
I
thought
fit
here
to
explicate
.
You
may
find
many
things
in
Theocritus
and
Virgil
,
of
this
kind
:
whence
that
verse
arose
:
There
's
same
,
I
know
not
whose
unlucky
eye
Bewitcheth
my
yong
Lambs
,
and
makes
them
die
.
Isigonus
and
Memphodorus
say
,
There
are
some
families
in
Africa
,
that
bewitch
with
their
tongue
the
very
Woods
:
which
if
they
do
but
admire
somewhat
earnestly
,
or
if
they
praise
fair
trees
,
growing
corn
,
lusty
children
,
good
horses
,
or
fat
sheep
,
they
presently
wither
,
and
die
of
a
suddain
,
from
no
other
cause
or
harm
:
which
thing
also
Solinus
affirmeth
.
The
same
Isigonus
saith
,
there
are
amongst
the
●riballians
and
Illyrians
,
certain
men
,
who
have
two
pupils
in
each
eye
,
and
do
bewitch
most
deadly
with
them
,
and
kill
whatever
they
look
earnestly
on
,
especially
with
angry
eyes
;
so
pernicious
are
they
:
and
yong
children
are
most
subject
to
their
mischief
.
There
are
such
women
in
Scythia
,
called
Bichiae
,
saith
Apollonides
.
Philarchus
reporteth
of
another
kind
,
called
Thibians
in
Pontus
,
who
had
two
pupils
in
one
eye
,
and
in
the
other
the
picture
of
a
horse
;
of
which
Didymus
also
maketh
mention
.
Damon
relateth
of
a
poyson
in
Ethiopia
,
whose
sweat
would
bring
a
consumption
in
all
bodies
it
touched
:
and
it
is
manifest
,
that
all
women
which
have
two
pupils
in
one
eye
,
can
bewitch
with
it
.
Cicero
writeth
of
them
;
so
Plutarch
and
Philarchus
mention
the
Paletheobri
,
a
Nation
inhabiting
in
part
of
the
Pontick
Sea
,
where
are
Inchanters
who
are
hurtful
,
not
onely
to
children
that
are
tender
and
weak
,
but
to
men
of
full
growth
,
who
are
of
a
strong
and
firm
body
;
and
that
they
kill
with
their
looks
,
making
the
persons
languish
and
consume
away
as
in
a
consumption
.
Neither
do
they
infect
those
onely
who
live
among
them
,
but
strangers
,
and
those
who
have
the
least
commerce
with
them
;
so
great
is
the
power
and
witchcraft
of
their
eyes
:
for
though
the
mischief
be
often
caught
in
copulation
with
them
,
yet
it
is
the
eyes
that
work
;
for
they
send
forth
spirits
,
which
are
presently
conveyed
to
the
heart
of
the
bewitched
,
and
so
infect
him
.
Thus
it
cometh
to
pass
,
That
a
yong
man
,
being
full
of
thin
,
clear
,
hot
,
and
sweet
blood
,
sendeth
forth
spirits
of
the
same
nature
;
for
they
are
made
of
the
purest
blood
,
by
the
heat
of
the
heart
:
and
being
light
,
get
into
the
uppermost
parts
of
the
body
,
and
flye
out
by
the
eyes
,
and
wound
those
who
are
most
porous
,
which
are
fair
persons
,
and
the
most
soft
bodies
.
With
the
spirits
there
is
sent
out
also
a
certain
fiery
quality
,
as
red
and
blear-eyes
do
,
who
make
those
that
look
on
them
,
fall
into
the
same
disease
:
I
suffered
by
such
an
accident
my self
:
for
the
eye
infecteth
the
air
;
which
being
infected
,
infecteth
another
:
carrying
along
with
it self
the
vapors
of
the
corrupted
blood
,
by
the
contagion
of
which
,
the
eyes
of
the
beholders
are
overcast
with
the
like
redness
.
So
the
Wolf
maketh
a
man
dumb
;
so
the
Cockatrice
killeth
,
who
poysoneth
with
looking
on
,
and
giveth
venimous
wounds
with
the
beams
of
his
eyes
:
which
being
reflexed
upon
himself
,
by
a
looking-glass
,
kill
the
Author
of
them
.
So
a
bright
Mirror
dreadeth
the
eyes
of
an
unclean
women
,
saith
Aristotle
,
and
groweth
cloudy
and
dull
,
when
she
looketh
on
it
:
by
reason
that
the
sanguine
vapour
is
contracted
by
the
smoothness
of
the
glass
into
one
place
;
so
that
it
is
spotted
with
a
kind
of
little
mist
,
which
is
plainly
seen
;
and
if
it
be
newly
gathered
there
,
will
be
hardly
wip'd
off
.
Which
thing
never
happeneth
on
a
cloth
or
stone
,
because
it
penetrateth
and
sinketh
into
the
one
,
and
is
dispersed
by
the
inequality
of
parts
in
the
other
.
But
a
Mirror
being
hard
and
smooth
,
collecteth
them
entire
;
and
being
cold
,
condenseth
them
into
a
dew
.
In
like
manner
almost
,
if
you
breath
upon
a
clear
glass
,
it
will
wax
moist
as
it
were
with
a
sprinkling
of
spettle
,
which
condensing
will
drop
down
:
so
this
efflux
of
beams
out
of
the
eyes
,
being
the
conveyers
of
spirits
,
strike
through
the
eyes
of
those
they
meet
,
and
flye
to
the
heart
,
their
proper
region
,
from
whence
they
rise
;
and
there
being
condensed
into
blood
,
infect
all
his
inward
parts
.
This
stranger
blood
,
being
quite
repugnant
to
the
nature
of
the
man
,
infects
the
rest
of
him
,
and
maketh
him
sick
:
and
there
this
contagion
will
continue
,
as
long
as
he
hath
any
warm
blood
in
his
body
.
For
being
a
distemper
in
the
blood
,
it
will
cast
him
into
a
continual
feaver
;
whereas
,
if
it
had
been
a
distemper
of
choler
or
flegme
,
it
would
have
afflicted
him
by
intervalls
.
But
that
all
things
may
be
more
distinctly
explained
,
you
must
know
first
,
that
there
are
two
kind
of
Fascinations
mentioned
by
Authors
:
One
of
Love
,
the
other
of
Envy
or
Malice
.
If
a
person
be
ensnared
with
the
desire
of
a
fair
and
beautiful
woman
,
although
he
be
caught
at
a
distance
,
yet
he
taketh
the
poyson
in
at
his
eyes
,
and
the
Image
of
her
beauty
settleth
in
the
heart
of
this
Lover
,
kindleth
a
flame
there
,
which
will
never
cease
to
torment
him
:
For
the
soft
blood
of
the
beloved
being
strayed
thither
,
maketh
continual
representations
of
her
:
she
is
present
there
in
her
own
blood
;
but
it
cannot
settle
or
rest
there
,
for
it
continually
endeavoureth
to
flye
homeward
,
as
the
blood
of
a
wounded
person
spirts
out
on
him
that
giveth
the
blow
.
Lucretius
describeth
this
excellenty
:
He
seeks
that
body
,
whence
his
grief
he
found
;
For
humors
always
flow
unto
a
wound
.
As
bruised
blood
still
runs
unto
the
part
That
's
struck
,
and
gathers
where
it
feels
the
smart
:
So
when
the
murtheress
of
his
heart
's
in
place
,
Blushes
arise
,
and
red
orespreads
his
facee
.
But
if
it
be
a
Fascination
of
Envy
or
Malice
,
that
hath
infected
any
person
,
it
is
very
dangerous
,
and
is
found
most
often
in
old
women
.
Neither
can
any
one
deny
,
but
that
the
diseases
of
the
minde
do
distemper
the
body
;
and
that
the
good
disposition
of
it
,
doth
strengthen
and
corroborate
the
same
:
and
it
doth
not
work
this
alteration
onely
in
its
own
body
,
but
on
others
also
,
by
how
much
it
stirreth
up
in
the
heart
inward
desires
of
love
and
revenge
.
Doth
not
covetousness
,
grief
,
or
love
,
change
the
colour
and
disposition
?
Doth
not
envy
cause
paleness
and
meagerness
in
the
body
?
Doth
not
the
longing
of
the
mother
,
imprint
the
mark
of
what
she
desired
upon
the
tender
Embryo
?
So
when
Envy
bends
her
fierce
and
flaming
eyes
,
and
the
desire
of
mischief
bursts
thereout
,
a
vehement
heat
proceedeth
from
them
,
which
infecteth
those
that
stand
nigh
,
especially
the
beautiful
;
they
strike
them
through
as
with
a
sword
,
set
their
entrails
on
fire
,
and
make
them
wast
into
a
leannness
,
especially
if
they
be
of
a
cholerick
or
sanguine
complexion
;
for
the
disease
is
easily
fed
,
where
the
pores
are
open
,
and
the
humors
thin
.
Nor
is
it
the
passions
of
the
mind
onely
,
that
affecteth
the
body
thus
:
but
the
body
it self
,
as
Avicenna
proveth
,
may
be
endued
with
venimous
qualities
:
many
are
so
by
Nature
;
so
that
it
cannot
seem
a
wonder
,
if
sometimes
some
are
made
so
by
Art
.
The
Queen
of
India
sent
to
Alexander
a
very
beautiful
maid
,
anointed
and
fed
with
the
poyson
of
Serpents
,
as
Aristotle
saith
,
and
Avicenna
from
the
Testimony
of
Rufus
,
Galen
Writeth
of
another
,
who
eat
Henbane
without
any
harm
;
and
another
,
Woolf-bane
;
so
that
a
Hen
would
not
come
near
her
.
And
Mithridates
(
as
old
Histories
deliver
it
to
us
)
King
of
Pontus
,
had
so
strengthened
himself
against
poyson
,
that
when
he
would
have
poysoned
himself
,
lest
he
should
fall
into
the
hands
of
the
Romans
,
nothing
would
do
him
any
hurt
.
If
you
give
a
Hawk
a
Hen
fed
with
snakes
or
lizards
flesh
,
or
with
barly
boiled
in
the
broth
of
them
,
it
will
make
him
mew
his
feathers
betimes
:
and
many
other
such
things
are
done
,
which
are
too
long
to
be
recounted
.
So
many
men
are
of
such
a
nature
,
that
they
will
cure
some
diseases
onely
with
their
stroaking
.
Many
eat
Spiders
and
wilde
Olives
,
and
care
not
for
the
biting
of
Serpents
,
nor
suffer
any
wasting
or
consumption
,
if
they
be
of
such
a
nature
,
that
their
looks
or
breath
will
not
onely
blast
men
,
but
plants
and
herbs
,
and
any
other
thing
,
and
make
them
wither
away
:
and
oftentimes
,
where
such
kind
of
creatures
are
,
you
may
find
blasted
corn
,
poysoned
and
withered
,
meerly
by
the
contagion
of
their
eyes
,
the
breath
that
cometh
from
them
.
Do
not
women
in
the
time
of
their
courses
,
infect
cucumbers
and
melons
,
by
touching
or
looking
on
them
,
so
that
they
wither
?
Are
not
children
handled
with
less
prejudice
by
men
then
women
?
And
you
will
find
more
women
then
men
witches
,
by
reason
of
their
complexion
;
for
they
are
farther
distant
from
a
right
temper
,
and
eat
more
unwholesome
food
;
so
that
every
moneth
they
are
filled
with
superfluities
,
and
purge
forth
melancholy
blood
:
from
whence
vapors
arise
,
and
flie
out
through
their
eyes
,
poysoning
those
that
stand
nigh
them
,
and
filling
them
with
the
same
kind
of
blood
.
Hence
sanguine
complexioned
men
,
and
somewhat
cholerick
,
who
have
large
,
shining
,
gray
eyes
,
and
live
chastly
(
for
too
often
copulation
exhausteth
the
moisture
)
who
by
frequent
glances
,
and
continual
imagination
,
encounter
point
to
point
,
beams
to
beams
,
eyes
to
eyes
,
do
generally
stir
up
love
.
But
why
a
man
is
taken
by
this
Fascination
with
one
,
and
not
another
,
appeareth
by
the
former
,
and
this
reason
:
for
it
happeneth
from
the
intention
of
the
Inchantor
,
who
by
those
spirits
or
vapors
,
is
transmitted
into
the
bewitched
person
,
and
he
receiving
them
,
is
made
like
unto
him
:
For
the
infection
seizing
on
his
mind
,
and
fixing
in
his
imagination
,
becomes
a
permanent
habit
,
and
maketh
the
spirits
and
blood
obedient
to
it
;
and
so
bindeth
the
imagination
,
and
inflameth
them
with
the
thing
beloved
.
Although
the
mind
(
which
opinion
is
fathered
upon
Avicen
,
neither
doth
it
want
his
authority
)
can
of
its
own
will
and
power
,
produce
such
passions
.
Musaeus
will
have
the
eyes
to
lay
the
foundation
of
Love
,
and
to
be
the
chief
allurements
of
it
.
And
Diogenianus
saith
,
That
Love
is
begotten
by
looks
,
affirming
that
it
is
impossible
for
a
man
to
fall
in
love
unawares
.
So
Juvenal
placeth
that
Lover
among
prodigies
,
Who
burnt
with
Love
of
her
he
never
saw
:
For
the
bright
glances
of
the
eyes
,
driveth
the
Object
into
a
kind
of
madness
,
and
teach
the
rudiments
of
Love
.
The
other
parts
are
scarce
any
cause
of
Love
,
but
provoke
and
entice
the
beholder
to
stay
,
and
gaze
a
while
upon
their
beauty
,
whilst
the
eyes
wound
him
;
for
there
they
say
,
Cupid
lieth
in
ambush
with
his
bowe
,
ready
to
shoot
his
arrows
into
the
beholders
eyes
,
and
set
his
heart
on
fire
.
For
thy
eyes
slide
in
through
my
eyes
(
saith
Apuleius
)
and
raise
a
cruel
fire
within
my
heart
.
Now
I
have
discovered
the
original
of
it
unto
you
;
unless
you
are
quite
mad
,
you
may
many
ways
fortifie
your self
against
it
.
But
many
one
may
well
wonder
,
considering
those
diseases
which
come
by
infection
,
as
the
itch
,
scabbiness
,
blear-eyes
,
the
plague
,
do
infect
by
sight
,
touching
or
speaking
,
and
presently
cause
putrefaction
,
why
Love's
contagion
,
which
is
the
greatest
plague
of
all
,
doth
not
presently
seize
upon
men
,
and
quite
consume
them
:
Neither
doth
it
infect
others
onely
,
but
sometimes
it
returneth
upon
it self
,
and
the
persons
will
be
ensnared
in
their
own
charms
:
It
is
reported
by
the
Antients
of
Eutelides
,
that
he
bewitched
himself
by
reflection
in
water
,
looking-glasses
,
or
fountains
,
which
returned
his
own
shadow
upon
him
.
So
that
he
seemed
so
beautiful
unto
himself
,
that
falling
in
love
with
that
wherewith
he
used
to
entrap
others
,
he
lost
his
former
complexion
,
and
died
a
Sacrifice
unto
his
own
Beauty
.
So
children
oftentimes
effascinate
themselves
,
when
their
parents
attribute
it
to
haggards
and
witches
.
Now
take
Some
Preservatives
against
Love
.
There
are
many
prescribed
by
wise
antiquity
.
If
you
would
endeavor
to
remove
the
●charms
of
love
,
thus
you
may
expel
them
.
Turn
your
face
away
,
that
she
may
not
asten
her
eyes
on
yours
,
nor
couple
rays
with
you
;
for
you
must
remove
the
cause
from
the
place
,
where
it
useth
to
make
its
impression
:
forsake
her
company
,
avoid
idleness
,
employ
your
mind
in
business
of
concernment
;
evacuate
blood
,
sweat
,
and
other
excrements
in
a
large
quantity
,
that
the
infection
may
also
be
voided
with
them
.
A
Preservative
against
Envy
.
If
it
be
the
witchcraft
of
Envy
,
you
may
know
it
thus
.
The
infected
loseth
his
colour
,
hardly
openeth
his
eyes
,
always
hangeth
his
head
down
,
sighs
often
,
his
heart
is
ready
to
break
,
and
sheddeth
salt
and
bitter
tears
,
without
any
occasion
or
sign
of
evil
.
To
disencharm
him
,
because
the
air
is
corrupted
and
infected
,
burn
sweet
persume
to
purifie
the
air
again
,
and
sprinkle
him
with
waters
sweetned
with
cinnamon
,
cloves
,
cypress
,
lignum
aloes
,
musk
,
and
amber
.
Therefore
the
old
custome
is
continued
until
this
day
,
and
observed
by
our
women
,
to
smoke
their
children
,
and
rowl
them
about
in
frankincense
.
Keep
him
in
an
open
air
,
and
hang
Carbuncles
,
Jacinthes
,
or
Saphires
about
his
neck
.
Dioscorides
accounteth
Christs
Thorn
,
wilde
Hemp
,
and
Valerian
,
hung
up
in
the
house
,
an
amulet
against
witchcraft
.
Smell
to
Hyssope
,
and
the
sweet
Lilly
;
wear
a
ring
made
of
the
hoof
of
a
tame
or
wilde
Ass
;
also
Sa●v●ion
,
the
male
and
female
,
are
thought
the
like
.
Aristotle
commendeth
Rue
,
being
smelt
to
.
All
these
do
abate
the
power
of
witchcraft
.
THE
NINTH
BOOK
OF
Natural
Magick
:
How
to
adorn
Women
,
and
make
them
Beautiful
.
THE
PROEME
.
SInce
next
to
the
Art
of
Physick
,
follows
the
Art
of
Adorning
our selves
,
we
shall
set
down
the
Art
of
Painting
;
and
how
to
beautifie
Women
from
Head
to
Foot
▪
in
many
Experiments
:
yet
lest
any
man
should
think
it
superfluous
,
to
interpose
those
things
that
belong
to
the
Ornaments
of
Women
,
I
would
have
them
consider
,
that
I
did
not
write
these
things
for
to
give
occasion
to
augment
Luxury
,
and
for
to
make
people
voluptuous
.
But
when
God
,
the
Author
of
all
things
,
would
have
the
Natures
of
all
things
to
continue
,
he
created
Male
and
Female
,
that
by
fruitful
Procreation
,
they
might
never
want
Children
:
and
to
make
Man
in
love
with
his
Wife
,
he
made
her
soft
,
delicate
and
fair
,
to
entice
man
to
embrace
her
.
We
therefore
,
that
Women
might
be
pleasing
to
their
Husbands
,
and
that
their
Husbands
might
not
be
offended
at
their
deformities
,
and
turn
into
other
womens-chambers
,
have
taught
Women
,
how
,
by
the
Art
of
Decking
themselves
and
Painting
,
if
they
be
ashamed
of
their
foul
and
swart
Complexions
,
they
may
make
themselves
Fair
and
Beautiful
.
Somethings
that
seemed
best
to
me
in
the
Writings
of
the
antients
,
I
have
tried
,
and
set
down
here
:
but
those
that
are
the
best
,
which
I
and
others
have
of
late
invented
,
and
were
never
before
in
Print
,
I
shall
set
down
last
.
And
first
I
shall
begin
with
the
Hairs
.
CHAP.
I.
How
the
Hair
may
be
dyed
Yellow
,
or
Gold-colour
.
SInce
it
is
the
singular
care
of
Women
to
adorn
their
Hair
,
and
next
their
Faces
;
First
,
I
will
shew
you
to
adorn
the
Hair
,
and
next
the
Countenance
.
For
Women
hold
the
Hair
to
be
the
greatest
Ornament
of
the
Body
;
that
if
that
be
taken
away
,
all
the
Beauty
is
gone
:
and
they
think
it
the
more
beautiful
,
the
more
yellow
,
shining
and
radiant
it
is
.
We
shall
consider
what
things
are
fit
for
that
purpose
;
what
are
the
most
yellow
things
,
and
will
not
hurt
the
Head
,
as
there
are
many
that
will
:
but
we
shall
chuse
such
things
as
will
do
it
good
.
But
before
you
dye
them
,
Preparing
of
the
Hair
must
be
used
,
to
make
them
fit
to
receive
a
tincture
.
Add
to
the
Lees
of
White-wine
as
much
Honey
that
they
may
be
soft
,
and
like
some
thin
matter
:
smeer
your
Hair
with
this
,
let
it
be
wet
all
night
:
then
bruise
the
Roots
of
Celandine
,
and
of
the
greater
Clivers
Madder
,
of
each
a
like
quality
:
mingle
them
,
being
bruised
,
very
well
with
Oyl
,
wherein
Cummin-Seed
,
Shavings
of
Box
,
and
a
little
Saffron
,
are
mingled
;
anoynt
your
Head
,
and
let
it
abide
so
twenty
four
hours
:
then
wash
it
with
Lye
made
of
Cabbage-Stalks
,
Ashes
,
and
Barley-Straw
:
but
Rye-Straw
is
the
best
:
for
this
,
as
Women
have
often
proved
,
will
make
the
Hair
a
bright
yellow
.
But
you
shall
make
A
Lye
to
dye
the
Hair
thus
:
Put
Barley-Straw
into
an
Earthen-pot
with
a
great
mouth
,
Feny-Graec
,
and
wilde
Cummin
;
mingle
between
them
,
Quick-lime
and
Tobacco
,
made
into
Powder
:
then
put
them
upon
the
Straw
beforementioned
,
and
pour
on
the
Powders
again
;
I
mean
by
course
,
one
under
,
the
other
over
,
till
the
whole
Vessel
be
full
:
and
when
they
are
thrust
close
,
pour
on
cold
water
,
and
let
them
so
stand
a
whole
day
:
then
open
a
hole
at
the
bottom
,
and
let
the
Lye
run
forth
,
and
with
Sope
use
it
for
your
Hair
.
I
shall
teach
you
Another
.
To
five
Glasses
of
Fountain-water
,
add
Alume-Foeces
,
one
Ounce
;
Sope
,
three
Ounces
;
Barley-Straw
,
one
Handful
:
let
them
boyl
in
Earthen-pots
,
till
two
thirds
be
boyled
away
:
then
let
it
settle
:
strain
the
Water
with
the
Ashes
;
adding
to
every
Glass
of
Water
,
pure
Honey
one
Ounce
.
Set
it
up
for
your
use
.
You
shall
prepare
for
your
Hair
An
Oyntment
thus
:
Burn
the
Foeces
of
Wine
,
heaped
up
in
a
Pit
,
as
the
manner
is
;
so
that
the
fire
may
go
round
the
Pit
:
when
it
is
burnt
,
pown
it
,
and
seirce
it
:
mingle
it
well
with
Oyl
:
let
the
Woman
anoynt
her
Head
with
it
when
she
goes
to
Bed
;
and
in
the
morning
,
let
her
wash
it
off
with
a
Lye
,
wherein
the
most
bitter
Lupines
were
boyled
.
Other
Women
endeavour
To
make
their
Hair
yellow
thus
:
They
put
into
a
common
Lye
,
the
Pills
of
Citrons
,
Oranges
,
Quinces
,
Barley-Straw
,
dried
Lupines
,
Foeny-Graec
▪
Broom-Flowers
,
and
Tartat
coloured
,
a
good
quantity
:
and
they
let
them
there
lie
and
steep
,
to
wash
their
Hair
with
.
Others
mingle
two
parts
Sope
,
to
one
part
Honey
;
adding
Ox-Gall
one
half
part
:
to
which
they
mingle
a
twelfth
part
of
Garden-Cummin
,
and
wilde
Saffron
:
and
setting
them
in
the
Sun
for
six
weeks
,
they
stir
it
daily
with
a
wooden-staff
:
and
this
they
use
.
Also
of
Vinegar
and
Gold
Litharge
,
there
is
made
a
decoction
very
good
to
dye
the
Hair
yellow
as
Gold
.
Some
there
are
,
that
draw
out
a
strong
Water
with
fire
,
out
of
Salt-Peter
,
Vitriol
,
Salt-Ammoniac
,
and
Cinaber
;
wherewith
the
Hairs
dyed
,
will
be
presently
yellow
:
but
this
as
wont
to
burn
the
Hair
:
those
that
know
how
to
mingle
it
,
will
have
good
effects
of
it
.
But
these
are
but
ordinary
;
the
most
famous
way
is
To
make
the
Hairs
yellow
:
draw
Oyl
from
Honey
by
the
Art
of
Distillation
,
as
we
shall
shew
:
First
,
there
will
come
forth
a
clear
Water
,
then
a
Saffron-colour
,
then
a
Gold-colour
:
use
this
to
anoynt
the
Hair
with
a
Spunge
;
but
let
it
touch
the
Skin
:
for
it
will
dye
it
Saffron-colour
,
and
it
is
not
easily
washed
off
.
This
is
the
principal
above
others
,
because
the
Tincture
will
last
many
dayes
:
and
it
will
dye
Gray-Hairs
,
which
few
others
will
.
Or
make
a
Lye
of
Oak-Ashes
,
put
in
the
quantity
of
a
Bean
of
Rheubarb
,
as
much
Tobacco
,
a
handful
of
Barley-Straw
and
Foeny-Graec
.
Shells
of
Oranges
,
the
Raspings
of
Guaiacum
,
a
good
deal
of
wilde
Saffron
and
Liquorish
:
put
all
these
in
an
Earthen-pot
,
and
boyl
them
,
till
the
water
sink
three
fingers
:
the
Hairs
will
be
washt
excellently
with
this
.
Hold
them
in
the
Sun
,
then
cast
Brimstone
on
the
Coals
,
and
fume
the
Hairs
;
and
whilst
it
burns
,
receive
the
smoke
with
a
little
Tunnel
at
the
bottom
,
and
cover
your
Head
all
over
with
a
cloth
,
that
the
smoke
flie
not
away
.
CHAP.
II.
How
to
dye
the
Hair
bed
.
BEcause
there
are
many
men
and
women
that
are
ruddy
Complexions
,
and
have
the
Hair
of
their
Heads
and
Bearbs
Red
;
which
,
should
they
make
yellow-coloured
,
they
would
not
agree
with
their
Complexions
:
To
help
those
also
,
I
set
down
these
Remedies
:
The
Ancients
used
the
decoction
of
the
Lote-Tree
raspt
,
which
we
call
Melo
Fiocco
:
and
so
they
made
their
Hair
Red.
Or
else
,
by
burning
me
Foeces
of
the
old
Wine
,
as
I
said
,
they
added
Oyl
of
mastick
thereto
,
which
they
provided
thus
to
the
purpose
.
They
heaped
up
the
ripe
Berries
of
the
Mastick-Tree
for
some
dayes
,
till
they
might
wither
:
the
they
poured
on
water
,
and
boyled
them
so
long
in
Brazen
Kettles
until
they
brake
:
they
put
them
in
Bags
,
and
pressed
out
the
Oyl
with
a
press
.
With
this
Oyntment
,
they
kept
their
Head
anoynted
all
the
night
,
and
so
made
them
Red.
But
how
we
may
Dye
the
Hair
Red
I
shall
teach
you
.
There
is
a
Powder
brought
to
us
from
Africa
,
they
commonly
call
Alchena
:
if
we
boyl
it
in
a
Lye
till
it
be
coloured
,
and
anoynt
our
Hair
with
it
,
it
will
dye
them
red
for
many
days
,
that
is
indelible
:
but
whilst
you
handle
it
,
take
heed
you
wet
no
your
Nails
therewith
:
for
they
will
be
so
died
,
you
cannot
easily
make
them
clean
.
So
also
we
dye
the
Tails
and
Mains
of
white
Horses
red
.
But
I
can
easily
do
it
with
Oyl
of
Honey
;
for
when
the
clear
and
Saffron-coloured
waters
are
drawn
off
,
increase
the
fire
,
and
the
Oyl
will
come
forth
,
the
red
.
This
is
exellent
to
make
the
Hairs
red
,
and
it
will
dye
white
Hairs
red
for
many
dayes
;
and
when
that
tincture
is
worn
off
,
the
Hairs
will
shine
of
a
golden
colour
.
But
when
we
anoynt
our
Heads
with
a
Lye
,
we
take
a
wet
sponge
with
nippers
,
that
we
may
not
stain
our
Hands
or
skin
of
our
Heads
.
With
Herbs
a
woman
dy'd
her
hoary
Head
:
Arts
Colours
better'd
Natures
,
as
't
is
said
.
CHAP.
III.
How
the
Hairs
are
dyed
Black
.
IT
is
worth
the
while
,
to
shew
such
as
are
ashamed
to
seem
old
,
how
to
dye
their
hoary
Hairs
black
,
as
if
they
might
grow
young
again
by
it
.
And
if
we
provide
for
young
women
,
we
must
do
as
much
for
aged
Matrons
;
especially
,
if
it
fall
out
that
they
grow
hoary
too
soon
.
Of
old
,
they
made
a
decoction
of
Sage-Leaves
,
the
green
Husks
of
Walnuts
,
Sumacts
,
Myrtle-berries
,
Black-berries
,
Cypress-nuts
,
Rindes
of
the
Roots
of
Halm-Tree
,
and
such-like
:
for
the
Rinde
of
the
Root
of
Halm-Tree
,
boyled
till
it
be
sort
,
and
consumed
,
and
then
smeered
on
all
night
,
blacks
the
Hair
,
first
made
clean
with
Fullers
Earth
.
Learn
therefore
How
Gray
Hairs
and
dyed
Black
.
Anoynt
your
Hair
in
the
Sun
with
Leeches
that
have
lain
to
corrupt
in
the
blackest
Wine
sixty
daies
,
and
they
will
become
very
black
.
Or
else
,
Let
a
sextary
of
Leeches
stand
in
two
sextaries
of
Vinegar
in
a
Leaden
Vessel
to
corrupt
,
for
sixty
daies
:
and
as
I
said
,
anoynt
your
Hair
.
Pliny
saith
,
It
will
dye
so
strongly
that
unless
they
hold
Ovl
in
their
mouths
,
when
they
dye
the
Hair
,
it
will
make
their
Teeth
black
also
.
But
if
you
would
have
Long
and
Black
Hair
,
Take
a
green
Lizard
,
and
cutting
off
the
Head
and
Tail
,
boyl
it
in
common
Oyl
,
and
anoynt
your
Head
with
it
.
You
shall
have
also
Another
.
Yet
you
may
thus
dye
your
Hair
and
Beard
handsomely
,
if
they
be
grown
Gray
:
Froth
of
Silver
,
burnt
Brass
,
must
be
mingled
with
four
times
the
quantity
of
strong
Lye
:
and
when
it
bubbles
on
an
easie
fire
,
wash
your
Hair
with
it
;
and
when
they
are
dry
,
wash
them
with
hot
water
.
I
used
this
as
the
Ancients
taught
it
:
and
I
made
a
Lye
of
Quick-Lime
and
Oak-Ashes
,
that
they
commonly
call
the
Capitel
;
in
that
I
boyled
Litharge
of
Silver
:
then
I
tried
it
on
white
Wool
;
for
if
it
be
dyed
black
,
as
I
would
have
it
,
then
I
took
it
from
the
fire
;
or
else
,
I
boyled
it
longer
.
If
it
burnt
the
Wool
,
I
put
water
to
it
;
or
else
,
dyed
with
it
.
Add
Lytharge
.
Wash
your
Hair
or
Beard
with
this
,
and
it
will
dye
them
with
a
shining
black
colour
,
and
it
will
not
be
discerned
:
for
the
more
you
wash
it
,
the
better
it
will
shine
.
CHAP.
IV.
To
make
Hairs
part
smooth
.
BEcause
sometimes
a
part
is
deformed
with
abundance
of
Hair
,
or
for
lack
of
Hair
,
I
shall
shew
how
to
make
a
smooth
part
thick
with
Hair
,
and
a
hairy
part
smooth
,
by
depilatories
.
A
common
Depilatory
,
which
men
use
commonly
in
Baths
.
It
consists
of
Quick-Lime
,
four
parts
made
into
Powder
,
Orpiment
one
part
:
boyl
them
.
Try
with
a
Hens
Feather
;
when
that
is
made
bare
with
it
,
it
is
boyl'd
:
take
heed
you
boyl
it
not
too
much
,
or
that
it
stay
not
too
long
upon
your
skin
,
for
it
will
burn
:
but
if
it
chance
to
burn
your
skin
,
take
Populeum
and
Oyl
of
Roses
or
Violets
,
and
anoynt
the
place
,
and
the
pain
will
be
gone
.
This
must
be
done
in
a
Bath
;
but
if
you
cannot
have
one
,
let
the
Woman
be
covered
with
cloths
very
well
,
and
let
it
be
cast
on
burning
Stones
or
Tiles
,
that
she
may
receive
the
fume
of
it
,
and
swear
.
After
she
hath
sweat
,
let
her
wash
her self
with
her
water
,
and
wipe
it
off
:
then
let
her
anoynt
her self
all
over
;
for
the
parts
anoynted
thus
,
will
presently
grow
smooth
.
And
thus
may
all
parts
be
kept
free
from
Hair
.
The
Ancients
used
these
,
as
Saserna
,
as
Varro
reports
,
teacheth
in
his
Book
of
Husbandry
.
If
(
saith
he
)
you
would
make
any
one
smooth
from
Hair
,
cast
a
pale
Frog
into
water
,
and
boyl
it
to
a
third
part
;
and
with
that
anoynt
the
Body
.
But
by
pale
Frog
we
must
understand
a
Toad
:
for
a
Frog
hath
no
such
faculty
.
A
Salamander
soaked
in
Oyl
,
will
pull
out
the
Hair
.
Dioscorides
.
But
it
will
be
stronger
,
if
you
steep
it
long
in
Oyl
,
and
dissolve
it
.
The
filthy
matter
that
is
white
as
Milk
,
and
is
vomited
up
at
the
mouth
by
the
Salamander
,
if
it
touch
any
part
of
the
Body
,
all
the
Hair
will
fall
off
.
Dioscorides
saith
,
That
the
Sea-Scolopendra
boyled
in
Oyl
,
and
smeered
on
the
part
,
will
pluck
off
the
Hair
by
the
Roots
.
But
To
make
Hair
grow
slowly
,
If
you
press
Oyl
out
of
Henbane-Seed
with
a
Press
,
or
do
often
anoynt
the
places
with
the
juice
of
it
,
they
will
grow
again
very
slowly
.
The
same
is
done
with
the
juice
of
Hemlock
.
Or
to
take
off
the
Hairs
,
men
added
to
Ants
Eggs
,
red
Orpiment
,
and
Ivy-Gum
,
with
Vinegar
;
and
they
rubbed
the
place
where
the
Hair
was
taken
away
.
In
former
times
,
they
rubbed
the
down-parts
of
children
with
the
Roots
of
Hyacinthus
,
and
the
Hair
would
never
grow
there
.
And
therefore
it
is
well
known
in
trimming
Medicaments
sold
here
and
there
,
that
being
smeered
on
with
sweet
Wine
,
keeps
back
the
Bread
,
and
will
not
let
it
break
forth
.
But
if
you
would
That
Hair
should
never
grow
again
,
In
which
business
I
have
taken
great
pains
;
and
tried
many
things
that
I
found
to
be
false
;
First
,
foment
the
part
with
hot
water
,
and
pull
out
the
Hairs
one
by
one
with
womens
nippers
:
then
dissolve
Salt-Peter
in
water
,
and
anonynt
the
holes
where
the
Hairs
grew
.
It
will
be
better
done
with
Oyl
of
Brimstone
,
or
of
Vitriol
:
and
so
they
will
never
grow
again
;
or
if
they
do
,
after
one
yeer
,
they
will
be
very
soft
:
do
then
the
same
again
,
and
the
parts
will
be
bare
alwayes
.
So
I
have
made
womens
Fore-heads
longer
,
and
have
taken
off
Hair
from
parts
hotter
then
the
rest
.
CHAP.
V.
How
Hair
may
grow
again
.
BUt
for
those
that
would
have
Hair
grow
where
it
should
,
these
Remedies
will
do
it
:
sometimes
womens
temples
use
to
be
deformed
for
want
of
Hair
,
I
shall
teach
you
how
Hair
falling
off
before
old
age
,
may
be
held
fast
.
And
if
any
Hair
hath
fallen
off
,
to
make
it
grow
again
,
torrifie
Gith
upon
the
Coals
;
when
it
is
torrified
,
powder
it
,
sift
it
,
and
mingle
it
with
water
;
and
anoynt
your
Head
.
The
Ancients
made
their
Hair
grow
again
with
these
Remedies
:
with
the
Ashes
of
a
Land
Hedge-hog
,
or
of
burnt
Bees
or
Flies
,
or
the
Powder
of
them
deied
;
also
with
Man's
Dung
burnt
,
and
anoynted
on
with
Honey
,
to
which
they
added
well
the
Ashes
of
Small-nuts
,
Wall-nuts
,
Ches-nuts
,
and
other
Bean-like
substances
:
for
by
all
these
mingled
together
,
or
by
them
single
,
Hair
will
be
made
to
grow
.
But
if
you
will
That
Hair
shall
grow
quickly
,
I
know
that
by
often
washing
the
place
with
that
water
that
first
distils
from
Honey
by
the
fire
,
much
Hair
will
soon
grow
;
or
if
you
do
but
moysten
the
place
with
wet
cloths
,
and
not
wipe
it
,
but
let
it
alwayes
continue
wet
.
Also
Noble
Matrons
may
use
this
To
make
the
Hairs
grow
softer
.
Augustus
was
wont
to
burn
his
Legs
with
a
burning
Nut
,
that
the
Hair
might
grow
softer
.
But
That
Hair
may
grow
longer
and
quickly
,
Bruise
Marsh-Mallow
Roots
with
Hogs-grease
,
and
let
them
boyl
long
in
Wine
:
then
add
Cummin-Seed
well
bruised
,
Mastick
,
and
yelks
of
Eggs
well
boyled
:
first
,
mingle
them
a
little
,
and
then
boyl
them
:
strain
all
through
a
Linen-clout
,
and
let
it
stand
and
settle
;
then
take
the
fat
that
swims
on
the
top
and
anoynt
the
Head
,
first
wash
.
But
to
make
them
grow
quickly
,
take
Barley-Bread
with
Salt
and
Bears
Grease
:
burn
the
Bread
;
and
with
such
a
mixture
anoynt
the
place
.
Some
besmeer
a
glazed
Pot
with
the
fat
of
a
Horse
Neck
,
and
they
boyl
a
River-Eel
that
is
fat
,
and
cut
into
pieces
in
it
,
till
it
dissolve
into
Oyl
,
and
they
anoynt
the
part
with
it
.
CHAP.
VI.
To
take
away
Sores
and
Worms
that
spoil
the
Hair
.
THere
is
a
certain
plague
of
the
Hair
that
befals
them
,
and
breaks
,
cuts
,
and
takes
the
Hair
quite
off
from
the
Head
.
I
will
add
the
Remedies
presently
,
whereby
to
take
them
away
.
It
is
healthful
,
in
these
Diseases
,
to
apply
bitter
things
to
kill
these
Worms
called
Tiners
or
Syrens
:
take
the
Flowers
of
Myrtle-Trees
,
Broom-clary
;
boyl
them
in
Vinegar
,
till
the
Vinegar
be
consumed
,
and
then
rub
the
ends
of
the
Hair
continually
with
it
.
Also
grinde
bitter
Lupines
into
fine
Meal
;
boyl
them
in
Vinegar
,
and
then
rub
the
Hairs
between
your
hands
:
for
this
will
kill
these
Sirens
,
and
drive
them
away
.
But
I
used
very
hot
Bread
,
newly
taken
forth
of
the
Oven
,
cut
in
the
middle
,
and
putting
the
Hair
between
them
till
they
grow
●old
.
CHAP.
VII
.
How
to
make
Hair
Curl
.
CUrl'd
Hair
seems
to
be
no
small
Grace
and
Ornament
to
the
Head
:
and
women
that
use
painting
do
all
they
can
to
curl
the
Hair
.
If
you
will
know
how
To
Curl
the
Hair
,
Boyl
Maidenhair
with
Smallage-Seed
in
Wine
,
adding
a
good
quantity
of
Oyl
:
for
this
wil
make
the
Hair
curl'd
and
thick
.
Pliny
.
Moreover
,
if
you
put
the
Roots
of
Daffidils
into
Wine
,
and
pour
this
often
on
the
Head
,
being
shaved
,
it
will
make
the
Hair
curl
the
more
,
as
the
same
Author
saith
:
or
else
,
bruise
the
Root
of
Dwraf-elder
,
with
Oyl
,
and
anoynt
the
Head
therewith
,
and
binde
the
Leaves
of
the
same
upon
the
Head
.
Some
say
that
Camels
Dung
will
curl
the
Hair
:
or
else
,
poun
the
Ashes
of
a
Rams
Horn
,
with
Oyl
;
and
with
that
anoynt
the
Head
often
,
being
first
shaved
.
So
also
,
will
the
Ashes
of
Chef-nuts
or
Hedge-hogs
do
,
if
you
with
Honey
smeer
the
Head
with
it
.
CHAP.
VIII
.
Remedies
to
make
the
Eye
brows
black
.
BEfore
we
leave
off
to
speak
of
Hair
,
I
shall
shew
how
to
make
the
Eye-brows
black
,
because
women
are
as
desirous
of
this
as
of
the
rest
.
The
Greeks
call
them
Calliblephara
,
that
is
,
Fair
Eye-brows
:
wherefore
the
Antients
used
To
dye
the
Eye-brows
with
black
Earth
like
Bitume
or
Sea-Cole
:
being
burnt
,
it
is
a
very
fine
black
:
and
it
is
added
to
those
Remedies
that
serve
to
dye
the
Eye-brows
and
the
Hair
black
:
or
else
the
Marrow
of
an
Ox
bone
taken
out
of
the
Right-Leg
before
,
and
beaten
with
Soot
,
is
good
to
dye
the
Hair
,
and
faulty
Eye-brows
,
and
the
corners
of
the
Eyes
.
Also
,
Soot
is
tempered
for
this
purpose
,
with
the
smoak
of
Paper
,
and
Oyl
of
Sesama
,
the
smoot
being
wiped
off
of
a
new
Vessel
with
a
Feather
.
The
Kernels
of
Dates
burnt
in
a
new
earthen
Pot
,
and
the
Ashes
washed
,
serve
instead
of
Spodium
;
and
they
are
mingled
with
Eye-salves
,
and
they
make
Calliblephara
;
adding
Spikenard
thereunto
.
And
if
they
be
not
well
burnt
,
burn
them
again
.
Also
Rose-Leaves
are
fit
burn
for
the
same
use
.
Also
,
you
may
amend
your
Eye-brows
thus
;
Take
Labdanum
,
and
beat
it
with
Wine
,
and
mingle
Oyl
of
Myrtles
with
it
,
and
make
a
very
thick
Oyntment
:
or
infuse
in
Oyl
the
black
Leaves
of
the
Myrtle-Tree
,
with
a
double
quantity
of
Galls
bruised
,
and
use
that
.
I
use
this
.
Galls
are
fried
in
Oyl
,
and
they
are
ground
with
a
little
Salt-Ammoniac
;
and
then
mingled
with
Vinegar
,
wherein
the
Pills
of
the
Mulberry
and
Bramble
have
been
boyled
:
with
these
anoynt
the
Eyebrows
,
and
let
it
abide
on
all
night
;
then
wash
it
off
with
water
.
But
if
you
would
Change
the
colour
of
childrens
Eyes
,
you
shall
do
it
thus
:
anoynt
the
fore
part
of
their
Heads
with
the
Ashes
of
the
shells
of
Hazel-nuts
and
Oyl
,
it
will
make
the
white
eyes
of
children
black
,
if
you
do
it
twice
.
There
are
many
Experiments
to
make
white
and
gray
Eyes
black
,
and
to
alter
the
colours
.
But
I
shall
let
them
pass
,
because
those
that
want
them
will
not
so
lightly
endanger
their
Eyes
;
nor
do
they
answer
the
expectation
,
as
some
have
tried
them
.
CHAP.
IX
.
How
to
make
the
Face
white
.
I
Taught
formerly
in
my
Book
of
Plants
,
That
with
white
cleer
Silver-coloured
Herbs
,
Shel-Fish
,
and
Stones
,
the
Face
might
be
made
white
,
polished
and
Silver-coloured
.
I
shall
now
set
down
some
examples
,
by
which
you
may
invent
many
more
.
I
shall
first
speak
of
Simples
,
then
of
Compounds
:
Simples
that
are
white
,
make
the
face
white
.
The
Lilly
is
a
complete
white
colour
:
the
bulbous
tops
of
it
,
like
Onyons
boyled
in
water
,
or
the
distilled
water
of
them
,
will
make
the
Faces
of
Maides
white
,
if
they
wash
them
therewith
,
morning
and
evening
.
Withwind
bears
a
Flower
like
to
the
Lilly
,
without
any
smell
;
but
within
like
Saffron
:
it
is
onely
white
,
and
is
as
it
were
the
Rudiments
of
Nature
,
when
she
goes
about
to
frame
a
Lilly
.
The
distilled
water
from
the
flowers
will
wonderfully
make
the
Face
whole
.
Also
with
the
decoction
of
Ivory
,
one
may
make
the
Face
like
Ivory
.
Melanthinm
makes
the
Face
beautiful
.
Dioscorides
.
But
it
shews
its
excellency
when
it
is
thus
prepared
:
Pown
it
,
and
sift
out
the
finest
of
it
,
take
the
juice
of
Lemmons
,
and
let
the
Meal
of
Gith
lie
wet
in
it
twenty
four
hours
;
take
it
out
,
and
let
it
dry
:
then
break
an
Egg
with
the
Shell
,
and
mingle
it
with
it
:
then
dry
it
in
the
shade
,
and
sift
it
once
more
.
In
the
morning
,
when
the
woman
riseth
out
of
her
bed
,
let
her
put
this
into
a
white
Linen-clour
,
that
is
not
too
fine
,
and
wet
it
with
water
or
spittle
;
and
let
her
rub
her
Face
with
the
clour
,
that
the
moysture
alone
,
and
not
the
Meal
,
may
come
on
the
Face
.
If
you
will
have
Your
Face
white
,
it
may
be
made
as
white
as
Milk
many
ways
,
and
chiefly
with
these
that
follow
:
Let
Litharge
of
Silver
,
half
an
ounce
,
boyl
in
a
Glazed
Earthen
Pot
,
with
strong
Vinegar
,
until
the
thinner
part
be
evaporated
:
set
it
up
for
use
.
Then
,
in
another
Pot
,
let
half
a
pound
of
clear
water
boyl
:
then
mingle
both
these
waters
together
,
and
shake
them
;
and
it
will
become
like
Milk
,
and
sink
to
the
bottom
:
when
it
is
settled
,
pour
it
off
;
water
being
plentifully
poured
in
:
and
leaving
it
a
while
to
settle
,
pour
it
off
again
,
and
pour
on
fresh
;
shake
it
,
and
leave
it
to
settle
a
short
time
,
and
so
forbear
.
That
which
is
settled
,
set
in
the
Sun
and
when
it
is
grown
stiff
,
as
thick
pap
,
make
small
balls
of
it
,
and
lay
them
up
.
You
may
use
these
with
water
to
make
the
Face
white
.
Or
else
powder
Lytharge
of
Silver
,
eight
ounces
,
very
fine
:
pour
on
the
Powder
,
of
the
strongest
Vinegar
five
pints
:
distil
them
,
and
keep
them
for
your
use
.
Then
take
Allome
de
Plume
,
Salt
Gemma
,
one
drachm
;
Frankincense
,
one
ounce
and
a
half
;
Camphire
,
two
drachms
;
Oyl
of
Tartar
,
six
ounces
;
Rose-water
,
one
pound
:
powder
what
must
be
powdered
,
and
pour
it
in
:
distil
the
water
in
Chymical
Vessel
,
and
set
it
up
.
When
you
would
use
them
,
mingle
a
little
of
both
waters
in
the
palm
of
your
hand
,
and
it
will
be
like
Milk
:
rub
your
Face
with
it
,
and
it
will
be
white
.
Or
else
take
off
the
Pills
of
about
twenty
Cirton
Lemmons
;
infuse
the
Pills
in
one
pound
of
the
best
Wine
,
and
one
pint
and
an
half
of
Rose-water
,
for
six
days
:
then
add
one
ounce
of
white
Lilly
and
Mallow-Roots
,
and
let
them
stay
as
many
days
:
then
add
Rosin
of
Turpentine
,
four
ounces
;
white
Mercury
sublimate
,
two
ounces
;
Boxan
,
half
an
ounce
;
ten
whites
of
Eggs
made
hard
at
the
fire
:
and
mingle
all
these
together
:
let
them
stay
one
night
.
The
next
day
,
put
a
cap
upon
the
Vessel
,
and
luting
the
joynts
well
,
that
nothing
may
breath
forth
,
let
the
water
drop
into
a
Vessel
to
receive
it
:
set
it
aside
for
use
.
I
me
this
,
that
is
easie
to
make
,
and
doth
the
business
completely
:
Take
the
white
of
an
Egg
,
and
stir
it
so
long
with
an
Iron
,
that
it
froth
well
:
let
it
stand
to
turn
to
water
:
then
take
half
an
ounce
of
the
best
Honey
,
and
beat
with
that
water
,
and
●ingle
them
until
they
unite
:
add
to
them
the
quantity
of
two
Corns
of
Wheat
,
Mercury
sublimate
,
finely
powdered
;
when
you
go
to
bed
,
take
some
of
the
water
in
the
palm
of
your
hand
,
and
wash
your
Face
;
and
so
let
it
dry
in
,
that
it
may
not
slick
to
the
Linen
:
in
the
morning
,
wash
it
off
with
Fountain-water
,
and
you
shall
have
your
Face
cleer
and
white
.
CHAP.
X.
How
women
shall
make
their
Faces
very
clean
to
receive
the
Colour
.
BEfore
any
thing
be
used
to
make
the
Face
beautiful
,
it
must
be
made
very
clean
and
fit
to
receive
it
:
for
oft-times
women
have
excellent
Waters
and
Remedies
brought
them
,
but
they
have
no
operation
:
wherefore
the
matter
is
,
that
they
must
first
prepare
their
Face
.
This
is
the
best
Preparation
of
the
Face
.
Bind
Barley-Meal-Bran
in
a
Linen-cloth
,
and
let
it
down
into
a
Pot
full
of
water
,
and
let
it
boyl
till
a
third
part
be
remaining
,
and
press
out
the
juice
:
with
this
decoction
wash
your
face
,
and
let
it
dry
:
then
bruise
Myrrh
,
and
mingle
it
with
the
white
of
an
Egg
,
and
burn
it
on
hot
Fire-sticks
,
or
red
hot
Tiles
,
and
receive
the
fume
by
a
tunnel
:
let
the
narrow
part
of
it
be
toward
the
Face
,
and
the
broad
to
the
fire
:
cover
the
head
with
a
Napkin
that
the
smoak
flie
not
away
;
and
when
you
have
received
sufficient
of
the
smoak
,
rub
your
Face
with
a
Linen-cloth
:
then
use
your
Remedy
to
anoynt
your
Face
.
I
shall
shew
you
One
that
is
stronger
.
When
the
skin
must
be
cleansed
or
made
white
,
you
must
cleanse
some
parts
of
your
Face
from
skins
that
will
not
let
your
painting
Oyntment
stick
.
Powder
an
ounce
of
Sublimate
very
finely
:
put
it
into
a
Pot
that
is
glazed
,
and
cast
into
it
fix
whites
of
Eggs
,
so
beaten
,
that
they
are
turned
into
water
:
then
boyl
them
on
hot
Embers
,
till
they
grow
thick
:
put
them
into
a
Linnen-cloth
that
is
loosly
weaved
,
and
press
the
water
out
of
them
with
your
hands
,
and
wash
your
Face
with
it
:
then
mingle
Honey
,
whites
of
Eggs
,
and
the
aforesaid
water
together
,
equal
parts
:
put
some
in
your
palm
,
and
rub
the
place
you
would
make
white
,
with
the
palms
of
your
hands
:
then
boyl
spelt
;
and
when
it
is
boyl'd
,
take
the
fume
of
it
by
a
tunnel
:
then
rub
your
Face
with
a
course
Linnen-cloth
.
Others
wash
their
Face
with
water
,
wherein
fine
flour
is
boyled
.
CHAP.
XI
.
How
the
Face
may
be
made
very
soft
.
THe
next
Beauty
of
the
Face
and
Hands
,
is
Tenderness
,
which
is
procured
by
fat
things
;
and
chiefly
by
Milk
,
and
principally
of
Asses
:
for
it
takes
off
wrinkle
▪
and
makes
the
skin
white
and
soft
.
And
therefore
,
it
was
not
for
nothing
,
that
Poppaea
Sabina
,
Nero's
wife
,
had
always
five
hundred
Asses
with
her
:
and
in
a
Bath
with
a
●ear
,
she
soaked
all
her
body
with
that
Milk
.
Wherefore
if
you
would
have
Tour
Face
made
soft
and
white
,
Steep
crums
of
Bread
in
Whey
or
in
Milk
;
then
press
it
out
,
and
with
that
water
wash
your
Face
;
for
it
will
wonderfully
white
your
Face
,
and
make
the
skin
fair
.
Or
,
take
six
Glasses
of
Milk
,
steep
crumbs
of
Bread
in
it
five
hours
:
take
ten
Lemmons
,
make
clean
the
Pills
,
and
cut
the
Body
of
them
into
thin
slices
:
then
shake
ten
whites
of
Eggs
;
bruise
an
ounce
of
Camphire
,
Allom
Sauharinum
,
two
ounces
;
mingle
them
all
,
and
distil
them
,
and
set
it
in
a
glazed
Vessel
close
covered
,
in
the
Sun
;
and
then
set
it
up
for
your
use
.
Here
is
one
stronger
For
the
same
purpose
.
Boyl
two
Calfs
Feet
in
water
;
first
make
them
clean
:
then
boyl
the
water
till
half
be
consumed
;
put
it
in
Rice
one
pound
,
and
boyl
it
well
:
let
crums
of
Bread
steep
in
Asses
Milk
or
Goats
Milk
,
with
ten
whites
of
Eggs
bruised
with
their
Shells
:
distil
all
at
a
gentle
fire
;
add
to
the
water
a
little
Camphire
and
Borax
:
put
into
a
glazed
vessel
,
two
yong
naked
Pigeons
,
with
their
guts
taken
forth
,
and
put
in
as
much
Milk
as
will
cover
them
;
and
add
one
ounce
of
Borax
;
Turpentine
,
three
ounces
;
Ca●phire
,
one
ounce
;
five
whites
of
Eggs
:
put
on
the
cover
,
and
distil
them
;
for
it
is
fat
things
that
make
the
Face
soft
.
I
shall
say
more
,
when
I
come
to
speak
of
making
the
hands
white
and
soft
:
the
reason
is
the
same
for
both
.
CHAP.
XII
.
How
to
make
the
face
clear
and
shining
like
silver
.
THe
face
is
not
onely
made
clear
,
but
white
as
silver
,
by
those
things
that
I
said
were
white
as
silver
;
yet
not
exactly
as
silver
,
but
they
shine
as
clear
as
silver
.
There
is
an
herb
commonly
called
Argentaria
,
or
Argentina
,
or
wilde
Tansey
,
whose
leaves
are
green
above
,
but
on
the
backside
they
shine
of
a
silver
colour
:
the
distilled
water
of
it
is
drank
by
women
against
spots
in
their
faces
,
and
to
make
them
white
as
silver
.
The
snails
that
are
found
in
moist
places
,
and
leave
behind
them
,
as
they
creep
,
a
silver
cord
(
Dioscorides
saith
,
will
cure
the
spots
in
the
face
)
women
much
desire
them
:
for
they
put
them
in
a
still
and
draw
out
water
from
them
,
that
polisheth
the
skin
exceedingly
,
and
makes
it
contract
a
silver
gloss
.
And
the
seashell-fish
,
like
an
ear
,
whose
shell
is
of
a
silver
colour
within
,
or
pearl
colour
,
and
many
kinds
of
shells
;
that
being
steeped
in
vinegar
,
will
grow
pure
,
casting
off
the
outward
crust
;
as
the
Oystershel
doth
that
brings
forth
pearl
.
There
are
also
shells
,
we
call
the
Mothers
of
pearl
,
that
inwardly
are
shining
,
and
of
a
silver
colour
,
like
pearls
:
all
which
women
use
for
their
art
of
beautifying
themselves
;
for
they
make
the
face
smooth
,
and
to
shine
as
white
as
silver
.
But
pearls
do
it
best
of
all
things
,
when
they
are
dissolved
in
sharp
juyces
,
and
soaked
in
rotten
dung
,
till
they
send
forth
a
clear
oyl
,
that
is
the
best
thing
to
beautifie
the
face
,
as
I
shall
shew
elsewhere
.
For
the
same
use
,
is
a
glass-stone
used
,
that
shines
like
silver
.
But
no
better
water
is
prepared
,
then
from
Talk
,
or
Quick-silver
,
as
I
shall
shew
in
that
which
follows
.
CHAP.
XIII
.
How
to
dissolve
Talk
for
to
beautifie
women
.
THough
I
shall
speak
in
a
work
,
on
purpose
,
more
at
large
,
how
Talk
may
be
dissolved
into
water
or
oyl
;
We
shall
here
onely
set
down
,
how
it
may
be
fitted
for
womens
use
.
Of
all
such
ways
as
are
used
,
I
shall
set
forth
such
as
I
have
tried
to
be
good
.
Beat
Talk
in
a
mortar
of
metal
;
then
put
it
into
a
pot
of
the
strongest
clay
,
and
cover
it
,
and
bind
it
in
with
strong
iron
wyer
;
lute
it
well
all
cover
,
and
stop
the
joynts
that
nothing
breathe
out
;
and
set
it
in
the
Sun
to
dry
.
Then
put
this
stone
in
an
oven
,
that
flames
strongly
,
or
in
some
other
place
,
where
the
fire
is
most
vehement
.
When
the
fire
of
the
oven
is
out
,
take
it
forth
and
break
the
vessel
;
and
if
it
be
well
calcined
,
it
is
enough
:
Otherwise
do
the
same
again
,
until
the
calx
of
it
be
as
white
as
it
ought
to
be
.
When
the
calcined
body
of
it
,
is
white
,
as
it
must
be
▪
grind
it
on
a
porphyry-stone
,
and
put
it
into
a
little
bag
,
or
upon
a
marble
in
a
very
moist
place
,
or
deep
well
,
or
cistern
;
and
let
it
lie
there
long
,
and
with
much
moisture
it
will
drop
forth
at
last
:
It
will
more
easily
and
perfectly
dissolve
into
water
,
if
it
were
burnt
long
enough
,
and
turned
into
a
calx
.
For
the
parts
being
turn'd
to
lime
,
and
made
exceeding
dry
by
force
of
fire
,
they
attract
moisture
.
It
is
also
done
Another
way
that
is
good
.
Calcine
the
Talk
,
and
put
it
in
an
earthen
pot
,
and
set
it
in
the
hottest
part
of
a
potters
oven
,
to
stay
there
six
days
.
When
the
Talk
is
thus
turn'd
to
a
calx
,
put
it
into
a
gourd-glass
,
which
you
shall
first
make
clean
,
and
make
a
hole
at
the
bottom
of
it
:
and
setting
a
vessel
under
it
,
you
shall
have
the
moisture
of
it
drop
forth
,
and
the
calx
will
resolve
into
water
:
put
this
into
a
glass
vial
,
and
let
the
water
evaporate
in
Bal●eo
:
take
the
sediment
out
for
your
use
.
I
use
also
Another
way
:
Put
snails
in
an
earthen
vessel
,
in
the
open
air
,
that
they
may
be
kept
hungry
three
days
,
and
pine
for
want
of
meat
,
and
be
purged
;
then
take
a
silver
Loadstone
,
or
Talk
,
most
finely
powdred
,
mingle
it
with
the
white
of
an
egge
,
and
make
an
ointment
;
anoint
the
earthen
vessel
with
it
,
and
put
the
snails
into
it
,
for
they
will
eat
up
all
the
Talk
:
When
they
have
eaten
all
,
and
voided
their
excrements
,
bruise
the
snails
with
their
shells
;
and
putting
them
into
a
retott
,
draw
out
their
moisture
with
a
gentle
fire
;
the
humour
that
drops
forth
,
will
exceedingly
adorn
the
face
.
CHAP.
XIV
.
The
preparation
of
Sublimate
.
I
Said
,
that
there
was
nothing
better
than
quick-silver
for
womens
paints
,
and
to
cleanse
their
faces
,
and
make
them
shine
.
Wherefore
▪
I
shall
set
down
many
ways
to
Prepare
it
,
that
you
may
have
the
use
of
it
to
your
desire
.
Take
one
ounce
and
half
of
pure
quick-silver
,
not
falsified
with
lead
:
for
if
there
be
lead
mingled
with
it
,
all
your
labour
is
lost
.
How
it
must
be
purged
and
known
,
I
taught
elsewhere
.
Mingle
this
with
half
a
pound
of
Mercury
sublimate
,
and
put
it
into
a
marble
mortar
,
and
with
a
new
wooden
pestle
,
stir
it
well
,
turning
it
round
about
.
First
,
it
will
be
black
,
in
six
hours
it
will
grow
white
,
if
you
cease
not
to
beat
it
.
Then
adde
one
ounce
and
half
of
white
salt
,
always
turning
it
about
with
the
p●stle
;
for
the
more
you
grind
it
,
the
perfecter
it
will
be
.
When
it
is
very
well
ground
,
it
must
be
washt
.
Sprinkle
boiling
clear
water
into
the
mortar
,
and
stir
it
;
and
then
stay
a
while
,
until
the
muddy
part
may
sink
down
,
and
the
filth
that
was
lighter
,
and
swims
on
the
top
:
laying
the
vessel
on
one
side
,
pour
out
the
water
gently
,
and
pour
in
fresh
;
do
this
five
or
six
times
in
the
same
manner
,
until
the
pure
and
onely
powder
remain
without
dregs
:
make
little
cakes
of
it
,
and
dry
it
in
the
sun
.
Some
whilst
they
bruise
it
,
sprinkle
water
on
,
lest
the
powder
by
grinding
should
be
made
so
small
,
that
it
should
fly
away
into
the
air
.
The
chief
business
is
to
purge
it
,
and
grind
it
well
,
that
it
be
not
troubled
when
it
is
strain'd
forth
:
that
which
is
gone
to
the
bottom
,
and
so
part
of
it
be
lost
;
some
open
a
hole
in
the
belly
of
a
pot
,
that
when
it
is
settled
,
the
hole
being
opened
,
the
water
with
the
dregs
may
run
forth
.
Others
to
sublimate
,
adde
a
third
part
of
quick-silver
,
and
grind
it
in
a
wooden
mortar
;
and
in
the
●●an
while
they
chew
four
grains
of
mastick
in
their
mouths
,
and
they
spit
the
clammy
spittle
out
of
their
mouths
into
the
mortar
,
until
it
be
white
,
as
I
said
:
then
they
boil
it
in
one
pound
of
the
distilled
water
,
of
Bryony-root
,
till
it
be
consumed
:
then
they
put
a
linnen
cloth
,
to
receive
it
at
the
mouth
of
the
vessel
,
and
so
they
strain
it
forth
,
and
set
it
in
the
sun
:
they
make
●roches
of
it
with
gum
Traganth
;
others
to
sublimate
,
add
a
sixth
part
of
quick-silver
,
bruising
it
round
about
:
then
they
adde
camphir
,
borax
,
and
ceruss
,
half
as
much
,
and
mingle
all
together
.
The
principal
matter
is
,
it
is
the
best
way
to
sprinkle
it
with
water
whilst
you
grind
it
,
lest
by
grinding
it
,
the
powder
become
so
light
,
that
it
fly
away
:
also
,
when
the
water
is
poured
on
,
all
the
filth
will
come
on
the
top
,
and
more
easily
be
poured
off
:
then
when
the
sublimate
is
washed
,
it
is
left
to
settle
down
:
then
again
pouring
off
the
former
water
,
they
pour
on
fresh
,
and
they
wash
it
oft
,
till
they
see
it
is
enough
,
and
no
black
swims
on
the
top
.
But
there
is
no
better
,
as
we
said
,
than
Water
of
quick-silver
.
But
some
will
not
away
with
quick-silver
,
by
reason
of
the
hurt
it
commonly
doth
to
the
teeth
:
but
they
use
other
water
.
Yet
there
is
no
better
water
,
then
that
which
is
extracted
from
quick-silver
;
it
is
so
clear
and
transparent
,
and
the
face
anointed
with
it
,
shines
like
silver
:
it
draws
the
skin
handsome
,
and
makes
it
soft
by
and
by
;
and
I
never
saw
a
better
:
the
manner
was
shewed
before
.
CHAP.
XV.
How
white-lead
is
prepared
for
the
face
.
BEcause
sublimate
is
so
dangerous
,
there
is
a
private
way
to
do
it
with
ceruss
,
but
not
the
usual
way
,
that
women
may
have
their
desire
,
without
hurting
their
skin
or
their
teeth
.
I
am
now
come
to
the
business
of
ceruss
.
Take
of
swines
grease
well
washed
and
cleansed
in
common
water
,
at
least
ten
times
:
put
it
in
to
a
lye
of
sweet
water
,
and
after
fifteen
days
,
into
a
pot
,
or
earthen
vessel
,
with
a
broad
mouth
;
pouring
in
the
sharpest
vinegar
,
put
in
your
swines
grease
,
that
the
vinegar
may
swim
three
fingers
above
it
:
then
fasten
a
plate
of
lead
on
the
mouth
of
the
pot
,
well
luting
the
joynts
with
linnen
cloths
,
that
the
vinegar
may
not
evaporate
.
Every
fifteen
days
take
off
the
cover
,
and
see
how
it
is
,
if
the
lead
be
dissolved
,
and
scrape
the
cover
of
all
that
hangs
upon
it
,
and
put
in
the
cover
;
anoint
it
all
about
,
and
let
it
stand
so
long
,
till
all
the
rest
be
performed
,
as
I
said
before
,
and
the
whole
lead
be
turned
to
ceruss
.
Ceruss
must
be
washt
thus
:
Pour
water
into
a
vessel
,
put
the
ceruss
into
it
;
stir
it
up
and
down
,
that
what
dregs
there
is
may
swim
on
the
top
:
the
ceruss
is
heavy
,
and
will
sink
to
the
bottom
:
Pour
forth
what
swims
above
in
the
vessel
,
and
pour
on
fresh
water
;
and
do
this
so
often
,
until
the
pure
ceruss
be
found
without
dregs
:
dry
it
,
and
lay
it
up
.
If
you
will
do
it
Another
way
,
Take
two
handfuls
of
cleansed
barley
,
let
it
steep
all
night
in
fair
water
;
then
dry
it
on
a
linnen
cloth
,
spread
abroad
in
the
sun
.
When
it
is
dried
,
poun
it
in
a
marble
mortar
;
when
it
is
bruised
,
put
it
into
a
glazed
vessel
,
which
is
full
of
vinegar
,
and
cast
upon
this
four
whole
eggs
,
with
their
shells
:
then
stop
the
vessel
with
a
plate
of
lead
,
that
is
arched
,
or
not
very
even
,
and
let
there
be
no
place
that
gives
vent
.
Set
it
half
in
the
sand
,
and
let
it
stand
in
the
open
sun
;
after
ten
days
,
take
off
the
covering
of
the
vessel
,
that
you
stopt
it
with
;
strike
down
the
ceruss
that
is
in
it
with
a
feather
,
and
scrape
it
off
:
then
take
the
eggs
out
,
and
put
in
new
,
and
do
as
you
did
;
and
after
so
many
days
scrape
it
off
,
until
the
whole
plate
be
consumed
.
Let
down
the
ceruss
you
have
stricken
off
,
into
a
vessel
full
of
water
,
bound
up
in
a
linnen
cloth
that
is
clean
,
and
moderately
fine
;
and
stir
it
in
the
water
,
carrying
it
about
here
and
there
,
until
the
muddy
part
of
it
run
forth
,
and
the
sediment
remain
in
the
cloth
:
let
the
water
settle
,
and
strain
it
,
and
pour
it
forth
,
changing
the
water
so
long
,
until
no
dregs
remain
.
Lastly
,
strain
forth
the
water
,
and
lay
up
the
powder
when
it
is
dry
.
This
alone
with
fountain
water
,
will
make
the
face
white
,
mingled
with
the
white
of
an
egge
,
and
will
make
it
shine
.
Some
Another
way
wash
ceruss
,
and
make
it
pure
.
Mingle
hards
of
hemp
,
with
whites
of
eggs
well
stirr'd
:
role
up
the
ceruss
in
the
middle
of
it
:
and
wrapping
a
cloth
about
it
,
boil
it
one
hour
in
a
new
earthen
pot
,
putting
water
to
it
:
as
it
boils
,
take
off
the
skum
:
then
take
it
from
the
fire
;
and
if
any
Lead
be
sunk
down
,
cast
it
forth
:
afterwards
make
Troches
of
it
with
Gum-Traganth
,
that
it
may
keep
the
better
.
Some
bid
boyl
in
water
of
white
Lillies
,
Ceruss
very
finely
powdered
,
tied
up
in
a
skin
,
and
fastned
in
a
Linen-cloth
over
it
to
the
handle
of
the
Vessel
.
The
manner
of
boyling
is
the
same
as
I
first
shewed
.
Then
pour
it
forth
into
an
earthen
dish
,
and
strain
it
gently
from
all
its
moysture
:
dry
it
fifteen
days
in
the
Sun
,
and
keep
it
.
CHAP.
XVI
.
The
best
Sopes
for
women
.
I
Shewed
in
particulars
how
you
might
procure
whiteness
,
lustre
,
and
softness
to
the
Face
:
now
shall
I
speak
of
waters
made
of
these
,
that
will
at
the
same
time
make
,
if
it
be
first
rub'd
clean
,
The
Face
white
,
clear
,
ruddy
and
soft
.
These
I
speak
of
can
do
it
,
being
composed
together
,
and
distilled
.
Take
Ceruss
ready
washed
,
one
ounce
;
half
as
much
Mercury
sublimate
;
Gum-Traganth
as
much
;
Tartar
,
one
ounce
:
powder
all
these
,
and
put
them
into
a
young
Pigeon
washed
and
unbowelled
,
and
sow
them
in
:
put
it
into
a
new
Earthen
Pot
full
of
water
,
distilled
by
a
Retort
:
boyl
it
till
the
flesh
part
from
the
bones
;
then
distil
it
:
when
you
go
to
bed
,
wash
you
Face
;
and
in
the
morning
wash
it
with
Fountain-water
:
so
you
shall
have
it
white
,
clear
,
soft
,
and
well-coloured
.
Also
you
may
do
it
Another
way
.
Bruise
three
pound
of
Bean-Cods
,
the
shells
;
add
two
pounds
of
Honey
,
and
one
of
Rosin
of
Turpentine
:
put
them
into
a
Vessel
,
and
close
it
that
nothing
vent
forth
;
and
let
it
ferment
eight
days
in
dung
:
then
add
four
pound
of
Asses
milk
:
and
in
the
Vessel
draw
forth
Oyl
at
the
fire
;
use
this
water
morning
and
evening
.
If
you
will
have
Another
way
,
do
it
thus
.
Distil
all
these
severally
;
Elder-flowers
,
and
Flowers
of
wilde
Roses
,
Broom
,
Honey-sn●kles
,
Solomons-seal
,
and
Briony-Roots
,
sowre
Grapes
,
and
Sarcocolla
:
mingle
equal
parts
of
each
,
or
distil
them
again
,
and
set
them
in
the
Sun
.
This
will
be
the
best
.
I
shall
shew
Another
for
the
same
.
Pull
of
a
Hens
Feathers
without
water
,
take
out
her
Entrals
,
cut
her
in
pieces
,
let
infuse
one
night
in
white-Wine
:
in
the
morning
wash
her
in
it
,
and
press
her
between
your
hands
that
no
Wine
remain
;
and
then
adding
two
Cups
of
white-Wine
,
distil
her
in
a
Chymical
Vessel
:
then
distil
the
Flowers
of
Bindeweed
,
Citrons
,
Oranges
together
;
and
keep
this
water
by
it self
.
Then
open
Lemmons
,
and
press
out
the
juice
.
And
,
also
take
water
of
Bean-flowers
;
then
distil
six
cups
of
Asse●
milk
,
and
as
many
of
Cows-milk
.
You
shall
do
the
same
with
water
of
Gourds
,
and
of
Milk
well
boyled
,
and
of
water
of
Bean-flowers
,
and
of
Rosin
of
Turpentine
.
Then
provide
a
glazed
Vessel
,
put
into
it
,
Camphire
two
drachms
,
four
ounces
of
Ceruss
finely
powdered
:
mingle
them
with
the
aforesaid
waters
,
and
set
it
in
a
soft
Vessel
in
the
open
Air
fifteen
days
and
nights
.
When
you
would
use
it
,
wet
a
Linen-rag
in
it
,
and
wash
your
Face
.
CHAP.
XVII
.
How
to
make
the
Face
Rose-coloured
.
I
Have
made
the
Face
white
,
now
I
will
make
it
red
,
that
the
wise
may
be
made
wholly
Beautiful
for
her
husband
.
And
first
,
To
make
a
pale
Face
purple-coloured
.
And
to
adorn
one
that
wants
colour
,
use
this
Remedy
.
Take
Vinegar
twice
distilled
,
and
cast
into
it
the
raspings
of
red
Sanders
,
as
much
as
you
please
:
boyl
it
at
a
gentle
fire
,
adding
a
little
Allom
,
and
you
shall
have
a
red
colour
most
perfect
to
dye
the
Face
.
If
you
would
have
it
sweet-smelling
,
add
a
little
Musk
,
Civet
,
Cloves
,
or
any
Spices
.
Now
Another
,
Take
Flowers
of
Clove-Gilliflowers
,
bruise
the
ends
of
the
sprigs
,
and
draw
forth
the
juice
;
if
they
be
so
ripe
that
they
are
black
,
add
juice
of
Lemmons
,
that
they
may
shine
with
a
more
clear
red
.
With
this
paint
your
Face
,
and
you
shall
have
a
pleasant
red
colour
without
any
stinking
smell
;
or
wet
the
sprigs
of
Clove-gilliflowers
in
juice
of
Lemmons
,
and
set
them
in
the
Sun
.
Take
away
the
old
,
and
put
in
fresh
,
until
it
be
as
red
as
you
would
have
it
:
let
the
juice
dry
,
and
the
color
will
be
most
glorious
.
But
I
draw
a
quintessence
from
Clovegill
flowers
,
Roses
,
Flower-gentle
,
with
Spirit
of
Wine
;
then
I
add
Allom
,
and
the
juice
of
a
Citron
,
and
I
made
an
excellent
colour
to
beautifie
the
Face
.
Take
Another
.
If
you
add
to
the
best
Wine
one
tenth
part
of
Honey
,
and
one
ounce
of
Frankinsence●
and
then
distil
it
,
and
steep
in
it
the
raspings
of
red
Saunders
until
it
is
coloured
to
your
minde
;
and
then
wash
your
Face
with
it
:
it
will
make
your
Face
white
and
well-coloured
.
Also
,
A
Fucus
that
cannot
be
detected
:
And
it
is
so
cunningly
made
,
that
it
will
delude
all
men
;
for
a
cleer
water
makes
the
Cheeks
purple-coloured
,
and
it
will
last
long
;
and
the
cleerer
the
part
will
be
,
the
more
your
wash
it
with
it
,
and
rub
it
with
a
cloth
of
Woolen
.
You
shall
draw
out
a
water
from
the
Seeds
of
Cardamom
,
(
which
the
Apothecaries
call
Grains
of
Paradise
)
Cubebs
,
Indian
Cloves
,
raspings
of
Brasil
and
Spirit
of
Wine
distilled
:
when
they
have
been
infused
some
time
,
draw
forth
the
water
with
a
gentle
fire
,
or
corrupt
Dung
,
and
wet
your
Face
often
with
this
.
There
are
also
Experiments
To
colour
the
Body
.
If
you
boyl
Nettles
in
water
,
and
wash
your
Body
with
it
,
it
will
make
it
red-colored
,
if
you
continue
it
long
.
If
you
distil
Straw-berries
,
and
wash
your self
with
the
water
,
you
shall
make
your
Face
red
as
a
Rose
.
But
the
Ancients
dyed
their
bodies
of
divers
colours
;
partly
,
for
ornament
;
partly
,
for
terrour
:
as
Caesar
writes
of
the
Britans
going
to
war
;
for
they
painted
themselves
with
wood
.
Theophrastus
calls
it
Isatis
,
and
we
call
it
Guado
.
The
Grecian-women
painted
themselves
with
wood
,
as
Zenophon
writes
.
And
in
our
days
the
West-Indians
crush
out
in
Harvest-time
a
blood-red
juice
from
the
Roots
of
wilde
Bugloss
:
which
the
women
know
well
enough
,
whereby
they
cover
their
pale
colour
with
a
pleasant
red
:
and
so
change
their
over-white
colour
with
this
Experiment
.
CHAP.
XVIII
.
To
wash
away
the
over-much
redness
of
the
Face
.
I
Have
shewed
you
how
to
colour
the
Face
,
now
I
shall
shew
how
to
uncolour
it
:
when
the
Face
is
too
red
,
and
women
that
are
very
red
desire
this
.
The
way
is
:
To
wash
away
the
too-much
redness
of
the
Face
,
Take
four
ounces
of
Peach-Kernels
,
and
Gourd-Seed
two
ounces
;
pown
them
,
and
crush
them
out
strongly
,
that
you
may
draw
forth
an
oyly
Liquor
:
with
this
,
morning
and
evening
,
anoynt
the
red
Carbuncles
of
your
face
,
and
by
degrees
they
will
vanish
and
be
gone
.
Another
.
Take
Purple-Violets
,
Egg-shells
,
Saunders
Camphire
mingled
with
water
:
set
the
water
in
the
open
Air
,
and
wash
the
redness
therewith
.
Also
,
I
know
that
the
distilled
water
of
white
Lillies
will
take
away
the
redness
.
CHAP.
XIX
.
How
to
make
a
Sun-burnt
Face
white
.
WHen
women
travel
in
the
open
Air
,
and
take
journeys
in
Summer
,
the
Sun
in
one
day
will
burn
them
so
black
,
that
it
is
hard
to
take
it
off
.
I
found
out
this
Experiment
.
Beat
about
ten
whites
of
Eggs
till
they
come
to
water
:
put
them
in
a
glazed
Vessel
,
adding
one
ounce
of
Sugar-Candy
to
them
:
and
when
you
go
to
bed
,
anoynt
your
Face
,
and
in
the
morning
wash
it
off
with
Foutain-water
.
Pliny
also
saith
thus
.
Another
.
If
the
Face
be
smeered
with
the
white
of
an
Egg
,
it
will
not
be
Sun-burnt
.
With
us
,
women
that
have
to
do
in
the
Sun
,
to
defend
their
Faces
from
the
heat
of
it
,
that
they
may
not
be
black
,
they
defend
it
with
the
white
of
an
Egg
beaten
with
a
little
Starch
,
and
mingled
;
and
when
the
Voyage
is
done
,
they
wash
off
this
covering
with
Barley-water
.
Some
do
it
Another
way
:
rubbing
their
foul
Skin
with
Melon-Rindes
;
and
so
they
easily
rub
off
Sun-burnings
,
and
all
other
spots
outwardly
on
the
Skin
.
The
Seed
also
bruised
and
rubbed
on
,
will
do
it
better
.
Also
,
a
Liquor
found
in
little
bladders
of
the
Elm-Tree
,
when
the
Buds
first
come
forth
,
makes
the
Face
clear
and
shining
,
and
takes
away
Sun-burnings
.
CHAP.
XX.
How
Spots
may
be
taken
from
the
Face
.
OFt-times
fair
women
are
disgraced
by
spots
in
their
Faces
;
but
the
Remedy
for
it
,
is
this
:
to
use
Abstergents
and
Detergents
in
whiting
of
their
Faces
.
Therefore
,
To
take
off
spots
from
the
Face
,
anoynt
the
Face
with
Oyl
of
Tartar
,
and
let
it
dry
on
,
and
wash
it
not
at
all
:
do
this
for
ten
days
:
then
wash
it
with
a
Lixivium
,
and
you
shall
see
the
spots
no
more
.
If
the
part
be
not
yet
clean
enough
,
do
it
once
more
.
If
this
please
you
not
,
take
Another
.
Put
Quick-Lime
into
hot
water
;
mingle
them
,
and
stir
them
for
ten
days
.
After
two
days
,
pour
forth
the
clear
water
into
a
Brazen
Vessel
:
then
take
Salt-Ammoniac
between
your
Finger-tops
,
and
rub
it
so
long
at
the
bottom
of
the
Vessel
,
until
you
see
the
water
become
of
a
blew-colour
;
and
the
more
you
rub
it
,
the
better
colour
it
will
have
,
and
it
will
turn
into
a
Skie-colour
or
Purple-colour
,
very
pleasant
to
behold
.
Wet
Linen-cloths
in
this
water
,
and
lay
them
on
the
spots
,
till
they
be
dry
;
and
wet
them
again
,
till
the
spots
be
gone
.
See
Another
.
Take
two
ounces
of
Turpentine-Rosin
,
Ceruss
as
much
;
mingle
them
with
the
white
of
an
Egg
;
and
stirring
them
well
,
besmeer
Linen-cloths
with
them
.
And
when
you
go
to
bed
,
let
them
stick
to
the
spots
:
in
the
morning
wash
the
place
;
and
do
the
same
again
,
till
all
the
spots
be
gone
.
If
you
please
,
here
is
Another
.
The
distilled
water
of
Pimpernel
,
mingled
with
Camphire
and
laid
to
the
Face
,
will
make
women
that
desire
to
be
beautiful
have
a
cleer
Skin
,
very
sightly
to
behold
;
and
will
take
off
the
spots
.
Distil
the
Mulberry-Leaves
;
let
the
water
stand
ten
dayes
in
the
Sun
:
add
to
this
,
Mercury
sublimate
,
Verdigrease
,
artificial
Chrysocolla
,
called
Borax
,
and
a
good
quantity
of
the
Powder
of
Sea-Cockle-shells
finely
beaten
.
Set
it
so
many
dayes
in
the
Sun
,
and
then
use
it
.
If
you
will
rub
off
the
wan
colour
of
your
cheeks
,
do
thus
;
especially
,
for
women
when
they
are
in
their
courses
:
Anoynt
the
place
with
Ceruss
,
and
Bean-flower
mingled
with
Vinegar
;
or
yelks
of
Eggs
,
mingled
with
Honey
.
The
same
may
be
done
with
Bean-meal
and
Feny-Greek
,
smeered
on
with
Honey
.
But
we
wipe
away
Black
and
blew
marks
thus
:
If
you
wash
the
black
and
blew
places
with
the
juice
of
the
Leaves
and
Roots
of
Thapsia
made
into
Cakes
in
the
Sun
,
but
one
night
,
they
will
be
taken
away
.
Nero
Caesar
made
his
Face
white
from
the
strokes
he
had
received
in
his
Night-walks
,
with
Wax
and
Frankincense
;
and
the
next
day
his
Face
was
clear
against
all
reports
.
Or
Oyl
pressed
from
the
Seeds
of
Flowers
,
when
it
is
thick
,
will
do
it
rarely
.
Or
the
Root
mingled
with
equal
quantities
of
Frankincense
and
Wax
,
(
but
let
it
●ay
on
but
two
hours
at
most
)
then
foment
the
place
with
Sea-water
hot
.
Also
,
Wal-nuts
bruised
or
smeered
on
,
will
take
away
black
and
blew
spots
.
Vinegar
or
Honey
anoynted
will
take
away
the
same
.
So
doth
Garlick
rubbed
on
:
and
brings
black
and
blew
to
the
right
colour
.
Or
the
Ashes
of
it
burnt
,
smeered
on
with
Honey
.
The
juice
of
Mustard-Seed
,
anoynted
on
but
one
night
,
is
good
for
the
same
:
or
it
is
anoynted
on
with
Honey
,
or
Suet
,
or
a
Cerate
.
If
a
Briony-root
be
made
hollow
,
and
Oyl
put
into
it
,
and
it
be
boyled
in
hot
Embers
;
if
that
be
anoynted
on
,
it
will
blot
out
black
and
blew
spots
.
Marks
that
are
noted
upon
Children
by
Women
great
with-child
,
when
they
long
exceedingly
,
are
taken
away
thus
:
Let
her
first
eat
of
that
Flesh
or
Fruit
her
belly
full
:
then
let
her
binde
on
that
Flesh
alive
,
or
the
green
Fruit
to
the
part
,
till
it
die
or
corrupt
;
and
they
will
be
gone
.
Or
else
,
let
her
wash
the
place
with
Aqua
Fortis
,
or
Regia
,
and
the
Skin
grows
very
black
:
so
it
will
take
the
marks
away
.
Do
it
again
For
spots
and
beauty
.
I
will
not
omit
Aelian's
Experiment
of
a
Lion
,
which
is
a
kinde
of
Locust
.
For
in
some
Membranes
,
where
the
Testes
are
bound
together
,
under
which
there
are
some
soft
Carbuncles
,
and
tender
,
that
are
called
the
Lions
fat
;
This
will
help
people
to
make
ill
Faces
look
comely
,
mingled
with
Oyl
of
Roses
;
and
made
into
an
Oyntment
,
it
will
make
the
Face
look
fair
and
shining
.
CHAP.
XXI
.
How
we
may
take
off
red
Pimples
.
BEcause
red
Pimples
use
to
deform
the
Face
;
and
specially
,
the
whitest
:
therefore
,
to
take
them
off
,
use
these
Remedies
.
I
often
,
to
take
off
Pimples
,
used
Oyl
of
Paper
;
namely
,
extracting
it
from
burnt
Paper
.
I
shall
shew
the
way
elsewhere
,
because
I
will
not
disturb
the
Order
:
where
I
shall
speak
of
the
Extraction
of
Oyls
and
Waters
.
Wherefore
anoynting
that
on
the
red
spots
,
will
soon
blot
them
out
.
For
the
same
.
Rear
Eggs
are
good
,
twenty
of
them
boyled
hard
cut
in
the
middle
,
and
the
yelks
taken
forth
:
fill
up
the
hollow
places
in
the
whites
,
with
Oyl
of
sweet
Almonds
and
Turpentine-Rosin
:
extract
the
Liquor
in
a
Glass
Vessel
:
use
it
.
Another
.
Beat
two
Eggs
well
together
,
add
as
much
juice
of
Lemmons
,
and
as
much
Mercury
sublimate
:
set
it
in
the
Sun
,
and
use
it
.
Another
to
polish
the
Face
.
Take
Sow-bread-Roots
,
three
parts
;
cleansed
Barley
,
six
parts
;
Tartar
calcined
,
one
part
;
Roots
of
wilde
Cucumers
powdered
,
two
parts
;
Wheat-Bran
,
two
handfuls
:
let
them
all
boyl
in
Water
,
till
a
third
part
be
consumed
:
then
wash
your
Face
with
it
.
CHAP.
XXII
.
How
Tetters
may
be
taken
from
the
Face
,
or
any
other
part
of
the
Body
.
RIng-worms
will
so
deform
the
Face
,
that
nothing
can
do
it
more
:
sometimes
,
they
run
upon
other
parts
of
the
Body
,
as
the
Arm-pits
and
Thighs
:
there
drops
forth
of
them
,
a
stinking
water
that
will
foul
the
cloths
.
I
found
these
Remedies
Against
Tetters
.
Distil
water
from
the
Roots
of
Sowredock
,
and
add
to
every
pound
of
these
,
of
Pompions
and
Salt-Peter
,
half
an
ounce
;
Tartar
of
white-Wine
,
two
ounces
:
let
them
soak
for
some
days
:
then
distil
them
,
and
wash
your
Face
in
the
morning
therewith
;
and
at
night
,
smeer
it
with
Oyl
of
Tartar
and
of
Almonds
,
mingled
.
Oyl
of
Eggs
is
good
also
to
anoynt
them
with
.
Yet
sometimes
these
Tetters
are
so
fierce
,
that
no
Remedies
can
cure
them
.
I
shall
set
down
Another
,
that
I
have
used
with
admirable
success
,
when
they
were
inveterate
.
In
a
Glass
of
sharp
red-Wine
,
boyl
a
drachm
of
Mercury
sublimate
;
then
wash
the
place
with
it
morning
and
evening
:
let
it
dry
of
it self
.
Do
this
three
or
four
times
,
and
the
Tetters
will
away
,
and
never
come
again
.
Another
.
Take
Salt-Peter
,
three
ounces
;
Oyl
of
bitter
Almonds
,
two
pound
;
of
Squils
,
half
a
pound
;
one
Lemmon
without
the
Pills
:
mingle
them
,
and
let
them
ferment
three
days
:
then
,
with
Chymical
Instruments
,
extract
the
Oyl
,
and
anoynt
your
Tetters
therewith
,
and
they
will
be
gone
,
though
they
seem
to
turn
to
a
Leprosie
.
CHAP.
XXIII
.
How
Warts
may
be
taken
away
.
WArts
use
to
possess
the
Fore-head
,
Nose
,
Hands
,
and
other
open
places
:
so
doth
hard
Flesh
,
and
other
foulness
of
the
skin
:
women
cannot
endure
them
.
I
found
out
Remedies
against
these
deformities
of
the
skin
.
Against
Warts
.
The
Ancients
used
the
greater
Spurge
,
whose
juice
,
anoynted
on
with
Salt
,
takes
them
away
:
and
therefore
they
called
it
Warts-Herb
.
There
is
also
a
kinde
of
Succory
,
called
Verrucaria
from
the
effect
:
for
if
one
eat
it
but
once
in
Sallets
,
all
the
Warts
will
be
gone
from
any
part
of
the
Body
:
or
,
if
you
swallow
one
drachm
of
the
Seeds
.
Another
.
This
one
,
and
so
no
more
.
There
is
a
kinde
of
Beetle
that
is
Oyly
,
in
Summer
you
shall
finde
it
in
Dust
and
Sand
in
the
way
;
if
you
rub
that
on
the
Warts
,
they
will
be
presently
gone
,
and
not
be
seen
.
You
may
finde
these
,
and
keep
them
for
your
use
.
CHAP.
XXIV
.
To
take
away
wrinkles
from
the
Body
.
MAny
parts
of
the
Body
use
to
be
wrinckled
,
as
the
Hands
,
Face
,
Belly
after
Child-bearing
;
and
the
like
.
To
contract
the
Skin
therefore
do
thus
:
For
a
wrinckled
Forehead
,
the
Dregs
of
Linseed-Oyl
is
good
:
or
Lees
of
Oyl
of
Olives
;
putting
unto
it
a
little
Gum-Arabick
,
Traganth
,
Mastick
and
Champhire
:
it
is
good
also
for
flagging
Brests
.
For
a
wrinkled
Face
.
When
Eggs
are
boyled
hard
in
water
,
cut
them
in
the
middle
,
fill
the
holes
where
the
yelks
were
,
with
Powder
of
Myrrh
:
then
cover
one
with
the
other
half
,
and
binde
them
with
a
Thread
,
that
they
come
not
asunder
:
then
take
a
glazed
earthen
Vessel
,
with
a
broad
mouth
,
and
lay
sticks
across
it
,
that
the
Eggs
may
lie
upon
them
hanging
neer
the
bottom
:
let
the
cleft
of
the
Eggs
hang
toward
the
bottom
:
put
the
earthen
Vessel
into
a
chest
of
Osiers
,
and
set
it
in
a
Well
;
let
it
hang
one
foot
from
the
water
;
by
the
moysture
whereof
,
the
Myrrh
will
dissolve
into
Oyl
of
water
:
anoynt
your
Face
with
it
.
The
juice
of
the
green
Canes
of
the
Pine-Tree
,
but
it
is
weaker
then
the
distilled
water
,
being
applied
to
the
Face
,
with
a
Linnen-cloth
wet
therein
,
will
take
away
all
wrinkles
from
the
Face
excellently
well
.
You
have
Another
.
Steep
Kidney-Beans
in
Malmsey
,
one
day
;
then
take
away
the
black
whence
they
sprout
,
and
distil
them
with
Lemmons
and
Honey
.
Take
a
quantity
of
old
Cow-Beef
,
and
distil
that
also
;
mingle
the
waters
,
and
set
them
in
the
open
Air
,
in
a
Glass-Vessel
in
the
Sun
for
fifteen
days
,
and
wash
your
Face
morning
and
evening
therewith
.
Another
.
Crop
in
the
morning
the
Flowers
of
Mullens
,
and
steep
them
in
Greek-Wine
,
with
the
Roots
of
Solomons-Seal
:
then
receive
the
water
distilled
in
Glass-stills
:
and
if
a
woman
,
when
she
riseth
out
of
her
bed
,
wash
her
face
with
this
,
she
will
be
very
fair
;
and
if
you
would
take
off
the
wrinkles
with
the
same
water
,
add
distilled
water
of
Lemmons
thereunto
,
and
it
will
make
you
glad
to
see
the
effect
.
But
this
is
the
best
Water
to
whiten
,
plain
,
and
beautifie
the
Face
.
Take
equal
parts
of
the
Root
of
Solomons
Seal
,
greater
Dragons
and
lesser
,
Sparagrass
,
Bryony
,
and
white
Lillies
,
as
much
as
you
please
:
bruise
them
a
little
,
and
cast
them
into
an
earthen
pot
with
a
large
mouth
;
let
it
be
glazed
:
pour
on
Greek
Wine
that
may
cover
all
:
add
to
these
juice
of
Lemmons
a
fourth
part
,
ten
new
Eggs
bruised
with
their
shells
,
and
Land-Snails
without
shells
;
let
them
infuse
a
while
:
then
distil
them
at
a
gentle
fire
,
and
keep
the
first
water
a
part
:
then
augment
the
fire
,
and
keep
the
second
:
that
will
be
stronger
:
for
this
wipes
all
spots
and
red
pimples
from
the
Face
.
Some
mingle
with
this
,
water
of
Bean-Flowers
,
Elder
,
Poppy
,
Honey-Suckles
,
and
the
like
;
so
do
they
take
away
all
wrinkles
and
spots
coming
from
the
Sun
,
and
all
the
rest
.
But
you
may
thus
take
off
The
wrinkles
of
the
Belly
after
child-birth
.
Untipe
Services
are
long
boyled
in
water
:
with
these
mingle
whites
of
Eggs
,
and
water
wherein
Gum-Arabick
is
dissolved
:
wet
a
Linen-cloth
in
such
water
,
and
lay
on
the
Belly
;
or
mingle
the
Powders
of
Harts
Horn
burnt
,
the
Stone
Amiantus
,
Salt-Ammoniac
,
Myrrh
,
Frankincense
,
Mastick
,
with
Honey
;
and
it
takes
away
all
wrinkles
.
CHAP.
XXV
.
Of
Dentifrices
.
DEntifrices
are
used
amongst
things
to
beautifie
women
:
for
there
is
nothing
held
more
ugly
then
for
a
woman
to
laugh
or
speak
,
and
thereby
to
shew
their
rugged
,
rusty
,
and
spotted
Teeth
:
for
they
all
almost
,
by
using
Mercury
sublimate
,
have
their
Teeth
black
or
yellow
:
and
because
they
stand
in
the
Sun
when
they
would
make
their
Hair
yellow
,
their
Teeth
are
hurt
thereby
,
and
grow
loose
,
ready
to
fall
out
;
and
do
oft-times
.
I
shall
shew
first
how
to
make
black
Teeth
white
as
Pearls
;
then
how
to
make
flesh
grow
about
such
as
are
weak
and
bare
of
Gums
,
and
to
make
them
strong
.
But
of
old
were
made
Dentifrices
of
the
shells
of
Purples
,
and
others
like
trumpets
burnt
.
The
Arabian-stone
it
is
like
the
spotted
Ivory
;
burned
,
it
is
good
for
Dentifrices
.
Also
,
of
Pumex-Stone
very
profitable
Dentifrices
were
made
.
Pliny
.
So
with
the
Powder
of
Ivory
rubbed
on
,
the
Teeth
were
made
as
white
as
Ivory
.
Ovid.
That
Teeth
may
not
grow
black
forborn
,
With
Fountain-water
wash
them
every
morn
.
I
shall
add
Another
that
I
use
.
The
Crums
of
Barley-Bread
burnt
with
Salt
sprinkled
on
,
and
Honey
,
will
not
onely
make
the
Teeth
white
,
but
makes
the
Breath
sweet
.
Also
,
with
red
Coral
,
Cuttle
bone
,
Harts
Horn
,
and
such-like
,
whereof
every
one
will
well
polish
and
wipe
the
Teeth
clean
:
so
doth
also
the
Grains
of
Cochinele
.
Also
,
there
is
made
a
water
of
Allom
and
Salt
distilled
,
that
whiteneth
the
Teeth
exceedingly
,
and
confirms
them
;
but
the
Oyl
of
Sulphur
doth
it
best
:
for
it
smooths
them
and
wipes
away
all
spots
:
and
if
any
one
think
it
is
too
strong
,
it
may
be
qualified
with
the
water
of
Myrtle
flowers
.
Make
a
Tooth-scraper
after
the
fashion
of
a
Tooth
,
and
pour
on
Oyl
,
and
rub
the
spots
therewith
:
but
he
careful
it
touch
not
the
Gums
,
for
it
will
whiten
and
burn
them
:
rub
so
long
till
the
spots
be
gone
,
and
they
be
very
white
.
I
have
now
described
the
most
perfect
Remedy
.
CHAP.
XXVI
.
To
hinder
the
brests
from
augmenting
.
AMongst
the
Ornaments
of
women
,
this
is
the
chief
,
to
have
after
Child-bearing
,
round
,
small
,
solid
,
and
not
flagging
or
wrinkled
Brests
.
So
we
may
Hinder
the
augmenting
of
the
Brests
,
if
we
will
.
Bruise
Hemlock
,
and
lay
a
Cataplasm
thereof
with
Vinegar
to
womens
Brests
,
and
it
will
stay
them
that
they
shall
not
increase
;
especially
,
in
Virgins
:
yet
this
will
hinder
milk
,
when
it
should
be
seasonable
.
But
if
you
will
Curb
soft
and
loose
Brests
,
Powder
white
Earth
,
the
white
of
an
Egg
,
sowre
Galls
,
Mastick
,
Frankincense
;
and
mingle
them
in
hot
Vinegar
,
and
smeer
the
Brests
therewith
:
let
it
stay
on
all
night
.
If
it
do
not
effect
it
,
do
the
same
again
.
The
Stones
of
Medlars
are
good
for
this
also
;
unripe
Services
,
Sloes
,
Acacia
,
Pomegranate
Pills
,
Balanstia
,
unripe
Pine-nuts
,
Wilde
Pears
,
and
Plantain
;
if
they
all
boil
in
Vinegar
,
and
be
laid
to
the
Brests
,
or
some
of
them
.
The
Antients
commended
for
this
purpose
a
Whetstone
of
Cypress
,
that
we
sharpen
Iron
upon
,
to
restrain
Virgins
Brests
,
and
not
let
them
grow
big
.
Dioscorides
.
But
Galen
saith
,
That
it
not
onely
stops
the
encrease
of
the
Brests
,
but
will
hinder
childrens
Testicles
from
growing
:
but
I
use
the
juice
of
Ladies
Mantle
from
the
Leaves
of
it
,
and
I
wet
Linen
in
it
,
and
lay
it
on
the
Brests
,
and
renew
it
;
for
it
will
not
onely
hinder
Virgins
Brests
from
increasing
,
but
will
fallen
the
loose
Brests
of
Matrons
,
and
make
them
firm
.
It
is
more
effectual
to
use
the
decoction
of
the
Herb
;
and
if
you
joyn
any
of
the
forementioned
thing●
therewith
,
as
Hypocistis
,
Pills
of
Pomegranates
,
and
the
like
.
So
water
distilled
from
green
Pine-Apples
,
will
draw
in
loose
Brests
,
and
make
them
like
the
round
,
hard
,
solid
Brests
of
Virgins
.
CHAP.
XXVII
.
How
the
Hand
may
be
made
white
.
THe
Hands
must
not
be
forgotten
,
but
we
must
make
them
white
also
,
smooth
,
and
soft
,
that
are
Ornaments
of
the
Hands
to
be
desired
.
But
how
whiteness
and
smoothness
may
be
obtained
,
I
have
shewed
already
;
softness
remains
,
which
is
onely
given
to
fat
Hands
.
To
make
the
Hands
as
white
as
Milk
.
Take
things
that
are
Milk-White
,
as
Almonds
,
Pine-Kernels
,
Melon
and
Gourd-Seeds
,
and
the
like
.
Therefore
bruise
bitter
Almonds
,
Pine-Kernels
,
and
Crums
of
Bread
:
then
make
Cakes
of
them
with
Barley-water
,
wherein
Gum
Traganth
hath
been
soaked
.
You
may
use
this
for
Sope
,
when
you
wash
your
Hands
;
for
they
scowre
them
,
and
make
them
white
.
I
For
the
same
,
use
oft-times
bitter
Almonds
,
half
a
pound
:
put
them
in
hot
water
to
blanch
them
:
then
beat
them
in
a
Marble-Morter
.
Afterwards
,
take
the
lesser
Dragons
,
two
ounces
;
Deers
Suet
and
Honey
,
of
each
as
much
:
mingle
them
all
in
an
earthen
Pot
with
a
large
mouth
:
set
them
at
the
fire
,
and
let
them
be
stirred
gently
with
a
wooden-stick
that
they
mingle
well
:
put
it
up
in
Boxes
for
your
use
.
If
you
will
have
Your
hands
white
,
wash
fresh
Butter
nine
times
in
sweet
water
,
and
last
of
all
,
in
sweet-sented
Rose-water
,
to
take
off
the
ill
smell
;
and
that
it
may
look
as
white
as
Snow
,
then
mingle
white
wax
with
it
,
and
a
good
quantity
of
Oyl
of
sweet
Almonds
.
Then
wash
your
gloves
in
Greek-Wine
as
the
manner
is
,
and
smeer
on
the
foresaid
mixture
:
put
on
these
when
you
go
to
bed
,
that
all
night
they
may
grow
soft
by
the
help
of
fat
things
.
Then
take
Peach-Kernels
,
with
the
skins
picked
off
,
Seeds
of
Gourds
,
Melons
,
white
Poppy
,
Barley-meal
,
of
each
one
ounce
and
half
;
the
juice
of
two
Lemmons
,
rosted
in
the
Embers
:
mingle
these
with
as
much
Honey
as
will
make
them
thick
as
an
Oyntment
:
and
to
make
them
smell
well
,
you
may
add
a
little
Musk
or
Civet
,
when
you
go
to
bed
;
but
in
the
morning
wash
them
with
Fountain-water
;
and
for
Sope
,
use
the
Lees
of
Oyl
of
Nuts
well
pressed
forth
,
or
Lees
of
Oyl-Olive
.
Others
use
this
Liniment
onely
.
Press
the
Cream
out
of
Lemmon-Seeds
;
with
two
ounces
of
it
,
mingle
one
ounce
of
Oyl
of
Tartar
,
and
as
much
Oyl
of
Almonds
.
When
at
night
you
go
to
bed
,
wash
your
Hands
in
Fountain-water
;
dry
them
,
and
anoynt
them
with
this
Liniment
,
and
put
on
your
Gloves
.
Take
Another
.
For
one
weeks-time
,
infuse
the
Marrow
of
Ox-bones
in
cold
water
;
but
change
the
water
four
or
five
times
a
day
;
and
for
every
pound
of
Marrow
,
take
six
excellent
Apples
,
and
cut
them
in
the
middle
,
and
cast
forth
the
Seeds
and
Core
:
then
beat
them
small
in
a
Marble-Morter
,
and
put
them
into
a
new
Morter
,
that
they
may
smell
the
sweeter
:
adding
a
few
Cloves
,
Cinnamon
,
Spikenard
;
let
them
boyl
in
Rose-water
.
When
they
are
all
very
soft
,
take
them
forth
and
strain
them
,
and
again
add
a
sharp
Lixivium
,
and
let
them
boyl
at
a
gentle
fire
,
until
all
the
water
be
washed
.
Then
set
them
up
in
a
Glass-Vessel
for
your
use
,
or
make
them
into
morsels
.
That
which
follows
is
good
For
the
same
.
Make
a
hole
in
a
Lemmon
,
and
put
into
it
Sugar-Candy
and
Butter
,
and
cover
it
with
the
Cover
:
wet
Hards
of
Hemp
,
and
wrap
it
up
in
,
and
boyl
it
in
hot
Embers
,
and
that
it
grow
soft
by
rosting
:
when
you
go
to
Bed
,
anoynt
your
hands
with
it
,
and
put
on
your
Gloves
.
CHAP.
XXVIII
.
How
to
correct
the
ill
sent
of
the
Arm-pits
.
THe
stink
of
the
Arm-holes
makes
some
women
very
hateful
;
especially
,
those
that
are
sat
and
fleshy
.
To
cure
this
,
we
may
use
such
kinde
of
Experiments
.
The
Ancients
against
the
stink
of
the
Arm-pits
,
used
liquid
Allome
with
Myrrh
to
anoynt
them
:
or
the
Secrets
and
Arm-holes
were
strewed
with
the
dry
Leaves
of
Myttles
in
powder
.
The
Roots
of
Artichoaks
smeered
on
,
doth
not
onely
cure
the
ill
sent
of
the
Arm-pits
,
but
of
the
whole
Body
also
.
But
Zenocrates
promiseth
by
Experiment
,
That
the
faultiness
of
the
Arm-pits
will
pass
forth
by
urine
;
if
you
take
one
ounce
of
the
pith
of
the
Root
boyled
in
three
Lemina's
of
Muskadel
to
thirds
;
and
after
bathing
,
fasting
,
or
after
meat
,
drink
a
cup
thereof
.
But
I
am
content
with
this
.
I
dissolve
Allome
in
waters
,
and
I
wash
the
Feet
and
Arm-pits
with
it
,
and
let
them
dry
:
so
in
some
days
we
shall
correct
the
strong
smell
of
those
parts
.
But
it
will
be
done
more
effectually
thus
.
Pown
Lytharge
of
Gold
or
Silver
,
and
boyl
it
in
Vinegar
;
and
if
you
wash
those
parts
well
with
it
,
you
shall
keep
them
a
long
time
sweet
:
and
it
is
a
Remedy
,
that
there
is
none
better
.
CHAP.
XXIX
.
How
the
Matrix
ovar-widened
in
Child-birth
,
may
be
made
narrower
.
TRotula
saith
,
we
may
honestly
speak
of
this
,
because
Conception
is
sometimes
hindred
by
it
,
if
the
Matrix
be
too
open
;
and
therefore
it
is
fit
to
lend
help
for
such
an
impedient
.
For
some
women
have
it
stand
wide-open
by
reason
of
their
hard
labour
in
Child-birth
;
and
if
their
Husbands
be
not
content
with
it
,
that
the
men
may
not
abhor
the
women
,
it
is
thus
remedied
▪
Take
Dragons-Blood
,
Bole-Armeniac
,
Pomegranate-shells
,
white
of
an
Egg
,
Mastick
,
Galls
,
of
each
one
ounce
:
powder
them
,
and
make
them
all
up
with
hot
water
.
Put
some
of
this
Confection
into
the
hole
that
goes
into
the
Matrix
.
Or
,
Galls
,
Sumach
,
Plantain
,
great
Comfrey
,
Allome
,
Chamaelaea
:
take
equal
parts
of
them
all
,
and
boyl
them
in
Rain-water
,
and
foment
the
Privities
.
Or
,
beat
sowre
Galls
very
finely
:
mingle
a
little
of
the
Powder
of
Cloves
with
them
.
Let
them
boyl
in
sharp
red
Wine
:
wet
a
woollen
cloth
in
it
,
and
apply
to
the
part
.
Or
thus
may
you
restrain
that
part
of
common
whores
,
with
Galls
,
Gums
,
whites
of
Eggs
,
Dragons
Blood
,
Acacia
,
Plantain
,
Hypocistis
,
Balanstia
,
Mastick
,
Cypress-nuts
,
Grape-skins
,
Akorn-cups
.
Or
,
in
that
hollow
part
where
the
Glans
breaks
forth
;
and
gaping
,
shews
the
Nucleus
,
with
Mastick
and
Terra
Lemnia
.
If
all
these
be
boyled
in
red
Wine
or
Vinegar
,
and
the
Matrix
be
often
wet
therewith
,
it
will
come
very
close
,
and
be
much
straighter
.
Or
else
powder
all
these
,
and
cast
them
in
through
a
Reed
,
or
make
a
fume
under
them
Great
Comfrey
will
be
excellent
for
this
purpose
:
for
flesh
boyl'd
with
it
,
will
grow
together
.
And
the
other
also
,
if
it
be
boyl'd
,
will
very
well
glew
together
fresh
Wounds
.
The
Decoction
of
Ladies
Mantle
,
or
the
juice
,
or
distilled
water
of
it
,
cast
into
the
Matrix
,
will
so
contract
it
,
that
Whores
can
scarce
be
known
from
Maids
:
or
,
if
they
sit
in
the
Decoction
of
it
;
especially
,
if
we
mingle
other
astringent
things
with
it
,
and
wet
the
Secrets
therewith
.
The
distilled
water
of
Starwort
,
being
often
injected
into
the
Matrix
,
will
make
one
scarce
know
which
is
corrupted
,
and
which
is
not
.
But
if
you
will
have
.
A
woman
deflowred
made
a
virgin
again
,
Make
little
Pills
thus
:
Of
burnt
Allome
,
Mastick
,
with
a
little
Vitriol
and
Orpiment
:
make
them
into
very
fine
Powder
,
that
you
can
scarce
feel
them
:
when
you
have
made
them
Pills
with
Rain-water
,
press
them
close
with
your
fingers
;
and
let
them
dry
,
being
pressed
thin
,
and
lay
them
on
the
Mouth
of
the
Matrix
,
where
it
was
first
broken
open
:
change
it
every
six
hours
,
always
fomenting
the
place
with
Rain
or
Cistern-water
,
and
that
for
twenty
four
hours
,
and
it
will
here
and
there
make
little
Bladders
;
which
being
touched
,
will
bleed
much
blood
,
that
she
can
hardly
be
known
from
a
Maid
.
Midwives
that
take
care
of
this
,
do
it
another
way
.
They
contract
the
place
with
the
Decoction
of
the
forementioned
things
,
then
they
set
a
Leech
fast
on
upon
the
place
,
and
so
they
make
a
crusty
matter
or
scab
;
which
being
rub'd
will
bleed
.
Others
when
they
have
straightned
the
part
,
inject
the
dried
Blood
of
a
Hare
or
Pigeon
;
which
being
moistned
by
the
moysture
of
the
Matrix
,
shews
like
live
fresh
Blood
.
I
found
out
this
noble
way
:
I
powder
Litharge
very
finely
,
and
boyl
it
in
Vinegar
,
till
the
Vinegar
be
thick
;
I
strain
out
that
,
and
put
in
more
,
till
that
be
coloured
also
:
then
I
exhale
the
Vinegar
at
an
easie
fire
,
and
resolve
it
into
smoak
.
CHAP.
XXX
.
Some
sports
against
women
.
THus
far
I
have
shewed
how
to
beautifie
women
,
now
I
shall
attempt
some
things
against
their
decking
of
themselves
,
and
make
some
merriment
after
those
things
that
I
seriously
discovered
to
adorn
them
.
To
make
a
painted
Face
look
pale
.
If
you
would
know
a
painted
Face
,
do
thus
:
Chew
Saffron
between
you
Teeth
,
and
stand
neer
to
a
woman
with
your
mouth
:
when
you
talk
with
her
,
your
breath
will
foul
her
Face
,
and
make
it
yellowish
;
but
if
she
be
not
painted
,
the
natural
colour
will
continue
.
Or
burn
Brimstone
in
the
room
where
she
is
:
for
if
there
be
Ceruss
or
Mercury
sublimate
on
her
Face
,
the
smoak
will
make
her
brown
,
or
black
.
The
painted
Women
that
walk
at
Puteoli
,
in
the
Mountains
of
Phlegra
,
are
made
so
black
,
as
Silver-money
is
,
shut
up
in
bags
.
We
may
also
know
thus
,
Whether
she
be
painted
with
red
.
Chew
Grains
of
Cummin
,
or
a
Clove
of
Garlick
,
and
speak
close
by
her
;
if
it
be
natural
,
it
will
remain
;
but
counterfeit
with
Ceruss
or
Quick-silver
,
it
presently
decays
.
To
make
a
woman
full
of
red
pimples
.
Of
a
Stellio
is
made
an
ill
Medicament
:
for
when
he
is
dead
in
Wine
,
all
the
Faces
of
those
that
drink
of
it
,
will
be
red-spotted
Wherefore
,
they
that
would
disfigure
Whores
,
kill
him
in
an
Oyntment
.
The
Remedy
is
,
the
yelk
of
an
Egg
,
Honey
and
Glass
.
Pliny
.
To
make
the
Face
green
.
Avicenna
saith
,
That
the
Decoction
of
Chamaeleon
,
put
into
a
bath
,
will
make
him
green-coloured
that
stays
long
in
that
bath
;
and
then
by
degrees
he
will
recover
his
former
colour
.
To
make
the
Hair
fall
off
the
Head
and
Beard
.
Touch
any
part
of
mans
body
with
a
matter
white
as
milk
,
that
the
Salamander
vomits
up
out
of
its
mouth
,
and
the
Hairs
will
fall
off
;
and
what
is
touched
is
changed
into
the
Leprosie
.
Pliny
.
THE
TENTH
BOOK
OF
Natural
Magick
:
Of
Distillation
.
THE
PROEME
.
NOw
I
am
come
to
the
Arts
,
and
I
shall
begin
from
Distillation
,
an
Invention
of
later
times
,
a
wonderful
thing
,
to
be
praised
beyond
the
power
of
man
;
not
that
which
the
vulgar
and
unskilful
men
use
:
for
they
do
but
corrupt
and
destroy
what
is
good
:
but
that
which
is
done
by
skilful
Artists
.
This
admirable
Art
,
teacheth
how
to
make
Spirits
,
and
sublime
gross
Bodies
;
and
how
to
condense
,
and
make
Spirits
become
gross
Bodies
:
and
to
draw
forth
of
Plants
,
Minerals
,
Stones
and
Jewels
,
the
Strength
of
them
,
that
are
involved
and
overwhelmed
with
great
bulk
,
lying
hid
,
as
it
were
,
in
their
Chests
:
and
to
make
them
more
pure
,
and
thin
,
and
more
noble
,
as
not
being
content
with
their
common
condition
,
and
to
lift
them
up
as
high
as
Heaven
.
We
can
by
Chymical
Instruments
,
search
out
the
Vertues
of
Plants
,
and
better
then
the
Ancients
could
do
by
tasting
them
.
What
therefore
could
be
thought
on
that
is
greater
?
It
is
Natures
part
to
produce
things
,
and
give
them
faculties
;
but
Art
may
ennoble
them
when
they
are
produced
,
and
give
them
many
several
qualities
.
Let
one
that
loves
Learning
,
and
to
search
Natures
Secrets
,
enter
upon
this
:
for
a
dull
Fellow
will
never
attain
to
this
Art
of
Distilling
.
First
,
we
shall
extract
Waters
and
Oyls
:
then
,
the
Essences
,
Tinctures
,
Elixirs
,
Salts
,
and
such-like
:
then
we
shall
shew
how
to
resolve
mix'd
Bodies
into
the
Elements
,
and
make
them
all
more
pure
,
to
separate
their
divers
and
contrary
qualities
,
and
draw
them
forth
,
that
we
may
use
them
at
pleasure
:
and
other
things
,
that
will
never
repent
us
to
know
and
do
.
CHAP.
I.
What
Distillation
is
,
and
of
how
many
sorts
.
WHether
the
Art
of
Distillation
were
known
to
the
Learned
Ancients
,
or
no
,
I
will
not
undertake
to
dispute
;
yet
there
is
another
kinde
of
Art
to
be
read
in
Dioscorides
,
then
what
we
use
.
He
saith
thus
:
There
is
an
Oyl
extracted
out
of
Pitch
,
by
separating
the
watry
part
,
which
swimmeth
on
the
top
,
like
Whey
in
Milk
?
and
hanging
clean
flocks
of
Wool
,
in
the
vapor
arising
from
it
while
the
Pitch
boyls
;
and
when
they
are
moyst
,
squeezing
them
into
some
Vessel
.
This
must
be
done
as
long
as
it
boyleth
.
Geber
defineth
it
thus
:
Distillation
is
the
Elevation
of
moist
vapors
in
a
proper
Vessel
:
but
we
will
declare
the
true
definition
of
it
elsewhere
.
He
maketh
three
sorts
of
it
;
by
Ascent
,
by
Descent
,
and
by
Filtration
.
But
I
cannot
but
confess
,
that
Filtration
is
not
properly
a
species
of
Distillation
.
But
I
say
,
by
Ascent
,
by
Descent
,
and
by
Inclination
,
which
is
a
middle
between
both
,
and
is
very
necessary
:
for
when
a
thing
is
unwilling
to
ascend
,
we
teach
it
by
this
to
rise
by
degrees
,
by
inclining
the
Vessel
;
and
raise
it
by
little
and
little
,
until
it
become
thinner
,
and
know
how
to
ascend
.
The
Instructions
for
Distillation
shall
be
these
:
First
,
Provide
a
Glass
or
Brazen
Vessel
,
with
a
Belly
swelling
out
like
a
Cupping-Glass
,
and
sharpened
upward
like
a
Top
or
a
Pear
:
fit
it
to
the
under-Vessel
like
a
Cap
;
so
that
the
neck
of
that
lower
Vessel
may
come
into
the
belly
of
the
upper
.
A
Pipe
must
run
about
the
Bottom
of
the
Cap
,
which
must
send
forth
a
Beak
;
under
which
,
there
must
stand
another
Vessel
,
called
the
Receiver
,
from
receiving
the
distilling
water
.
Stop
all
the
vents
close
with
Stawmortar
,
or
rags
of
Linen
,
that
the
spirituous
Aery
matter
may
not
pass
out
.
The
fire
being
put
under
this
Stillatory
,
the
inclosed
matter
will
be
dissolved
by
the
heat
of
the
fire
into
a
dewy
vapor
,
and
ascendeth
to
the
top
;
where
,
meeting
with
the
cold
sides
of
the
Head
,
it
sticketh
there
;
being
condensed
by
the
cold
,
swelleth
into
little
bubbles
,
bedeweth
the
roof
and
sides
,
then
gathereth
into
moyst
pearls
,
runneth
down
in
drops
,
turneth
into
water
,
and
by
the
Pipe
and
Nose
is
conveyed
into
the
Receiver
.
But
both
the
Vessels
and
the
Receiver
must
be
considered
,
according
to
the
Nature
of
the
things
to
be
distilled
.
For
if
they
be
of
a
flatulent
vaporous
Nature
,
they
will
require
large
and
low
Vessels
,
and
a
more
capacious
Receiver
:
for
when
the
Heat
shall
have
raised
up
the
flatulent
matter
,
and
that
finde
it self
straitned
in
the
narrow
cavities
,
it
will
seek
some
other
vent
,
and
so
tear
the
Vessels
in
pieces
,
(
which
will
flie
about
with
a
great
bounce
and
crack
,
not
without
endamaging
the
standers
by
)
and
being
at
liberty
,
will
save
it self
from
further
harm
.
But
if
the
things
be
hot
and
thin
,
you
must
have
Vessels
with
a
long
and
small
neck
.
Things
of
a
middle
temper
,
require
Vessels
of
a
middle
size
:
All
which
the
industrious
Artificer
may
easily
learn
by
the
imitation
of
Nature
,
who
hath
given
angry
and
furious
Creatures
,
as
the
Lion
and
Bear
,
thick
bodies
,
but
short
necks
;
to
shew
,
that
flatulent
humours
would
pass
out
of
Vessels
of
a
larger
bulk
,
and
the
thicker
part
settle
to
the
bottom
:
but
then
,
the
Stag
,
the
Estrich
,
the
Camil-Panther
,
gentle
Creatures
,
and
of
thin
Spirits
,
have
slender
bodies
and
long
necks
;
to
shew
that
thin
,
subtile
Spirits
,
must
be
drawn
through
a
much
longer
and
narrower
passage
,
and
be
elevated
higher
to
purifie
them
.
There
is
one
thing
which
I
must
especially
inform
you
of
,
which
is
,
that
there
may
be
a
threefold
moysture
extracted
out
of
Plants
:
The
Nutritive
,
whereby
they
live
,
and
all
dried
Herbs
want
;
it
differeth
little
from
Fountain
or
Ditch-water
:
The
Substantial
,
whereby
the
parts
are
joyned
together
;
and
this
is
of
a
more
solid
Nature
:
And
the
third
is
the
Radical
humor
,
fat
and
oyly
,
wherein
the
strength
and
vertue
lieth
.
There
is
another
thing
,
which
I
cannot
pass
over
in
silence
,
it
being
one
of
the
Principles
of
the
Art
,
which
I
have
observed
in
divers
Experiments
;
which
is
,
that
some
mixt
bodies
do
exhale
thin
and
hot
vapors
first
,
and
afterwards
moyst
and
thick
:
on
the
contrary
,
others
exhale
earthy
and
phlegmatick
parts
first
,
and
then
the
hot
and
fiery
;
which
being
fixed
in
the
inmost
parts
,
are
expelled
at
last
by
the
force
of
the
fire
.
But
because
there
can
be
no
constant
and
certain
Rule
given
for
them
,
some
I
will
mark
unto
you
;
others
,
your
own
more
quick
ingenuity
must
take
the
pains
to
observe
.
CHAP.
II.
Of
the
Extraction
of
Waters
.
THe
Extraction
of
Waters
,
because
it
is
common
,
I
will
dispatch
in
a
few
words
.
If
you
would
extract
sweet
Waters
out
of
hot
Plants
,
and
such
as
are
earthy
,
and
retain
a
sweet
savour
in
their
very
substance
;
these
being
cast
into
a
Stillatory
,
without
any
Art
,
and
a
fire
made
under
them
,
yield
their
odors
:
as
you
may
draw
sweet
Waters
out
of
Roses
,
Orange-flowers
,
Myrtle
and
Lavender
,
and
such-like
,
either
with
Cinders
,
or
in
Balneo
Mariae
;
but
onely
,
observe
to
kindle
the
fire
by
degrees
,
lest
they
burn
.
There
are
also
in
some
Plants
,
sweet
Leaves
,
as
in
Myrtle
,
Lavender
,
Citron
,
and
such-like
;
which
,
if
you
mix
with
the
Flowers
,
will
no
way
hinder
the
savour
of
them
,
but
add
a
pleasantness
to
the
Waters
:
and
in
places
where
Flowers
cannot
be
gotten
,
I
have
seen
very
sweet
Waters
extracted
out
of
the
Tendrils
of
them
:
especially
,
when
they
have
been
set
abroad
a sunning
in
a
close
Vessel
for
some
dayes
before
.
There
is
a
Water
,
of
no
contemptible
sent
,
drawn
out
of
the
Leaves
of
Basil
gentle
,
(
especially
,
being
aromatized
with
Citron
or
Cloves
)
by
the
heat
of
a
gentle
Bath
,
heightened
by
degrees
,
and
then
exposing
it
to
the
Sun
for
some
time
.
There
is
an
odoriserous
Water
extracted
out
of
the
Flowers
of
Azadaret
,
or
bastard
Sicamore
,
very
thin
and
full
of
savor
.
The
way
to
finde
out
whether
the
odor
be
settled
in
the
substance
of
a
Plant
,
or
else
in
the
superficies
or
outward
parts
,
is
this
:
Rub
the
Leaves
of
Flowers
with
your
fingers
;
if
they
retain
the
same
sent
,
or
cast
a
more
fragrant
breath
,
then
the
odour
lieth
in
the
whole
substance
.
But
on
the
contrary
,
if
after
your
rubbing
,
they
do
not
onely
lose
their
natural
sent
,
but
begin
to
stink
,
it
sheweth
that
their
odour
resideth
onely
in
their
superficies
,
which
being
mixed
with
other
ill
savoured
parts
,
are
not
onely
abated
,
but
become
imperceptible
.
In
distilling
of
these
,
we
must
use
another
Art
.
As
for
example
,
To
extract
sweet
Water
out
of
Gill●flowers
,
Musk
,
Roses
,
Violets
,
and
Jasmine
,
and
Lillies
.
First
draw
the
juice
out
of
some
wilde
Musk
Roses
,
with
a
gentle
heat
in
Balneo
;
then
remove
them
,
and
add
others
:
for
if
you
let
them
stand
too
long
,
the
sent
which
resid●th
in
the
superficies
is
not
onely
consumed
,
but
the
dull
stinking
vapour
which
lieth
in
the
inward
parts
is
drawn
forth
.
In
this
water
,
let
other
Roses
be
infused
for
some
hours
,
and
then
taken
out
and
fresh
put
in
,
which
the
oftner
you
do
,
the
sweeter
it
will
smell
:
but
stop
the
Vessel
close
,
lest
the
thin
sent
flie
out
and
be
dispersed
in
the
Air
;
and
so
you
will
have
a
most
odoriferous
Water
of
Musk-Roses
.
The
same
I
advise
to
be
done
with
Jasmine
,
Gilliflowers
,
Lillies
,
and
Violets
,
and
Crows-toes
,
and
the
like
.
But
if
you
are
not
willing
to
macerate
them
in
their
own
waters
,
the
same
may
be
done
in
Rose-water
.
By
this
Art
,
I
have
made
Waters
out
of
Flowers
of
a
most
fragrant
smell
,
to
the
admiration
of
Artists
of
no
small
account
.
But
because
it
happeneth
sometimes
by
the
negligence
of
the
Operator
,
that
it
is
infected
with
a
stink
of
burning
,
I
will
teach
you
How
to
correct
the
stink
of
burning
.
Because
that
part
which
lieth
at
the
bottom
f●eleth
more
heat
then
the
top
,
whence
it
cometh
to
pass
,
that
before
the
one
be
warm
,
the
other
is
burnt
,
and
oftentimes
stinketh
of
the
fire
,
and
offendeth
the
nose
;
Therefore
distil
your
Waters
in
Balneo
with
a
gentle
fire
,
that
the
pure
clear
Water
may
ascend
,
and
the
dregs
settle
in
the
bottom
with
the
Oyl
,
a
great
cause
of
the
ill
savour
.
How
to
draw
a
great
quantity
of
Water
by
Distillation
.
Fasten
some
Plates
of
Iron
or
Tin
round
the
top
of
the
Stillatory
;
set
them
upright
,
and
let
them
be
of
the
same
height
with
it
,
and
in
the
bottom
fasten
a
Spigget
.
When
the
Stillatory
waxeth
hot
,
and
the
elevated
vapors
are
gathered
into
the
Cap
,
if
that
be
hot
,
they
fall
down
again
into
the
bottom
,
and
are
hardly
condensed
into
drops
:
but
if
it
be
cold
,
it
presently
turneth
them
into
Water
.
Therefore
pour
cold
Water
between
those
plates
,
which
by
condensing
the
vapours
,
may
drive
down
larger
currents
into
the
Receiver
.
When
the
Cap
,
and
the
Water
upon
it
begin
to
be
hot
,
pull
out
the
Spigget
,
that
the
hot
Water
may
run
out
,
and
fresh
cold
Water
be
put
in
.
Thus
the
Water
being
often
changed
,
that
it
may
always
be
cold
,
and
the
warm
drawn
out
by
the
Spigget
,
you
will
much
augment
the
quantity
of
your
Water
.
CHAP.
III.
Of
extracting
Aqua
Vitae
.
IT
is
thus
done
:
Take
strong
rich
Wine
growing
in
dry
places
,
as
on
Viseuvius
,
commonly
called
Greek-wine
,
or
the
tears
or
first
running
of
the
Grape
.
Distil
this
in
a
Glass-Retort
with
Cinders
,
or
in
Balneo
,
or
else
in
a
long
necked
Still
.
Draw
out
the
third
part
of
it
,
and
reserve
the
rest
;
for
it
is
turned
into
a
perfect
sharp
Vinegar
;
there
remaining
onely
the
carcase
of
the
Wine
:
for
the
life
and
tenuous
part
is
taken
out
.
Then
distil
the
same
again
,
an
the
third
time
;
alwayes
drawing
off
but
a
third
part
.
Then
prepare
a
Vessel
with
a
longer
and
straighter
neck
,
of
three
cubits
,
and
distil
it
again
in
this
:
at
last
,
put
it
into
the
mouth
of
the
Vessel
,
cover
it
with
Parchment
,
and
set
on
the
Cap
of
the
Stillatory
,
and
kindle
the
fire
:
the
thin
spirits
of
the
Wine
,
will
pass
through
all
,
and
fall
down
into
the
Receiver
;
and
the
phlegm
,
which
cannot
get
passage
,
will
settle
to
the
bottom
.
The
note
of
perfect
deputation
from
phlegm
,
will
be
,
if
a
rag
being
dipt
in
it
,
and
set
on
fire
,
do
burn
quite
away
:
or
,
if
some
of
it
,
being
dropt
on
a
plain
boa●●
,
be
kindled
into
flame
,
doth
leave
no
moysture
or
mark
of
it
.
But
all
the
work
dependeth
on
this
,
that
the
mouth
of
the
Vessel
be
exactly
stopped
and
closed
▪
so
that
the
least
Spirit
may
not
finde
vent
and
flie
into
Air.
The
fittest
thing
to
stop
them
with
,
is
an
Ox's
Bladder
,
or
some
other
Beasts
;
for
being
cut
into
broad
fi●●ets
,
and
while
they
be
wet
,
rolled
and
tied
about
where
the
mouths
of
the
Vessels
meet
;
it
will
alone
keep
in
the
expiring
vapors
.
You
may
observe
this
in
the
Distillation
of
it
.
The
Coals
being
hot
,
the
Vessel
boyleth
,
and
a
most
burning
Spirit
of
the
Wine
,
ascendeth
through
the
neck
of
the
Vessel
:
it
is
hot
below
,
and
cold
on
the
top
,
till
it
getteth
up
into
the
Cap
,
then
,
encountring
with
cold
,
it
turneth
into
water
,
and
runneth
down
by
the
nose
into
the
Receiver
:
and
what
was
a
long
time
ascending
,
then
,
in
a
small
interval
of
time
,
flows
down
again
to
the
under-placed
Glass
.
Then
,
the
Cap
being
cold
,
sendeth
down
that
quality
through
the
neck
into
the
very
belly
of
the
Stillatory
,
until
the
Spirit
,
being
separated
from
the
phlegm
,
worketh
the
same
eff●ct
again
.
I
use
to
suffer
the
Wine
to
ascend
,
so
long
as
the
Spirit
runneth
invisible
into
the
Receiver
:
for
when
the
phlegm
ascendeth
,
there
will
appear
bubbles
in
the
Cap
,
and
streams
,
which
will
run
into
the
water
through
the
nose
.
Then
I
take
away
that
dead
carcase
of
the
Wine
,
and
pour
in
fresh
Wine
,
and
extract
the
Spirit
out
of
the
same
way
.
To
do
the
same
a
more
compendious
way
.
Those
who
desire
to
do
this
in
a
shorter
time
,
must
make
a
Brass
Vessel
,
of
the
bigness
of
an
ordinary
Barrel
,
in
the
form
of
a
Gourd
;
but
the
nose
of
the
Cap
must
be
made
of
Glass
,
or
Brass
of
fifteen
or
twenty
foot
,
winding
about
with
circling
Revolutions
,
or
mutual
crossings
,
or
as
it
were
with
the
circling
of
Snakes
,
which
they
must
set
in
wooden
Vessels
,
full
of
cold
water
,
that
passing
through
,
it
may
be
received
into
the
Receiver
.
For
when
it
hath
distilled
the
third
part
of
the
Wine
in
three
hours
,
they
must
cast
out
the
residue
,
and
put
that
which
is
distilled
into
the
Stillatory
again
;
and
the
second
time
di●●ill
out
a
third
part
:
so
also
the
third
time
in
the
same
day
.
At
length
,
they
put
it
into
a
Stillatory
with
a
longer
neck
,
and
separate
the
phlegm
from
it
,
Some
make
the
Cap
with
three
or
four
heads
,
setting
one
upon
another
,
all
being
pervious
but
the
uppermost
:
and
every
one
having
his
nose
,
and
his
particular
Receiver
.
They
fit
them
to
the
Vessel
with
a
long
neck
,
set
them
on
,
binde
them
and
lute
them
,
that
they
have
no
vent
:
the
water
which
distilleth
out
of
the
uppermost
head
,
is
cleerest
and
most
perfect
:
that
out
of
the
lowest
,
more
imperfect
,
and
must
be
reserved
asunder
;
for
they
will
be
of
different
estimation
:
the
highest
will
be
cleere
from
all
phlegm
,
the
lower
full
of
it
,
the
middle
in
a
mean
between
both
.
How
to
make
Aqua
Vitae
of
new
Wine
.
It
may
be
done
without
the
charge
of
Coals
and
Wood
:
for
it
may
worthily
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
doth
it
require
the
attendance
of
a
learned
Artist
,
but
of
an
ignorant
Clown
,
or
a
woman
:
for
this
Spirit
is
drawn
out
meerly
by
the
vehement
working
of
Nature
,
to
free
her self
without
any
other
help
whatever
.
When
the
Wine
is
run
out
of
the
press
into
the
Ho
,
shead
,
and
other
Vessels
,
and
beginneth
to
purge
,
place
an
earthen
neck
,
or
one
of
wood
,
being
two
cubits
in
length
,
upon
the
bung-hole
of
the
Vessel
:
set
the
Cap
upon
the
neck
,
and
lute
the
joynts
very
close
,
that
there
may
be
no
vent
:
set
the
Receiver
under
the
nose
to
take
the
Water
which
floweth
down
.
Thus
thine
exhaltations
being
elevated
by
the
working
Spirits
of
the
Wine
,
are
converted
into
Water
,
meerly
for
the
work
of
Nature
,
without
the
help
of
fire
,
which
therefore
hath
his
particular
vertues
,
which
we
will
pass
over
now
,
and
mention
them
in
another
place
.
CHAP
IV.
How
to
distil
with
the
heat
of
the
Sun
.
WE
may
distil
not
onely
with
fire
,
but
with
the
Sun
and
Dung
.
But
the
last
tainteth
the
distilled
Waters
with
a
scurvy
sent
.
The
Sun
extracteth
the
best
Water
,
and
very
useful
for
many
Medicines
.
The
heat
of
the
fire
changeth
the
Nature
of
things
,
and
causeth
hot
and
fiery
qualities
in
them
.
Wherefore
in
all
Medicines
for
the
eyes
,
we
must
use
Waters
extracted
from
the
Sun
:
for
others
do
fret
and
corrode
the
eye
,
these
are
more
gentle
and
soft
.
The
Sun
extracteth
more
Water
then
the
fire
,
because
the
vapours
do
presently
condense
and
drop
down
;
which
they
do
not
over
the
fire
,
because
they
are
driven
up
with
a
force
,
and
stick
to
the
sides
of
the
Stillatory
,
and
fall
down
again
into
the
bottom
.
There
are
other
advantages
which
shall
be
explicated
in
their
proper
places
.
Besides
,
it
is
good
Husbandry
:
for
the
work
is
done
without
wood
,
or
coals
,
or
labour
.
It
is
but
filling
the
Vessels
with
the
Ingredients
,
and
setting
them
in
the
Sun
,
and
all
the
pains
is
past
.
Therefore
to
explain
the
manner
in
a
few
words
:
Prepare
a
Form
of
three
foot
in
height
,
two
in
breadth
,
and
of
a
length
proportionable
to
the
number
of
the
Vessels
you
intend
to
set
to
Work
:
if
many
,
make
it
longer
;
if
a
few
,
let
it
be
shorter
.
Board
up
that
side
of
the
Form
next
the
Sun
,
lest
the
heat
do
warm
the
Receivers
,
and
make
the
Water
ascend
again
.
In
the
middle
of
the
upper
plank
of
the
Form
,
make
several
holes
for
the
necks
of
the
Glasses
to
pass
down
through
.
When
the
Sun
hath
passed
Gemini
,
(
for
this
must
be
performed
in
the
heat
of
Summer
only
)
set
your
form
abroad
in
the
Sun
.
Gather
your
Herbs
before
Sun-rise
,
pick
them
and
cleanse
them
from
dust
and
durt
of
mens
feet
,
from
the
urine
and
ordure
of
Worms
and
other
Creatures
,
and
such
kind
of
fi●th
and
pollutions
.
Then
,
lest
they
should
foul
and
soil
the
Water
,
shake
them
,
and
wipe
them
with
clothes
;
and
lastly
,
wash
your
hands
,
and
then
,
them
,
and
dry
them
in
the
shade
:
when
they
are
dried
,
put
them
into
the
Glasses
,
take
some
wire-Cittern
strings
,
and
winde
them
into
round
clues
;
so
that
being
let
go
,
they
may
untwine
themselves
again
:
put
one
of
these
,
into
the
mouth
of
each
Glass
,
to
binder
the
Herbs
from
falling
out
,
when
the
Glasses
are
turned
downwards
.
Then
thurst
the
necks
through
the
holes
of
the
Form
into
the
Receivers
,
which
are
placed
underneath
,
and
admit
them
into
their
bellies
:
fasten
them
together
with
linen
bands
,
that
there
may
be
no●vent
:
and
place
the
Receivers
in
dishes
of
water
,
that
the
vapor
may
the
sooner
be
condensed
.
All
things
being
thus
provided
,
expose
them
to
most
violent
heat
of
Sun-beams
;
they
will
presently
dissolve
them
into
vapors
,
and
slide
down
into
the
Receivers
.
In
the
evening
,
after
Sun-set
,
remove
them
,
and
fill
them
with
fresh
Herbs
.
The
Herb
Polygonum
,
or
Sparrows-tongue
,
bruised
,
and
thus
distilled
,
is
excellent
for
the
inflammation
of
the
eyes
,
and
other
diseases
.
Out
of
S.
Johns-wort
,
is
drawn
a
water
good
against
cramps
,
if
you
wash
the
part
affected
with
it
:
and
others
also
there
are
,
too
long
to
rehearse
.
The
manner
of
Distilling
,
this
Figure
expresseth
.
CHAP.
V.
How
to
draw
Oyl
by
Expression
.
WE
have
treated
of
Waters
,
now
we
will
speak
of
Oyls
,
and
next
of
Essences
.
These
require
the
industry
of
a
most
ingenious
Artificer
:
for
many
the
most
excellent
Essences
of
things
,
do
remain
in
the
Oyl
,
as
in
the
radical
moysture
,
so
close
,
that
without
the
greatest
Art
,
wit
,
cunning
,
and
pains
,
they
cannot
be
brought
to
light
:
so
that
the
whole
Art
of
Distillation
dependeth
on
this
.
The
cheifest
means
is
by
Expression
;
which
,
though
it
be
different
from
the
Art
of
Distillation
,
yet
because
it
is
very
necessary
to
it
,
it
will
not
be
unnecessary
to
mention
here
.
The
general
way
of
it
,
is
this
:
Take
the
Seeds
out
of
which
you
would
draw
Oyl
,
blanch
them
,
and
strip
them
of
their
upper
Coats
,
either
by
rubbing
them
with
your
hands
,
or
picking
them
off
with
your
nails
.
When
they
are
cleansed
,
cast
them
into
a
Marble-Morter
,
and
beat
them
with
a
wodden
Pestle
:
then
sprinkle
them
with
Wine
,
and
change
them
into
a
Leaden-Morter
:
set
them
on
the
fire
,
and
stir
them
with
a
wooden-Spoon
.
When
they
begin
to
yield
forth
a
little
Oyliness
,
take
them
from
the
fire
,
and
prepare
in
readiness
two
plates
of
Iron
of
a
fingers
thickness
,
and
a
foot-square
:
let
them
be
smooth
and
plain
on
one
side
,
and
heated
so
,
that
you
can
scarce
lay
your
finger
on
them
;
or
,
if
you
had
rather
,
that
they
may
hiss
a
little
when
water
is
cast
upon
them
,
wrap
the
Almonds
in
a
linen-cloth
being
wetted
,
squeeze
them
between
these
plates
in
a
press
:
save
the
Expression
,
and
then
sprinkle
more
Wine
on
the
pressed
Almonds
or
Seeds
:
allow
them
some
time
to
inbibe
it
:
then
set
them
on
the
fire
,
stir
them
,
and
squeeze
them
again
,
as
before
,
until
all
their
Oyl
be
drawn
out
.
Others
put
the
Seeds
when
they
are
bruised
and
warmed
,
into
a
bag
that
will
not
let
the
Oyl
strain
thorow
;
and
by
twining
two
sticks
about
,
press
them
very
hard
and
close
:
then
they
draw
the
Oyl
out
of
them
,
when
they
are
a
little
settled
.
To
draw
Oyl
out
of
Nutmegs
.
Beat
the
Nutmegs
very
carefully
in
a
Morter
,
put
them
into
a
Skillet
,
and
warm
them
,
and
then
press
out
the
Oyl
which
will
presently
congeal
.
Wherefore
,
to
make
it
fluide
and
apter
to
penetrate
,
distil
it
five
or
six
times
in
a
Retort
,
and
it
will
be
as
you
desire
:
or
else
,
cast
some
burning
Sand
into
it
,
and
mix
it
,
and
make
it
into
Rolls
;
which
,
being
put
into
the
neck
of
a
Retort
,
and
a
fire
kindled
,
will
the
first
time
remain
liquid
.
To
extract
Oyl
out
of
Citron-seed
we
must
use
the
same
means
.
Blanch
and
cleanse
them
:
an
Oyl
of
a
Gold-colour
will
flow
out
:
they
yield
a
fourth
part
;
and
it
is
powerful
Antidote
against
Poyson
and
Witchcraft
;
and
it
is
the
best
Menstruum
to
extract
the
sent
out
of
Musk
,
Civet
and
Amber
,
and
to
make
sweet
Oyntments
of
,
because
it
not
quickly
grow
rank
.
Oyl
of
Poppy-Seed
is
extracted
the
same
way
,
and
yields
a
third
part
of
a
Golden-colour
,
and
useful
in
dormitive
Medicines
.
Also
,
thus
is
made
Oyl
of
Coloquintida-Seeds
.
The
fairest
yield
a
sixth
part
of
a
Golden-colour
:
it
killeth
Worms
,
and
expelleth
them
from
Children
,
being
rubbed
on
the
mouth
of
their
Stomach
.
Also
,
Oyl
of
Nattle-Seed
.
An
ounce
and
a
half
may
be
extracted
out
of
a
pound
and
a
half
of
Seeds
,
being
picked
and
blanched
:
it
is
very
good
to
dye
womens
Hair
of
a
Gold-colour
.
Oyl
of
Eggs
is
made
by
another
Art
.
Take
fifty
or
sixty
Eggs
;
boyl
them
till
they
be
hard
:
then
peal
them
,
and
take
out
the
yelk
,
and
set
them
over
warm
Coals
in
a
tinned
Posnet
,
till
all
their
moysture
be
consumod
;
still
stirring
them
with
a
wooden-spattle
:
then
encrease
the
fire
,
but
stir
them
uncessantly
lest
they
burn
.
You
will
see
the
Oyl
swet
out
,
when
it
is
all
come
forth
,
take
away
the
fire
,
and
skim
off
the
Oyl
.
Or
,
when
the
Oyl
beginneth
to
swet
out
,
as
I
said
,
put
the
Eggs
into
a
press
,
and
squeeze
then
very
hard
:
they
will
yield
more
Oyl
,
but
not
so
good
.
CHAP.
VI.
How
to
extract
Oyl
with
Water
.
NOw
I
will
declare
how
to
extract
Oyl
without
Expression
:
and
first
,
out
of
Spices
,
Seeds
,
Leaves
,
Sticks
,
or
any
thing
else
.
Oyl
being
to
be
drawn
out
onely
by
the
violence
of
fire
,
and
very
unapt
to
ascend
,
because
it
is
dense
:
considering
also
,
That
Aromatick
Seeds
are
very
subtile
and
delicate
:
so
that
if
they
be
used
too
roughly
in
the
fire
,
they
will
stink
of
smoak
,
and
burning
:
therefore
,
that
they
may
endure
a
stronger
fire
,
and
be
secure
from
burning
,
we
must
take
the
assistance
of
water
.
Those
kinde
of
Seeds
,
as
I
said
,
are
endued
with
an
Airy
,
thin
,
volatile
Essence
;
and
by
the
propriety
of
their
Nature
,
elevated
on
high
;
so
,
that
in
Distillation
,
they
are
easily
carried
upward
,
accompanied
with
water
;
and
being
condensed
in
the
Cap
of
the
Stillatory
,
the
oyly
and
the
waterish
vapours
,
run
down
together
into
the
Receiver
.
Chuse
your
Seeds
of
a
full
ripeness
;
neither
too
new
,
not
too
old
;
but
of
a
mature
age
:
beat
them
and
macerate
them
in
four
times
their
weight
of
water
;
or
so
,
that
the
water
may
arise
the
breadth
of
four
fingers
above
them
:
then
put
them
into
a
Brass-pot
,
that
they
may
endure
the
greater
fire
;
and
kindle
your
Coals
unto
a
vehement
heat
,
that
the
Water
and
Oyl
may
promiscuously
ascend
and
flow
down
:
separate
the
Oyl
from
the
Water
,
as
you
may
easily
do
.
As
for
example
,
How
to
draw
Oyl
out
of
Cinnamon
.
If
you
first
distil
Fountain-water
twice
or
thrice
,
you
may
extract
a
greater
quantity
of
Oyl
with
it
:
for
being
made
more
subtile
,
and
apt
to
penetrate
,
it
pierceth
the
Cinnamon
,
and
draweth
the
Oyl
more
forcibly
out
of
its
Retirements
.
Therefore
take
CXXXV
pound
of
Fountain-water
,
distil
it
in
a
Glass-Alembick
:
when
forty
pound
is
drawn
,
distil
that
until
fifteen
flow
out
:
then
cast
away
the
rest
,
and
draw
five
out
of
those
fiftteen
.
This
being
done
,
macerate
one
pound
of
Cinnamon
in
five
of
Water
,
and
distil
them
in
a
Retort
or
Alembick
.
First
,
a
Milky
water
will
flow
out
with
Oyl
,
next
cleer
Water
:
cast
the
Water
in
over
the
Oyl
,
and
separate
them
as
we
shall
teach
you
.
Of
a
pound
of
Cinnamon
,
you
will
scarce
receive
a
drachm
of
Oyl
.
How
to
draw
a
greater
quantity
of
Oyl
out
of
Cinnamon
.
I
do
use
to
do
it
in
this
manner
,
to
the
wonder
of
the
best
and
subtillest
Artists
:
Provide
a
Descendatory
out
of
the
Bath
,
(
the
making
of
which
,
I
will
shew
hereafter
)
and
put
your
Cinnamon
,
being
grossly
beaten
into
a
Glass-Retort
:
set
it
in
its
proper
place
,
and
put
water
into
the
Bath
;
the
heat
of
the
fire
by
degrees
,
will
draw
a
little
water
in
many
days
:
receive
it
careful
,
and
pour
it
again
into
the
Cinnamon
that
it
may
re-imbibe
its
own
water
;
so
let
it
remain
a
while
:
afterwards
,
kindle
the
fire
,
and
you
shall
receive
a
little
Water
and
Oyl
.
Do
this
third
and
fourth
time
,
and
you
will
gain
an
incredible
quanity
.
You
may
try
the
same
in
other
things
.
Oyl
of
Cloves
may
be
extracted
in
the
same
manner
:
To
every
pound
of
Cloves
,
you
must
add
ten
of
Water
;
distil
them
as
before
:
so
shall
you
have
both
Water
and
Oyl
.
It
will
yield
a
twelfth
part
,
The
Oyl
is
good
for
Medicines
,
and
the
Water
for
Sawces
.
So
also
is
made
Liquid
Oyl
of
Nutmegs
.
If
you
bruise
them
,
and
put
them
with
the
Water
into
a
Vessel
,
and
distil
them
as
before
,
they
will
yield
a
sixth
part
.
Oyl
of
Mace
and
Pepper
is
drawn
in
the
same
manner
,
much
stronger
,
but
in
less
quantity
.
Oyl
of
Aniseed
may
be
thus
extracted
;
an
ounce
out
of
a
pound
.
It
congealeth
in
Winter
like
Camphire
or
Snow
:
in
the
Summer
it
dissolveth
.
Let
the
Seeds
be
macerated
in
the
Water
for
ten
days
at
least
:
for
the
longer
they
lie
there
,
the
more
Oyl
they
will
yield
.
Oyl
of
Fennel
is
extracted
in
the
same
quantity
:
when
the
Seeds
are
ripe
and
fresh
,
they
have
most
Oyl
;
for
they
yield
as
much
more
.
Oyl
of
Coriander
yieldeth
but
a
small
quantity
,
and
is
of
very
hard
extraction
:
there
is
scarce
one
drachm
drawn
out
of
a
pound
:
new
Seeds
yield
most
.
And
to
be
short
;
in
the
same
manner
are
extracted
the
Oyls
out
of
the
Seeds
of
Carrot
,
Angelica
,
Marjoram
,
Rue
,
Rosemary
,
Parsely
,
Smallage
and
Dill
,
and
such-like
.
Oyl
of
Rosemary
and
Lavender-flowers
,
and
such-others
,
which
being
dried
,
afford
no
Oyl
,
may
be
thus
extracted
:
Put
the
Flowers
into
a
Receiver
,
and
set
it
close
stopt
in
the
hot
Sun
for
a
month
:
there
will
they
dissolve
into
Liquor
,
and
flie
up
to
the
sides
of
the
Glass
:
then
being
condensed
again
,
fall
down
and
macerate
in
themselves
:
at
a
fit
time
,
add
Water
to
them
and
distil
them
,
as
the
former
:
so
shall
you
draw
forth
with
the
Water
a
most
excellent
sweet
Oyl
.
Oyl
of
Juniper
and
Cypress-Wood
may
de
drawn
out
by
the
same
Art
,
if
you
macerate
the
dust
of
them
in
their
own
or
in
Fountain-water
for
a
month
,
and
distil
them
in
the
same
manner
:
the
Oyl
will
come
out
by
drops
with
the
water
,
of
a
strong
sent
,
and
excellent
vertue
.
These
I
have
tried
,
the
rest
I
leave
to
thee
.
CHAP.
VII
.
How
to
separate
Oyl
from
Water
.
WHen
we
extract
Oyls
,
they
run
down
into
the
Receiver
together
with
the
Water
:
wherefore
they
must
be
separated
,
left
the
flegm
,
being
mixed
with
the
Oyl
do
weaken
the
vertue
of
it
:
that
it
may
obtain
its
full
vigour
,
it
must
be
purified
by
Distillation
and
Separation
:
for
being
put
into
a
Retort
or
broad
Still
,
over
a
gentle
fire
,
the
Water
will
run
out
,
&
the
remaining
Liquor
will
be
clear
Oyl
.
This
work
of
Separation
is
very
laborious
:
yet
there
are
very
artificial
Vessels
invented
,
by
the
help
of
which
,
all
the
Water
may
be
drawn
off
,
and
the
flegm
;
onely
pure
Oyl
will
remain
.
Prepare
a
Glass-Vessel
:
let
it
be
broad
and
grow
narrower
by
degrees
downwards
,
until
it
come
to
a
point
,
like
unto
a
Tunnel
.
Put
the
distilled
Water
,
which
consisteth
of
the
flegmatick
Water
and
Oyl
into
this
Vessel
;
let
it
stand
a
while
:
the
Oyl
will
swim
on
the
top
,
and
the
Water
will
sink
down
to
the
bottom
.
But
stop
the
mouth
of
it
with
your
finger
;
so
that
removing
it
away
,
the
Water
may
first
run
out
,
and
the
Oyl
sink
down
by
degrees
.
When
it
is
descended
into
the
narrow
part
,
so
that
the
Oyl
becometh
next
to
your
finger
;
stop
the
hole
,
and
let
the
Orifice
be
but
half
open
for
the
Water
to
pass
out
:
when
it
is
all
run
out
,
empty
the
Oyl
into
another
small
Vessel
.
There
is
another
very
ingenious
Instrument
found
out
for
to
separate
Oyl
,
with
a
great
belly
and
a
narrow
neck
,
which
a
little
nose
in
the
middle
.
Pour
the
Oyl
mixed
with
Water
into
the
Vessel
,
the
Water
will
possess
the
bottom
,
the
Oyl
the
neck
.
Drop
Water
gently
into
it
,
until
the
Oyl
ascend
up
unto
the
nose
:
then
encline
the
Vessel
downward
,
and
the
Oyl
will
run
out
pure
and
unmix'd
.
When
you
have
emptied
out
some
,
drop
in
more
Water
,
until
the
Oyl
be
raised
again
unto
the
nose
:
then
stop
it
down
,
and
pour
out
the
rest
of
the
Oyl
.
But
if
the
Oyl
settle
to
the
bottom
,
and
the
Water
swim
on
the
top
,
as
it
often
hapneth
,
filtrate
it
into
a
broad
dish
,
or
any
other
Vessel
with
a
cotten-cloth
:
the
Water
will
run
out
,
and
the
Oyl
will
remain
in
the
bottom
very
pure
.
CHAP.
VIII
.
How
to
make
an
Instrument
to
extract
Oyl
in
a
greater
quantity
and
without
danger
of
burning
.
WE
may
with
several
sorts
of
Instruments
,
use
several
kindes
of
Extractions
:
among
the
rest
,
I
found
out
one
,
whereby
you
may
draw
Oyl
with
any
the
most
vehement
fire
,
without
any
danger
of
burning
;
and
a
greater
quantity
,
then
by
any
other
:
and
it
is
fit
for
many
other
uses
also
.
Prepare
a
Vessel
in
the
form
of
an
Egg
,
of
the
capacity
of
half
an
ordinary
Barrel
:
let
the
mouth
of
it
,
be
of
a
convenient
bigness
to
receive
in
your
arm
,
when
there
shall
occasion
to
wash
it
,
or
to
fill
it
with
several
sorts
and
degrees
of
things
to
be
distilled
.
Let
it
be
tinned
within
;
then
set
a
brass
head
upon
it
of
a
foot
high
,
with
a
hole
in
the
bottom
fit
to
receive
the
neck
of
the
lower
Vessel
,
and
stop
the
mouth
of
it
exactly
.
Out
of
the
top
of
the
head
,
there
must
arise
a
pipe
of
Brass
,
fifteen
or
twenty
foot
long
,
bended
into
several
angles
,
that
it
may
take
up
less
room
,
and
be
more
convenient
to
be
carried
.
The
other
end
of
this
Pipe
,
must
be
fastened
into
the
belly
of
another
Vessel
,
which
must
be
of
less
capacity
then
the
former
,
but
of
the
same
figure
.
Fix
a
head
upon
this
also
,
with
a
Pipe
of
the
same
length
,
and
bended
like
the
former
;
whose
lower
end
shall
be
received
into
another
straight
Pipe
,
which
passing
through
the
middle
of
a
Barrel
,
at
last
falls
into
the
Receiver
.
The
manner
of
using
it
is
this
:
Put
your
Leaves
,
Stalks
,
or
Seeds
,
being
beaten
small
,
into
the
Brass-pot
,
and
pour
as
much
Fountain-water
on
as
will
cover
them
a
handful
or
five
large
fingers
over
;
then
set
on
the
head
,
and
stop
the
joynts
very
close
.
Put
the
other
end
of
the
Pipe
into
the
other
Pot
,
and
joynt
them
exactly
:
then
set
on
the
other
head
,
and
fasten
the
lower
end
of
its
crooked
Pipe
into
that
straight
one
;
which
passing
through
the
Barrel
,
runneth
into
the
Receiver
.
If
the
joynts
be
anywhere
faulty
,
stop
them
with
Flax
,
and
paste
them
with
Wheat-flour
,
and
the
white
of
an
Egg
;
then
rowl
them
about
and
tie
them
close
with
Fillets
,
cut
out
of
a
Bladder
:
for
when
the
vapors
are
forced
by
the
heat
of
the
fire
,
they
are
so
attenuated
,
that
they
will
break
forth
through
the
least
rime
or
chink
,
in
spite
of
all
your
endeavors
.
Fill
the
Barrel
with
cold
water
,
and
when
it
beginneth
to
grow
hot
,
draw
it
out
through
a
Cock
at
bottom
,
and
supply
fresh
water
,
that
the
Pipe
may
always
be
kept
cool
.
At
length
,
make
the
Pot
boyl
,
at
first
with
a
gentle
fire
;
then
encrease
it
by
degrees
,
until
the
vehemency
of
the
heat
,
doth
make
the
vapors
hiss
,
as
it
were
ready
to
break
the
Pipes
,
as
they
run
thorow
them
;
so
they
will
be
elevated
thorow
the
retorted
Pipes
,
and
leave
the
phlegmatick
water
in
the
lower
Vessel
;
till
passing
through
the
cold
Pipe
,
they
be
condensed
into
Liquor
,
and
fall
down
into
the
Receiver
.
If
the
water
do
consume
away
in
the
boyling
,
pour
in
more
being
first
warmed
,
thorow
a
little
Pipe
which
the
Pot
must
have
on
one
side
with
a
Spigget
to
it
,
for
this
purpose
:
but
be
sure
to
stop
the
Spigger
in
very
close
,
that
there
may
be
no
vent
.
Afterwards
,
separate
the
Oyl
from
the
Water
,
sublime
and
purifie
it
in
another
Vessel
.
Of
all
the
Instruments
that
ever
I
saw
,
not
any
one
extracteth
a
greater
quantity
of
Oyl
,
and
with
less
labour
and
industry
then
this
.
Thus
you
may
without
any
fear
of
burning
,
draw
Oyl
out
of
Flowers
,
Leaves
,
Spices
,
Gums
,
and
Wood
with
the
vehementest
fires
;
as
also
out
of
Juniper
and
Laurel-Berries
.
CHAP.
IX
.
The
Description
of
a
Descendatory
,
whereby
Oyl
is
extracted
by
Descent
.
I
Cannot
refrain
from
discovering
here
an
Instrument
found
out
by
my
own
private
experience
,
which
I
hope
will
be
of
no
small
profit
to
the
Ingenious
,
by
which
they
may
draw
Oyl
out
of
any
the
least
things
without
any
fear
of
burning
.
For
there
are
many
tenuous
,
oyly
Flowers
,
as
of
Rosemary
and
Juniper
,
and
other
things
,
as
Musk
,
Amber
,
Civet
,
Gum
,
and
such-like
:
out
of
which
may
be
drawn
Oyls
very
sweet
and
medicinable
:
but
they
are
of
so
thin
a
substance
,
that
there
is
a
great
hazard
of
burning
them
,
when
they
are
forced
by
the
heat
of
the
fire
,
without
which
,
neither
fat
things
will
be
elevated
,
nor
Oyl
extracted
.
Therefore
to
remedy
these
inconveniences
,
I
have
invented
an
Instrument
,
by
which
Oyl
shall
descend
without
any
labour
or
danger
of
burning
.
Let
a
Vessel
be
made
of
Brass
,
in
the
form
of
an
Egg
,
two
foot
high
,
and
of
the
same
breadth
:
let
it
be
divided
towards
the
top
,
of
which
the
upper
part
must
serve
for
a
cover
,
and
be
so
fitted
to
be
received
into
the
lower
part
,
that
the
joynts
may
closely
fall
in
one
another
,
and
be
exactly
stopt
.
In
the
lower
part
,
towards
the
middle
,
about
half
a
foot
from
the
mouth
;
let
there
be
a
Copper-plate
fitted
,
as
it
were
the
midriff
;
so
that
it
may
easily
be
put
and
taken
out
:
in
which
must
be
made
three
hollow
places
to
receive
the
bottom
of
three
retorted
Vessels
,
the
rest
of
the
plate
must
be
pervious
,
that
the
boyling
Water
and
hot
Spirits
may
have
passage
to
rise
upwards
.
Out
of
the
sides
of
the
Vessel
there
must
be
three
holes
,
through
the
which
the
necks
of
the
Retorts
may
pass
,
being
glued
and
fastned
to
their
Pipes
with
Flax
,
and
tied
with
Fillets
of
Bladders
:
so
that
not
the
least
Air
,
much
less
any
Water
may
flie
out
.
When
you
prepare
to
work
,
fill
the
Glass-Retorts
with
the
things
you
intend
to
still
,
thrust
the
necks
thorow
the
holes
outward
,
and
lay
their
bodies
in
the
prepared
hollowness
of
the
cross-plate
,
somewhat
elevated
.
If
there
remain
any
void
space
between
the
necks
,
and
the
sides
of
the
holes
they
pass
through
,
stop
it
with
Flax
,
and
tie
it
about
with
Fillets
of
Bladder
,
and
fill
the
Vessel
with
with
water
,
within
three
fingers
up
to
the
cross-plate
.
The
Vessel
,
being
covered
,
and
the
joynts
well
stopt
and
glued
,
and
bound
about
;
so
that
the
force
of
the
vapours
arising
,
may
not
burst
it
open
,
and
scald
the
Faces
of
the
by-standers
,
kindle
the
fire
by
degrees
,
until
it
become
very
vehement
:
then
wil
the
vapors
make
a
great
nose
,
almost
sufficient
to
terrifie
one
,
and
first
Water
,
then
Water
and
Oyl
will
distil
out
.
I
cannot
contain
my self
from
relating
also
another
Instrument
invented
for
the
same
purpose
.
Make
an
oval
Brass-Vessel
,
as
I
advised
before
,
with
a
hole
bored
thorow
the
bottom
;
to
which
fasten
a
pipe
that
may
arise
up
to
the
mouth
of
the
Vessel
,
let
the
mouth
of
it
be
wide
,
like
a
trumpet
or
tunnel
;
so
that
the
long
neck
of
a
Gourd-Glass
may
pass
through
the
Pipe
of
it
,
and
the
wide
mouth
of
the
Vessel
under
,
may
by
degrees
receive
the
swelling
parts
of
the
neck
.
Adapt
a
cover
to
this
Vessel
that
it
may
be
close
stopt
and
luted
as
we
said
before
.
You
must
make
a
Furnace
on
purpose
for
this
use
:
for
the
fire
must
not
be
made
in
the
bottom
,
but
about
the
Vessel
.
The
use
is
this
:
Fill
the
Glass
with
Flowers
or
other
things
;
put
in
some
wire
Lute-strings
after
them
,
that
they
may
not
fall
out
again
when
the
Glass
is
inversed
.
Thrust
the
neck
thorow
the
Brass-Pipe
:
set
the
Vessel
on
the
Furnace
,
and
fill
it
with
Water
round
about
the
arising
Pipe
:
put
on
the
Cover
,
and
plaister
it
about
:
set
the
Receiver
under
the
Furnace
that
it
may
catch
the
dropping
Water
and
Oyl
:
then
kindle
the
fire
about
the
sides
of
the
Pot
,
the
violence
of
which
,
will
elevate
vapors
of
burning
water
;
which
,
beating
against
the
concave
part
of
the
Cover
,
will
be
reverberate
upon
the
bottom
of
the
Gourd-Glass
,
whose
fervent
heat
,
will
turn
the
Water
and
Oyl
into
vapor
,
and
drive
it
down
into
the
Receiver
.
I
will
set
down
some
examples
of
those
things
which
I
made
trial
of
my self
.
As
,
How
to
extract
Oyl
out
of
Rosemary
Flowers
.
Fill
the
Retorts
with
the
Leaves
and
Flowers
of
Rosmary
,
and
set
them
in
the
Brass-Furnace
:
the
fire
being
kindled
will
force
out
first
a
Water
,
and
afterward
a
yellow
Oyl
,
of
a
very
strong
and
fervent
odor
;
a
few
drops
of
which
,
I
have
made
use
of
in
great
sicknesses
,
and
driving
away
cruel
pains
.
You
may
extract
it
easier
,
if
you
macerate
the
Flowers
or
Leaves
in
their
own
,
or
Fountain-water
,
for
a
week
.
In
the
same
manner
Oyl
of
Citron-Pill
is
extracted
.
When
Citrons
are
come
to
perfect
ripeness
,
shave
off
the
peal
with
a
gross
Steal-File
:
put
the
Filings
into
a
Pot
,
and
set
them
to
macerate
ten
days
in
dung
,
being
close
stopt
up
:
then
accomodate
them
to
the
Furnace
,
and
kindle
fire
;
an
Oyl
mixt
with
water
distils
out
,
of
a
most
pleasant
sent
.
The
same
may
be
done
with
Orange
and
Lemmon-peal
.
In
places
where
Flowers
and
Fruits
are
not
to
be
had
,
they
cut
off
the
tops
of
the
Branches
and
Tindrils
,
and
slice
them
into
four-inch-pieces
,
and
so
distil
them
.
Oyl
of
Roses
,
and
Citron-Flowers
is
drawn
after
the
same
sort
;
a
most
excellent
Oyl
,
and
of
an
admirable
savour
.
But
because
the
Oyl
is
very
hardly
distinguished
from
the
Water
,
pour
the
Water
into
a
long
Glass
with
a
narrow
neck
,
and
expose
it
to
the
Sun
being
close
stopt
:
the
Oyl
will
by
little
and
little
,
ascend
to
the
top
,
which
you
must
gather
off
with
a
Feather
or
pour
out
by
inclining
the
Glass
.
Sweet
Oyl
of
Berjamin
is
to
be
made
,
by
putting
Benjamin
into
a
Glass-Retort
,
and
fitting
it
to
the
Furnace
:
then
encrease
the
fire
without
any
fear
of
combustion
,
and
you
will
obtain
a
fragrant
Oyl
,
to
be
used
in
precious
Oyntments
.
So
Oyl
of
Storax
,
Calamite
,
and
Labdanum
,
and
other
Gums
.
So
also
,
Oyl
of
Musk
,
Amber
,
and
Civet
cannot
be
extracted
more
comodiously
by
any
Instrument
,
Art
,
or
Labour
,
then
by
the
aforesaid
;
for
they
are
of
so
thin
a
substance
,
that
they
can
hardly
endure
any
the
least
heat
,
without
contracting
a
scurvy
base
stink
of
burning
;
yet
by
this
Artifice
,
it
may
be
drawn
out
very
safely
.
I
see
nothing
to
the
contrary
,
but
that
we
may
extract
Oyl
out
of
Spices
also
,
very
securely
by
the
same
Artifice
.
CHAP.
X.
How
to
extract
Oyl
out
of
Gums
.
THere
is
a
peculiar
Extraction
of
Oyl
out
of
Gums
;
which
,
although
they
require
the
same
means
almost
as
the
former
,
that
is
,
the
mixing
them
with
Water●
,
and
macerating
them
for
many
days
,
then
putting
them
into
a
Brass
pot
,
and
by
a
vehement
fire
,
forcing
out
the
Oyl
with
the
Water
;
yet
doth
it
come
out
but
in
a
small
quantity
of
an
excellent
odor
,
and
free
from
the
stink
of
the
fire
;
as
thus
they
usually
deal
with
Opoponax
,
Ga●●anum
,
Storax
,
and
others
.
But
they
are
distilled
also
another
way
,
by
Ashes
;
which
doth
require
the
diligent
attendance
of
the
Work-man
,
and
a
singular
judgement
and
provident
dexterity
in
him
:
for
it
is
rather
an
ingenious
then
painful
Operation
.
I
will
set
down
an
example
,
How
to
extract
Oyl
out
of
Benjamin
.
Macerate
the
Benjamin
in
Rose-water
:
or
omitting
that
,
put
it
into
a
Retort
:
set
the
Retort
into
a
Pot
full
of
Sand
,
so
that
it
may
fill
up
the
space
between
the
side
of
the
Pot
,
and
bottom
of
the
Retort
:
put
the
neck
of
it
into
a
Recei●er
with
a
wide
belly
:
kindle
the
fire
by
little
and
little
;
and
without
any
haste
or
violence
of
heat
,
let
the
Water
distil
:
by
and
by
increase
the
fire
,
that
the
Oyl
may
flow
out
;
yet
not
too
intensely
for
fear
of
burning
;
but
moderately
between
both
:
the
oyly
vapors
will
straight
fill
all
the
Receiver
;
then
will
they
be
condensed
and
turn
into
flakes
,
like
Wool
;
and
sticking
to
the
sides
and
middle
of
the
Glass
,
present
you
with
a
pleasant
spectacle
:
by
and
by
they
are
turned
into
little
bubbles
,
so
into
Oyl
,
and
fall
down
to
the
bottom
:
keep
the
fire
in
the
same
temper
,
until
all
the
Feces
are
dried
;
then
remove
it
,
or
fear
of
ustion
.
Oyl
of
Storax
is
drawn
in
the
same
manner
;
but
if
the
Storax
be
liquified
,
it
will
run
with
a
gentle
fire
:
it
is
of
a
strong
and
quick
od●r
.
Calamites
requires
a
more
lively
fire
,
such
as
was
used
in
Benjamin
,
and
a
diligent
attendance
:
for
too
much
fire
will
cause
adustion
in
it
.
Oyl
of
Ladanum
.
Beat
the
Ladanum
,
and
macerate
it
fifteen
days
in
Aqua
Vitae
,
or
Greek-Wine
;
at
least
ten
:
for
the
lon●er
it
infuseth
,
the
sooner
it
will
run
into
Oyl
:
draw
it
with
a
gentle
fire
,
it
will
distil
out
by
drops
after
the
Water
.
Oyl
of
Turpentine
is
extracted
easily
;
for
it
floweth
with
a
gentle
fire
:
but
beware
in
the
operation
,
that
no
smoak
do
evaporate
out
of
it
;
for
it
presently
will
take
fire
,
and
with
a
magnetick
vertue
attract
the
flame
,
and
carry
it
into
the
Retort
,
where
it
will
hardly
be
extinguished
again
:
which
will
happen
in
the
extraction
of
Oyl
of
Olives
,
and
Linseed
Oyl
.
If
you
distil
common
Oyl
,
it
will
hardly
run
;
yet
en
reasing
the
fire
,
it
will
come
out
in
six
hours
:
you
must
be
very
careful
,
that
the
Ashes
and
Pot
do
not
wax
too
hot
:
for
if
the
Oyl
within
take
fire
,
it
will
break
the
Vessels
,
and
flie
up
,
that
it
can
hardly
be
quenched
,
and
reach
the
very
cieling
;
so
that
it
is
best
to
operate
upon
Oyls
in
arched
Rooms
.
From
herce
Artificers
of
Fire-works
,
learned
to
put
Oyl
in
their
Compositions
,
because
it
quickly
taketh
fire
,
and
is
hardly
extinguished
.
CHAP.
XI
.
Several
Arts
how
to
draw
Oyl
out
of
other
things
.
THe
Nature
of
things
being
diverse
,
do
require
divers
ways
of
distilling
Oyl
out
of
them
:
for
some
being
urged
by
fire
,
are
sublimed
,
and
will
not
dissolve
into
Liquor
;
others
cannot
endure
the
fire
,
but
are
presently
burned
.
From
which
variety
of
tempers
,
there
must
arise
also
a
variety
in
the
manner
of
Extraction
.
I
will
set
down
some
examples
of
these
,
that
ingenious
Artists
may
not
despair
to
draw
Oyls
out
of
any
thing
whatever
.
Oyl
out
of
Honey
is
hard
enough
to
be
extracted
:
for
it
swells
up
with
the
least
heat
,
and
riseth
in
bubbles
;
so
that
it
will
climbe
up
thorow
the
neck
of
the
Retort
,
though
it
be
never
so
long
,
into
the
Head
,
and
fall
down
into
the
Receiver
before
it
can
be
dissolved
into
Liquor
or
Oyl
.
There
are
divers
remedies
found
out
to
help
this
:
Take
a
Glass
with
a
short
wide
neck
,
put
your
Honey
into
it
,
and
stop
it
in
with
Flax
quite
over-laid
two
fingers
thick
.
This
will
repress
the
Honey
when
it
swelleth
and
froaths
,
and
make
it
sink
down
again
.
Clear
Water
will
drop
out
at
first
:
but
when
it
beginneth
to
be
coloured
,
take
away
the
Receiver
,
and
set
another
in
the
place
;
so
keep
the
Waters
severally
.
Or
put
Honey
into
any
Vessel
,
so
that
it
may
fill
it
up
four
large
fingers
above
the
bottom
,
and
cover
it
close
,
as
the
manner
is
:
then
dig
a
hole
in
the
ground
,
and
set
the
Vessel
in
,
as
far
as
the
Honey
ariseth
:
then
lute
it
,
and
plaister
it
about
four
fingers
above
the
Ground
,
and
drie
it
well
;
kindle
your
Coals
round
about
it
;
then
will
the
Honey
grow
hot
,
and
by
degrees
stick
to
the
Pot
:
but
because
the
heat
is
above
it
,
it
cannot
swell
up
,
but
very
easily
distilleth
Water
and
Oyl
;
first
,
yellow
,
next
reddish
,
until
the
Honey
be
turned
into
a
very
Coal
.
There
is
another
way
,
which
may
be
performed
by
any
Woman
:
Pour
the
Honey
into
a
new
Pipkin
,
and
cover
it
;
dig
a
hole
,
and
bury
it
abroad
about
a
cubit
under
Ground
;
there
let
it
putrifie
for
ten
days
:
then
take
it
up
,
and
there
will
swim
on
the
top
of
the
Honey
a
Chrystal
Liquor
,
which
you
must
strain
out
,
and
stop
the
Pipkin
again
,
and
bury
it
as
before
.
About
a
week
after
,
view
it
again
,
and
strain
out
the
over-flowing
water
;
so
the
third
and
fourth
time
,
until
all
the
Honey
be
converted
into
water
,
which
you
may
see
by
uncovering
the
Pipkin
:
distil
the
Water
according
to
Art
,
and
it
will
yield
Water
and
Oyl
easily
enough
.
Oyl
of
Camphire
.
Beat
Champhire
very
small
,
and
put
it
into
common
Aqua
Fortis
,
made
of
Salt-Peter
,
and
Coppress
distilled
and
clarified
:
set
the
Pot
in
a
Bath
or
Stove
for
half
a
day
,
and
you
will
see
a
cleer
bright
Oyl
swim
on
the
top
of
the
Water
:
incline
the
Pot
gently
,
and
pour
it
off
,
and
clarifie
it
in
a
Retort
;
so
shall
you
have
a
beautiful
,
thin
and
sweet
Oyl
.
Oyl
of
Paper
and
Rags
.
Rowl
up
your
Paper
like
a
Pyramide
,
as
Grocers
do
,
when
they
lap
up
any
thing
to
lay
by
,
or
send
abroad
:
clip
the
edges
even
;
and
taking
hold
of
the
top
of
it
with
a
pair
of
Pincers
;
set
it
on
fire
with
a
Candle
;
and
while
it
flameth
,
hold
it
downward
over
a
broad
dish
half
a
finger
distant
from
the
bottom
,
so
that
the
smoak
may
hardly
flie
out
:
and
still
as
the
fire
consumes
the
Paper
,
let
your
hand
sink
,
that
may
always
keep
the
same
distance
from
the
Dish
.
When
it
is
quite
burnt
,
you
will
find●
a
yellow
Oyl
,
stinking
of
burning
,
upon
the
bottom
of
the
dish
.
Gather
it
up
,
and
reserve
it
:
it
is
excellent
to
drive
away
freckles
and
pimples
in
womens
faces
,
being
applied
.
Almost
in
the
same
manner
Oyl
of
Wheat
.
Lay
your
Wheat
plain
upon
a
Marble-Morter
,
being
turned
with
the
bottom
upwards
,
and
cover
it
with
a
plate
of
Iron
,
almost
red
hot
,
and
press
it
hard
:
out
of
the
sides
there
will
be
expressed
an
Oyl
of
a
yellow
colour
,
and
stinking
of
burning
,
which
is
good
for
the
same
purposes
;
that
which
is
good
to
refresh
decayed
Spirits
,
is
prepared
another
way
.
CHAP.
XII
.
How
to
extract
Oyl
by
Descent
.
THe
way
is
common
and
vulgar
to
all
;
for
it
is
done
by
Ustulation
:
but
the
Oyls
are
of
a
most
offensive
savor
,
and
can
be
used
only
in
outward
Medicines
;
for
they
are
not
to
be
taken
inwardly
.
Prepare
a
Pipkin
made
of
tough
Clay
,
and
able
to
endure
fire
,
well
vernished
within
,
that
there
may
be
no
suspicion
of
running
out
:
let
the
bottom
be
full
of
holes
,
set
upon
another
earthen
Pipkin
,
whose
mouth
is
large
enough
to
receive
the
bottom
of
the
upper
Pipkin
;
lute
them
close
together
.
Fill
the
Pipkin
with
slices
of
your
Wood
:
cover
it
,
and
lute
it
.
Then
dig
a
hole
,
and
set
the
Pipkins
into
it
,
and
fling
in
the
Earth
about
it
,
and
tread
it
down
close
,
and
throw
Sand
over
it
two
inches
thick
:
make
a
gentle
fire
just
over
the
Pipkin
;
which
you
must
encrease
by
degrees
,
until
the
Pipkin
have
stood
there
a
whole
day
.
After
this
,
remove
the
fire
:
and
when
the
heat
is
spent
,
dig
up
the
Pipkins
,
and
you
will
finde
the
Oyl
strained
down
into
the
lower
;
which
you
must
distil
again
in
a
Retort
,
to
purifie
it
from
filth
.
To
add
something
to
the
former
invention
,
I
always
do
thus
:
I
make
a
Tressel
with
Legs
of
two
foot
in
length
.
There
must
a
hole
be
bored
in
the
Plank
of
it
,
to
receive
the
neck
of
the
Limbeck
.
Upon
the
Tressel
fasten
an
Iron-plate
to
keep
the
Wod
from
burning
.
Underneath
,
about
the
middle
of
the
Feet
,
fasten
a
Board
,
upon
which
the
Receiver
may
stand
,
and
meet
with
the
neck
of
the
inversed
Vessel
;
which
being
filled
with
the
materials
to
be
stilled
,
kindle
a
fire
about
it
.
Therefore
if
you
would
extract
Oyl
out
of
Lignum
Guaiacum
,
fill
it
with
the
Dust
of
Lignum
Guaiacum
,
and
lute
it
close
with
Straw-Mortar
,
twice
or
thrice
double
:
when
it
is
dried
in
the
Sun
,
put
into
the
neck
,
wire
Strings
,
and
thrust
it
through
the
hole
of
the
Tresse
into
the
mouth
of
the
Receiver
,
and
mortar
them
together
.
Then
kindle
the
fire
on
the
Plate
about
the
body
of
the
Limbeck
,
at
some
distance
at
first
,
and
by
degrees
nigher
and
hotter
:
but
let
it
not
be
red
hot
,
until
you
think
it
be
all
burned
:
then
remove
the
fire
,
and
let
it
rest
a
while
,
until
it
be
cold
,
and
you
shall
finde
in
the
lower
Vessel
a
black
stinking
burnt
Oyl
.
In
this
manner
is
Oyl
drawn
out
of
Juniper
,
Cypress
,
and
Lignum
Aloes
:
but
in
this
last
,
you
must
use
more
Art
and
diligence
,
and
a
gentle
fire
,
because
it
is
mixed
in
Oyntments
.
CHAP.
XIII
.
Of
the
Extraction
of
Essences
.
WE
have
delivered
the
several
kindes
of
Extraction
of
Oyls
,
now
we
are
come
to
Quintessences
,
the
Extraction
of
which
,
we
will
here
declare
.
The
Paracelsians
define
a
Quintessence
to
be
the
Form
,
or
Spirit
,
or
Vertue
,
or
Life
,
separated
from
the
dross
and
elementary
impurities
of
the
Body
.
I
call
it
the
Life
,
because
it
cannot
be
extracted
out
of
the
Bones
,
Flesh
,
Marrow
,
Blood
,
and
other
Members
:
for
wanting
Life
,
they
want
also
the
Quintessence
.
I
say
,
Separated
from
elementary
impurities
,
because
when
the
Quintessence
is
extracted
,
there
remaineth
only
a
mass
of
Elements
void
of
all
power
:
for
the
Power
,
Vertue
,
and
Medicinable
qualities
,
are
not
the
Elements
,
but
in
their
Essences
,
which
yet
are
Elements
,
and
contain
the
vertue
of
the
Elements
in
them
,
in
the
highest
degree
:
for
being
separated
from
the
grosness
of
their
bodies
,
they
become
spiritual
,
and
put
forth
their
power
more
effectually
and
strongly
when
they
are
freed
from
them
,
then
they
could
while
they
were
clogged
with
the
Elements
.
They
are
small
in
bulk
,
but
great
in
operation
.
The
strength
of
Quintessences
,
is
not
to
be
judged
by
the
degrees
of
their
qualities
,
but
of
their
operation
:
for
those
which
soonest
and
clearliest
root
out
a
disease
,
are
reckoned
in
the
first
degree
.
So
the
essence
of
Juniper
,
is
reckoned
the
first
degree
of
operation
,
because
it
cureth
the
Leprosie
by
purging
the
Blood
onely
.
The
essence
of
Ambar
in
the
second
,
because
it
expelleth
poyson
,
by
purging
the
Heart
,
Lungs
and
Members
.
Antimony
in
the
third
,
because
(
beside
the
former
vertues
)
it
also
purgeth
the
Body
.
But
Gold
of
it self
alone
,
hath
all
those
vertues
,
and
reneweth
the
Body
.
Wherefore
the
fourth
degree
and
greatest
power
,
is
attributed
to
it
.
Bet
how
to
extract
these
Essences
is
a
very
difficult
work
;
for
they
may
be
either
Oyl
,
or
Salt
,
or
Water
,
or
of
Extraction
:
some
,
by
Sublimation
;
others
,
by
Calcination
;
others
,
by
Vinegar
,
Wine
,
Corrosive
Waters
,
and
such
like
.
So
that
several
kinde
of
menstruums
are
to
be
provided
according
to
the
nature
and
temper
of
things
.
I
will
set
down
some
Rules
for
the
chusing
of
proper
menstruums
.
Let
the
menstrum
be
made
of
those
things
which
are
most
agreeable
to
the
things
to
be
extracted
,
and
as
simple
as
may
but
:
for
Essences
ought
not
to
be
compounded
,
mixed
,
or
polluted
with
any
thing
;
be
pure
,
simple
and
immaculate
.
But
if
there
be
a
necessity
of
adding
some
thing
let
them
be
separated
after
extraction
.
If
the
Essence
of
any
Metal
be
to
be
extracted
by
Corrosives
,
separate
the
Salt
from
the
Waters
,
after
the
work
is
done
,
and
use
those
Salts
only
,
which
will
easily
be
taken
out
again
:
Vitriol
and
Allom
are
very
difficult
to
be
separated
,
by
reason
of
their
earthy
substance
.
Moreover
,
use
not
a
watry
menstruum
,
for
a
watry
Essence
;
nor
an
oyly
menstruum
,
for
an
oyly
Essence
because
being
of
like
natures
,
they
are
not
easily
separated
:
but
watry
Menstruums
for
oyly
Essences
:
and
so
on
the
contrary
.
I
will
set
before
you
some
examples
in
Herb
,
fat
of
Flesh
,
and
other
things
;
by
which
you
may
learn
of
your self
how
to
perform
it
in
the
rest
.
There
are
an
infinite
number
of
Essences
,
and
almost
many
ways
of
Extraction
:
of
them
,
some
I
shall
shew
unto
you
,
whereof
the
first
shall
be
How
to
extract
the
Essence
out
of
Civet
,
Musk
,
Ambar
,
and
other
Spices
.
Take
Oyl
of
Ben
,
or
of
Almonds
,
mix
Musk
,
Ambar
,
Cinnamon
,
and
Zedoary
,
well
beaten
in
it
:
put
it
in
a
Glass-bottle
,
and
set
it
in
the
Sun
,
or
in
Balneo
,
ten
dayes
:
then
strain
from
it
the
Dregs
,
and
the
Essence
will
be
imbibed
into
the
Oyl
;
from
which
you
may
separate
it
in
this
manner
:
Take
Aqua
Vitae
,
and
if
it
be
an
odoriferous
Body
,
Fountain-water
,
three
or
four
times
distilled
,
mix
with
the
aforesaid
Oyl
,
and
stir
it
about
,
and
so
let
it
digest
for
six
dayes
:
then
distil
it
over
Cinders
:
the
hot
Water
and
the
Essence
will
ascend
,
and
the
Oyl
remain
in
the
bottom
without
any
sent
.
Afterwards
,
distil
the
Aqua
Vitae
,
and
the
Essence
in
Balneo
,
until
the
Water
be
evaporated
,
and
the
Essence
settle
to
the
bottom
in
the
form
of
an
Oyl
.
If
you
will
do
it
with
Aqua
Vitae
alone
,
slice
the
Roots
of
Zedoary
,
beat
them
and
infuse
them
in
so
much
Aqua
Vitae
as
will
cover
them
three
fingers
over
in
a
Glass
Bottle
:
let
them
ferment
for
ten
dayes
according
to
Art
;
then
distil
them
over
Cinders
,
or
in
Sand
,
until
nothing
but
Water
run
out
;
yet
have
a
care
of
burning
it
.
Take
the
distilled
Liquor
,
set
it
in
Balneo
;
and
with
a
gentle
fire
,
let
the
Aqua
Vitae
evaporate
,
and
the
Quintessence
of
Zedoaay
will
settle
in
the
bottom
,
in
a
liquid
form
Next
To
extract
Essence
out
of
Flesh.
Out
of
three
Capons
,
I
have
oftentimes
extracted
an
Essence
in
a
small
quantity
,
but
of
great
strength
and
nutriment
,
wherewith
I
have
recovered
life
and
strength
to
sick
persons
,
whose
Stomacks
were
quite
decayed
,
and
they
almost
dead
for
want
of
nourishment
,
having
not
been
able
to
eat
any
things
in
three
dayes
.
Take
Chickens
,
or
Hens
,
or
Capons
;
pluck
them
,
and
draw
their
Guts
out
;
beat
them
very
well
,
and
let
them
boyl
a
whole
day
in
a
Glass-Vessel
,
close
stopt
,
over
warm
Embers
,
until
the
bones
,
and
flesh
,
and
all
the
substance
be
dissolved
into
Liquor
:
then
strain
it
into
another
Vessel
,
through
a
Linen-cloth
,
and
fling
away
the
Dregs
:
for
the
remaining
Bones
are
so
herest
of
Flesh
,
sent
,
or
any
other
quality
,
that
a
Dog
will
not
so
much
as
smell
to
them
;
which
is
an
assured
Argument
that
their
goodness
is
boyled
out
.
Pour
the
strained
Liquor
into
a
Glass-bottle
,
and
dissolve
it
into
vapor
in
a
gentle
Bath
;
the
Essence
will
remain
in
the
bottom
,
either
hard
,
or
soft
,
like
an
Oyntment
,
as
you
please
,
of
a
most
admirable
vertue
,
and
never
sufficiently
to
be
commended
.
To
extract
Essences
out
of
Salts
.
Take
Salt
and
calcine
it
according
to
Art
:
if
it
be
volatile
,
burn
it
,
and
grinde
it
very
small
:
lay
the
Powder
upon
a
Marble
in
a
moyst
Cellar
,
and
set
a
Pan
under
it
to
receive
it
as
it
dissolveth
:
let
it
ferment
in
that
pan
for
a
month
;
then
set
it
in
Balneo
,
and
with
a
gentle
fire
let
it
distil
:
cast
away
the
sweet
Water
,
that
comes
from
it
,
and
set
that
which
remains
in
the
bottom
,
to
ferment
another
month
,
then
distil
out
the
sweet
Water
,
as
before
:
and
do
this
,
while
any
sweet
Water
will
run
from
it
:
keep
it
over
the
fire
until
the
moysture
be
all
consumed
;
and
then
what
remains
settled
in
the
bottom
,
is
the
Quintessence
of
Salt
;
which
will
scarcely
arise
to
two
ounces
out
of
a
pound
.
To
extract
Essences
out
of
Herbs
.
Beat
the
Herbs
,
and
set
them
to
ferment
in
dung
for
a
month
,
in
a
convenient
Glass-Bottle
:
then
distil
them
in
Balneo
.
Again
,
set
them
in
dung
for
a
week
,
and
distil
them
in
Balneo
again
;
and
thus
macerate
them
so
long
as
they
will
yield
any
Liquor
:
then
pour
the
distilled
Water
upon
the
Herbs
again
,
and
distil
them
in
this
Circulation
for
six
dayes
,
which
will
make
it
of
a
more
lively
colour
:
draw
of
the
Water
by
Balneum
and
the
Essence
must
then
be
expressed
out
in
a
press
:
ferment
it
in
dung
for
five
days
,
and
it
will
yield
you
the
sent
,
colour
and
vertues
of
the
Herbs
in
perfection
.
A
way
to
extract
The
Essence
of
Aqua
Vitae
.
It
is
a
thing
bragged
of
by
thousands
;
but
not
effected
by
any
.
I
will
not
omit
the
description
of
it
,
which
I
have
found
out
,
together
with
a
Friend
of
mine
very
knowing
in
Experiments
,
by
the
assistance
of
Lulius
.
Provide
some
rich
,
generous
,
old
Wine
,
bury
it
in
dung
for
two
months
,
in
large
Bottles
close
stopt
and
luted
,
that
they
may
not
have
the
least
vent
.
The
whole
business
dependeth
on
this
:
for
if
this
be
not
carefully
look
to
,
you
will
lose
both
your
cost
,
and
your
labour
:
the
month
being
past
,
distil
it
in
an
ordinary
Stillatory
,
reserve
the
Spirits
by
themselves
.
The
Dregs
and
Faeces
of
the
Wine
must
be
buried
again
,
and
the
Spirits
be
distilled
out
as
before
,
and
reserved
by
themselves
.
Distil
the
Faeces
until
they
settle
like
Honey
or
Pitch
:
then
pour
on
the
phlegm
upon
them
,
wash
them
,
and
lay
them
to
dry
:
then
put
them
into
a
Porters
,
or
Glass-makers
,
Furnace
,
and
with
a
vehement
fire
burn
them
into
white
Ashes
:
wet
them
with
a
little
Water
,
and
set
them
in
the
mouth
of
the
Furnace
,
that
they
may
be
converted
into
Salt
.
There
is
no
better
mark
to
know
the
perfection
of
your
work
,
then
by
casting
some
of
it
on
a
red
hot
Plate
of
Iron
:
if
it
melt
and
evaporate
,
it
is
well
done
;
otherwise
,
you
must
rectifie
it
.
Mix
the
Salt
with
water
,
and
put
it
into
a
Glass
bottle
with
a
long
neck
;
stop
it
with
Cork
and
Parchment
:
then
set
on
the
Head
,
and
kindle
the
fire
;
the
force
of
which
,
will
carry
it
up
thorow
all
the
stoppage
into
the
Head
,
and
there
it
sticks
to
the
sides
like
durt
;
the
Water
will
remain
quiet
in
the
bottom
,
in
which
you
must
again
mingle
the
Salt
;
and
so
by
a
continual
Circulation
,
draw
it
out
of
it self
,
until
it
be
divested
of
all
its
Grosness
,
and
obtain
a
more
thin
and
subtile
Essence
.
CHAP.
XIV
.
What
Magisteries
are
,
and
the
Extraction
of
them
.
I
Said
,
That
Quintessences
do
participate
of
the
Nature
of
mixt
Bodies
;
on
the
contrary
,
a
Magistery
taketh
the
temper
of
the
Elements
:
so
,
that
it
neither
extracteth
the
Spirits
nor
the
Tincture
,
but
a
certain
mean
between
both
.
A
Magistery
therefore
,
is
what
can
be
extracted
out
of
things
without
separation
of
the
Elements
.
Essences
do
oftentimes
keep
the
colour
of
the
Bodies
out
of
which
they
are
extracted
:
Tinctures
always
do
it
,
Magisteries
never
.
The
means
of
extracting
Magisteries
,
is
various
,
according
to
the
diversity
of
Natures
in
things
.
I
will
set
down
for
an
example
and
pattern
How
to
extract
a
Magistery
of
Gems
,
Coral
and
Pearl
.
Beat
the
Gems
,
and
set
them
in
igne
reverberationis
,
till
they
be
calcined
;
mix
them
with
an
equal
quantity
of
Salt-Peter
,
and
dissolve
them
in
Aqua
Vitae
:
pour
out
that
which
is
liquified
,
and
let
the
remainder
of
the
Powder
be
calcined
better
;
then
lay
it
in
Aqua
Vitae
again
,
and
do
this
till
it
be
all
dissolved
.
Set
this
water
in
a
hot
Furnace
,
until
the
moysture
be
all
evaporated
;
and
what
shall
remain
in
the
bottom
,
is
the
Magistery
of
Gems
.
Pearls
must
be
dissolved
in
Vinegar
;
and
if
possible
,
in
juice
of
Lemmons
.
You
may
augment
the
strength
of
the
Vinegar
by
those
things
,
which
,
as
I
shewed
you
in
Aqua
Vitae
,
do
quicken
the
Vertue
of
it
,
that
is
,
it
s
own
Salt
,
being
dissolved
and
macerated
in
Balneo
,
or
in
Fimo
,
for
a
month
:
then
distil
the
Menstruum
,
and
in
the
bottom
will
remain
the
Magistery
of
Pearls
.
Of
Charabes
.
I
will
deliver
to
you
the
way
that
I
use
;
for
the
Paracelsians
do
either
conceal
it
,
or
not
know
it
.
Beat
your
Gum
very
small
,
and
dissolve
it
in
Aqua
Vitae
:
when
it
is
liquified
,
pour
that
out
,
and
put
in
fresh
:
let
them
macerate
for
a
month
;
and
when
all
is
dissolved
,
mix
the
waters
all
together
,
and
let
it
evaporate
over
a
fire
;
so
in
the
bottom
will
remain
the
Magistery
of
Charabe
.
It
will
take
away
scars
in
the
Face
,
and
cure
the
Vertigo
.
The
Magistery
of
Guaiacum
is
an
excellent
Remedy
against
the
Pox
,
and
is
thus
extracted
.
Take
the
shavings
of
Lignum
Guaiacum
,
or
the
dust
of
it
,
which
Turners
work
off
:
for
the
File
,
by
continual
Frication
,
heats
it
,
and
exhausteth
the
best
Spirits
.
Lay
it
in
clarified
Aqua
Vitae
a
whole
day
:
when
the
water
hath
contracted
a
red
colour
,
which
will
be
when
it
hath
sucked
out
the
oyliness
and
substance
of
it
,
strain
it
out
,
and
pour
in
fresh
.
Then
stir
it
about
,
until
the
water
become
coloured
again
;
strain
that
out
also
,
and
put
in
as
much
more
,
until
the
water
do
not
alter
its
colour
any
more
.
Then
strain
it
in
a
press
,
and
distil
the
juice
through
Linen-cloth
;
and
then
boyl
it
till
the
moysture
be
consumed
:
the
Oyl
,
or
Gum
,
or
Magistery
will
remain
of
a
bright
colour
,
and
most
sweet
sent
,
which
you
would
think
impossible
to
reside
in
such
Wood.
You
may
extract
the
same
in
a
shorter
time
;
but
it
will
not
be
of
the
same
value
:
for
if
you
lay
the
dust
of
Guaiacum
in
distilled
Fountain-water
,
boyl
it
for
half
a
day
,
strain
it
,
distil
it
thorow
a
cloth
,
and
let
the
moisture
evaporate
over
a
fire
;
the
same
Gum
will
settle
in
the
bottom
.
You
must
chuse
the
most
Gummy
Wood
,
which
being
held
neer
a
Candle
,
will
sweat
out
a
kinde
of
Oyl
.
The
Magistery
of
Lignum
Aloes
.
Take
the
shavings
of
the
Wood
worked
off
,
as
the
former
,
with
a
Turners
wheel
;
lay
it
in
Aqua
Vitae
till
it
colour
it
;
then
strain
it
out
,
and
let
the
moysture
evaporate
over
a
fire
:
and
in
the
bottom
of
the
Glass
,
you
will
finde
a
most
odori●erous
Oyl
,
excellent
to
be
used
in
sweet
Oyntments
.
The
Magistery
of
Wine
,
commonly
called
the
Spirit
of
Wine
.
I
will
first
set
down
the
Paracelsian
way
of
extracting
it
,
and
afterwards
my
own
;
because
we
cannot
use
that
in
our
Countries
.
Pour
some
strong
generous
good
Wine
into
a
Glass-Bottle
:
so
that
it
may
fill
two
parts
of
it
;
stop
the
mouth
of
it
very
exactly
,
either
with
Hermitis
Sigillum
,
or
a
strong
Glue
,
which
I
shall
hereafter
describe
unto
you
;
and
so
set
it
in
Fimo
three
or
four
months
,
with
an
uninterm●tted
fire
.
In
the
Winter
set
it
out
in
the
Frost
for
a
month
,
and
let
it
freeze
:
the
Spirit
or
Magistery
will
retire
into
the
Centre
,
because
its
fiery
Essence
maketh
it
uncapable
of
conglaciation
.
Break
the
Vessel
,
cast
away
the
congealed
part
,
and
reserve
the
liquid
;
which
being
circulated
in
a
Pelican
for
a
month
,
will
yield
you
what
you
seek
for
.
My
way
is
,
to
put
the
aforesaid
Wine
into
a
round
Glass-Vessel
:
let
it
ferment
in
Fimo
,
conglaciate
it
,
as
I
shall
shew
you
;
and
then
breaking
the
Vessel
to
reserve
the
unfrozen
liquor
,
in
which
you
will
finde
a
great
deal
of
vertue
:
but
if
you
desire
to
have
it
better
,
you
may
perfect
it
by
Circulation
.
CHAP.
XV.
How
to
extract
Tinctures
.
A
Tincture
is
the
purest
and
most
active
part
of
a
coloured
body
extracted
;
the
noblest
Essence
in
a
Compound
.
It
is
extracted
out
of
Gems
,
Flowers
,
Roots
,
Seed
,
and
such-like
.
It
differeth
from
a
Quint
essence
in
this
,
that
it
especially
draweth
the
colour
of
the
Body
from
whence
it
is
extracted
;
and
requireth
Ar●
,
and
Cunning
,
and
diligent
Attendance
,
more
then
labour
.
It
is
separated
by
Distillation
,
clear
from
any
oyliness
or
matter
;
free
from
the
commi●●ion
of
other
Elements
,
or
any
impure
substance
;
it
imitateth
the
clearness
and
perspicuity
of
the
Air
:
and
in
that
brightness
represents
the
colour
of
the
Gem
or
Flower
,
from
whence
it
was
drawn
;
of
so
pure
a
substance
,
that
in
many
yeers
it
will
not
have
any
dregs
in
it
,
but
will
continue
in
a
perpetual
cleerness
,
subtilty
,
and
strength
.
After
the
ex●racti●n
,
the
matter
remaineth
discoloured
,
and
useless
for
any
thing
.
I
will
present
some
examples
to
you
how
to
extract
the
Tincture
out
of
Metals
and
Flowers
,
&c.
How
to
draw
out
the
Tincture
of
Gold
.
If
the
Vertues
of
this
never-sufficiently-praised
Metal
,
were
known
,
as
well
for
the
health
of
the
Body
,
as
the
conveniency
of
mens
living
,
it
would
be
adored
with
a
greater
devotion
then
it
is
already
.
The
Apes
of
wise
Nature
,
cunning
Inquirers
in
Experiments
,
perceiving
a
certain
Glory
and
Brightness
in
Gold
,
and
an
attractive
or
magnetick
Vertue
,
(
if
I
may
so
say
)
which
at
first
sight
draws
every
mans
eye
to
look
upon
its
Majesty
and
Beauty
,
and
tempts
our
hands
to
touch
and
handle
it
,
and
even
our
mindes
to
desire
it
,
so
that
even
Infants
do
rejoyce
,
and
laugh
at
the
sight
of
it
,
and
reach
their
arms
out
after
it
,
and
catch
it
,
and
will
by
no
means
part
from
it
;
presently
conjectured
,
that
there
was
some
extraordinary
Vertue
in
it
for
the
health
of
man
.
Astrologers
,
seeing
it
contend
with
the
Sun
in
Beams
,
Brightness
and
Glory
,
and
to
have
a
Praerogative
of
Majesty
among
Metals
,
like
the
Sun
among
the
Stars
,
do
therefore
set
it
down
for
a
Cordial
,
and
a
Destroyer
of
Melancholy
,
and
all
the
ill
Companions
of
it
.
Refiners
say
,
That
the
Elements
are
so
proportionably
mixt
in
the
Composition
of
it
,
so
pure
and
compacted
,
that
they
account
it
a
most
exactly
tempered
body
,
and
free
from
corruption
:
in
which
there
is
nothing
deficient
nor
superfluous
;
so
compact
and
close
,
that
it
will
not
onely
endure
the
fire
without
consumption
,
but
will
become
more
bright
and
refined
by
it
.
It
will
also
lie
under
Ground
thousands
of
yeers
without
contracting
any
rust
:
neither
will
it
foul
the
hands
like
other
Metals
,
or
hath
any
ill
sent
or
raste
in
it
.
Wherefore
,
say
they
,
being
taken
into
our
Bodies
,
it
must
needs
reduce
the
Elements
and
humors
into
a
right
temper
,
allay
the
excessive
,
and
supply
the
defective
,
take
away
all
putrefaction
,
refresh
the
natural
heat
,
purge
the
blood
,
and
encrease
it
:
and
not
onely
cure
all
sicknesses
,
but
make
us
healthy
,
long-lived
,
and
almost
immortal
.
Rainoldus
,
Raimundus
,
and
other
Physitians
of
the
best
esteem
,
do
attri●ute
to
Gold
,
a
power
to
corroborate
and
strengthen
the
Heart
,
to
dry
up
superfluities
and
ill
humors
,
to
exhilarate
and
enliven
the
Spirits
with
its
Splendor
and
Beauty
,
to
strengthen
them
with
its
Solidiry
,
temper
them
with
its
Equality
,
and
preserve
them
from
all
diseases
,
and
expel
Excrements
by
its
Weight
:
by
which
it
confirmeth
Youth
,
res●oreth
Strength
,
retardeth
old
Age
,
corroborateth
the
principal
Parts
,
openeth
the
Urinary
Vessels
,
and
all
other
passages
,
being
stopt
:
cureth
the
Falling-sickness
,
Madness
,
and
Leprosie
,
(
for
which
cause
,
Osiander
the
Divine
,
wore
a
Chain
of
Gold
about
his
neck
)
and
also
Melancholy
,
and
is
most
excellent
against
Poyson
and
Infections
of
the
Plague
.
We
will
now
examine
whether
the
old
or
new
Physitians
knew
the
way
to
prepare
it
aright
,
to
perform
these
admirable
Effects
.
Nicander
doth
mightily
cry
up
for
an
Antidote
against
Poyson
,
Fountain-water
in
which
Gold
hath
been
quenched
;
supposing
,
that
it
imparteth
some
of
its
Vertue
to
the
Water
in
the
extinction
.
Dioscorides
,
Paulus
Aegineta
,
and
Aëtius
,
affirm
the
same
.
Avicenna
saith
,
That
the
filings
of
it
helpeth
Melancholy
,
and
is
used
also
in
Medicines
for
the
shedding
of
the
Hair
,
in
liquid
Medicines
,
or
reduced
into
very
fine
Powder
;
it
is
used
in
Collyriums
,
or
Medicines
for
the
Eyes
,
for
the
pain
and
trembling
of
the
Heart
,
and
other
passions
of
the
Minde
.
Pliny
useth
it
burnt
in
an
earthen
Pipkin
,
with
a
treble
quantity
of
Salt
;
whereby
it
will
communicate
its
Vertue
,
but
remain
entire
and
untouched
it self
.
He
also
makes
a
Decoction
of
it
with
Honey
.
Marsilius
Ficinus
saith
,
It
is
of
a
solid
substance
,
and
therefore
must
be
attenuated
,
that
it
may
penetrate
the
Body
.
But
he
is
ignorant
of
the
way
of
it
,
onely
he
adviseth
to
give
it
in
Cordial-waters
,
being
beaten
out
into
thin
Leaves
;
for
so
the
Water
will
suck
out
the
Vertue
of
it
:
or
else
by
extinguishing
it
in
Wine
.
There
are
some
of
Pliny's
Scholars
,
who
would
have
the
parts
of
a
Hen
laid
in
melted
Gold
,
until
it
consume
it self
;
for
the
parts
of
a
Hen
are
Poyson
to
Gold
.
Wherefore
Ficinus
mixeth
Leaf-Gold
in
Capon-broath
.
Thus
far
the
Grecians
,
Latines
,
and
Arabians
,
have
discoursed
concerning
the
Extraction
of
the
Tincture
of
Gold
;
but
they
have
erred
far
from
the
Truth
:
for
what
a
vanity
is
it
to
imagine
,
that
quenching
it
in
Water
,
can
extract
the
Vertue
of
it
?
or
,
that
the
heat
of
Man's
Body
,
though
it
be
liquified
and
be
made
potable
,
can
draw
any
thing
from
it
,
when
the
force
of
the
most
vehement
fire
is
ineffectual
,
and
cannot
work
upon
it
?
I
have
made
trial
of
it
in
a
most
violent
fire
for
the
space
of
three
months
,
and
at
last
I
found
it
nothing
abared
in
weight
,
but
much
meliorated
in
colour
and
goodness
;
so
that
the
fire
,
which
consumeth
other
things
,
doth
make
this
more
perfect
.
How
then
can
it
be
concocted
by
the
heat
of
Man's
Body
,
which
is
scarce
able
to
concoct
Bread
?
And
how
can
it
impart
its
Vertue
by
Extinction
,
when
neither
Aqua
Vitae
,
nor
any
strong
Waters
can
alter
the
colour
or
taste
of
it
?
I
will
set
down
what
I
have
seen
.
The
later
learned
Men
,
and
curious
Inquirers
into
Nature
,
affirm
,
That
the
Magistery
,
Secret
and
Quintessence
of
Gold
,
consisteth
in
the
Tincture
:
so
that
the
Vertue
,
Power
,
Life
and
Efficacy
of
it
,
resideth
in
the
Colour
.
Wherefore
it
will
be
no
small
Secret
to
know
how
to
extract
the
Tincture
;
no
small
labor
and
pains
:
for
those
who
pretend
to
speak
of
it
,
do
it
so
intricately
and
obscurely
,
that
they
rather
seem
to
obscure
it
,
or
not
to
understand
it
,
then
to
discover
or
teach
it
.
Know
therefore
,
that
the
Tincture
cannot
be
extracted
,
but
by
perfectly
dissolving
it
in
Strong
Waters
;
and
that
it
cannot
be
dissolved
,
as
the
work
requireth
,
in
common
Aqua
Fortis
,
or
Royal
Waters
,
because
the
corrosive
Salts
in
them
,
are
not
perfectly
and
absolutely
dissolved
into
Water
.
Wherefore
you
must
learn
by
continual
solution
and
immistion
,
so
to
distil
them
,
that
the
whole
substance
of
the
Salt
may
be
melted
;
which
must
be
done
by
reiterating
the
Operation
.
I
have
informed
you
,
what
Salts
are
easie
to
be
separated
,
the
which
must
onely
be
used
in
this
Work
.
After
perfect
solution
,
cast
in
that
Menstruum
or
Water
,
which
I
have
often
mentioned
for
the
Extraction
of
Essences
or
Colors
.
I
have
with
great
joy
beheld
it
attract
to
it self
the
Golden
,
Yellow
,
or
Red-colour
,
and
a
white
dust
settle
down
to
the
bottom
.
We
must
then
separate
the
Salt
from
the
Menstruum
:
dissolve
it
,
and
let
the
liquor
evaporate
away
,
and
there
will
remain
true
potable
Gold
,
the
right
Tincture
,
and
that
great
Arcanum
of
Philosophers
,
disguised
with
so
many
Riddles
;
so
thin
,
that
it
will
easily
penetrate
the
Body
,
and
perform
those
wonders
,
which
Antiquity
could
only
promise
.
Tincture
of
Roses
.
Cut
Red
Rose-Leaves
with
a
pair
of
Shears
into
small
pieces
;
lay
them
in
Aqua
Vitae
,
and
they
will
presently
dye
it
with
a
sanguine
color
.
After
three
hours
,
change
those
Leaves
,
and
put
in
fresh
ones
,
until
the
water
become
very
much
coloured
:
then
strain
it
out
,
and
let
the
Liquor
evaporate
quite
away
,
and
in
the
bottom
will
remain
the
Tincture
of
Roses
.
The
same
may
be
done
with
Clove-Gilliflowers
.
We
may
also
do
it
another
more
perfect
way
,
without
Aqua
Vitae
.
Fill
a
wide-mouthed
Glass
,
with
Red-Rose
Leaves
:
set
i●
into
a
Leaden-Limbeck
,
and
fill
it
with
other
Roses
:
then
set
on
the
Head
,
and
kindle
the
fire
;
whereupon
the
vapours
will
arise
,
and
fall
into
the
Glass
,
of
a
sanguine-colour
.
This
is
a
new
way
of
extracting
Tinctures
,
which
may
be
used
in
any
coloured
Flowers
.
So
the
Tinctures
of
Marigolds
,
Violets
,
Bugloss
,
and
Succory-Flowers
.
If
you
extract
them
the
former
way
,
the
Tincture
of
Marygolds
will
be
yellow
;
of
Bugloss
,
Violets
,
and
Succory-Flowers
,
Red
;
because
the
colours
of
those
Flowers
,
is
but
thin
and
superficiary
:
so
that
it
expireth
with
a
little
heat
,
and
is
red
underneath
.
Tincture
of
Orange-Flowers
of
an
excellent
sent
.
Cut
the
Orange-Flowers
into
small
pieces
,
macerate
them
in
Aqua
Vitae
;
and
when
the
Water
is
turned
yellow
,
and
Flowers
have
lost
their
sent
,
change
them
,
and
put
in
fresh
,
until
the
Water
become
very
sweet
,
and
well-coloured
,
and
somewhat
thick
:
then
strain
it
,
and
let
it
evaporate
:
it
will
leave
behinde
it
a
Tincture
,
enriched
with
the
sent
and
vertues
of
the
Flowers
.
Tincture
of
Coral
.
Beat
the
Coral
to
Powder
,
and
with
a
vehement
fire
turn
it
into
Salt
;
add
an
equal
quantity
of
Salt-Peter
to
it
:
then
extract
the
Salt
with
Aqua
Vitae
,
and
it
will
bring
out
with
it
,
the
Tincture
of
a
wonderful
vertue
.
CHAP.
XVI
.
How
to
extract
Salts
.
SAlts
do
retain
the
greatest
part
of
the
Vertue
of
those
things
,
from
whence
they
are
extracted
;
and
therefore
are
used
to
season
the
sick
persons
meat
:
and
otherways
,
because
they
have
a
penetrative
quality
.
It
was
a
great
Question
among
the
Ancients
,
Whether
Salts
retained
the
vertue
of
the
things
;
or
,
whether
they
lost
some
in
the
fire
,
and
acquired
others
:
but
it
is
row
manifested
by
a
thousand
Experiments
,
that
the
vertues
do
not
onely
remain
in
them
,
but
are
made
quicker
and
more
efficacious
.
Salt
of
Lemmons
.
Distill
the
Lemmons
with
their
Peels
and
Juice
:
reserve
the
Water
,
and
dry
the
rest
in
the
Sun
,
if
the
season
permit
it
;
or
in
an
Oven
.
Put
them
in
a
Pot
close
luted
,
and
calcine
it
in
igne
reverberationis
.
Then
dissolve
the
Powder
in
the
Water
,
and
boyl
them
in
a
perfect
Lye
:
cleanse
it
with
a
Feather
,
that
the
Dregs
may
settle
to
the
bottom
:
purifie
it
,
and
let
the
Liquor
evaporate
:
so
the
Salt
will
remain
in
the
bottom
;
which
is
most
excellent
to
break
the
Stone
in
the
Bladder
.
Salt
of
Pellitory
of
Spain
.
Dry
the
Roots
,
and
burn
it
in
a
close
luted
pot
,
for
three
dayes
,
until
it
be
reduced
into
white
Ashes
:
pour
on
its
own
Menstruum
:
distil
it
,
and
calcine
i●
again
;
so
the
third
time
:
then
cleanse
it
with
a
Feather
,
boyl
it
in
an
earthen
vernished
Pipkin
,
with
the
white
of
an
Egg
to
clarifie
the
Salt
:
at
length
,
a
white
grained
Salt
will
appear
.
Salt
of
Cumine
.
Put
the
Roots
,
Leave
,
and
Flowers
in
a
close
luted
Vessel
,
and
dry
them
,
and
put
them
into
a
Potters
Furnace
,
till
they
be
burned
to
Ashes
.
In
the
mean
while
,
distil
the
Roots
,
Leaves
and
Flowers
;
or
,
if
you
please
,
make
a
decoction
of
them
;
and
of
that
decoction
,
a
sharp
Lye
:
which
,
being
strained
very
clean
through
a
Linen-cloth
three
or
four
times
,
must
be
boyled
to
a
Salt
in
a
Glass-Vessel
.
If
you
desire
it
very
fine
and
white
,
strow
the
Salt
upon
a
Marble
,
and
set
it
in
a
moist
place
with
a
pan
underneath
to
receive
it
as
it
dissolveth
:
cleanse
the
filth
still
away
;
and
do
this
three
times
,
until
it
become
of
a
Chrystal
colour
;
so
reserve
.
In
this
manner
Sal
Alchali
is
made
.
Of
Saxifrage
.
It
is
made
like
the
former
:
if
you
season
your
meat
with
it
,
it
protecteth
from
all
danger
of
poysoned
bread
or
meat
;
conserveth
from
the
contagion
of
pestilential
and
infections
Air.
The
same
may
be
extracted
out
of
other
Alexiphatmacal
Bodies
,
which
Princes
may
use
at
meals
,
instead
of
ordinary
Salt
;
for
they
scarce
differ
in
taste
.
A
Salt
may
be
made
of
Thapsia
,
very
good
to
remove
the
Stone
in
the
Bladder
or
Kidneys
,
and
to
dissolve
the
Tartar
,
or
viscous
Concrescency
;
to
kill
the
Worms
,
and
purge
the
Blood
;
to
provoke
sweat
by
being
often
taken
,
and
is
admirable
in
Venereal
Diseases
.
The
Salt
of
Pimpernel
,
being
taken
three
days
,
and
the
third
month
,
for
a
mans
whole
life-time
,
secureth
him
from
the
Dropsie
,
P●hisick
,
and
Apoplexy
.
It
also
preserveth
from
infection
and
pestiferous
Air
,
and
helpeth
digestion
in
a
weak
Stomack
.
But
it
is
to
be
observed
,
That
these
Salts
must
not
be
eaten
every
day
,
left
they
become
too
familiar
to
the
Stomack
,
and
be
taken
for
food
.
There
may
be
a
Salt
also
extracted
out
of
the
filings
of
Lignum
Guaiacum
,
which
is
excellent
in
the
French
Pox
,
being
taken
as
the
former
.
By
these
you
may
learn
to
make
other
Salts
.
CHAP.
XVII
.
Of
Elixirs
.
ELixirs
are
the
Conservators
of
Bodies
in
the
same
condition
wherein
they
finde
them
:
for
their
Vertue
is
to
preserve
from
corruption
,
not
by
meliorating
their
state
,
but
by
continuing
it
;
and
if
by
accident
,
they
cure
any
Diseases
,
it
is
by
reason
of
their
tenuity
.
They
have
a
double
Vertue
to
preserve
from
sickness
,
and
continue
health
,
not
onely
in
Men
,
but
to
preserve
Plants
also
.
They
imitate
the
qualities
of
Balsam
,
and
resort
chiefly
to
the
Heart
,
Brain
,
and
principal
Parts
,
where
the
Spirits
reside
.
There
are
three
kinds
of
Elixirs
;
of
Metals
,
of
Gems
,
and
of
Plants
;
as
of
Roots
,
Herbs
,
Flowers
,
Seeds
,
Woods
,
Gums
,
and
such-like
.
An
Elixir
differeth
from
Essences
,
Tinctures
,
and
the
rest
;
because
it
is
compounded
of
many
things
void
of
fatness
:
therefore
it
cannot
be
an
Oyl
,
because
it
wanteth
perspicuity
and
clearness
;
not
an
Essence
,
because
it
is
a
Compound
;
not
a
Tincture
,
but
a
mean
between
all
,
and
of
a
consistence
most
like
to
Water
;
whence
it
had
its
name
ab
eliquesco
,
to
be
dissolved
or
liquified
.
To
make
Elixir
of
Pimpernel
.
Dig
up
the
Roots
in
a
convenient
time
,
and
macerate
them
in
their
Water
,
putting
some
weight
on
them
to
depress
them
under
Water
:
when
the
Flowers
are
blown
,
gather
them
,
and
macerate
them
in
the
same
manner
,
in
a
peculiar
Vessel
:
the
same
must
be
done
with
the
Seeds
:
Then
put
them
in
an
Alimbeck
,
and
draw
out
the
Water
and
Oyl
,
until
the
Foeces
remain
dry
:
then
separate
the
Oyl
from
the
Water
,
and
circulate
it
in
a
Pelican
for
two
months
:
then
take
it
out
,
and
reserve
it
for
your
use
.
An
Elixir
of
many
things
.
Many
Compositions
of
Elixir
,
are
carried
about
,
which
are
erroneous
and
false
to
my
knowledge
,
and
of
so
hard
a
work
to
extract
the
Oyl
and
Water
,
that
you
will
more
probably
lose
your
time
and
cost
,
then
gain
any
good
by
them
:
for
they
are
made
for
pomp
and
magnificence
,
rather
then
for
the
benefit
of
man
.
Besides
,
I
have
found
them
often
fail
in
the
performance
of
what
was
promised
from
them
,
and
cannot
be
made
according
to
those
descriptions
:
But
here
I
will
deliver
one
to
you
which
will
perform
far
more
then
is
promised
.
Take
the
Flowers
of
Sage
,
Origanum
,
Mugwort
,
Savory
,
Elder
,
Sage-Leaves
,
white
Mint
,
Rosemary
,
Basil
,
Marjoram
,
Peniroyal
,
Rose-buds
,
the
Roots
of
Betony
,
Pellitory
,
Snake-weed
,
white
Thistle
,
Aristolochy
,
Elder
,
Cretan-Ditany
,
Currants
,
Pine-Apples
,
Dates
,
Citron-Pill
,
of
each
an
ounce
and
a
half
;
Ginger
,
Cloves
,
Nutmegs
,
Zedoary
,
Galangal
,
white
and
long
Pepper
,
Juniper-berries
,
Spikenard
,
Mace
,
Cubebs
,
Parsley-seed
,
Cardomoms
,
Cinnamon
,
Staechados
,
Germander
,
Granes
,
Rose
of
Jerusalem
,
Doronicum
,
Ammoniac
,
Opoponax
,
Spodium
,
Schaeinanthus
,
Bdellium
,
Mummy
,
Sagapenum
,
Champhire
,
Mastick
,
Frankincense
,
Aloes
,
Powder
of
Ebony
,
Bole-Armenick
,
Treacle
,
Musk
,
Galls
,
Mithridate
,
Lignum
Aloes
and
Saffron
,
of
each
three
drachms
;
of
clarified
Sugar
,
thirteen
pounds
;
of
Honey
two
.
I
exclude
Pearl
,
Rubies
,
Jacinths
,
Saphires
,
Emeraulds
and
Leaf-Gold
,
from
the
Composition
;
because
,
as
I
have
proved
before
,
they
have
no
operation
;
especially
,
thus
exhibited
:
and
therefore
are
used
in
Medicines
by
none
but
ignorant
Physitians
.
Reduce
all
these
into
Powder
,
and
put
them
into
a
Pelican
or
blinde
Alimbeck
,
with
twelve
pound
of
Aqua
Vitae
,
very
well
clarified
,
as
though
the
whole
work
depended
on
it
:
let
it
circulate
in
Balneo
a
whole
month
:
take
off
the
yellow
Oyl
or
Quintessence
of
all
,
with
a
Silver-Spoon
,
and
add
to
it
a
drachm
of
Musk
and
Amber
,
and
set
it
by
for
your
use
in
a
Glass-bottle
close
stopt
.
Distil
the
remainder
,
and
it
will
afford
a
yellow
cleer
water
:
but
you
cannot
extract
the
Oyl
without
a
stink
of
burning
.
I
have
very
exactly
extracted
Oyl
of
Gums
,
Roots
and
Seeds
of
the
forementioned
:
and
mixing
them
together
have
effected
strange
things
with
them
.
Most
of
their
operations
are
against
Poysons
,
and
Pestilential
Contagions
;
especially
,
those
that
are
apt
to
seize
on
the
Spirits
;
for
a
drop
of
it
,
being
anoynted
on
the
Lips
or
Nostrils
,
reviveth
the
Soul
,
and
keepeth
it
in
perfect
Senses
at
least
six
hours
.
CHAP.
XVIII
.
Of
a
Clyssus
,
and
how
it
is
made
.
THat
there
may
nothing
be
omitted
,
I
will
now
shew
what
a
Clyssus
is
,
and
how
it
may
be
made
.
A
Clyssus
is
the
Extraction
of
the
Spirits
of
every
part
of
a
Plant
,
united
in
one
common
entity
.
There
are
in
a
Plant
,
the
Root
,
Leaf
,
Flower
,
Fruit
and
Seed
,
and
in
every
one
of
these
parts
,
there
is
a
peculiar
Nature
.
The
Operation
is
thus
:
Dig
the
Roots
when
they
are
full
of
juice
,
the
Leaves
when
they
are
fresh
and
green
,
the
Flowers
when
they
are
blown
,
the
Fruit
and
Seeds
in
their
due
time
.
Extract
the
Spirits
or
Essences
out
of
all
these
by
Distillation
,
Maceration
or
Calcination
,
or
any
other
of
the
former
wayes
.
But
when
they
are
all
extracted
severally
,
one
in
the
form
of
Oyl
,
another
of
Salt
or
Liquor
;
then
mix
them
all
together
,
so
that
the
may
be
conjoyned
and
united
in
one
body
,
which
is
called
a
Clyssus
.
Some
mix
them
in
Distillation
in
Vessels
made
for
the
purpose
in
this
manner
:
They
put
the
Water
,
Salt
and
Oyl
in
three
several
Curbicles
of
equal
height
and
bigness
;
and
tying
their
three
necks
together
,
and
put
them
into
one
common
Head
,
which
may
be
fit
to
receive
them
all
,
close
them
,
lute
them
,
and
kindle
the
fire
under
.
The
heat
will
elevate
the
thinnest
substance
in
all
of
them
,
which
will
meet
and
mix
in
the
Head
,
and
run
down
by
the
Nose
,
or
Spout
,
into
the
Receiver
:
so
set
them
by
for
use
.
This
Congregation
of
Essences
,
doth
penetrate
and
search
all
the
remote
passages
of
the
Body
,
and
is
very
useful
in
Physick
.
CHAP.
XIX
.
How
to
get
Oyl
out
of
Salts
.
I
Have
declared
many
ways
of
extracting
Oyl
,
now
I
will
shew
how
to
draw
it
out
of
Salts
,
that
they
may
be
more
penetrative
,
and
work
more
powerfully
,
which
can
be
done
no
other
way
.
They
seem
to
have
some
kinde
of
fat
in
them
,
yet
will
not
burn
;
so
that
it
cannot
be
called
a
perfect
Oyl
.
How
to
extract
Oyl
of
Tartar
.
Burn
the
Tartar
,
and
reduce
it
into
a
Salt
,
as
I
shewed
before
:
then
lay
it
on
a
Marble
in
a
moyst
place
,
and
in
a
few
days
it
will
turn
to
Oyl
,
and
run
down
into
a
dish
,
which
you
must
set
underneath
to
receive
it
.
Thus
you
may
easily
make
it
into
Salt
:
Beat
the
Tartar
into
Powder
,
and
mix
an
equal
quantity
of
Salt-Peter
with
it
:
when
they
are
mixt
in
Iron
Mortar
,
set
them
in
the
fire
,
until
they
be
quite
burned
:
grind
the
remaining
Foeces
,
and
dissolve
them
in
a
Lye
,
strain
it
,
and
let
the
Lye
evaporate
away
,
and
the
Salt
will
settle
to
the
bottom
:
then
boyl
some
Eggs
hard
,
take
ou●
the
yelks
,
and
fill
up
their
place
with
Salt
,
and
in
a
little
time
it
will
dissolve
into
Oyl
.
Oyl
of
Sal
Sodae
.
Dissolve
the
Salt
in
Water
,
and
strain
it
through
a
cloth
,
then
dry
it
,
lay
it
on
a
Marble
,
and
set
it
in
a
moyst
place
,
and
it
will
run
down
in
an
Oyl
.
So
The
famous
Oyl
of
Talk
is
extracted
onely
by
the
vehement
heat
of
fire
:
yet
I
knew
not
at
first
what
it
was
useful
for
.
But
I
perceive
it
is
much
accounted
of
by
women
in
their
F●cus
.
Beat
it
into
fine
Powder
in
an
Iron-Morter
,
and
put
it
into
a
very
strong
thick
Pot
,
fasten
the
cover
on
with
wire
,
plai●●er
it
with
Potters
Clay
,
and
set
it
in
the
Sun
for
three
days
:
then
thrust
it
into
a
Potters
Furnace
where
the
flames
are
most
violent
.
After
three
or
four
days
,
take
it
out
,
break
open
the
Pot
;
and
if
you
finde
it
not
sufficiently
calcined
,
make
it
up
,
and
set
it
in
again
.
When
it
is
burned
perfectly
white
,
lay
it
on
a
Marble
,
and
place
it
in
a
moyst
room
,
or
in
a
hole
dug
in
the
earth
:
and
there
let
it
stand
for
a
good
while
,
until
it
dissolve
into
Oyl
;
then
reserve
it
in
a
Glass-bottle
.
So
also
is
made
Red
Oyl
of
Sulphur
.
Grinde
live
Sulphur
into
a
small
Powder
,
and
mix
it
with
an
equal
quantity
of
the
former
Oyl
of
Tartar
:
boyl
it
three
hours
in
a
Glass-bottle
;
and
when
it
is
dissolved
,
strain
it
through
a
Linnen-cloth
into
another
Glass
,
and
set
it
over
a
Gentle
fire
,
till
it
thicken
like
clotted
blood
,
and
so
dry
.
Then
powder
it
,
and
lay
it
on
a
Marble
in
a
moist
Cellar
;
there
it
will
dissolve
,
and
run
down
into
the
under-placed
dish
.
Set
this
Liquor
,
being
first
strained
thorow
a
cloth
in
a
Glass-bottle
over
warm
Ashes
,
until
the
moysture
be
consumed
,
and
there
will
remain
a
red
Oyl
of
Sulphur
.
Oyl
of
Myrrh
.
Boyl
some
Eggs
hard
,
cut
them
in
the
middle
,
take
out
the
yelks
,
and
fill
their
places
with
Myrrh
,
powdered
and
seirced
:
lay
them
in
an
earthen
Pan
upon
long
cross-sticks
,
that
the
Eggs
may
not
imbibe
the
Oyl
again
,
and
shut
them
in
a
moist
Cellar
;
so
the
Oyl
will
drop
down
into
the
Pan.
CHAP.
XX.
Of
Aqua
Fortis
.
NOw
I
will
recite
those
Distillations
,
which
draw
out
neither
Water
nor
Oyl
,
but
a
middle
between
both
:
for
the
terrene
parts
are
forced
up
,
turned
into
Water
by
the
vehemency
of
the
fire
:
from
whence
they
do
acquire
so
great
a
heat
,
that
corrode
and
burn
most
violently
.
They
are
extracted
onely
in
igne
reverberationis
,
and
with
great
care
and
labour
.
How
to
draw
Aqua
Fortis
,
or
Oyl
,
out
of
Salt
.
It
is
a
piece
of
Art
discovered
to
very
few
.
Take
Pit-Salt
,
put
into
a
Glass-Retort
,
treble
luted
over
,
and
dried
:
set
it
in
igne
reverberationis
,
where
the
flames
do
struggle
most
violently
:
the
first
time
you
will
get
but
little
moysture
.
Break
the
Retort
,
and
remove
the
Foeces
into
another
,
and
pour
the
extracted
Water
into
them
,
and
distill
them
again
:
the
second
time
thou
wilt
get
more
.
Do
the
same
a
third
time
,
and
so
to
the
tenth
,
until
the
Salt
be
all
turned
into
Liquor
,
which
is
a
most
precious
Jewel
and
worth
thy
labor
.
Some
quench
hot
Bricks
in
the
liquified
Salt
,
and
then
distil
them
with
a
most
intense
fire
,
as
in
Oyl
of
Bricks
.
A
Water
for
the
Separation
of
Silver
.
Take
Salt-Peter
and
Alom
in
equal
quantity
,
beat
them
in
a
Morter
,
and
put
them
into
a
Glass-Retort
luted
over
three
double
:
when
it
is
well
dried
,
set
it
in
the
circulating-fire
,
that
is
,
which
is
reverberated
on
the
top
and
below
too
.
Stop
it
close
,
and
set
a
large
Receiver
under
it
:
for
if
it
be
too
narrow
,
the
strong
Spirits
will
break
out
with
a
great
bounce
,
crack
the
Vessel
,
and
frustrate
your
labour
.
Distil
it
six
hours
:
if
you
calcine
the
Alome-fire
,
the
Water
will
be
stronger
.
A
Water
for
Separation
of
Gold
.
Mix
with
the
equal
parts
of
Salt-Peter
and
Alom
,
as
much
Vitriol
,
and
distil
it
,
as
before
:
there
will
proceed
a
Water
so
strong
,
that
it
will
even
corrode
the
●i●cture
of
Gold
.
Wherefore
,
if
this
seem
too
violent
,
take
nine
pounds
of
the
former
Salts
,
being
dissolved
in
Water
,
and
two
ounces
of
Sal
Ammoniacum
:
when
they
are
melted
,
set
them
two
days
in
Fimo
,
and
with
hot
Ashes
you
may
distil
a
Water
that
will
corrode
Gold
.
If
you
refund
the
Water
upon
the
Foeces
,
let
them
macerate
and
distil
it
again
,
the
Water
will
be
much
stronger
.
How
to
purge
the
phlegm
from
these
Waters
,
without
which
they
are
of
no
force
:
cast
a
little
Silver
into
a
litle
of
this
Water
;
which
,
being
overcharged
with
phlegm
,
will
not
corrode
it
.
But
set
it
to
heat
over
the
fire
,
and
it
will
presently
do
it
:
pour
all
this
Water
into
another
Pot
,
and
leave
the
Foeces
behinde
in
the
former
:
so
the
Water
will
be
clarified
.
Oyl
of
Vitriol
.
Dissolve
Vitriol
in
an
earthen
Pan
with
a
wide
mouth
;
let
the
phlegm
evaporate
,
then
encrease
the
fire
and
burn
it
,
till
it
be
all
red
,
and
the
fourth
part
be
consumed
.
Put
it
into
a
Glass-Retort
,
luted
all
over
thrice
double
,
and
well
dried
,
and
set
in
igne
reverberationis
,
continually
augmenting
the
fire
,
and
continning
it
for
three
days
,
until
the
Vessel
melt
,
and
an
Oyl
drop
out
without
any
Water
.
Every
three
pounds
will
●ield
one
ounce
of
Oyl
.
Put
it
into
a
Glass-bottle
,
and
set
it
in
hot
Embe●s
that
the
Water
,
if
any
be
in
the
Oyl
,
may
evaporate
;
for
so
it
will
be
of
greater
strengh
.
The
sign
of
a
perfect
extraction
,
is
,
if
it
make
a
piece
of
Wood
,
being
cast
into
it
,
smoak
,
as
if
it
burned
it
.
Oyl
of
Sulphur
.
This
is
the
proper
way
to
extract
Oyl
of
Sulphur
:
Take
a
Glass
with
a
large
mouth
in
the
form
of
a
Bell
,
and
hang
it
up
by
a
wire
:
place
a
large
Receiver
under
it
,
that
it
may
catch
the
Oyl
,
as
it
droppeth
out
of
the
Bell.
In
the
middle
between
these
,
hang
an
earthen
Vessel
full
of
Sulphur
:
kindle
the
fire
,
and
make
the
Sulphur
burn
;
the
smoak
of
which
,
ascendeth
up
into
the
Bell
,
condenseth
it self
,
and
falls
down
in
an
oyly
substance
.
When
the
Sulphur
is
consumed
,
put
in
more
,
until
you
have
the
quantity
of
Oyl
which
you
desire
.
There
is
also
another
way
to
extract
it
in
a
greater
quantity
:
Prepare
a
great
Glass-Receiver
,
such
as
I
described
in
the
Extraction
of
Oyl
of
Tartar
,
and
Aqua
Fortis
:
cut
a
hole
thorow
it
with
an
Emerauld
,
and
indent
the
edges
of
it
,
that
the
smoak
may
pass
out
:
set
this
upon
an
earthen
Pan
,
in
which
you
burn
the
Sulphur
.
Above
this
,
set
another
Vessel
of
a
larger
size
,
so
that
it
may
be
about
a
handful
distant
from
the
first
:
cut
the
edges
of
the
hole
in
deeper
notches
,
that
the
vapor
ascending
thorow
the
first
,
and
circulating
about
the
second
,
may
distil
out
of
both
;
so
you
may
add
a
third
and
fourth
.
Pour
this
Oyl
into
another
Glass
,
and
let
the
phlegm
evaporate
over
hot
Embers
;
it
will
become
of
that
strength
,
that
it
will
dissolve
Silver
:
and
I
may
say
,
Gold
also
,
if
it
be
rightly
made
.
The
fume
of
Sulphur
is
congealed
in
Sal
Ammoniacum
:
for
I
have
gathered
it
in
the
Mountains
of
Campania
,
and
condensed
it
into
Salt
,
nothing
at
all
differing
from
that
which
is
brought
out
of
the
Eastern
Countries
.
Thus
Sal
Ammoniacus
,
which
hath
so
long
lain
unknown
,
is
discovered
in
our
own
Country
,
and
is
nothing
but
Salt
of
Sulphur
;
and
this
Oyl
is
the
Water
of
Sal
Ammoniac
,
or
Salt
of
Sulphur
.
I
would
fain
know
how
Learned
Men
do
approve
this
my
Invention
.
I
take
the
Earth
,
thorow
which
the
smoak
of
Sulphur
hath
arisen
,
and
dissole
it
in
warm
Waters
,
and
purge
it
thorow
a
hanging
Receptacle
described
before
:
then
I
make
the
Water
evaporate
;
and
so
finde
a
Salt
nothing
different
,
as
I
hope
,
from
Ammoniacum
.
CHAP.
XXI
.
Of
the
Separation
of
the
Elements
.
IN
every
Compound
,
there
are
four
Elements
;
but
for
the
most
part
,
one
is
predominant
,
the
rest
are
dull
and
unprofitable
.
Hence
,
when
we
speak
of
separating
the
Elements
of
a
Compound
,
we
mean
the
separating
that
predominant
one
.
In
the
Water-Lilly
,
the
Element
of
Water
is
chief
;
Air
,
Earth
and
Fire
are
in
it
,
but
in
a
small
proportion
.
Hence
there
is
but
a
small
quantity
of
heat
and
driness
in
it
,
because
Water
overwhelms
them
all
.
The
same
must
be
understood
in
other
things
also
.
But
do
not
think
,
that
we
intend
by
the
separation
of
the
Elements
,
to
divide
them
absolutely
,
the
Air
from
the
Water
,
and
the
Water
from
the
Fire
and
Earth
;
but
onely
by
a
certain
similitude
,
as
what
is
hotter
then
the
rest
,
we
call
Fire
;
the
moister
,
Water
.
Stones
participate
more
of
Earth
:
Woods
,
of
Fire
;
Herbs
,
of
Water
.
We
account
those
Airy
,
which
fill
the
Vessels
and
Receivers
,
and
easily
burst
them
,
and
so
flie
out
.
When
the
Elements
are
thus
separated
,
they
may
afterwards
be
purified
and
attenuated
.
The
manner
of
extracting
them
,
is
various
according
to
the
diversity
of
natural
things
;
for
some
must
be
calcined
:
some
sublimated
,
others
distilled
.
I
will
set
down
some
examples
.
How
to
separate
the
Elements
of
Metals
.
Lay
your
Metal
in
Aqua
Fortis
,
as
I
shewed
before
,
till
it
be
dissolved
:
then
draw
out
the
Aqua
Fortis
by
a
Bath
,
and
pour
it
on
again
,
and
so
again
,
until
it
be
turned
into
an
Oyl
of
a
light
Red
,
or
Ruby-colour
.
Pour
two
parts
of
Aqua
Fortis
unto
the
Oyl
,
and
macerate
them
in
a
Glass
in
Fimo
for
a
month
:
then
distil
them
on
Embers
till
the
Water
be
all
drawn
out
,
which
you
must
take
and
still
again
in
Balneo
,
until
it
ascend
;
so
will
you
have
two
Elements
.
By
the
Bath
the
Air
is
elevated
,
the
Water
and
Earth
remain
in
the
bottom
:
the
Fire
continueth
in
the
bottom
of
the
former
Vessel
:
for
it
is
of
a
fiery
substance
:
this
,
Nature
,
and
the
Affusion
of
Water
,
and
the
Distillation
in
Balneo
will
reduce
into
an
Oyl
again
:
in
which
you
must
correct
the
Fire
,
and
it
will
be
perfect
.
You
may
lay
Metal
in
Embers
,
then
by
degrees
encrease
the
fire
:
the
Water
will
first
gently
ascend
,
next
the
Earth
.
In
Silver
,
the
first
Oyl
is
blewish
,
and
in
perfect
separation
,
settleth
to
the
bottom
,
and
the
Water
ascendeth
;
but
in
Balneo
,
the
Elements
of
Fire
and
Earth
:
for
the
substance
of
it
is
cold
and
moist
:
in
Balneo
the
Elements
of
Fire
and
Earth
remain
;
first
the
Earth
will
come
out
,
afterwards
the
Fire
.
So
of
Tin
,
the
first
Oyl
is
yellow
;
in
Balneo
,
the
Air
will
remain
in
the
bottom
,
the
Fire
,
Earth
and
Water
will
ascend
:
which
is
proper
onely
to
Tin
;
for
in
no
other
Metal
,
the
Air
remaineth
last
;
but
in
Tin
,
the
Water
is
first
elevated
;
next
the
Fire
;
last
of
all
,
the
Earth
.
Of
Iron
is
made
a
dark
ruddish
Oyl
;
Of
Quick-silver
,
a
white
Oyl
:
the
Fire
settleth
to
the
bottom
:
the
Earth
and
Water
are
elevated
:
and
so
of
the
rest
.
How
to
separate
the
Elements
in
Herbs
.
In
Herbs
there
is
alwayes
one
Element
which
reigneth
in
chief
.
Take
the
Leaves
of
Sage
,
bruise
them
,
macerate
them
in
Fimo
,
and
then
distil
them
:
the
Fire
will
first
ascend
,
until
the
colours
be
changed
;
next
the
Water
;
then
a
part
of
the
Earth
:
the
other
part
will
remain
in
the
bottom
,
not
being
volatile
,
but
fixed
.
Set
the
Water
in
the
Sun
six
dayes
,
then
put
it
in
Balneo
:
the
Water
will
ascend
first
,
then
the
colour
will
alter
;
and
the
Fire
ascendeth
next
,
till
the
taste
be
changed
:
at
length
,
a
part
of
the
Earth
,
the
rest
being
mix'd
with
the
Air
,
tarrieth
behinde
in
the
Bottom
.
In
Water-Plants
,
the
Air
ariseth
first
;
next
the
Water
and
Fire
.
How
to
finde
out
the
Vertues
of
Plants
.
There
are
no
surer
Searchers
out
of
the
Vertues
of
the
Plants
,
then
our
Hands
and
Eyes
:
the
Taste
is
more
fallible
:
for
,
if
in
Distillation
,
the
hottest
parts
evaporate
first
,
we
may
conclude
,
that
it
consisteth
of
hot
and
thin
parts
:
and
so
of
the
rest
.
You
may
easily
know
by
the
separation
of
the
Elements
,
whether
a
Plant
have
more
of
●ire
,
or
Water
,
or
Earth
,
by
weighing
the
Plant
first
:
then
afterward
,
when
the
Water
and
Oyl
are
extracted
,
weighing
the
Foeces
,
and
by
their
proportion
you
may
judge
of
the
degrees
of
each
Element
in
the
Composition
of
it
,
and
from
thence
of
their
Qualities
.
But
the
narrow
limits
of
this
Book
will
not
give
me
leave
to
expatiate
farther
on
this
Subject
.
Wherefore
I
will
leave
the
Discourse
of
it
to
a
particular
Treatise
,
which
I
intend
to
set
out
at
large
on
this
matter
.
How
to
extract
Gum
out
of
Plants
.
There
are
some
Plants
out
of
which
we
may
extract
Gum
:
some
Plants
,
I
say
,
because
many
have
none
in
them
,
and
nothing
can
give
more
then
it
hath
.
Fennel
,
and
all
other
kindes
of
it
,
Opoponax
,
and
such-like
Herbs
are
full
of
it
.
Nature
is
the
best
Director
in
extracting
them
:
for
when
the
Sun
shines
very
hot
,
and
the
Stalks
of
these
Plants
are
swelled
with
sap
,
by
reason
of
the
continual
encrease
of
their
juice
;
they
open
themselves
in
little
clefts
,
like
a
Woman
when
her
labour
approacheth
;
and
thence
doth
the
Plant
bring
forth
,
as
it
were
in
travel
,
that
Noble
Liquor
,
which
partly
by
the
heat
of
the
Sun
,
partly
by
a
natural
Inclination
grows
clammy
,
and
is
condensed
into
a
hard
Body
.
Hence
we
may
learn
.
How
to
extract
Gum
out
of
Opoponax
.
In
the
Summer
Solstice
gather
the
Roots
in
the
night-time
,
that
the
heat
of
the
Sun
may
not
exhaust
the
moysture
;
slice
it
long
wayes
,
and
put
it
into
a
well
vernished
earthen
Pipkin
:
then
set
it
upside
down
in
a
descending
Furnace
with
a
Receiver
underneath
,
to
catch
the
falling-Liquor
:
make
a
Fire
about
the
upper
part
of
the
Vessel
,
which
will
drive
down
a
Noble
Gum
,
which
must
be
purged
in
other
Vessels
,
and
may
be
meliorated
by
Di●●illation
.
The
same
may
be
effected
on
Sagapene
,
w●ose
Roots
must
be
gathered
at
the
same
time
,
and
sliced
;
and
being
put
into
a
Vessel
with
a
gentle
fire
,
will
drop
out
a
glutinous
Liquor
into
the
Receiver
;
which
,
being
clarified
,
will
harden
like
Gum
,
and
is
kept
for
Medicinal
uses
.
How
to
extract
Gum
out
of
Fennel
.
Gather
the
stalks
of
Fennel
,
when
it
is
in
its
vigor
,
and
the
Flowers
begin
to
blow
,
about
the
full
of
the
Moon
;
for
then
they
are
more
succulent
:
slice
them
into
pieces
of
a
hand-long
,
and
put
them
into
a
Glass-Tub
of
a
hand
in
wideress
,
and
a
handful
and
a
half
in
length
:
fill
it
full
,
and
set
the
bottom
of
it
,
being
full
of
little
holes
,
into
a
Tunnel
fit
to
receive
it
,
and
the
lower
part
of
the
Tunnel
into
a
Receiver
.
Then
make
a
gentle
fire
about
the
Tub
at
a
handful
distance
,
which
may
beat
upon
the
stalkes
on
every
side
with
its
heat
,
like
the
Sun-beams
.
The
Tub
thus
growing
hot
,
will
exclude
some
drops
;
which
,
flying
from
the
violence
of
the
heat
,
slide
down
thorow
the
ho●es
of
the
bottom
into
the
Tunnel
,
and
from
thence
into
the
Receiver
,
where
they
will
condense
into
Gum
,
participating
of
the
Nature
of
Fennel
,
of
no
contemptible
vertues
.
THE
TWELFTH
BOOK
OF
Natural
Magick
:
Of
Artificial
Fires
.
THE
PROEME
.
BEfore
I
leave
off
to
write
of
Fire
,
I
shall
treat
of
that
dangerous
Fire
that
works
wonderful
things
,
which
the
vulgar
call
Artificial
Fire
,
which
the
Commanders
of
Armies
and
Generals
,
use
lamentably
in
divers
Artifices
and
monstrous
Designs
,
to
break
open
Walls
and
Cities
,
and
totally
to
subvert
them
;
and
in
Sea-fights
,
to
the
infinite
ruine
of
m●rtal
men
;
and
whereby
they
oft-times
frustrate
the
malicious
enterprizes
of
their
Enemies
.
The
matter
is
very
useful
and
wonderful
,
and
there
is
nothing
in
the
world
that
more
frights
and
terrifies
the
mindes
of
men
.
God
is
coming
to
judge
the
world
by
Fire
.
I
shall
describe
the
mighty
hot
Fires
of
our
Ancestors
,
which
they
used
to
besiege
places
with
;
and
I
shall
add
those
that
are
of
later
Invention
,
that
far
exceed
them
:
and
lastly
,
I
shall
speak
of
those
of
our
days
.
You
have
here
the
Compositions
of
terrible
Gun-powder
that
makes
a
noise
,
and
then
of
that
which
makes
no
noise
:
of
Pipes
that
vomit
forth
deadly
Fires
,
and
of
Fires
that
cannot
be
quenched
,
and
that
will
rage
under
Water
at
the
very
bottom
of
it
,
Whereby
the
Seas
rend
asunder
;
as
if
they
were
undermined
by
the
great
violence
of
the
flames
striving
against
them
,
and
are
lifted
up
into
the
Air
,
that
Ships
are
drawn
by
the
monstrous
Gulphs
.
Of
Fire●Balls
that
flie
with
glittering
Fire
,
and
terrifie
Troops
of
Horse-men
,
and
overthrow
them
.
So
that
we
are
come
almost
to
eternal
Fires
.
CHAP.
I.
How
divers
ways
to
procure
Fire
may
be
prepared
.
VItruvius
saith
,
That
it
fell
out
by
accident
,
that
sundry
Trees
,
frequently
moved
with
Windes
and
Tempests
,
the
Bows
of
them
rubbing
one
against
another
,
and
the
parts
smiting
each
other
,
and
so
being
ratified
,
caused
heat
,
and
took
fire
,
and
flamed
exceedingly
.
Wilde
people
that
saw
this
,
ran
away
.
When
the
Fire
was
out
,
and
they
durst
come
neerer
,
and
found
it
to
be
a
great
commodity
for
the
Body
of
man
,
they
preserved
the
Fire
;
and
so
they
perceived
that
it
afforded
causes
of
civility
,
of
conversing
and
talking
together
.
Pliny
saith
,
It
was
found
out
by
Souldiers
and
Shepherds
.
In
the
Camp
,
those
that
keep
watch
,
found
this
out
for
necessity
;
and
so
did
Shepherds
,
because
there
is
not
always
a
Flint
ready
.
Theophrastus
teacheth
what
kindes
of
Wood
are
good
for
this
purpose
:
and
though
the
Anger
and
the
handle
are
sometimes
both
made
of
one
sort
of
Wood
,
yet
it
is
so
that
one
part
acts
and
the
other
suffers
;
so
that
he
thinks
the
one
part
should
be
of
hard
Wood
,
and
the
other
of
soft
.
Example
:
Wood
that
by
rubbing
together
will
take
Fire
.
They
are
such
as
are
very
hot
,
as
the
Bay-Tree
,
the
Buck-thorn
,
the
Holm
,
the
Piel-Tree
:
But
M●estor
adds
the
Mulberry-Tree
;
and
men
conjecture
so
,
because
they
will
presently
blunt
the
Ax.
O●
all
these
they
make
the
Auger
,
that
by
rubbing
they
may
resist
the
more
,
and
do
the
business
more
firmly
;
but
the
handle
to
receive
them
,
is
to
be
made
of
soft
Wood
,
as
the
Ivy
,
the
wilde
Vine
,
and
the
like
,
being
dried
,
and
all
moisture
taken
from
them
.
The
Olive
is
not
fit
,
because
it
is
full
of
fat
matter
,
and
too
much
moysture
.
But
those
are
worst
of
all
to
make
Fires
,
that
grow
in
shady
places
.
Pliny
from
him
.
One
Wood
is
rub'd
against
another
,
and
by
rubbing
takes
Fire
;
some
dry
fuel
,
as
Mushroomes
or
Leaves
,
easily
receiving
the
Fire
from
them
.
But
there
is
nothing
better
then
the
Ivy
,
that
may
be
rubbed
with
the
Bay-Tree
,
or
this
with
that
.
Also
the
wilde
Vine
is
good
,
which
is
another
kinde
of
wilde
Vine
,
and
runs
upon
Trees
as
the
Ivy
doth
.
But
I
do
it
more
conveniently
thus
:
Rub
one
Bay-Tree
against
another
,
and
rub
lustily
,
for
it
will
presently
smoak
,
adding
a
little
Brimstone
:
put
your
fuel
neerer
,
or
dry
matter
made
of
dry
Toad-stools
,
or
Leaves
that
are
very
fine
,
found
about
the
Roots
of
Colts-foot
;
for
they
will
soon
take
fire
,
and
retain
it
.
I
have
done
the
same
with
Ivy-wood
cleansed
from
the
Bark
,
and
dried
;
and
by
rubbing
one
Reed
against
another
;
or
,
which
is
better
,
drawing
a
cord
swiftly
upon
it
.
The
West-Indians
binde
two
dry
sticks
together
,
and
they
put
a
stick
between
them
,
which
they
turn
about
with
their
hands
moved
from
them
,
and
so
they
kindle
fire
.
But
since
the
minde
of
Man
seldom
rests
in
the
thing
once
invented
,
but
seeks
for
new
Inventions
,
by
mans
industry
there
is
found
out
A
stone
that
will
raise
Fire
with
any
moysture
.
The
way
to
make
it
is
thus
:
Take
quick
Brimstone
,
Salt-Peter
refined
,
of
each
a
like
weight
;
Camphire
the
double
weight
to
quick
Lime
;
and
beat
them
all
in
a
Morter
,
till
they
be
so
fine
that
they
will
flie
into
the
Air
:
binde
them
all
fast
together
,
wrapt
in
a
Linen-clout
,
and
put
them
into
an
earthen
pot
;
let
it
be
well
stopt
:
lute
it
well
with
clay
and
straw
,
and
let
it
dry
in
the
Sun
:
then
put
them
into
a
Potters
Oven
;
and
when
the
earthen
Vessel
is
perfectly
baked
,
they
will
grow
together
,
and
be
hard
as
a
Stone
:
take
them
out
,
and
lay
them
up
in
a
dry
place
for
use
.
I
went
to
try
this
in
haste
,
and
my
experience
failed
me
.
I
know
certainly
,
that
some
of
my
Friends
have
done
it
:
but
the
pot
must
not
have
any
vent
,
for
it
will
all
burn
away
.
Yet
I
have
seen
water
cast
upon
quick
Lime
,
and
by
putting
Brimstone
to
it
,
it
took
Fire
,
and
fired
Gun-powder
.
This
I
can
maintain
.
CHAP.
II.
Of
the
Compositions
for
Fire
,
that
our
Ancestors
used
.
BEfore
I
come
to
our
Compositions
for
Fire-works
,
I
shall
set
down
those
that
our
fore-Fathers
used
in
Sea-fights
,
and
in
taking
or
defending
of
Cities
.
Thucidides
saith
,
That
those
that
besieged
Plataenenses
,
when
Engines
would
do
no
good
,
they
fell
to
Fire-works
:
for
casting
about
the
Walls
bundles
of
stuff
,
and
throwing
in
Fire
,
Brimstone
and
Pitch
,
they
burnt
the
wall
:
whence
arose
such
a
flame
,
that
until
that
time
no
man
ever
saw
the
like
.
Heron
teacheth
,
That
in
burning
of
Walls
,
after
you
have
made
a
hole
thorow
,
you
must
put
wood
of
the
Pine-Tree
under
,
and
anoynt
them
with
dry
pitch
,
and
powdered
Brimstone
together
,
with
Tar
or
Oyl
,
and
set
this
on
fire
.
And
elsewhere
he
teacheth
to
burn
with
a
pot
:
Take
an
earthen
Pitcher
,
and
binde
it
about
with
plates
of
Iron
on
the
outside
,
and
let
it
be
full
of
small
coal
:
let
there
be
a
hole
about
the
bottom
to
put
in
the
Bellows
:
for
when
the
coals
take
fire
,
by
sprinkling
on
of
vinegar
,
piss
,
or
any
other
sharp
matter
,
the
Walls
are
broken
.
Vegetius
teacheth
what
combustible
matter
must
be
used
:
and
he
useth
burning
Oyl
,
Hards
,
Brimstone
,
Bitumen
.
Burning
Arrows
are
shot
in
Cross-bows
into
the
Enemies
Ships
;
and
these
,
being
smeered
over
with
Wax
,
Pitch
and
Rosin
,
they
quickly
fire
the
Decks
,
with
so
many
things
that
afford
fuell
to
the
Fire
.
I
shall
add
The
Fire-Darts
the
Ancients
used
.
A●●ianus
Marcellinus
described
Fire-Darts
,
a
kinde
of
Weapon
made
after
such
a
fashion
:
It
is
an
Arrow
of
Cane
,
joyned
with
many
Irons
between
the
Shaft
and
the
Head
,
and
they
are
made
hollow
after
the
fashion
of
a
womans
Distaff
,
wherewith
Linen-threed
is
spun
;
in
the
midst
of
it
,
it
hath
many
small
holes
,
and
in
the
very
hollow
of
it
,
is
put
fire
with
some
combustible
matter
,
and
so
is
it
easily
shot
forth
of
a
weak
Bow
:
for
a
Bow
that
is
strong
,
puts
out
the
Fire
;
and
there
is
no
means
to
put
it
out
,
but
by
casting
on
Dust
or
Lees
of
Oyl
.
Livy
.
Some
came
with
burning
Torches
,
others
carrying
Tow
,
Pitch
,
and
Fire-Darts
;
and
the
whole
Army
shined
as
if
it
were
all
in
flames
:
but
in
the
concave
part
of
this
Dart
there
was
Glue
and
Fuel
,
for
Fire
not
to
be
extinguished
,
of
Colophonia
,
Brimstone
,
Salt-Peter
,
all
mingled
with
Oyl
of
Bays
.
Others
say
,
with
Oyl
of
Peter
,
Ducks-grease
,
the
Pith
of
the
Reed
of
Ferula
,
Brimstone
;
and
,
as
others
think
,
with
Oyl
,
Tallow
,
Colophonia
,
Camphire
,
Rosin
,
Tow.
The
old
Warriors
called
this
an
incendiary
composition
.
Lucan
speaks
of
burning
of
Ships
:
This
plague
to
water
is
not
consonant
,
For
burning
Torches
,
Oyl
and
Brimstone
joyn'd
,
Are
cast
abroad
,
and
fuel
was
not
scant
:
The
Ships
do
burn
with
Pitch
or
Wax
combin'd
.
And
elsewhere
,
He
bids
them
shoot
their
Shafts
into
the
Sails
,
Besmeer'd
with
Pitch
,
and
so
he
soon
prevails
:
The
Fire
straight
doth
burn
what
's
made
of
Flax
,
And
so
their
Decks
were
fir'd
by
melting
Wax
;
And
tops
of
Masts
were
bur●●
,
and
Sea-mens
packs
.
But
in
compositions
for
Arrows
and
Darts
,
that
they
might
burn
the
more
vehemently
,
they
put
melted
Vernish
,
Printers
Oyl
,
Petroleum
,
Turpentine
,
made
up
with
the
sharpest
Vinegar
,
pressed
close
,
and
dried
at
the
Sun
,
and
wrap'd
over
with
Tow
,
and
with
sharp
Irons
to
defend
it
,
wrought
together
like
to
a
bottom
of
yarn
:
all
which
at
last
,
only
passing
over
one
hole
,
are
smeered
over
with
Colophonia
and
Brimstone
,
after
the
manner
that
follows
.
But
by
the
subtilty
of
the
Greeks
,
there
was
invented
A
Fire
,
called
the
Greek
Fire
.
To
overcome
the
Ship
presently
,
they
boyl'd
Willow-coals
,
Salt
,
Spirit
of
Wine
,
Brimstone
,
Pitch
,
with
the
yarn
of
the
soft
Wooll
of
Ethiopia
,
and
Camphire
;
which
,
it
is
wonderful
to
speak
,
will
burn
alone
in
the
water
,
consuming
all
matter
.
Callimachus
the
Architect
,
flying
from
Heliopolis
,
taught
the
Romans
that
thing
first
,
and
many
of
their
Emperors
did
use
that
against
their
Enemies
afterwards
.
Leo
the
Emperor
,
burnt
with
this
kinde
of
Fire
those
of
the
East
,
that
sail'd
against
Constantinople
with
1800
Carvels
.
The
same
Emperor
,
shortly
after
,
burnt
with
the
same
Fire
4000
Ships
of
the
Enemy
,
and
350
in
like
manner
.
Prometheus
found
out
,
that
Fire
would
keep
a
yeer
in
the
Cane
Ferula
:
wherefore
Martial
speaks
of
them
thus
:
Canes
that
the
Masters
love
,
but
Boys
do
hate
,
Are
by
Pr●metheus
gift
held
at
great
rate
.
CHAP.
III.
Of
the
divers
Compositions
of
Gun-powder
.
WE
should
be
ill
spoken
of
,
if
,
that
treating
of
fiery
Compositions
,
we
should
not
first
say
something
of
that
wonderful
Gun-powder
,
that
is
the
Author
of
so
many
wonderful
things
;
for
it
is
an
ingredient
in
all
mixtures
,
and
all
depends
upon
it
:
not
that
I
have
any
minde
to
speak
of
it
,
because
it
is
so
common
;
but
of
such
things
that
have
some
new
or
hidden
secret
in
them
.
It
is
made
of
four
parts
of
Salt-Peter
,
Brimstone
and
Willow-coals
,
of
each
one
part
.
But
the
Salt-Peter
must
be
refined
from
common
Salt
,
the
fat
and
earthly
parts
:
for
that
is
the
Foundation
and
Basis
of
the
rest
.
All
of
these
must
be
well
powdered
and
finely
seirced
,
and
perfectly
mingled
together
.
Therefore
if
you
would
have
Gun-powder
that
shall
make
a
great
noise
,
and
do
much
service
,
Put
in
more
parts
of
Salt-Peter
;
namely
,
to
one
part
of
Brimstone
,
and
one
of
Willow-coal
,
put
in
six
or
eight
parts
of
Salt-Peter
,
but
excellent
well
refined
and
mingled
.
For
four
parts
of
Salt-Peter
well
refined
and
mingled
,
will
do
more
then
ten
parts
of
that
which
is
faeculent
,
and
ill
mingled
.
From
the
Salt-Peter
comes
the
force
,
the
noise
of
the
flame
;
for
Brimstone
it
takes
fire
,
and
the
sooner
for
the
coal
.
But
if
one
would
have
Gun-powder
that
will
shoot
a
Bullet
without
noise
,
he
must
make
weak
the
Salt-Peter
,
but
with
some
fat
substance
;
which
is
done
by
the
Glew
and
Butter
of
Gold
,
by
mingling
them
according
to
a
certain
and
due
proportion
;
and
so
it
will
shoot
a
Ball
with
very
little
or
no
noise
;
for
you
shall
scarce
hear
it
:
and
though
the
force
be
not
so
strong
,
yet
it
is
but
little
less
.
I
will
not
teach
the
way
,
lest
wicked
men
should
take
occasion
to
do
mischief
by
it
.
CHAP.
IV.
How
Pipes
may
be
made
to
cast
out
Fire
.
THe
same
Heron
bids
the
Souldiers
when
they
scale
the
Walls
,
that
they
should
set
against
the
faces
of
their
enemies
that
defend
the
Cities
,
such
hand-Guns
that
they
can
turn
,
and
that
will
throw
fire
a
great
way
:
for
so
they
shall
so
terrifie
those
that
defend
the
Walls
,
by
these
monstrous
Engines
that
cast
Fire-Balls
at
such
great
distance
,
and
with
such
furious
flames
,
that
they
will
never
endure
to
behold
them
,
nor
yet
the
Souldiers
that
mount
up
the
Walls
;
but
will
quickly
run
away
.
Moreover
,
in
fights
at
Sea
,
and
amongst
Horse-men
,
men
of
this
later
age
make
great
use
of
them
:
for
Horses
are
terrified
with
Fire
,
as
Elephants
were
;
and
will
easily
run
away
,
and
break
the
ranks
.
When
Antipater
besieged
the
Megarenses
,
and
the
Macedonians
did
fiercely
lie
upon
them
,
the
Megarenses
first
anoynted
their
Hogs
with
pitch
,
and
set
them
on
Fire
,
and
so
sent
them
out
amongst
their
Enemies
.
The
Hogs
were
mad
at
it
,
and
ran
furiously
among
the
Troops
of
Elephants
,
and
cried
as
they
burned
with
the
Fire
;
and
,
as
so
many
Furies
,
they
extreamly
disordered
the
Elephants
.
But
I
shall
describe
Rockets
that
cast
Fire
a
great
way
.
Make
a
stick
of
three
foot
long
,
round
on
the
outside
,
and
with
a
Turners
Instrument
make
it
hollow
within
:
let
the
hole
in
the
middle
be
four
fingers
diameter
,
and
the
Wood
a
finger
thick
;
but
within
let
it
be
fenced
with
a
thin
Iron
plate
,
and
without
with
Iron
hoops
,
at
the
mouth
,
in
the
middle
,
and
on
the
end
;
and
let
the
Spaces
between
be
fastned
and
joyned
together
with
Iron-wires
,
lest
by
the
violence
of
the
flames
,
striving
within
,
the
Engine
should
break
in
pieces
,
and
hurt
our
Friends
.
Fill
the
hollow
hole
with
this
composition
:
Gun-powder
three
parts
,
Colophonia
,
Tutia
,
Brimstone
,
half
a
part
:
but
you
must
bruise
your
Brimstone
and
Colophonia
very
well
,
and
sprinkle
them
with
Linseed
Oyl
,
and
work
them
in
your
hands
.
Then
try
if
your
mixture
will
burn
gently
or
fiercely
:
fill
the
space
between
the
joynts
in
a
Reed
with
powder
;
put
Fire
to
it
:
if
it
burn
vehemently
,
that
it
break
the
Cane
,
add
to
it
Colophonia
and
Brimstone
;
but
if
mildly
,
then
put
more
Powder
into
your
Rocket
,
pressing
it
again
with
a
sharp
stick
:
then
stop
the
mouth
of
it
,
being
full
,
with
a
Linen-clout
,
wax
and
pitch
,
and
cover
it
,
that
the
Powder
fall
not
out
:
and
making
a
hole
in
the
clout
,
fasten
a
Cotton-match
to
the
mixture
,
that
when
necessity
is
,
it
may
take
fire
.
You
shall
learn
shortly
after
to
make
the
Match
.
This
is
called
a
simple
Rocket
.
How
to
make
a
Rocket
armed
.
This
by
a
continual
sending
forth
of
Fire-balls
and
Leaden
Bullets
,
and
by
the
shooting
off
of
Iron-guns
,
will
strike
thorow
the
faces
of
those
that
stand
by
.
It
is
made
of
Turpentine-Rosin
,
liquid
Pitch
,
Vernish
,
Frankincense
and
Camphire
,
equal
parts
;
quick
Brimstone
a
third
part
and
half
;
two
parts
of
Salt-Peter
refined
,
three
parts
of
Aqua
Fortis
,
as
much
of
Oyl
of
Peter
and
Gun-powder
:
pown
them
together
,
and
make
Fire-balls
:
put
them
into
the
hollow
of
the
Pipe
,
that
is
broad
enough
to
receive
them
.
Put
into
the
hollow
part
the
first
mixture
,
three
fingers
deep
,
and
press
it
down
:
then
put
in
the
little
Ball
of
Gun-powder
onely
,
weighing
one
ounce
,
ready
made
:
then
put
in
again
the
first
Powder
:
and
do
this
by
course
one
after
another
,
till
it
be
full
;
and
stop
the
mouth
,
as
I
said
.
Some
do
not
thrust
down
a
Ball
,
but
Hards
wrap'd
up
in
square
pieces
of
Iron
;
and
that
is
so
pliable
,
that
the
first
mixture
can
kindle
the
Gun-powder
.
Some
put
in
with
the
Tow
,
Glass
grosly
powdered
.
Others
,
Salt
and
powder
of
Lead
:
for
if
the
Lumps
stick
to
Armour
or
Garments
,
you
cannot
put
them
out
with
water
or
any
thing
else
till
they
be
consumed
.
Some
there
are
also
that
compass
in
the
Rocket
with
Brass
or
Iron-Guns
,
and
at
the
open
passage
of
the
Rocket
,
they
put
in
Gun-powder
;
when
fire
comes
at
it
,
with
terrible
and
frequent
noises
,
they
cast
Leaden
Bullets
forth
upon
the
standers
by
.
I
saw
a
Rocket
of
extraordinary
largeness
;
it
was
ten
foot
long
,
and
as
wide
as
a
mans
head
might
go
in
:
it
was
full
of
Fire-balls
,
Stones
,
and
other
matters
,
and
put
into
a
Gun
,
and
bound
to
the
lower
part
of
the
Cross-yard
of
a
Ship
,
which
was
transported
every
way
with
cords
,
as
the
Souldiers
would
have
it
;
and
in
Sea-fights
was
levelled
against
the
Enemies
Gallies
,
and
destroyed
them
all
almost
.
Yet
I
will
not
omit
to
relate
how
A
Brass-Gun
once
fired
,
may
discharge
ten
times
.
It
is
a
new
Invention
,
that
a
great
Brass-Gun
,
or
a
hand-Gun
,
may
discharge
ten
or
more
Bullets
one
after
another
without
intermission
.
Make
a
dark
Powder
,
such
as
I
used
in
the
precedent
part
,
and
fill
it
thus
:
First
,
put
in
a
certain
measure
of
Gun-powder
,
that
being
put
in
,
may
discharge
the
Ball
:
then
put
in
the
Ball
,
but
a
small
one
,
that
it
may
go
in
loosely
,
and
that
the
powder
put
in
upon
it
,
may
come
to
touch
the
Gun-powder
:
then
pour
in
this
dark
powder
two
or
three
fingers
depth
:
then
put
in
your
Gun-powder
,
and
your
Bullet
:
and
thus
in
order
,
one
after
the
other
,
until
the
Gun
seems
to
be
full
to
the
very
mouth
.
Lastly
,
pour
in
some
of
your
dark
clammy
powder
:
and
when
you
have
levelled
your
Gun
to
the
place
appointed
,
put
Fire
to
the
mouth
of
it
;
for
it
will
cast
out
the
Bullets
,
and
then
Fire
for
so
long
time
as
a
man
may
discharge
a
hand-Gun
at
divers
shoots
.
And
thus
with
one
Brass-Gun
you
may
discharge
many
times
.
CHAP.
V.
How
Fire-Balls
are
made
that
are
shot
off
in
Brass-Guns
.
NOw
I
will
shew
how
to
make
some
Pot-compositions
of
Fire-balls
that
are
shot
out
of
Brass-Guns
;
for
divers
uses
:
either
to
burn
ships
,
or
to
give
light
to
some
men
in
the
night
,
or
at
Solemnities
to
cast
up
into
the
Air
,
that
they
may
seem
to
stream
along
like
falling
Stars
.
Fire-balls
flying
in
the
Air
,
that
are
made
at
Festival
times
.
Grind
one
pound
of
Gun-powder
,
one
third
part
of
Salt-Peter
,
two
ounces
of
Brimstone
,
and
as
much
Colophonia
:
mingle
all
these
▪
sow
them
up
in
Coffins
made
of
thick
Cloth
in
fashion
of
Balls
,
and
put
them
into
hollow
half
circles
made
in
Wood
,
and
strike
them
with
a
wooden
Hammer
that
they
may
be
hard
as
stones
;
then
binde
them
about
with
cords
,
and
dip
them
in
Tar
three
or
four
times
,
they
that
may
be
well
fenced
about
,
lest
being
discharged
by
the
violence
of
a
Brass-Gun
;
they
should
break
in
pieces
.
Lastly
,
pierce
them
thrice
thorow
with
a
sharp
stick
in
the
centre
,
and
fill
them
with
Gun-powder
,
and
dry
them
to
be
sent
aloft
.
When
you
would
use
them
,
raise
your
Brass-Guns
,
or
more
conveniently
the
but
end
of
your
Guns
,
and
take
the
Ball
in
a
pair
of
Iron
Pinchers
,
and
give
Fire
to
the
holes
,
that
it
may
take
:
when
your
are
certain
that
it
is
lighted
,
with
your
right
hand
cast
it
into
the
hollow
of
the
Gun
;
and
with
your
left
,
give
fire
to
the
lowest
touch-hole
of
the
Gun
:
when
it
is
fired
,
it
rebounds
;
and
being
carried
up
by
force
of
the
Fire
,
it
seems
to
run
up
and
down
in
the
Air
,
as
I
often
saw
it
at
Rome
,
and
prepared
it
.
They
are
made
also
Another
way
.
Take
Sea-pitch
three
parts
,
Turpentine-Rosin
two
parts
,
as
much
Brimstone
,
one
part
Goats
suet
:
powder
what
must
be
powdered
;
and
melt
in
a
Brass
Vessel
what
will
melt
:
put
them
together
,
and
stir
them
with
a
wooden
stick
.
Then
cast
in
Hards
of
Hemp
or
Flax
,
so
much
as
will
drink
up
all
the
mixture
:
then
take
the
Brass
Kettle
from
the
fire
,
and
with
your
hands
make
Balls
as
big
as
you
will
,
that
they
may
be
shot
forth
of
Brass-guns
;
and
before
they
grow
hard
,
thrust
them
through
with
wooden
sticks
,
making
small
holes
:
then
put
in
Gun-powder
broken
with
Brimstone
,
and
rowl
them
about
upon
a
Table
strewed
with
Gun-powder
,
and
through
the
holes
fasten
cotton
Matches
rolled
in
the
Powder
,
as
I
shall
shew
:
let
these
dry
and
grow
hard
in
the
Sun
.
The
way
to
discharge
them
from
a
Brass
Gun
is
this
:
Chuse
such
as
are
commonly
called
Petrils
,
that
are
fittest
for
this
use
.
The
weight
of
the
Gun-powder
to
be
put
into
the
Vessel
,
must
be
one
fifth
part
of
the
Ball
,
or
a
little
more
or
less
:
for
if
you
put
in
much
,
they
are
either
cast
down
by
the
too
great
violence
of
the
Fire
,
or
else
they
are
put
out
as
they
flie
,
and
do
not
answer
our
expectation
.
The
Powder
being
put
into
the
Vessel
,
lay
neither
Hards
nor
Hemp
upon
it
;
but
fit
the
Ball
upon
the
Powder
,
that
as
that
fires
,
it
may
fire
the
Ball
,
and
send
it
forth
.
Here
is
a
more
noble
Composition
Another
way
.
Take
five
parts
of
Gun-powder
,
three
of
Salt-Peter
refined
,
Brimstone
two
,
Colophonia
one
half
part
,
beaten
Glass
,
common
Salt
,
of
Oyl
of
Peter
,
and
of
Linseed
Oyl
,
and
refined
Aqua
Vitae
as
much
:
powder
what
must
be
powdered
,
and
pass
it
through
a
fine
Cieve
:
then
melt
it
in
a
new
earthen
pot
with
burning
coals
,
without
flame
:
let
them
not
sparkle
;
for
so
the
Composition
may
take
fire
.
Then
cast
in
the
Powders
,
that
they
may
incorporate
well
together
:
then
make
round
Coffins
of
Linen
cloth
as
I
said
,
and
fill
them
with
the
Gun-powder
alone
,
and
binde
them
with
cords
about
:
then
wrap
your
Tow
in
the
Composition
,
and
make
a
Ball
of
the
bigness
you
would
have
it
;
and
if
you
will
shoot
it
out
of
a
Brass
Gun
,
binde
it
the
thicker
with
little
cords
:
then
pierce
your
Ball
through
in
many
places
with
wooden
pricks
,
that
they
may
come
at
the
powder
that
lieth
in
the
middle
:
then
put
cotton
Match
through
,
that
when
it
flies
in
the
Air
so
violently
,
they
may
preserve
the
fire
.
In
another
earthen
Pot
,
melt
Pine-Tree-Gum
,
Gun-powder
and
Brimstone
,
and
dip
in
your
Ball
into
that
liquor
,
that
it
may
be
all
over-cast
with
it
.
When
you
take
it
out
,
lift
up
your
cotton
Matches
with
a
stick
,
and
strew
them
with
Gun-powder
.
This
Ball
will
sorely
punish
the
Enemies
with
a
great
noise
,
cracking
and
breaking
asunder
:
the
Fire
cannot
be
put
out
:
it
will
burn
all
kinde
of
Furniture
,
Garments
and
what
else
,
till
it
be
all
consumed
;
for
it
will
burn
Armour
so
mightily
,
that
unless
they
be
taken
off
,
they
will
burn
the
man
.
CHAP.
VI.
Of
Compositions
with
burning
Waters
.
PHilosophers
seeking
the
Reason
of
Waters
that
lie
hid
above
and
under
the
earth
,
and
are
always
hot
,
they
say
,
Bitumen
is
the
cause
thereof
,
which
being
once
on
fire
,
hath
this
property
,
that
it
will
not
only
not
be
put
out
,
but
if
you
cast
on
water
it
will
burn
the
more
.
The
Mountain
Chimaera
burns
always
in
Phaselis
,
both
night
and
day
.
Gnidius
Ctesias
saith
,
The
fire
of
it
is
kindled
by
water
,
and
is
put
out
with
Earth
or
Hay
.
In
the
same
Lycia
,
Vulcan's
Mountains
,
touched
with
a
burning
Torch
,
will
so
burn
,
that
the
very
stones
and
sand
in
Rivers
are
consumed
by
them
,
and
will
burn
in
the
midst
of
the
waters
;
and
that
fire
is
maintained
by
water
.
The
hollow
Cave
in
Nymphaeum
foreshews
terrible
things
to
the
men
Apollonia
:
as
Theopompus
writes
;
it
encreaseth
by
showres
,
and
it
casts
forth
Bitumen
,
that
must
be
tempered
with
that
Fountain
that
cannot
be
tasted
,
otherwise
it
is
more
weak
then
any
Bitumen
is
.
Now
I
shall
search
out
the
kindes
of
Bitumen
.
The
first
kinde
is
liquid
,
called
Naphtha
,
we
call
it
Oyl
of
Peter
,
which
remains
in
stones
and
Ki●ram
.
This
hath
great
affinity
with
Fire
,
and
the
fire
will
take
hold
of
it
every
way
at
a
great
distance
.
So
some
say
,
That
Medea
burnt
a
whore
,
who
,
when
she
came
to
sacrifice
at
the
Altar
,
the
fire
laid
hold
on
her
Garland
.
Another
kinde
is
,
that
men
call
Maltha
;
for
in
the
City
of
Comagenes
Samosata
,
there
is
a
Lake
sends
forth
burning
mud
:
when
any
solid
thing
toucheth
it
,
it
will
stick
to
it
;
and
being
touch'd
,
it
will
follow
him
that
runs
from
it
.
So
they
defended
the
Walls
,
when
Lucullus
besieged
them
,
and
the
Soldier
burned
in
his
Armor
.
Waters
do
kindle
it
,
and
only
Earth
can
quench
it
,
as
experience
shews
.
Camphire
is
a
kinde
of
it
:
as
Bitumen
,
it
draws
fire
to
it
and
burns
.
Pissaphaltum
is
harder
then
Bitumen
:
both
Amber
and
Jet
are
of
this
sort
;
but
these
burn
more
gently
,
and
not
so
much
in
the
waters
.
Moreover
,
in
regard
it
burns
in
the
Water
,
it
is
Brimstone
;
for
no
fatter
thing
is
dug
forth
of
the
Earth
.
To
maintain
this
fire
,
it self
is
sufficient
:
it
neither
burns
in
the
waters
,
nor
is
it
put
out
with
water
,
nor
doth
it
last
long
;
but
,
joyn'd
with
Bitumen
,
the
fire
will
last
always
,
as
we
see
in
the
Phlegrean
Mountains
at
Puteoli
:
and
as
fire
,
if
Oyl
be
cast
in
,
burns
the
more
;
so
when
Bitumen
is
kindled
,
water
cast
on
,
makes
the
flame
the
greater
.
Wherefore
I
shall
make
use
of
those
fires
that
burn
in
and
above
the
waters
.
But
I
shall
bring
some
examples
how
is
made
A
Ball
that
will
burn
under
Water
.
First
prepare
your
Gun-Powder
;
for
this
must
be
one
Ingredient
in
all
Compositions
,
and
gives
force
to
the
rest
to
burn
vehemently
.
If
it
be
in
great
corns
,
pown
it
well
,
and
seirce
it
fine
:
to
seven
parts
of
this
,
add
two
parts
of
Colophonia
,
three
of
Salt-Peter
,
one
of
Brimstone
:
pown
them
all
together
,
and
mingle
them
;
sprinkling
on
of
Naphtha
,
or
of
liquid
pitch
Kitram
;
moystning
them
so
long
,
until
the
powder
pressed
in
your
hand
will
stay
together
.
When
these
are
well
mingled
,
make
trial
by
them
:
if
it
burn
too
vehemently
,
add
more
Colophonia
,
Salt-Peter
and
Brimstone
;
but
if
but
weakly
,
more
Gun-powder
.
This
mixture
must
be
wrapt
in
straw
or
linen-rags
,
or
put
into
coffins
made
of
the
same
things
;
and
binde
it
as
close
as
you
can
with
straw
,
or
little
cords
round
about
:
then
dip
it
into
scalding
pitch
,
and
so
let
it
dry
:
then
wrap
it
again
with
straw
,
and
smeer
it
over
with
pitch
,
to
keep
it
safe
from
water
,
and
that
it
may
not
break
asunder
by
the
violence
of
the
fire
.
When
it
is
well
dried
,
and
a
little
hole
made
in
it
,
put
in
Gun-powder
,
and
put
fire
to
it
:
and
when
it
begins
to
burn
,
stay
but
very
little
,
and
cast
it
into
the
water
.
It
will
by
its
weight
fall
to
the
bottom
,
and
the
flames
will
strive
with
the
water
,
and
drive
them
far
from
it
:
so
it
will
appear
to
burn
above
,
and
is
obscured
with
a
black
smoak
,
that
you
will
think
you
see
the
sulphureous
waters
at
Puteoli
burning
there
.
Being
then
made
lighter
by
many
turnings
and
windings
,
it
will
seem
to
ascend
to
the
superficies
of
the
water
;
which
is
a
most
pleasant
sight
:
for
you
will
think
that
the
water
burns
;
and
you
shall
see
two
contrary
Element
fighting
together
,
yet
to
unite
friendly
until
the
matter
be
spent
.
Others
wrap
in
cloth
nothing
but
Gun-powder
a
whole
handful
;
and
this
they
binde
in
with
cords
:
then
they
dip
it
in
melted
scalding
pitch
,
and
bound
very
fast
,
and
wrapt
in
many
linen
rags
;
they
make
a
small
hole
through
it
,
and
they
place
this
in
the
Centre
of
the
Ball
we
even
now
spake
of
,
that
when
it
comes
to
the
superficies
of
the
water
,
the
fire
taking
hold
on
the
Powder
within
,
breaks
the
Ball
in
pieces
;
and
with
a
mighty
noise
,
wounds
all
those
that
stand
neer
it
.
Some
make
it
Otherwise
.
They
make
a
Composition
of
Brimstone
,
Colophonia
,
Salt-Peter
,
Vernish
;
and
to
this
they
add
a
fourth
part
of
Gun-powder
;
and
they
add
Venice-Turpentine-Rofin
,
Oyl
of
liquid
Vernish
,
Petroleum
,
Linseed
Oyl
,
and
the
best
refined
Aqua
Vitae
:
with
these
they
wet
and
sprinkle
the
dry
Powders
.
I
have
seen
this
take
fire
more
vehemently
,
and
to
cast
the
flames
farther
.
To
do
The
same
,
Take
Mastick
one
part
,
Frankincense
two
,
Grains
of
Vernish
,
Brimstone
,
Camphire
,
Gun-powder
,
of
each
three
parts
;
of
Colophonia
six
,
Salt-Peter
refined
nine
:
pown
them
all
together
,
and
fift
them
;
onely
pown
the
Camphire
mingled
with
the
Salt
;
for
that
onely
will
not
be
powdered
:
strew
them
all
about
upon
an
earthen
dish
with
a
large
mouth
,
and
sprinkle
them
with
Naphtha
,
or
Vernish
,
or
Linseed
Oyl
,
and
mingle
them
with
your
hands
.
Take
out
part
of
the
Powder
,
and
put
it
into
a
hollow
Cane
,
and
try
it
,
whether
it
will
burn
to
your
minde
;
and
if
it
burn
too
weak
,
put
in
more
Gun-powder
;
if
too
vehemently
,
more
Colophonia
:
always
trying
if
it
be
as
it
should
be
.
For
to
these
Compositions
,
we
add
the
same
things
to
blunt
the
vehement
burning
of
the
Salt-Peter
and
the
Gun-powder
.
Then
make
Coffins
of
Canvas
,
like
Balls
,
and
fill
them
with
your
Composition
,
and
stuff
it
in
well
,
and
binde
them
well
with
cords
round
about
.
Then
melt
Brimstone
,
and
let
there
be
in
it
one
fourth
part
of
Gun-powder
:
stir
them
together
with
a
wooden
stick
,
and
lute
the
Ball
over
with
that
liquor
,
that
it
may
be
well
fenced
and
crusted
.
Then
with
a
wooden
prick
make
a
hole
in
it
in
the
middle
to
the
Centre
,
and
fill
that
with
powder
;
and
so
put
in
fire
,
and
it
will
burn
under
water
:
it
may
also
be
shot
forth
of
brass
Engines
.
I
will
shew
you
how
to
make
Balls
and
Pots
to
be
cast
forth
of
Ships
.
The
Ancients
write
,
That
Alexander
the
Great
found
out
this
Composition
of
Fires
,
to
burn
Bridges
,
Gates
,
Ships
,
and
the
like
:
but
it
will
work
now
more
vehemently
,
by
reason
of
the
Gun-powder
added
.
Take
Gun-powder
,
Salt-Peter
,
Brimstone
,
Pitch
,
Pine-Tree-Gum
,
Vernish
in
Grains
,
Frankincense
,
of
each
alike
;
Camphire
one
half
:
beat
all
these
,
and
mingle
them
.
Then
take
Oyl
of
Peter
,
liquid
Vernish
,
Rosinous
Turpentine
,
equal
parts
;
and
with
these
,
being
liquid
,
mingle
all
together
,
and
fill
Pots
with
them
,
to
be
cast
among
Ships
and
enemies
:
or
,
if
you
make
a
Ball
of
these
,
binde
it
hard
about
the
head
of
a
hammer
,
whose
sharp-tooth'd
end
must
be
a
foot
long
,
and
the
handle
three
foot
.
If
at
a
Sea-fight
,
any
one
with
a
light
Boat
strike
this
into
a
Ship
of
the
enemies
with
one
blow
,
he
shall
raise
a
mighty
fire
,
that
neither
water
nor
any
other
thing
will
put
out
.
CHAP.
VII
.
How
Balls
are
made
of
Metals
that
will
cast
forth
fire
and
Iron
wedges
.
I
Shall
shew
you
how
to
make
brittle
Balls
of
Metal
,
that
being
filled
with
Gun-powder
,
and
all
the
places
of
vent
stopt
,
with
the
violence
of
the
flame
will
flie
into
many
pieces
,
and
strike
through
those
they
meet
with
,
and
on
all
sides
they
will
pierce
through
those
who
are
not
onely
unarmed
but
armed
men
;
and
these
are
to
be
used
in
besieging
of
Cities
:
for
cast
amongst
multitudes
,
they
will
wound
abundance
.
The
danger
is
seen
among
Herds
of
Cattle
.
Make
then
Balls
that
will
cast
pieces
of
Iron
a
great
way
off
.
Let
a
Ball
of
Metal
be
made
a
hand-breadth
diameter
,
half
a
finger
thick
:
the
Metal
is
made
of
Brass
three
parts
,
Tin
one
part
,
to
make
it
so
brittle
,
that
by
force
of
fire
it
may
flie
in
small
pieces
.
To
make
the
Ball
more
easily
,
make
it
of
two
half
circles
,
for
the
charge
is
the
less
,
and
let
them
joyn
together
like
a
box
,
or
let
them
screw
one
within
another
:
let
it
be
equally
thick
,
that
it
may
break
in
all
parts
alike
.
Then
with
a
Nail
drove
through
the
middle
,
let
it
be
fastened
the
better
together
,
a
finger
thick
,
that
it
may
break
in
all
parts
before
it
do
in
the
joynts
.
Then
make
a
little
Pipe
as
big
as
a
finger
,
and
as
long
as
ones
hand
,
that
it
may
come
to
the
Centre
of
the
Ball
,
and
so
stick
forth
beyond
the
Superficies
,
like
a
Pyramis
,
the
Basis
outward
,
the
Point
inward
:
sodder
it
fast
to
the
Ball.
The
nail
,
as
I
said
,
must
come
forth
on
both
sides
;
and
to
this
fasten
wires
,
that
runs
through
iron
piles
,
that
have
a
large
hole
through
them
,
that
every
wire
may
have
thirty
of
them
;
that
when
the
ball
is
broken
by
force
of
the
fire
,
the
wires
of
iron
may
break
also
,
and
the
piles
of
iron
may
be
thrown
about
,
a
great
way
,
with
such
force
,
that
they
may
seem
to
be
shot
forth
Guns
and
Ordnance
.
Lastly
,
let
the
Ball
be
filled
with
the
best
Gunpowder
onely
,
but
the
pipe
with
that
mixture
that
burns
more
gently
,
that
when
fire
is
put
to
it
,
you
may
hold
it
so
long
in
your
hand
,
until
that
slow
composition
may
come
to
the
centre
;
and
then
throw
it
amongst
the
enemies
,
for
it
will
break
in
a
thousand
pieces
;
and
the
iron
wires
and
pieces
of
iron
,
and
parts
of
the
Ball
will
fly
far
,
and
strike
so
violently
,
that
they
will
go
into
planks
or
a
wall
a
hand
depth
:
These
are
cast
in
by
Souldiers
,
when
Cities
are
besiged
,
for
one
may
wound
two
hundred
men
:
and
then
it
is
worse
to
wound
then
to
kill
them
,
as
experience
in
wars
shews
.
But
when
you
will
fill
the
pipes
,
hold
one
in
your
hand
without
a
Ball
,
full
of
the
composition
,
and
try
it
how
long
it
will
burn
,
that
you
may
learn
to
know
the
time
to
cast
them
,
lest
you
kill
your self
and
your
friends
.
I
shall
teach
you
how
with
the
same
Balls
Troops
of
Horsemen
may
be
put
into
confusion
.
There
are
made
some
of
these
sorts
of
Balls
,
that
are
greater
,
about
a
foot
in
bigness
,
bound
with
the
same
wire
,
but
fuller
of
iron
piles
,
namely
with
a
thousand
of
them
.
These
are
cast
amongst
Troops
of
Horsemen
,
or
into
Cities
besieged
,
or
into
ships
with
slings
,
or
iron
guns
,
which
they
call
Petrels
;
and
divers
ways
:
for
if
they
be
armed
with
iron
pieces
,
when
they
break
they
are
cast
forth
so
with
the
violence
of
the
fire
,
that
they
will
strike
through
armed
men
and
horses
,
and
so
fright
the
horses
with
a
huge
noise
,
that
they
cannot
be
ruled
by
bridle
nor
spurs
,
but
will
break
their
ranks
.
They
have
four
holes
made
through
them
,
and
they
are
filled
with
this
said
mixture
,
that
being
fired
they
may
be
cast
amongst
Troops
of
Horsemen
;
and
they
will
cast
their
flames
so
far
with
a
noise
and
cracking
,
that
the
flames
will
seem
like
to
thunder
and
lightning
.
CHAP.
VIII
.
How
in
plain
ground
,
and
under
waters
,
mines
may
be
presently
digged
.
TO
dig
Mines
to
overthrow
Cities
and
Forts
,
there
is
required
great
cost
,
time
,
and
pains
,
and
they
can
hardly
be
made
but
the
enemy
will
discover
it
:
I
shall
shew
how
to
make
them
in
that
champion
ground
,
where
both
armies
are
to
meet
,
with
little
labour
,
and
in
short
time
.
To
make
Mines
in
plain
grounds
where
the
Armies
are
to
meet
.
If
you
would
do
this
in
sight
of
the
enemy
(
for
they
know
not
what
you
do
)
I
shall
first
teach
how
.
A
little
before
night
,
or
in
the
twilight
,
where
the
meeting
shall
be
,
or
passage
,
or
standing
,
there
may
pits
be
made
of
three
foot
depth
,
and
the
one
pit
may
be
distant
from
the
other
about
ten
foot
:
There
fit
your
Balls
about
a
foot
in
bigness
,
that
you
may
fill
the
whole
plain
with
them
;
then
dig
trenches
from
one
to
the
other
,
that
through
them
cotton
matches
may
pass
well
through
earthen
pipes
,
or
hollow
ca●es
;
but
fire
the
Balls
at
three
or
four
places
:
then
bury
them
,
and
make
the
ground
even
,
leaving
a
space
to
give
fire
to
them
all
at
once
.
Then
at
the
time
of
war
,
when
the
enemy
stands
upon
the
ground
,
then
remove
at
your
pleasure
,
or
counterfeit
that
you
fly
from
them
;
and
cast
in
fire
at
the
open
place
,
and
the
whole
ground
will
presently
burn
with
fire
,
and
make
a
cruel
and
terrible
slaughter
amongst
them
;
for
you
shall
see
their
limbs
fly
into
the
air
,
and
others
fall
dead
pierced
through
,
burnt
with
the
horrible
flames
thereof
,
that
scarce
one
man
shall
scape
.
You
shall
make
your
Match
thus
:
In
a
new
Test
let
the
best
Aqua
vitae
boyl
with
gunpowder
,
till
it
grow
thick
,
and
be
like
pap
;
put
your
matches
into
it
,
and
role
them
in
the
mixture
:
take
the
Test
from
the
fire
,
and
strew
on
as
much
gunpowder
as
they
will
receive
,
and
set
them
to
dry
in
the
Sun
:
put
this
into
a
hollow
cane
,
and
fill
it
full
of
gunpowder
:
or
take
one
part
refined
salt-peter
,
brimstone
half
as
much
,
and
let
it
boyl
in
a
new
earthen
pot
,
with
oyl
of
linseed
:
put
in
your
Match
,
and
wet
them
well
all
over
with
that
liquor
,
take
them
away
and
dry
them
in
the
Sun
.
But
if
you
will
make
Mines
under
the
Water
,
use
this
rare
invention
:
You
shall
make
your
Mines
where
the
enemies
Galleys
or
Ships
come
to
ride
;
you
shall
upon
a
plain
place
fit
many
beams
,
or
pieces
of
timber
,
fastned
cross-wise
,
and
thrust
through
,
or
like
nets
;
according
to
the
quantity
in
the
divisions
,
you
shall
make
fit
circles
of
wood
,
and
fasten
them
,
and
fill
them
with
gunpowder
;
the
beams
must
be
made
hollow
,
and
be
filled
with
match
and
powder
,
that
you
may
set
fire
to
the
round
circles
:
with
great
diligence
and
cunning
,
smeer
over
the
circles
and
the
beams
with
pitch
,
and
cover
them
well
with
it
,
that
the
water
may
not
enter
,
and
the
powder
take
wet
(
for
so
your
labour
will
be
lost
)
and
you
must
leave
a
place
to
put
fire
in
;
then
sink
your
engine
with
weights
to
the
bottom
of
the
water
,
and
cover
it
with
stones
,
mud
and
weeds
,
a
little
before
the
enemy
come
.
Let
a
Scout
keep
watch
,
that
when
their
Ships
or
Galleys
ride
over
the
place
,
that
the
snare
is
laid
;
for
fire
being
put
to
it
,
the
sea
will
part
,
and
be
cast
up
into
the
air
,
and
drown'd
the
Ships
,
or
will
tear
them
in
a
thousand
pieces
,
that
there
is
nothing
more
wonderful
to
be
seen
or
done
.
I
have
tried
this
in
waters
and
ponds
,
and
it
performed
more
then
I
imagined
it
would
.
CHAP.
IX
.
What
things
are
good
to
extinguish
the
fire
.
I
Have
spoken
of
kindling
fires
,
but
now
I
shall
shew
how
to
quench
them
;
and
by
the
way
,
what
things
obnoxious
to
the
fire
,
will
endure
it
and
remain
.
But
first
I
will
relate
what
our
Ancestours
have
left
concerning
this
business
.
Vitruvious
saith
,
That
the
Larch-tree-wood
will
not
burn
,
or
kindle
by
it self
,
but
like
a
stone
in
the
furnace
,
will
make
no
coles
,
but
burn
very
slowly
.
He
saith
the
reason
is
,
That
there
is
in
it
very
little
air
or
fire
,
but
much
water
and
earth
,
and
that
it
is
very
solid
,
and
hath
no
pores
that
the
fire
can
enter
at
.
He
relates
how
this
is
known
,
When
Caesar
commanded
the
Citizens
about
the
Alps
,
to
bring
him
in
provision
,
those
that
were
secure
in
a
Castle
of
wood
,
refused
to
obey
his
commands
:
Caesar
bade
make
bundles
of
wood
,
and
to
light
torches
,
and
lay
these
to
the
Castle
:
when
the
matter
took
fire
,
the
flame
flew
exceeding
high
,
and
he
supposed
the
Castle
would
have
fallen
down
;
but
when
all
was
burnt
,
the
Castle
was
not
touched
.
Whence
Pliny
writes
,
The
Larch-tree
will
neither
burn
to
coles
,
nor
is
otherwise
consumed
by
fire
,
then
stones
are
.
But
this
is
most
false
:
For
seeing
it
is
rosiny
and
oyly
,
it
presently
takes
fire
and
burns
;
and
being
one
fired
,
is
hard
to
put
out
.
Wherefore
I
admire
,
that
this
error
should
spread
so
far
,
and
that
the
Town
Larignum
,
so
called
from
the
abundance
of
Larch-wood
,
compassed
about
with
fire
,
should
suffer
no
hurt
.
Moreover
,
I
read
that
liquid
Alom
,
as
the
Ancients
report
,
will
stand
out
against
fire
:
For
wood
smeered
with
Alom
,
and
Verdignease
,
whether
they
be
posts
or
beams
,
so
they
have
a
crust
made
about
them
,
will
not
burn
with
fire
.
A●●●●laus
the
General
,
for
Mithridates
made
trial
of
it
in
a
wooden
Tower
against
〈◊〉
,
which
he
attempted
in
vain
to
set
on
fire
:
which
I
find
observed
by
〈◊〉
,
in
his
Annals
.
But
this
liquid
Alom
is
yet
unknown
to
many
learned
men
:
our
Alum
wants
this
property
.
But
many
say
,
that
vinegar
prevails
against
fire
.
Plutarch
saith
,
That
nothing
will
sooner
quench
fire
them
vinegar
:
for
of
all
things
,
it
most
puts
out
the
flame
,
by
its
extreamity
of
cold
.
Poli●●●●
reports
,
〈◊〉
,
when
he
was
besieged
by
his
enemies
,
poured
out
of
brazen
vessels
,
melted
lead
upon
the
engines
,
that
were
set
to
scale
the
place
,
and
by
this
were
the
engines
dissolved
;
but
the
enemies
poured
vinegar
upon
it
,
and
by
that
they
quenched
the
lead
,
and
all
things
else
that
fell
from
the
walls
:
and
so
they
found
vinegar
to
be
the
fittest
to
quench
fire
,
and
an
excellent
experiment
,
if
things
be
wet
with
it
.
Pliny
prayseth
the
white
of
an
egge
to
quench
it
,
saying
,
that
the
white
of
an
egge
is
so
strong
,
that
if
wood
be
wet
with
it
,
it
will
not
burn
,
nor
yet
any
garment
.
Hieron
,
to
cover
scaling
engines
,
used
the
raw
hides
of
beasts
new
killed
,
as
having
force
to
resist
fire
;
and
the
joynts
of
wood
they
fenced
with
chalk
,
or
with
ashes
tempered
with
blood
,
or
clay
molded
with
hair
or
straw
,
and
with
sea-weeds
wet
in
vinegar
;
for
so
they
were
safe
from
fire
.
Carchedonius
was
the
first
that
taught
men
to
cover
engins
and
rams
,
with
green
hides
.
I
have
heard
by
men
of
credit
,
that
when
houses
were
on
fire
,
by
a
peculiar
property
,
the
menstruons
clothes
of
a
woman
that
had
her
courses
the
first
time
,
cast
over
the
planks
,
would
presently
put
out
the
fire
.
Thick
and
muscilaginous
juyces
are
good
against
fire
,
as
of
Marsh-mallows
.
Therefore
Albertus
writ
not
very
absurdly
,
that
if
a
man
anoint
his
hands
with
juyce
of
Marsh-mallows
,
the
white
of
an
egge
and
vinegar
,
with
alom
,
He
may
handle
fire
without
hurt
.
And
it
is
a
thing
that
hath
much
truth
in
it
.
But
I
think
that
quick-silver
killed
in
vinegar
,
and
the
white
of
an
egge
,
and
smeered
on
,
can
preserve
any
thing
from
fire
.
CHAP.
X.
Of
divers
compositions
for
fire
.
I
Shall
speak
of
divers
compositions
for
fire
to
be
used
for
divers
uses
.
But
men
say
M.
Gracchus
was
Author
of
this
invention
.
To
make
a
fiery
composition
,
that
the
Sun
may
kindle
.
It
consists
of
these
things
:
Oyl
of
Rosinous
Turpentine
,
of
Quick-silver
(
otherwise
then
I
shewed
in
distilling
)
of
Juniper
,
of
Naphtha
,
Linseed
,
Colophonia
,
Camphire
;
let
there
be
Pitch
Salt-peter
,
and
Ducks-grease
,
double
to
them
all
;
Aqua
vitae
refined
from
all
flegm
.
Pound
them
all
,
and
mingle
them
;
put
them
up
in
a
glazed
vessel
,
and
let
them
ferment
two
moneths
in
horse-dung
,
always
renewing
the
dung
,
and
mingling
them
together
.
After
the
set
time
,
put
it
into
a
retort
,
and
distil
it
:
thicken
the
liquor
either
with
Pigeons-dung
,
finely
sifted
,
or
with
gunpowder
,
that
it
may
be
like
pap
:
Wood
that
is
smeered
over
with
this
mixture
,
and
set
in
the
summer
Sun
,
will
fire
of
it self
.
Pigeons-dung
easily
takes
fire
by
the
Sun
beams
.
Galen
reports
,
That
in
Mysia
,
a
part
of
Asia
,
a
house
was
so
set
on
fire
.
Pigeons-dung
was
cast
forth
,
and
touched
a
window
that
was
neer
;
as
it
came
to
touch
the
wood
that
was
newly
smeered
with
rosin
,
when
it
was
corrupted
,
and
grew
hot
,
and
vapoured
at
Midsummer
,
by
heat
of
the
Sun
,
it
fired
the
rosin
,
and
the
window
;
then
other
places
smeered
with
Rosin
,
took
fire
,
and
by
degrees
part
of
the
house
began
to
take
hold
;
and
when
once
the
covering
of
the
house
began
to
flame
,
it
soon
laid
hold
of
the
whole
house
,
because
it
hath
a
mighty
force
to
inflame
all
.
Ducks-grease
is
very
prevalent
in
fire-works
,
and
Physitians
praise
it
extremely
,
that
it
is
most
subtile
,
penetrating
and
hot
,
it
makes
other
things
penetrate
;
and
as
it
is
most
subtile
and
hot
,
so
it
takes
fire
vehemently
,
and
burns
.
I
shall
shew
how
to
distil
A
most
scalding
Oyl
.
When
I
would
prepare
the
most
excellent
compositions
of
burning
oyl
,
I
distilled
common
oyl
in
a
retort
,
but
with
great
labour
;
yet
what
was
distilled
was
thin
,
combustible
,
and
ready
to
fire
;
that
once
kindled
,
it
was
not
to
be
put
out
;
and
it
would
draw
the
flame
at
a
great
distance
,
and
hardly
let
it
go
.
But
oyl
of
Linseed
is
stronger
than
it
;
for
if
you
distil
it
often
,
it
will
have
such
a
wonderful
force
to
take
fire
,
that
it
can
hardly
be
shut
up
in
a
vessel
,
but
it
will
draw
the
fire
to
it
;
and
the
glass
being
opened
,
it
is
so
thin
,
that
it
will
fly
into
the
Air
;
and
if
the
light
of
a
candle
,
or
of
fire
touch
it
,
the
Air
takes
fire
,
and
the
oyl
fired
by
it
,
will
cast
the
flame
afar
off
,
so
vehemently
,
that
it
is
almost
impossible
to
quench
it
.
It
must
be
distilled
with
great
cunning
,
lest
the
vessel
over-heat
,
it
should
take
fire
within
.
Moreover
,
Fire
that
is
quenched
with
oyl
,
is
kindled
with
water
.
It
is
thus
made
:
I
said
that
Naphtha
will
burn
in
water
,
and
that
Camphire
is
a
kind
of
it
.
Wherefore
,
if
you
mingle
brimstone
with
it
,
or
other
things
,
that
will
retain
fire
;
if
you
cast
in
oyl
or
mud
,
it
will
quench
it
;
but
it
revives
and
flames
more
,
if
you
cast
in
water
.
Livy
relates
,
That
some
old
women
in
their
plays
,
lighting
Torches
made
of
these
things
,
passed
over
Tyber
,
that
it
seemed
a
miracle
to
the
beholders
.
I
said
it
was
the
property
of
Bitumen
to
take
fire
from
water
,
and
to
be
quenched
with
oyl
.
Dioscorides
saith
,
That
the
Thracian
stone
is
bred
in
a
certain
River
of
Scythia
;
the
name
of
it
is
Pontus
:
it
hath
the
Force
of
Jet
,
they
say
it
is
enflamed
by
water
,
and
quenched
with
oyl
,
like
as
Bitumen
.
Nicander
speaks
of
this
stone
thus
:
If
that
the
Thracian
stone
be
burnt
in
fire
,
And
wet
with
water
,
the
flame
will
aspire
;
But
oyl
will
quench
it
.
Thracian
shepherds
bring
This
stone
from
th'
River
Pontus
,
Poets
sing
.
Torches
that
will
not
be
put
out
by
the
winds
.
They
are
made
with
brimstone
,
for
that
is
hardly
put
out
,
if
once
kindled
.
Wherefore
Torches
made
with
wax
and
brimstone
,
may
be
carried
safely
through
winds
and
tempests
.
These
are
good
for
Armies
to
march
by
,
or
for
other
necessary
things
.
Others
use
such
:
They
boil
the
wick
of
the
Torches
in
Salt-peter
and
water
;
when
it
is
dried
,
they
wet
them
with
brimstone
and
Aqua
vitae
:
of
this
mixture
then
they
make
their
Candles
,
with
brimstone
,
and
then
with
half
Camphire
,
and
Turpentine
,
two
parts
Colophonia
,
three
of
Wax
;
of
this
they
make
four
Candles
,
and
put
them
together
:
in
the
middle
that
is
empty
,
they
cast
in
quick-brimstone
,
and
they
will
forcibly
resist
all
things
.
Or
thus
:
Boil
wicks
of
Hemp
or
Cotton
in
water
,
with
Salt-peter
;
take
them
out
and
dry
them
:
then
melt
in
a
brass
pot
equal
parts
of
brimstone
,
gunpowder
,
and
wax
;
when
they
are
melted
,
put
in
your
wicks
to
drink
up
part
of
the
mixture
;
take
them
out
,
and
to
what
is
left
in
the
kettle
,
add
Gunpowder
,
Brimstone
,
and
Turpentine
,
of
each
a
like
quantity
,
of
which
mixture
make
your
Torches
,
and
joyn
them
together
.
Also
there
is
made
A
cord
that
set
on
fire
,
shall
neither
smoke
nor
smell
.
When
Souldiers
or
Hunters
go
secretly
by
day
or
night
,
they
use
sometimes
to
make
a
Match
,
that
being
lighted
,
will
neither
smell
near
hand
,
nor
far
off
,
nor
make
any
smoke
;
for
wild
Beasts
,
if
the
Match
smell
,
will
sent
it
,
and
run
to
the
tops
of
the
Mountains
.
Take
a
new
earthen
pot
,
and
put
into
it
a
new
cord
so
handsomely
,
that
the
whole
pot
may
be
filled
;
so
laid
in
rounds
,
that
no
more
can
go
in
;
cover
it
,
and
lute
it
well
three
or
four
times
,
that
it
may
have
no
vent
;
for
the
whole
business
depends
on
this
.
Then
make
a
fire
round
about
it
,
by
degrees
,
that
first
it
may
grow
hot
,
then
very
hot
,
and
lastly
red
hot
;
and
if
sometimes
the
smoke
come
forth
,
stop
the
chinks
with
clay
still
;
then
heaped
up
under
the
coles
,
let
it
grew
cold
of
it self
;
and
opening
the
Pot
,
you
shall
finde
the
Cord
black
,
like
a
cole
.
Light
this
Cord
,
and
it
will
neither
smoke
nor
smell
.
CHAP.
XI
.
Fire-compositions
for
Festival
days
.
I
Have
shewed
you
Terrible
and
Monstrous
fire-works
,
it
is
fit
to
shew
you
some
to
use
at
Solemn
Times
:
not
so
much
for
use
,
as
to
give
you
occasion
to
find
out
higher
matters
.
I
shall
shew
then
how
to
make
one
,
That
when
a
man
comes
into
his
Chamber
,
the
whole
Air
way
take
fire
.
Take
a
great
quantity
of
the
best
refined
Aqua
vitae
,
and
put
Camphire
into
it
,
cut
small
,
for
it
will
soon
dissolve
in
it
:
when
it
is
dissolved
,
shut
the
Windows
and
Chamber-doors
,
that
the
vapour
that
exhales
,
may
not
get
forth
:
when
the
vessel
is
full
with
water
,
let
it
boil
with
coles
,
put
under
,
without
any
flame
,
that
all
the
water
may
resolve
into
smoke
,
and
fill
the
Chamber
,
and
it
will
be
so
thin
,
that
you
can
scarce
perceive
it
.
Let
some
man
enter
into
the
Chamber
with
a
lighted
Candle
in
his
hand
,
and
the
Air
by
the
Candle
light
,
will
take
fire
all
about
,
and
the
whole
Chamber
will
be
in
a
flame
,
like
an
Oven
,
and
will
much
terrifie
one
that
goes
in
.
If
you
dissolve
in
the
water
a
little
Musk
,
or
Amber-greese
,
after
the
flame
you
shall
smell
a
curious
sent
.
Also
there
is
made
Exceeding
burning
water
:
Thus
:
Take
old
strong
black
Wine
,
put
into
it
quick
Lime
,
Tartar
,
Salt
,
and
quick-Brimstone
;
draw
out
the
water
of
them
with
a
glass
retort
.
This
will
burn
exceedingly
,
and
never
cease
till
it
be
all
consumed
.
If
you
put
it
into
a
vessel
with
a
very
large
mouth
,
and
put
flame
neer
it
,
it
will
presently
take
fire
:
if
when
it
is
on
fire
you
cast
it
against
a
wall
,
or
by
night
out
at
the
window
,
you
shall
see
the
Air
full
of
sparks
,
and
kindled
with
fires
.
It
will
burn
,
held
in
your
hands
,
and
yet
will
not
scald
you
.
Distil
it
once
again
,
and
it
will
burn
the
less
.
But
if
you
take
equal
parts
of
quick
Lime
,
and
Salt
,
and
shall
mingle
them
with
common
Oyl
,
and
make
little
Balls
,
and
cast
them
into
the
belly
of
the
retort
at
the
neck
,
and
then
shall
draw
forth
the
Oyl
by
a
vehement
fire
;
and
mingling
this
Oyl
again
with
Salt
and
quick
Lime
,
shall
distill
them
again
,
and
shall
do
the
same
four
times
,
an
Oyl
will
come
forth
that
will
burn
wonderfully
,
that
some
deservedly
call
it
infernal
Oyl
.
A
Solemn
Pleasant
fire
,
is
made
for
the
Theater
.
If
Camphire
be
dissolved
in
Aqua
vitae
,
and
with
that
Fillets
,
Papers
,
or
Parchments
,
be
smeered
;
and
being
dried
again
,
be
lighted
,
and
shall
fall
from
a
loft
:
as
they
fall
lighted
through
the
Air
,
you
shall
see
Serpents
with
great
delight
.
But
if
you
dessire
To
cast
flame
a
great
way
,
Do
thus
:
Beat
Colophonia
,
Frankincense
,
or
Amber
finely
,
and
hold
them
in
the
palm
of
your
hand
,
and
put
a
lighted
Candle
between
your
fingers
;
and
as
you
throw
the
Powder
into
the
Air
,
let
it
pass
through
the
flame
of
the
Candle
;
for
the
flame
will
fly
up
high
.
If
you
will
have
that
Many
Candles
shall
be
lighted
presently
,
on
Festival
Days
,
as
I
hear
they
are
wont
to
do
amongst
the
Turks
:
You
shall
boil
Brimstone
and
Orpiment
with
Oyl
,
and
in
them
let
thred
boil
;
when
it
is
dry
,
bind
it
to
the
wicks
of
Candles
,
and
let
them
pass
through
;
for
when
one
head
is
lighted
,
the
flame
will
run
to
them
all
,
and
set
them
on
fire
.
Some
call
it
Hermes
his
Oyntment
.
Any
man
may
Eating
in
the
dark
,
cast
sparkles
out
of
his
mouth
.
It
is
pleasant
for
the
Spectators
;
and
it
is
thus
:
Let
a
man
eat
Sugar-candy
,
for
as
he
breaks
it
with
his
teeth
,
sparkles
will
seem
to
fly
out
of
his
mouth
;
as
if
one
should
rub
a
fire-brand
.
CHAP.
XII
.
Of
some
Experiments
of
Fires
.
I
Will
set
down
some
Experiments
,
that
are
without
the
ranks
of
the
rest
.
I
held
it
better
to
conceal
them
:
but
they
may
give
you
occasion
to
think
on
greater
matters
by
them
.
If
you
will
That
Bullets
from
Brass
Guns
,
may
enter
deeper
,
you
may
easily
try
this
against
a
wall
,
or
plank
set
up
.
Let
the
Ball
rather
go
into
the
hollow
of
it
,
streight
then
wide
:
but
wet
it
in
Oyl
,
before
you
put
it
in
,
and
so
cast
it
in
:
this
Bullet
shot
off
by
force
of
fire
,
will
go
in
twice
as
far
as
otherwise
.
The
reason
is
easie
:
for
the
Oyl
takes
away
the
occasion
of
the
Airs
breathing
forth
;
for
all
vents
being
stopt
,
the
flames
striving
within
,
cast
forth
the
Bullet
with
more
violence
,
as
we
shall
shew
more
at
large
.
So
also
will
the
Bullets
of
Brass
Guns
penetrate
with
more
force
:
and
if
you
lard
the
Bullets
,
they
will
penetrate
through
Arms
of
proof
.
I
can
also
by
a
cunning
Artifice
Shoot
a
man
through
with
a
Bullet
,
and
no
place
shall
be
seen
where
it
went
in
,
or
came
forth
.
The
minde
of
man
is
so
cunning
,
that
it
hath
invented
a
way
to
shoot
a
man
quite
through
with
a
Bullet
,
and
yet
no
mark
of
the
Bullet
shall
appear
,
though
all
the
inward
parts
be
bruised
and
beaten
through
.
Consider
,
that
what
things
are
heavy
,
are
solid
,
and
so
subtile
,
that
they
will
penetrate
and
leave
no
marks
,
where
they
entred
or
came
out
;
and
they
will
do
the
same
,
though
they
be
united
,
as
if
they
were
disjoynted
;
and
every
part
will
act
by
it self
alone
,
as
it
would
do
being
united
.
I
have
said
thus
,
to
take
away
all
occasions
from
ignorant
and
wicked
people
,
to
do
mischief
.
I
saw
A
Gun
discharge
often
,
and
yet
no
more
powder
was
put
in
.
Famous
Souldiers
use
this
,
not
onely
for
Brass
Cannon
,
but
for
small
hand-Guns
.
It
is
thus
:
wrap
a
paper
three
or
four
times
about
the
rammer
that
is
put
into
the
hollow
mouth
of
the
Gun
,
and
drawing
out
the
Gun-stick
,
fill
that
hollow
place
with
Powder
and
Bullet
;
here
and
there
let
the
Bullets
be
stopt
in
,
and
glewed
fast
,
that
no
scissure
or
vent
may
appear
in
the
paper
.
First
,
let
it
be
put
into
the
Gun
,
but
loosly
,
that
the
Powder
put
in
above
,
may
come
to
the
vent-hole
beneath
:
then
put
your
measure
of
Powder
in
atop
,
and
stamp
in
your
Bullet
,
putting
Gunpowder
to
the
touch-hole
;
and
putting
fire
to
it
,
the
upper
Ball
shall
be
shot
off
with
its
Powder
:
presently
thrust
in
a
sharp
instrument
at
the
vent-hole
,
and
make
a
hole
in
the
Carteridge
,
and
feed
it
with
Powder
,
and
put
fire
to
it
again
;
and
in
short
time
it
will
discharge
twice
.
I
can
Blind
your
eyes
with
the
smoke
.
This
may
much
profit
,
when
enemies
come
to
storm
a
City
.
But
first
we
must
consider
the
wind
,
that
it
may
be
on
the
backs
of
our
men
,
and
may
carry
the
smoke
into
the
faces
of
our
enemies
.
Let
there
be
measures
made
like
lanthorns
,
so
wide
that
they
may
go
in
at
the
mouths
of
the
Brass
Guns
:
fill
them
with
Powder
of
Euphorbium
,
Pepper
,
quick
Lime
,
Vine-ashes
,
and
Arsnick
sublimate
;
and
put
them
into
the
hollow
of
it
,
after
the
Gunpowder
:
for
by
force
of
the
fire
,
will
these
paper-frames
break
;
and
the
smoke
of
the
Powder
,
if
it
come
at
the
eyes
of
the
enemies
,
will
so
trouble
them
,
that
casting
away
their
weapons
,
they
can
hardly
save
their
eyes
.
CHAP.
XIII
.
How
it
may
be
,
that
a
Candle
shall
burn
continually
.
BEfore
we
end
this
Book
,
I
shall
discover
,
whether
it
may
be
that
a
Candle
once
lighted
,
should
never
be
put
our
;
which
seems
very
contrary
to
the
reason
of
the
corruptible
things
of
this
world
,
and
to
be
past
belief
.
But
let
us
see
first
whether
the
Antients
ever
attempted
it
,
or
did
it
.
We
read
in
the
Roman
Histories
,
that
there
was
at
Rome
,
in
the
Temple
of
the
goddess
Vesta
;
and
of
Minerva
,
at
Athens
;
and
of
Apollo
,
at
Delphi
,
a
perpetual
fire
kindled
.
But
this
seems
to
be
false
;
for
I
remember
that
I
have
read
in
many
Authors
,
that
this
perpetual
fire
was
always
kept
so
by
the
Vestal
Nuns
,
that
it
should
never
go
out
:
as
we
find
it
in
Plutarch
,
in
the
Life
of
Numa
;
and
then
in
the
time
of
the
Civil
War
,
and
of
Mithridates
,
it
went
out
.
At
Delphi
it
was
watched
by
widows
,
who
took
care
,
by
always
pouring
in
of
Oyl
,
that
it
should
never
go
forth
:
but
this
failed
,
when
the
Medes
burnt
that
Temple
.
Of
the
same
sort
was
that
fire
,
God
appointed
by
Moses
in
the
Scriptures
.
The
fire
shall
always
burn
upon
mine
Altar
,
which
the
Priest
shall
always
keep
lighted
,
putting
under
wood
day
by
day
.
Wherefore
,
the
fire
was
not
perpetual
in
the
Temples
of
the
gods
of
the
Gentiles
.
Yet
I
read
that
about
the
Town
Ateste
neer
Padus
,
there
was
found
an
earthen
Pitcher
,
in
which
there
was
another
little
Pitcher
,
and
in
that
there
was
found
a
little
light
still
burning
,
which
by
the
hands
of
some
ignorant
fellows
,
pouring
it
rudely
forth
,
was
broken
,
and
so
the
falme
was
put
out
.
And
in
our
time
,
about
the
year
600.
in
the
stand
Nesis
that
stands
in
Naples
,
there
was
a
Marble
Sepulchre
of
some
Roman
found
,
and
that
being
opened
,
a
Vial
was
found
within
it
,
in
which
there
was
a
Candle
:
when
this
was
broken
,
and
it
came
to
the
light
,
it
went
out
:
it
was
shut
in
before
the
coming
of
our
Saviour
.
Some
others
I
have
heard
of
,
by
report
of
my
friends
,
that
were
found
and
seen
with
their
eyes
.
Whence
I
collect
this
may
be
done
,
and
was
done
by
our
Ancestors
.
Let
us
see
if
we
can
do
the
same
.
Some
say
that
Oyl
of
Metals
may
last
long
,
and
almost
perpetually
.
But
this
is
false
:
for
Oyl
of
Metals
will
not
burn
.
Others
say
,
Oyl
of
Juniper
from
the
wood
will
last
long
,
because
the
coles
of
that
wood
may
be
kept
a
whole
year
alive
under
ashes
.
But
this
is
most
false
,
because
I
kept
a
cole
under
ashes
,
and
it
would
not
last
two
,
nor
yet
one
day
;
and
the
Oyl
of
the
wood
burns
most
vehemently
,
and
is
sooner
wasted
then
common
Oyl
.
Some
boast
they
have
drawn
Oyl
from
the
incombustible
stone
,
thinking
that
flame
cannot
consume
that
:
for
a
wick
made
thereof
,
will
never
be
burnt
;
and
yet
burns
always
,
if
you
put
Oyl
always
to
it
:
But
if
that
be
true
,
that
the
wick
is
not
consumed
by
fire
,
yet
that
follows
not
〈…〉
And
no
man
yet
was
ever
seen
to
draw
Oyl
from
the
stone
〈◊〉
that
would
burn
.
Others
think
that
Oyl
drawn
from
common
Salt
,
will
last
always
;
for
if
you
cast
Salt
into
Oyl
,
it
makes
the
Oyl
in
the
Lamp
last
twice
as
long
,
and
not
be
consumed
,
which
I
affirm
to
be
true
;
therefore
if
Oyl
be
distilled
from
it
,
it
will
burn
always
and
never
waste
.
Yet
this
follows
not
that
Oyl
drawn
from
Salt
will
burn
continually
;
and
Oyl
distilled
from
it
will
burn
no
more
than
a
stone
of
Aqua
fortis
,
that
parts
Gold
and
Silver
,
of
which
kind
it
is
.
But
it
is
an
ignorant
thing
to
imagine
,
that
an
Oyl
may
be
made
that
shall
burn
always
,
and
never
consume
.
Wherefore
some
other
thing
must
be
thought
on
.
Some
say
(
and
they
do
not
think
foolishly
)
that
fire
in
a
Vial
doth
not
always
burn
;
but
in
the
Vial
there
is
some
composition
laid
up
,
that
so
soon
as
it
comes
to
the
Air
,
presently
takes
fire
,
and
seems
to
burn
onely
at
that
time
,
yet
it
never
burned
before
.
This
may
be
true
:
for
as
I
often
have
laboured
in
Chymical
matters
,
a
glass
well
stopt
,
and
forgot
by
me
after
the
things
were
burnt
in
it
;
and
being
so
left
for
many
moneths
,
I
may
say
,
many
years
:
at
last
,
being
opened
,
hath
been
seen
to
flame
,
and
burn
,
and
smoke
.
What
I
had
burnt
I
had
forgot
,
but
they
might
be
the
same
things
,
that
I
heard
of
by
my
friend
,
that
had
the
same
chance
:
for
when
he
had
boil'd
Litharge
,
Tartar
,
quick
Lime
,
and
Cinnaber
in
Vinegar
,
until
it
was
all
evaporated
;
and
then
covering
and
luting
the
Vessel
well
,
he
set
it
into
a
vehement
fire
,
and
when
it
was
enough
,
he
set
it
by
till
it
was
cold
:
after
some
moneths
,
when
he
went
to
open
it
to
see
his
work
,
a
flame
suddenly
flew
out
of
the
Vessel
,
and
set
fire
on
some
things
,
when
as
he
thought
of
no
such
matter
:
and
the
same
hath
happened
to
many
more
.
Moreover
,
when
I
boiled
Linseed
Oyl
for
the
Press
,
when
the
flames
took
within
,
I
covered
the
pot
with
clothes
to
put
it
out
:
after
some
time
I
opened
the
Vessel
,
the
Oyl
at
the
Air
coming
to
it
flamed
again
,
and
took
fire
.
But
experience
is
against
this
opinion
:
For
who
saw
a
Candle
shut
up
close
in
a
glass
Vial
,
and
to
keep
its
flaming
quality
,
and
to
give
light
?
For
the
Ancients
thought
that
the
souls
of
the
dead
did
always
rest
in
the
grave
,
as
the
ashes
do
;
and
that
they
might
not
lye
in
the
dark
,
they
endeavovred
all
they
could
to
send
out
this
light
,
that
their
souls
might
enjoy
light
continually
.
Therefore
we
must
think
on
another
experiment
,
and
make
trial
of
it
.
But
this
must
be
held
for
a
rare
and
firm
principle
in
Natures
shop
,
that
the
cause
of
wonders
is
because
there
can
be
no
vacuum
;
and
the
frame
of
the
work
will
sooner
break
asunder
,
and
all
things
run
to
nothing
,
then
there
can
be
any
such
thing
:
Wherefore
if
a
flame
were
shut
up
in
a
glass
,
and
all
vent-holes
stopt
close
,
if
it
could
last
one
moment
,
it
would
last
continually
,
and
it
were
not
possible
for
it
to
be
put
out
.
There
are
many
wonders
declared
in
this
Book
,
and
many
more
shall
be
set
down
,
that
have
no
other
cause
.
But
how
the
flame
should
be
lighted
within
side
,
this
is
worth
the
while
to
know
;
It
must
be
a
liquor
or
some
subtile
substance
,
and
that
will
evaporate
but
little
;
and
if
then
it
can
be
shut
up
in
the
glass
,
when
the
glass
is
shut
it
will
last
always
:
which
may
easily
be
performed
by
burning-glasses
,
fire
,
industry
,
and
cunning
.
It
cannot
be
extinguished
,
because
the
Air
can
come
in
nowhere
to
fill
up
the
emptiness
of
the
Vial
:
The
Oyl
is
always
turned
into
smoke
,
and
this
,
being
it
cannot
be
dissolved
into
Air
,
it
turns
to
Oyl
,
and
kindleth
again
,
and
so
it
will
always
by
course
afford
fuel
for
the
light
.
You
have
heard
the
beginnings
;
now
search
,
labour
,
and
make
trial
.
THE
SEVENTEENTH
BOOK
OF
Natural
Magick
:
Wherein
are
propounded
Burning-glass
,
and
the
wonderful
sights
to
be
seen
by
them
.
THE
PROEME
.
NOw
I
am
come
to
Mathematical
Sciences
,
and
this
place
requires
that
I
shew
some
experiments
concerning
Catoptrick-glasses
.
For
these
shine
amongst
Geometrical
instruments
,
for
Ingen●ity
,
Wonder
,
and
Profit
:
For
what
could
be
invented
more
ingeniously
,
then
that
certain
experiments
should
follow
the
imaginary
conceits
of
the
mind
,
and
the
truth
of
Mathematical
Demonstrations
should
be
made
good
by
Ocular
experiments
?
what
could
seem
more
wonderful
,
then
that
by
reciprocal
strokes
of
reflexion
,
Images
should
appear
outwardly
,
hanging
in
the
Air
,
and
yet
neither
the
visible
Object
nor
the
Glass
seen
?
that
they
may
seem
not
to
be
the
repercussion
of
the
Glasses
,
but
Spirits
of
vain
Phantasms
?
to
see
burning
Glasses
,
not
to
burn
alone
where
the
beams
unite
,
but
at
a
great
distance
to
cast
forth
terrible
fires
,
and
flames
,
that
are
most
profitable
in
warlike
expeditions
,
as
in
many
other
things
.
We
read
that
Archimedes
at
Syracuse
with
burning
Glasses
defeated
the
forces
of
the
Romans
:
and
that
King
Ptolomey
built
a
Tower
in
Pharos
,
where
he
set
a
Glass
,
that
he
could
for
six
hundred
miles
,
see
by
it
the
enemies
Ships
,
that
invaded
his
Country
,
and
plundered
it
.
I
shall
adde
also
those
Spectacles
,
whereby
poor
blinde
people
can
at
great
distance
,
perfectly
see
all
things
.
And
though
venerable
Antiquity
seem
to
have
invented
many
and
great
things
,
yet
I
shall
set
down
greater
,
more
Noble
,
and
more
Famous
things
,
and
that
will
not
a
little
help
to
the
Optick
Science
,
that
more
sublime
wits
may
increase
it
infinitely
.
Lastly
,
I
shall
shew
how
to
make
Crystal
and
Metal
Glasses
,
and
how
to
polish
them
.
CHAP.
I.
Divers
representations
made
by
plain
Glasses
.
I
Shall
begin
with
plain
Glasses
,
for
they
are
more
simple
,
and
the
speculations
thereof
,
are
not
so
laborious
,
though
the
apparitions
of
them
be
almost
common
,
yet
they
will
be
useful
for
what
follows
:
and
we
shall
add
some
secret
apparitions
unto
them
.
The
variety
of
the
Images
that
appear
,
proceed
either
from
the
matter
or
form
of
the
Glass
.
Crystal
must
be
clear
,
transparent
,
and
exactly
made
plain
on
both
sides
:
and
if
one
or
both
of
these
be
wanting
,
they
will
represent
divers
and
deformed
apparitions
to
our
sight
.
I
shall
therefore
begin
from
the
matter
,
and
shew
How
apparitions
may
seem
to
him
that
looks
upon
them
,
to
be
pale
,
yellow
,
or
of
divers
colours
.
When
the
Glass
is
melted
with
heat
in
the
furnace
,
with
any
little
colour
it
will
be
tainted
;
if
you
cast
in
yellow
,
the
face
of
him
that
looks
into
it
,
will
seem
to
have
they
yellow
Jaundies
;
if
black
,
he
will
appear
wan
and
deformed
;
if
you
add
much
of
it
,
like
to
a
blackmoore
;
if
red
,
like
a
drunkard
or
furious
fellow
;
and
so
will
it
represent
Images
of
any
colour
.
How
to
mingle
the
colours
,
I
taught
when
I
spake
of
Jewels
.
I
have
oft
made
sport
with
the
most
fair
women
,
with
these
Glasses
;
when
they
looked
,
and
saw
not
themselves
as
they
were
:
but
there
are
many
varieities
arise
from
the
form
.
That
the
face
of
him
that
looks
on
the
Glass
may
seem
to
be
divided
in
the
middle
,
Let
the
superficies
of
the
looking-glasse
that
you
look
on
,
be
plain
,
and
exactly
polished
by
rule
;
but
the
backside
must
have
a
blunt
angle
in
the
middle
,
that
the
highest
part
of
it
may
be
in
the
middle
;
in
the
outward
parts
it
must
be
sharp
and
pressed
down
;
then
lay
on
the
foil
:
wherefore
the
Image
that
falls
on
your
sight
,
where
the
lines
meet
in
the
angle
,
will
seem
divided
into
two
.
If
you
will
That
he
that
looks
in
the
Glass
,
shall
seem
like
an
Ass
,
Dog
,
or
Sow
;
By
variation
of
the
place
,
the
Angles
,
and
the
representation
of
the
Form
beheld
,
will
seem
various
.
If
that
part
of
the
Glass
,
that
is
set
against
your
mouth
,
shall
stick
forth
before
like
a
wreathed
band
or
a
Boss-buckler
,
your
mouth
will
appear
to
come
forth
like
an
Asses
or
Sows
snout
;
but
if
it
swell
forth
against
your
eyes
,
your
eyes
will
seem
to
be
put
forth
like
shrimps
eyes
;
if
the
Angle
be
stretched
forth
by
the
length
of
the
Glass
,
your
Forehead
,
Nose
,
and
Chin
,
will
seem
to
be
sharp
,
as
the
mouth
of
a
Dog
.
That
the
whole
face
may
seem
various
and
deformed
.
Let
a
plain
Glass
not
be
exactly
plain
and
even
:
which
that
it
may
be
done
,
when
the
Glass
is
once
made
plain
,
put
it
into
the
furnace
again
,
and
let
it
be
turned
by
the
skilful
hand
of
an
Artist
,
till
it
lose
its
right
position
,
then
foil
it
.
Then
the
Image
on
the
hollow
part
of
the
Glass
,
will
represent
the
opposite
part
hollow
;
so
it
will
hold
forth
one
lying
along
on
his
face
,
or
crooked
,
and
swelling
outwardly
and
inwardly
.
Then
if
when
the
Glass
is
polished
,
one
side
be
rubbed
,
the
face
will
seem
long
and
broad
:
wherefore
it
must
be
rubbed
,
and
fashioned
on
all
sides
,
that
it
may
every
way
represent
a
perfect
face
.
I
shall
shew
you
also
How
to
make
a
Glass
to
represent
many
Images
.
That
it
may
shew
divers
Images
one
after
another
,
and
of
divers
colours
,
make
the
solid
body
of
the
Looking-glass
,
or
Glass
that
is
half
a
finger
thick
,
and
let
it
be
so
plained
,
that
upon
one
side
,
the
thickness
may
not
be
touched
,
but
on
the
other
side
,
the
lines
of
the
two
superficies
may
meet
,
as
the
sharp
edge
of
a
Knife
.
M●ke
also
another
table
of
a
Glass
the
same
way
:
or
else
more
;
lay
a
foil
of
Tin
upon
the
last
,
and
place
one
of
them
upon
the
other
,
so
that
the
thinner
part
of
the
one
,
may
lye
upon
the
thick
part
of
the
other
:
so
will
the
face
of
one
that
looks
into
it
,
appear
to
be
two
,
one
behind
the
other
,
and
the
nethermost
will
always
appear
darkest
.
So
if
by
the
same
Artifice
,
you
fit
three
tables
of
Glass
,
the
Image
will
appear
to
be
three
,
and
the
farther
he
that
looks
,
stands
with
his
face
from
the
Glass
,
the
farther
will
those
Images
or
faces
stand
asunder
;
but
as
you
come
very
neer
,
they
seem
to
joyn
all
in
one
:
If
you
hold
a
Candle
lighted
against
it
,
there
will
be
many
seen
together
,
which
comes
by
the
mutual
reciprocation
of
the
sight
and
the
Glasse
▪
and
if
the
polishers
of
Glasses
be
not
neer-hand
,
we
may
make
the
same
with
common
Looking-glasses
,
putting
one
aptly
above
another
,
but
let
one
be
distant
from
the
other
by
certain
courses
;
then
shut
them
in
a
frame
,
that
the
Art
may
not
be
discovered
.
Nor
will
I
omit
How
letters
may
be
cast
out
and
read
,
on
a
wall
that
is
far
distant
;
which
we
shall
do
with
the
same
plain
Glass
;
and
lovers
that
are
far
asunder
,
may
so
hold
commerce
one
with
another
.
On
the
superficies
of
a
plain
Glass
,
make
Letters
with
black
ink
,
or
with
wax
,
that
they
may
be
solid
to
hinder
the
light
of
the
Glass
,
and
shadow
it
;
then
hold
the
Glass
against
the
Sun-beams
,
so
that
the
beams
reflecting
on
the
Glass
,
may
be
cast
upon
the
opposite
wall
of
a
Chamber
,
it
is
no
doubt
but
the
light
and
letters
will
be
seen
in
the
Chamber
,
the
Suns
light
will
be
clearest
,
and
the
letters
not
so
bright
;
so
that
they
will
be
clearly
discovered
,
as
they
are
sent
in
.
CHAP.
II.
Other
merry
sports
with
plain
Looking-glasses
.
NOw
I
shall
annex
some
other
operations
of
a
plain
Glass
,
described
by
our
Ancestors
,
that
I
may
seem
to
leave
out
nothing
:
and
I
will
so
augment
them
,
and
bring
them
to
a
rule
,
that
they
may
be
easily
made
.
I
shall
begin
with
this
,
How
by
plain
Looking-glasses
,
the
head
may
appear
to
be
downwards
,
and
the
heels
upwards
.
If
any
man
by
plain
Glasses
,
desires
to
see
his
head
downward
,
and
his
feet
upward
(
though
it
is
proper
for
Concave-Glasses
to
represent
that
)
yet
I
will
endeavour
to
do
it
by
plain
Glasses
.
Place
two
Glasses
long-ways
,
that
they
may
stick
together
,
and
cannot
easily
come
asunder
,
or
move
here
and
there
,
and
that
they
make
a
right
Angle
;
when
this
is
so
done
,
according
to
coherence
the
long
way
,
set
this
against
your
face
,
that
in
one
,
half
the
face
,
in
the
other
the
other
half
may
be
seen
;
then
incline
the
Looking-glasse
to
the
right
or
left
hand
,
looking
right
into
it
,
and
your
head
will
seem
to
be
turned
,
for
according
to
their
latitude
,
they
will
cut
the
face
into
two
,
and
the
Image
will
appear
so
,
as
if
the
head
were
under
,
and
the
heels
upwards
;
and
if
the
Glass
be
large
,
the
whole
body
will
seem
to
be
inverted
.
But
this
happens
from
the
mutual
and
manifold
reflection
,
for
it
flies
from
one
to
the
other
,
that
it
seems
to
be
turned
.
We
may
Make
a
plain
Glass
that
shall
represent
the
Image
manifold
.
A
Glass
is
made
that
will
make
many
representations
,
that
is
,
that
many
things
may
be
seen
at
once
;
for
by
opening
and
shutting
it
,
you
shall
see
twenty
fingers
for
one
,
and
more
.
You
shall
make
it
thus
:
Raise
two
brass
Looking-glasses
,
or
of
Crystal
,
at
right
Angles
upon
the
same
basis
,
and
let
them
be
in
a
proportion
called
sesquialtera
,
that
is
,
one
and
half
,
or
some
other
proportion
,
and
let
them
be
joyned
together
longways
,
that
they
may
be
shut
and
opened
,
like
to
a
Book
;
and
the
Angles
be
divers
,
such
as
are
made
at
Venice
:
For
one
face
being
objected
,
you
shall
see
many
in
them
both
,
and
this
by
so
much
the
straighter
,
as
you
put
them
together
,
and
the
Angles
are
less
:
but
they
will
be
diminished
by
opening
them
,
and
the
Angles
being
more
obtuse
,
you
shall
see
the
fewer
:
so
shewing
one
figure
,
there
will
be
more
seen
:
and
farther
,
the
right
parts
will
shew
right
,
and
the
left
to
be
the
left
,
which
is
contrary
to
Looking-glasses
;
and
this
is
done
by
mutual
reflection
and
pulsation
,
whence
ariseth
the
variety
of
Images
interchangably
.
We
may
Make
a
Glass
of
plain
Glasses
,
wherein
one
Image
coming
,
is
seen
going
back
in
another
.
Take
two
plain
Glasses
,
the
length
whereof
shall
be
double
,
or
one
and
half
to
the
latitude
,
and
that
for
greater
convenience
:
for
the
proportion
is
not
material
;
but
let
them
be
of
the
same
length
,
and
equal
,
and
laid
on
the
top
of
a
Pillar
,
inclining
one
to
the
other
,
and
so
joyn'd
together
;
and
let
them
be
set
upright
upon
some
plain
place
perpendicularly
,
so
the
Glasses
fastned
,
may
be
moved
on
the
moveable
side
.
It
is
no
doubt
but
you
shall
see
the
Image
to
come
in
one
,
and
go
back
in
the
other
Glass
;
and
the
more
this
comes
neer
,
the
farther
will
the
other
go
;
and
in
one
will
it
be
seen
coming
,
and
in
the
other
going
.
Also
you
may
see
In
plain
Glasses
those
things
that
are
done
afar
off
,
and
in
other
places
.
So
may
a
man
secretly
see
,
and
without
suspition
,
what
is
done
afar
off
,
&
in
other
places
,
which
otherwise
cannot
be
done
:
but
you
must
be
careful
in
setting
your
Glasses
.
Let
there
be
a
place
appointed
in
a
house
or
elsewhere
,
where
you
may
see
any
thing
,
and
set
a
Glass
right
over
against
your
window
,
or
hole
,
that
may
be
toward
your
face
,
and
let
it
be
set
straight
up
if
need
were
,
or
fastned
to
the
wall
,
moving
it
here
and
there
,
and
inclining
it
till
it
reflect
right
against
the
place
;
which
you
shall
attain
by
looking
on
it
,
and
coming
toward
it
:
and
if
it
be
difficult
,
you
cannot
mistake
,
if
you
use
a
quadrant
or
some
such
instrument
;
and
let
it
be
set
perpendicular
upon
a
line
,
that
cuts
the
Angle
of
reflection
,
and
incidence
of
the
lines
,
and
you
shall
clearly
see
what
is
done
in
that
place
.
So
it
will
happen
also
in
divers
places
.
Hence
it
is
,
that
if
one
Glass
will
not
do
it
well
,
you
may
do
the
same
by
more
Glasses
;
or
if
the
visible
Object
be
lost
by
too
great
a
distance
,
or
taken
away
by
walls
or
mountains
coming
between
;
moreover
,
you
shall
fit
another
Glass
just
against
the
former
,
upon
a
right
line
,
which
may
divide
the
right
Angle
,
or
else
it
will
not
be
done
,
and
you
shall
see
the
place
you
desire
.
For
one
Glass
sending
the
Image
to
the
other
tenfold
,
and
the
Image
being
broken
by
many
things
,
flies
from
the
eye
,
and
you
shall
see
what
you
first
light
upon
,
until
such
time
as
the
Image
is
brought
to
you
by
right
lines
,
and
the
visible
Object
is
not
stopt
by
the
windings
of
places
or
walls
:
and
the
placing
of
it
is
easie
.
So
oft-times
I
use
to
convey
Images
of
things
.
But
if
otherwise
you
desire
to
see
any
high
place
,
or
that
stands
upright
,
and
your
eye
cannot
discern
it
;
fit
two
Looking-glasses
together
long-ways
,
as
I
said
,
and
fasten
one
upon
the
top
of
a
post
or
wall
,
that
it
may
stand
above
it
,
and
the
Object
may
stand
right
against
it
;
the
other
to
a
cord
,
that
you
may
move
it
handsomely
when
you
please
,
and
that
it
may
make
with
the
first
sometimes
a
blunt
,
sometimes
a
sharp
Angle
,
as
need
requires
,
until
the
line
of
the
thing
seen
,
may
be
refracted
by
the
middle
of
the
second
Glass
to
your
sight
,
and
the
Angles
of
reflection
and
incidence
be
equal
;
and
if
you
seek
to
see
high
things
,
raise
it
;
if
low
things
,
pull
it
down
,
till
it
beat
back
upon
your
sight
,
then
shall
you
behold
it
.
If
you
hold
one
of
them
in
your
hand
,
and
look
upon
that
,
it
will
be
more
easily
done
.
I
shew
you
also
How
to
make
a
Glass
that
shall
shew
nothing
but
what
you
will
.
Also
a
Glass
is
so
framed
,
that
when
you
look
into
it
,
you
shall
not
see
your
own
picture
,
but
some
otherface
,
that
is
not
seen
any
where
round
about
.
Fasten
a
plain
Glass
on
a
wall
upon
a
plain
,
set
upright
perpendicularly
,
and
bow
the
top
of
it
to
the
known
proportion
of
the
Angle
:
right
against
it
cut
the
wall
,
according
as
the
proportion
of
some
Picture
or
Image
may
require
,
and
set
it
by
it
,
according
to
a
fit
distance
,
and
cover
it
,
that
the
beholder
may
not
see
it
(
and
the
matter
will
be
the
more
wonderful
)
nor
can
come
at
it
:
The
Glass
at
a
set
place
will
beat
back
the
Image
,
that
there
will
be
a
mutual
glance
of
the
visible
Object
and
the
sight
,
by
the
Looking-glasses
:
there
place
your
eye
;
you
shall
find
that
place
,
as
I
taught
you
before
.
Wherefore
the
spectator
going
thither
,
shall
neither
see
his
own
face
,
nor
any
thing
else
besides
:
when
he
is
opposed
to
it
,
and
comes
to
the
set
place
,
he
shall
see
the
Image
or
the
Picture
,
or
some
such
thing
,
which
he
can
behold
nowhere
else
.
You
shall
now
know
How
a
Glass
may
be
made
of
plain
Glasses
,
whereby
you
may
see
an
Image
flying
in
the
Air.
Nor
is
that
Glass
of
less
importance
,
or
pleasure
,
that
will
represent
men
flying
in
the
Air.
If
any
man
would
do
it
,
it
is
easily
done
thus
:
Fit
two
pieces
of
wood
together
like
a
square
or
gnomon
of
a
Dial
,
and
being
well
fastned
,
they
may
make
an
Angle
as
of
a
right
angled
triangle
,
or
Isosceles
.
Fasten
then
at
each
foot
one
great
Looking-glass
,
equally
distant
,
right
one
against
the
other
,
and
equidistant
from
the
Angle
:
let
one
of
them
lye
flat
,
and
let
the
spectator
place
himself
about
the
middle
of
it
,
being
somewhat
raised
above
the
ground
,
that
he
may
the
more
easily
see
the
form
of
the
heel
going
and
coming
:
for
presently
you
shall
perceive
,
if
you
set
your self
in
a
right
line
,
that
cuts
that
Angle
,
and
it
be
equidistant
to
the
horizon
.
So
the
representing
Glass
will
send
that
Image
to
the
other
,
which
the
spectator
looks
into
,
and
it
will
shake
and
move
the
hands
and
feet
,
as
Birds
do
when
they
fly
.
So
shall
he
see
his
own
Image
flying
in
the
other
,
that
it
will
always
move
,
so
he
depart
not
from
the
place
of
reflection
,
for
that
would
spoil
it
.
CHAP.
III.
A
Looking-glass
called
a
Theatrical
Glass
.
PRudent
Antiquity
found
out
a
Looking-glass
made
of
plain
Glasses
,
wherein
if
one
Object
might
be
seen
,
it
would
represent
more
Images
of
the
same
thing
;
as
we
may
perceive
by
some
writings
,
that
go
in
Ptolomies
name
.
Lastly
,
I
shall
add
to
this
what
our
age
hath
invented
,
that
is
far
more
admirable
and
pleasant
.
Wherefore
To
make
an
Antient
fashioned
Looking-glass
of
plain
Glasses
,
wherein
more
Pictures
will
be
represented
of
the
something
.
The
way
is
this
;
make
a
half
circle
on
a
plain
Table
,
or
place
where
you
desire
such
a
Glass
to
be
set
up
;
and
divide
this
equally
with
points
according
to
the
number
of
the
Images
you
would
see
.
Make
subtendent
lines
to
them
,
and
cut
away
the
arches
;
then
erect
plain
Looking-glasses
,
that
may
be
of
the
same
latitude
,
and
of
the
same
parallel
lines
,
and
the
same
longitude
;
glew
them
fast
together
,
and
fit
them
so
,
that
they
may
not
be
pulled
asunder
,
as
they
are
joyned
long-ways
,
and
erected
upon
a
plain
superficies
.
Lastly
,
let
the
spectator
place
his
eye
in
the
centre
of
the
circle
,
that
he
may
have
his
sight
uniform
,
in
respect
of
them
all
;
in
each
of
them
you
shall
see
a
several
face
,
and
so
quite
round
,
as
we
see
it
often
when
people
dance
round
,
or
in
a
Theatre
,
and
therefore
it
is
called
a
Theatrical
Glass
:
For
from
the
centre
all
the
perpendicular
lines
fall
upon
the
superficies
,
and
they
are
reflected
into
themselves
;
so
they
reflect
the
Images
upon
the
eye
,
each
of
them
drawing
forth
its
own
.
This
is
the
Antients
way
of
making
a
Theatrical
Glass
;
but
it
is
childish
:
I
will
shew
you
one
that
is
far
more
pleasant
,
and
wonderful
;
for
in
the
former
,
the
Images
were
seen
no
more
than
the
Glasses
were
in
number
;
but
in
our
Glass
,
by
the
manifold
and
reciprocal
da●tings
of
the
Object
and
the
Glass
,
you
may
see
far
more
,
and
almost
infinite
Images
.
The
way
is
this
.
How
to
make
an
Amphitheatrical-Glass
.
Make
a
circle
on
a
Table
what
largeness
you
desire
,
and
divide
it
into
unequal
parts
;
and
in
the
place
where
the
Object
or
Face
to
be
seen
must
be
opposed
,
leave
two
void
spaces
:
over
against
the
parts
,
let
a
right
line
be
made
upon
the
lines
that
determine
the
parts
,
let
Looking-glasses
be
raised
perpendicularly
;
for
the
face
that
shall
be
against
the
Looking-glass
,
placed
in
the
middle
,
will
fly
back
to
the
beholder
of
it
,
and
so
rebounding
to
another
,
and
from
that
to
another
,
and
by
many
reflections
you
shall
see
almost
infinite
faces
,
and
the
more
the
Glasses
are
,
the
more
will
be
the
faces
:
If
you
set
a
Candle
against
it
,
you
shall
see
innumerable
Candles
.
But
if
the
Glasses
you
erect
,
shall
be
of
those
already
described
,
from
so
many
divers
faces
of
Asses
,
Sows
,
Horses
,
Dogs
;
and
of
colours
,
yellow
,
Brown
,
red
,
the
spectators
shall
see
a
far
more
wonderful
and
pleasant
sight
,
for
by
reason
of
the
manifold
reflection
,
and
diversity
of
the
forms
of
the
Glasses
,
and
colours
,
an
excellent
mixture
will
arise
.
But
I
will
now
make
one
that
is
far
more
wonderful
and
beautiful
.
For
in
that
the
beholder
shall
not
see
his
own
face
,
but
a
most
wonderful
,
and
pleasant
,
and
orderly
form
of
pillars
,
and
the
basis
of
them
,
and
variety
of
Architecture
.
Make
therefore
a
circle
as
you
would
have
it
for
magnitude
,
but
I
hold
the
best
to
be
where
the
diameter
is
two
foot
and
a
half
:
divide
the
circumference
into
equal
parts
;
as
for
example
,
into
fourteen
;
the
points
of
the
divisions
shall
be
the
places
,
where
the
pillars
must
be
erected
.
Let
the
place
where
the
spectator
must
look
,
contain
two
parts
;
and
take
one
pillar
away
,
so
there
will
be
thirteen
pillars
:
Let
one
pillar
be
right
against
the
sight
;
then
raise
Looking-glasses
upon
the
lines
of
space
between
,
not
exactly
,
but
inclined
:
place
then
two
Looking-glasses
at
opposition
in
a
right
line
,
but
the
rest
about
the
beginning
,
where
they
joyn
,
and
that
for
no
other
reason
,
but
that
the
beholders
face
,
being
not
rightly
placed
,
may
not
be
reflected
,
as
I
said
before
:
for
thus
the
Glasses
will
not
represent
faces
,
but
pillars
,
and
spaces
between
,
and
all
ornaments
.
Hence
by
the
reciprocal
reflection
of
the
Glasses
,
you
shall
see
so
many
pillars
,
basis
,
and
varieties
,
keeping
the
right
order
of
Architecture
,
that
nothing
can
be
more
pleasant
,
or
more
wonderful
to
behold
.
Let
the
perspective
be
the
Dorick
and
Corinthian
,
adorned
with
Gold
,
Silver
,
Pearls
,
Jewels
,
Images
,
Pictures
,
and
such
like
,
that
it
may
seem
the
more
Magnificent
:
the
form
of
it
shall
be
thus
.
Let
H
G.
be
the
place
for
the
beholder
to
look
:
the
pillar
against
him
shal
be
A
,
in
the
Glass
AB
,
or
AC
,
the
face
of
the
beholder
shall
not
be
seen
,
but
AB
is
reflected
into
IH
,
and
IH
into
BD
,
so
by
mutual
reflections
they
are
so
multiplied
,
that
they
seem
to
go
very
far
inwardly
,
so
clearly
and
apparently
,
that
no
spectator
that
looks
into
it
,
unless
he
know
it
,
but
he
will
thrust
his
hands
in
to
touch
the
orders
.
If
you
set
a
Candle
in
the
middle
,
it
will
seem
so
to
multiply
by
the
Images
rebounding
,
that
you
shall
not
see
so
many
Stars
in
the
skies
,
that
you
can
never
wonder
enough
at
the
Order
,
Symmetry
,
and
the
Prospect
.
I
have
raised
and
made
this
Amphitheatre
divers
ways
,
and
to
shew
other
orders
,
namely
two
ranks
of
pillars
,
so
that
the
one
stuck
to
the
Glasses
,
the
other
stood
alone
in
the
middle
,
bound
with
the
chief
Arches
,
and
with
divers
Ornaments
,
that
it
may
seem
to
be
a
most
beautiful
Perspective
or
Architecture
.
Almost
the
same
way
is
there
made
a
little
chest
of
many
plain
Glasses
,
covered
round
:
this
they
call
the
Treasury
:
on
the
ground
,
arches
and
walls
,
were
there
Pearls
,
Jewels
,
Birds
,
and
Monies
hanging
,
and
these
were
so
multiplied
by
the
reflections
of
the
Glasses
,
that
it
reprsented
a
most
rich
Treasury
indeed
.
Make
therefore
a
Chest
of
wood
,
let
the
bottom
be
two
foot
long
,
and
one
and
half
broad
;
let
it
be
open
in
the
middle
,
that
you
may
well
thrust
in
your
head
;
on
the
right
and
left
hand
,
erect
the
side-boards
a
foot
long
,
semicircular
above
,
that
it
may
be
arched
,
but
not
exactly
circular
,
namely
,
divided
into
five
parts
,
each
a
hand-breadth
.
Cover
this
all
about
with
Glasses
;
where
the
Glasses
joyn
,
there
put
Pearls
,
Precious-stones
,
specious
Flowers
,
divers
colour'd
Birds
:
above
the
bottom
set
heaps
of
Gold
,
and
Silver
Meddals
;
from
the
Arches
,
let
there
hang
Pearls
,
fleeces
of
Gold
;
for
when
the
C●ffer
is
moved
gently
,
they
will
move
also
,
and
the
Images
will
move
in
the
Glasses
,
that
it
will
be
a
pleasant
sight
.
CHAP.
IV.
Divers
operations
of
Concave-Glasses
.
BUt
the
operations
of
Concave-glasses
are
far
more
curious
and
admirable
,
and
will
afford
us
more
commodities
.
But
you
can
do
nothing
perfectly
with
it
,
until
you
know
first
the
point
of
inversion
.
Therefore
that
you
may
do
it
the
better
,
and
more
easily
Know
the
point
of
Inversion
of
Images
in
a
Concave-glass
,
Do
thus
:
Hold
your
Glass
against
the
Sun
,
and
where
you
see
the
beams
unite
,
know
that
to
be
the
point
of
Inversion
.
If
you
cannot
well
perceive
that
,
breathe
a
thick
vapour
from
your
mouth
upon
it
,
and
you
shall
apparently
see
where
the
coincidence
is
of
the
reflected
beams
;
or
set
under
it
a
vessel
of
boyling
water
.
When
you
have
found
the
point
of
Inversion
,
if
you
will
That
all
things
shall
seem
greater
.
Set
your
head
below
that
point
,
and
you
shall
behold
a
huge
Face
like
a
monstrous
Bacchus
,
and
your
finger
as
great
as
your
arm
:
So
women
pull
hairs
off
their
eye-brows
,
for
they
will
shew
as
great
as
fingers
.
Seneca
reports
that
Hostius
made
such
Concave-Glasses
,
that
they
might
make
things
shew
greater
:
He
was
a
great
provoker
to
lust
;
so
ordering
his
Glasses
,
that
when
he
was
abused
by
Sodomy
,
he
might
see
all
the
motions
of
the
Sodomite
behind
him
,
and
delight
himself
with
a
false
representation
of
his
privy
parts
that
shewed
so
great
.
To
kindle
fire
with
a
Concave-Glass
.
This
Glass
is
excellent
above
others
,
for
this
,
that
it
unites
the
beams
so
strongly
,
that
it
will
shew
forth
a
light
Pyramis
of
its
beams
,
as
you
hold
it
to
the
Sun
;
and
if
you
put
any
combustible
matter
in
the
centre
of
it
,
it
will
presently
kindle
and
flame
,
that
with
a
little
stay
will
melt
Lead
or
Tin
,
and
will
make
Gold
or
Iron
red
hot
:
and
I
have
heard
by
some
,
that
Gold
and
Silver
have
been
melted
by
it
;
more
slowly
in
winter
,
but
sooner
in
summer
,
because
the
medium
is
hotter
;
at
noon
rather
than
in
the
morning
,
or
evening
for
the
same
reason
.
To
make
an
Image
seem
to
hang
in
the
Air
,
by
a
Concave-Glass
.
This
will
be
more
wonderful
with
the
segment
of
a
circle
,
for
it
will
appear
farther
from
the
Glass
.
If
you
be
without
the
point
of
Inversion
,
you
shall
see
your
head
downwards
.
That
with
fixed
eyes
,
and
not
winking
at
all
,
you
may
behold
the
point
,
until
it
comes
to
your
very
sight
:
For
where
the
Cathe●us
shall
cut
the
line
of
reflection
,
there
the
species
reflected
will
seem
almost
parted
from
the
Glass
:
the
neerer
you
are
to
the
Centre
,
the
greater
will
it
be
,
that
you
will
think
to
touch
it
with
your
hands
:
and
if
it
be
a
great
Glass
,
you
cannot
but
wonder
;
for
if
any
man
run
at
the
Glass
with
a
drawn
sword
,
another
man
will
seem
to
meet
him
,
and
to
run
through
his
hand
.
If
you
shew
a
Candle
,
you
will
think
a
Candle
is
pendulous
lighted
in
the
Air.
But
if
you
will
That
the
Image
of
a
Concave-Glass
should
go
out
far
from
the
Centre
;
when
you
have
obtain'd
the
Image
of
the
thing
in
its
point
,
if
you
will
have
it
farther
distant
from
the
Centre
,
and
that
the
Picture
of
a
thing
shall
be
farther
stretched
forth
,
then
you
shall
decline
from
the
point
a
little
toward
the
right
or
left
hand
,
about
the
superficies
of
the
Glass
,
and
the
Image
will
come
forth
the
farther
,
and
will
come
to
your
sight
:
There
,
namely
where
the
Catherus
doth
the
farthest
off
that
is
possible
touch
the
line
of
reflection
,
which
few
have
observed
:
from
which
principle
many
strange
wonders
may
be
done
.
When
you
have
this
,
you
may
easily
Reflect
heat
,
cold
,
and
the
voice
too
,
by
a
Concave-Glass
.
If
a
man
put
a
Candle
in
a
place
,
where
the
visible
Object
is
to
be
set
,
the
Candle
will
come
to
your
very
eyes
,
and
will
offend
them
with
its
heat
and
light
.
But
this
is
more
wonderful
,
that
as
heat
,
so
cold
,
should
be
reflected
:
if
you
put
snow
in
that
place
,
if
it
come
to
the
eye
,
because
it
is
sensible
,
it
will
presently
feel
the
cold
.
But
there
is
a
greater
wonder
yet
in
it
;
for
it
will
not
onely
reverberate
heat
and
cold
,
but
the
voice
too
,
and
make
an
Eccho
;
for
the
voice
is
more
rightly
reflected
by
a
polite
and
smooth
superficies
of
the
Glass
,
and
more
compleatly
than
by
any
wall
.
I
prove
this
,
because
,
if
a
man
turn
his
face
to
the
Glass
,
and
his
friend
stand
far
behind
his
back
,
when
he
beholds
his
face
,
he
shall
decline
his
face
from
the
point
of
Inversion
;
but
on
the
right
hand
,
about
the
superficies
of
the
Glass
,
and
his
face
will
come
forth
far
from
the
Glass
,
and
will
seem
very
great
about
the
face
of
his
friend
:
Whatsoever
he
shall
speak
with
a
low
voyce
against
the
Glass
,
he
shall
hear
the
same
words
and
motions
of
his
mouth
,
and
all
motion
from
the
mouth
of
the
reflected
Image
;
and
they
that
stand
in
the
middle
between
them
,
shall
perceive
nothing
at
all
.
But
he
that
would
send
his
own
Image
to
his
friend
,
must
observe
till
his
head
shall
come
to
the
Glass
.
It
is
profitable
also
By
a
Concave-Glass
to
see
in
the
night
what
is
done
afar
off
.
By
this
very
Glass
,
we
may
in
a
tempestuous
night
,
in
the
middle
of
the
streets
,
cast
the
light
a
great
way
,
even
into
other
mens
Chambers
.
Take
the
Glass
in
your
hand
,
and
set
a
Candle
to
the
point
of
Inversion
,
for
the
parallel
beams
will
be
reflected
to
the
place
desired
,
and
the
place
will
be
enlightned
above
sixty
paces
,
and
whatsoever
falls
between
the
parallels
,
will
be
clearly
seen
:
the
reason
is
,
because
the
beams
from
the
Centre
to
the
circumference
,
are
reflected
parallel
,
when
the
parallels
come
to
a
point
;
and
in
the
place
thus
illuminared
,
letters
may
be
read
,
and
all
things
done
conveniently
,
that
require
great
light
.
By
the
same
Art
we
may
With
a
few
small
lights
give
light
to
a
great
Hall
.
In
Temples
,
Watches
,
and
nightly
Feasts
,
any
man
may
thus
with
a
few
lights
make
a
great
light
.
At
two
or
more
places
of
the
Chamber
set
Concave-glasses
above
,
and
let
them
be
so
ordered
,
that
the
place
of
concurrent
parallels
may
be
coincident
in
the
place
required
;
and
in
the
point
of
Inversion
of
them
,
the
light
will
be
so
multiplied
,
that
it
will
be
as
light
as
noon-day
.
Lamps
are
best
for
this
purpose
,
because
the
light
varies
not
from
the
place
.
Candles
are
naught
,
because
they
alter
the
places
of
reflection
.
More
commodiously
then
by
a
plain
Glass
,
to
signifie
by
a
Concave-glass
,
secretly
some
notes
to
your
friend
:
Thus
,
do
as
I
said
,
make
the
marks
upon
your
Glass
superficies
with
wax
or
some
dark
substance
,
and
setting
it
against
the
light
,
it
will
cast
the
light
upon
the
walls
of
the
Chamber
,
and
there
it
will
be
dark
where
the
letters
are
made
:
one
that
knows
the
craft
,
may
easily
read
them
.
But
this
is
more
admirable
for
one
that
knows
not
the
cause
,
To
read
letters
in
a
dark
night
.
A
Concave-Glass
is
of
great
use
for
this
,
and
it
may
be
this
may
be
good
in
time
of
necessity
.
Set
your
Concave-Glass
against
the
Stars
of
the
first
magnitude
,
or
against
Venus
or
Mercury
,
or
against
a
fire
or
light
that
is
afar
off
;
for
the
light
reflected
will
meet
in
the
point
of
burning
,
and
reflects
a
most
bright
light
,
whereby
you
may
easily
read
the
smallest
letters
;
for
putting
the
point
of
reflection
to
every
word
,
you
shall
see
all
clearly
.
But
this
is
more
necessary
and
profitable
,
At
any
hour
of
the
day
with
a
Concave-Glass
,
to
set
a
House
or
Fort
on
fire
.
You
may
so
burn
the
enemies
Ships
,
Gates
,
Bridges
,
and
the
like
,
without
danger
or
suspicion
,
at
a
set
hour
of
the
day
,
appointed
the
day
before
.
Set
your
Glass
against
the
Sun
,
and
order
it
so
,
that
the
coincidence
of
the
beams
may
fall
upon
the
point
:
lay
fuel
there
,
and
things
that
will
take
fire
,
as
I
shewed
you
:
and
if
you
would
blow
up
Towers
,
make
heaps
of
Gun-powder
:
at
night
set
your
Glass
,
and
hide
it
,
that
it
be
not
seen
,
for
the
next
day
the
Sun
will
fall
upon
the
same
point
,
where
you
set
fuel
for
the
fire
.
CHAP.
V.
Of
the
mixt
operations
of
the
plain
Concave-Glasses
.
I
Shall
set
down
the
mixt
operations
and
benefits
of
both
these
Glasses
,
that
what
one
cannot
do
alone
,
it
may
do
by
the
help
of
another
.
If
we
would
Kindle
fire
afar
off
with
a
plain
and
a
Concave-Glass
.
It
falls
out
sometimes
that
one
shut
up
in
prison
needs
fire
,
and
the
Sun
beams
shine
not
in
:
or
else
I
will
shew
how
we
may
kindle
Gun-powder
without
fire
,
or
make
mines
and
fill
them
with
Gun-powder
,
to
blow
up
Castles
or
Rocks
afar
off
without
danger
,
setting
them
on
fire
by
a
plain
Glass
.
A
plain
Glass
as
it
receives
the
parallel
beams
of
the
Sun
,
it
so
reflects
them
,
and
therefore
will
cast
the
beams
that
are
equidistant
,
a
great
way
:
but
if
a
Concave-Glass
receive
them
,
it
so
unites
them
,
that
it
sets
things
on
fire
.
Wherefore
,
first
proving
where
the
Concave-Glass
must
be
placed
,
that
it
may
fire
the
fuel
cast
in
:
the
next
day
,
at
the
hour
appointed
,
let
the
plain
Glass
cast
in
the
beams
upon
the
Concave-glass
,
that
will
unite
them
:
so
without
danger
,
or
any
suspicion
of
the
enemy
,
we
may
kindle
fire
for
our
use
.
Nor
is
it
useless
,
That
by
a
plain
and
Concave-Glass
the
smallest
letter
shall
appear
very
great
,
when
letters
are
so
small
that
they
can
onely
be
seen
:
For
I
have
seen
St.
Johns
Gospel
,
In
the
beginning
,
&c.
writ
so
small
,
in
so
little
place
,
that
it
was
no
bigger
than
a
small
pimple
,
or
the
sight
in
a
Cocks
eye
.
By
this
Artifice
we
may
make
them
seem
greater
,
and
read
them
with
ease
.
Put
a
Concave-glass
,
with
the
back
of
it
to
your
brest
;
over
against
it
in
the
point
of
burning
,
set
the
writing
:
behind
set
a
plain
Glass
,
that
you
may
see
it
:
Then
in
the
plain
Glass
will
the
Images
of
the
Characters
be
reflected
,
that
are
in
the
Concave-glass
,
which
the
Concave-Glass
hath
made
greater
,
that
you
may
read
them
without
difficulty
.
You
may
With
a
plain
and
Concave-Glass
,
make
an
Image
be
seen
hanging
altogether
in
the
Air.
Do
thus
.
I
said
that
by
help
of
a
Concave-Glass
,
an
Image
may
be
sent
forth
:
and
this
is
seen
by
none
but
those
that
stand
over
against
it
;
Set
the
Concave-Glass
to
your
brest
,
without
the
Centre
place
a
Poniard
against
it
,
and
going
farther
off
,
set
a
plain
Glass
against
it
;
and
looking
in
that
,
you
shall
see
the
Image
reflected
from
the
Concave-glass
,
hanging
in
the
Air
,
and
that
exactly
.
But
if
an
ingenious
man
observe
it
,
he
may
wonderfully
see
an
Image
hanging
in
the
Air
,
that
is
received
in
a
plain
Glass
,
and
sent
far
out
as
I
shewed
,
without
the
help
of
a
Concave-glass
,
and
a
visible
spectacle
,
by
the
means
of
a
plain
Glass
onely
.
You
may
also
By
a
plain
Glass
see
your
face
turned
the
wrong
way
.
When
you
have
set
the
Glass
to
your
brest
,
as
I
said
;
set
a
plain
Glass
against
it
,
and
look
upon
it
,
will
cast
it
upon
the
Concave-glass
,
and
that
will
beat
it
backwards
on
the
plain
Glass
:
so
have
you
your
purpose
.
CHAP.
VI.
Other
operations
of
a
Concave-Glass
.
BEfore
I
part
from
the
operations
of
this
Glass
,
I
will
tell
you
some
use
of
it
,
that
is
very
pleasant
and
admirable
,
whence
great
secrets
of
Nature
may
appear
unto
us
.
As
,
To
see
all
things
in
the
dark
,
that
are
outwardly
done
in
the
Sun
,
with
the
colours
of
them
.
You
must
shut
all
the
Chamber
windows
,
and
it
will
do
well
to
shut
up
all
holes
besides
,
lest
any
light
breaking
in
should
spoil
all
.
Onely
make
one
hole
,
that
shall
be
a
hands
breadth
and
length
;
above
this
fit
a
little
leaden
or
brass
Table
,
and
glew
it
,
so
thick
as
a
paper
;
open
a
round
hole
in
the
middle
of
it
,
as
great
as
your
little
finger
:
over
against
this
,
let
there
be
white
walls
of
paper
,
or
white
clothes
,
so
shall
you
see
all
that
is
done
without
in
the
Sun
,
and
those
that
walk
in
the
streets
,
like
to
Antipodes
,
and
what
is
right
will
be
the
left
,
and
all
things
changed
;
and
the
farther
they
are
off
from
the
hole
,
the
greater
they
will
appear
.
If
you
bring
your
paper
,
or
white
Table
neerer
,
they
will
shew
less
and
clearer
;
but
you
must
stay
a
while
,
for
the
Images
will
not
be
seen
presently
:
because
a
strong
similitude
doth
sometimes
make
a
great
sensation
with
the
sence
,
and
brings
in
such
an
affection
,
that
not
onely
when
the
senses
do
act
,
are
they
in
the
organs
,
and
do
trouble
them
,
but
when
they
have
done
acting
,
they
will
stay
long
in
them
:
which
may
easily
be
perceived
.
For
when
men
walk
in
the
Sun
,
if
they
come
into
the
dark
,
that
affection
continues
,
that
we
can
see
nothing
,
or
very
scantly
;
because
the
affection
made
by
the
light
,
is
still
in
our
eyes
;
and
when
that
is
gone
by
degrees
,
we
see
clearly
in
dark
places
.
Now
will
I
declare
what
I
ever
concealed
till
now
,
and
thought
to
conceal
continually
.
If
you
put
a
small
centicular
Crystal
glass
to
the
hole
,
you
shall
presently
see
all
things
clearer
,
the
countenances
of
men
walking
,
the
colours
,
Garments
,
and
all
things
as
if
you
stood
hard
by
;
you
shall
see
them
with
so
much
pleasure
,
that
those
that
see
it
can
never
enough
admire
it
.
But
if
you
will
See
all
things
greater
and
clearer
,
Over
against
it
set
the
Glass
,
not
that
which
dissipates
by
dispersing
,
but
which
congregates
by
uniting
,
both
by
coming
to
it
,
and
going
from
it
,
till
you
know
the
true
quantity
of
the
Image
,
by
a
due
appropinquation
of
the
Centre
;
and
so
shall
the
beholder
see
more
fitly
Birds
flying
,
the
cloudy
skies
,
or
clear
and
blew
,
Mountains
that
are
afar
off
;
and
in
a
small
circle
of
paper
(
that
is
put
over
the
hole
)
you
shall
see
as
it
were
an
Epitomy
of
the
whole
world
,
and
you
will
much
rejoyce
to
see
it
:
all
things
backwards
,
because
they
are
neer
to
the
Centre
of
the
Glass
,
if
you
set
them
farther
from
the
Centre
,
they
will
shew
greater
and
upright
,
as
they
are
,
but
not
so
clear
.
Hence
you
may
,
If
you
cannot
draw
a
Picture
of
a
man
or
any
things
else
,
draw
it
by
this
means
;
If
you
can
but
onely
make
the
colours
.
This
is
an
Art
worth
learning
.
Let
the
Sun
beat
upon
the
window
,
and
there
about
the
hole
,
let
there
be
Pictures
of
men
,
that
it
may
light
upon
them
,
but
not
upon
the
hole
.
Put
a
white
paper
against
the
hole
,
and
you
shall
so
long
fit
the
men
by
the
light
,
bringing
them
neer
,
or
setting
them
further
,
until
the
Sun
cast
a
perfect
representation
upon
the
Table
against
it
:
one
that
is
skill'd
in
painting
,
must
lay
on
colours
where
they
are
in
the
Table
,
and
shall
describe
the
manner
of
the
countenance
;
so
the
Image
being
removed
,
the
Picture
will
remain
on
the
Table
,
and
in
the
superficies
it
will
be
seen
as
an
Image
in
Glass
.
If
you
will
That
all
shall
appear
right
,
This
is
a
great
secret
:
many
have
tryed
it
,
but
none
could
obtain
it
:
For
some
setting
Plain
Glasses
obliquely
against
the
hole
,
by
reverberation
against
the
Table
,
they
could
see
some
things
somewhat
direct
,
but
dark
and
not
discernable
.
I
oft-times
by
putting
a
white
paper
obliquely
against
the
hole
,
and
looking
just
against
the
hole
,
could
see
some
things
direct
:
but
a
Pyramis
cut
obliquely
,
did
shew
men
without
proportion
,
and
very
darkly
.
But
thus
you
may
obtain
your
desire
:
Put
against
the
hole
a
convex
Glass
;
from
thence
let
the
Image
reflect
on
a
Concave-glass
:
let
the
Concave-glass
be
distant
from
the
Centre
,
for
it
will
make
those
Images
right
,
that
it
receives
turned
,
by
reason
of
the
distance
of
the
Centre
.
So
upon
the
hole
and
the
white
paper
,
it
will
cast
the
Images
of
the
Objects
so
clearly
and
plainly
,
that
you
will
not
wonder
a
little
.
But
this
I
thought
fit
to
let
you
understand
,
lest
you
fail
in
the
work
,
that
the
Convex
and
Concave-glasses
be
proportionable
circles
:
how
you
shall
do
this
,
will
be
here
declared
often
.
I
shall
shew
also
,
How
in
a
Chamber
you
may
see
Hunting
,
Battles
of
Enemies
,
and
other
delusions
.
Now
for
a
conclusion
I
will
add
that
,
then
which
nothing
can
be
more
pleasant
for
great
men
,
and
Scholars
,
and
ingenious
persons
to
behold
;
That
in
a
dark
Chamber
by
white
sheets
objected
,
one
may
see
as
clearly
and
perspicuously
,
as
if
they
were
before
his
eyes
,
Huntings
,
Banquets
,
Armies
of
Enemies
,
Plays
,
and
all
things
else
that
one
desireth
.
Let
there
be
over
against
that
Chamber
,
where
you
desire
to
represent
these
things
,
some
spacious
Plain
,
where
the
Sun
can
freely
shine
:
Upon
that
you
shall
set
Trees
in
Order
,
also
Woods
,
Mountains
,
Rivers
,
and
Animals
,
that
are
really
so
,
or
made
by
Art
,
of
Wood
,
or
some
other
matter
.
You
must
frame
little
children
in
them
,
as
we
use
to
bring
them
in
when
Comedies
are
Acted
:
and
you
must
counterfeit
Stags
,
Bores
,
Rhinocerets
,
Elephants
,
Lions
,
and
what
other
creatures
you
please
:
Then
by
degrees
they
must
appear
,
as
coming
out
of
their
dens
,
upon
the
Plain
:
The
Hunter
he
must
come
with
his
hunting
Pole
,
Nets
,
Arrows
,
and
other
necessaries
,
that
may
represent
hunting
:
Let
there
be
Horns
,
Cornets
,
Trumpets
sounded
:
those
that
are
in
the
Chamber
shall
see
Trees
,
Animals
,
Hunters
Faces
,
and
all
the
rest
so
plainly
,
that
they
cannot
tell
whether
they
be
true
or
delusions
:
Swords
drawn
will
glister
in
at
the
hole
,
that
they
will
make
people
almost
afraid
.
I
have
often
shewed
this
kind
of
Spectacle
to
my
friends
,
who
much
admired
it
,
and
took
pleasure
to
see
such
a
deceit
;
and
I
could
hardly
by
natural
reasons
,
and
reasons
from
the
Opticks
remove
them
from
their
opinion
,
when
I
had
discovered
the
secret
.
Hence
it
may
appear
to
Philosophers
,
and
those
that
study
Opticks
,
how
vision
is
made
;
and
the
question
of
intromission
is
taken
away
,
that
was
antiently
so
discussed
;
nor
can
there
be
any
better
way
to
demonstrate
both
,
than
this
.
The
Image
is
let
in
by
the
pupil
,
as
by
the
hole
of
a
window
;
and
that
part
of
the
Sphere
,
that
is
set
in
the
middle
of
the
eye
,
stands
in
stead
of
a
Crystal
Table
.
I
know
ingenious
people
will
be
much
delighted
in
this
.
It
is
declared
more
at
large
in
our
Opticks
.
From
hence
may
one
take
his
principles
of
declaring
any
thing
to
one
that
is
confederate
with
him
,
that
is
secret
,
though
the
party
be
far
off
,
shut
up
in
prison
.
And
no
small
Arts
may
be
found
out
.
You
shall
amend
the
distance
by
the
magnitude
of
the
Glass
.
You
have
sufficient
.
Others
that
under
took
to
teach
this
,
have
utter'd
nothing
but
toyes
,
and
I
think
none
before
knew
it
.
If
you
desire
to
know
How
you
may
see
the
Sun
Eclipsed
,
Now
I
have
determined
to
shew
how
the
Suns
Eclipse
may
be
seen
.
When
the
Sun
is
Eclipsed
,
shut
your
Chamber-windows
,
and
put
a
paper
before
a
hole
,
and
you
shall
see
the
Sun
:
let
it
fall
upon
the
paper
opposite
from
a
Concave-glass
,
and
make
a
circle
of
the
same
magnitude
:
do
so
at
the
beginning
,
middle
,
and
end
of
it
.
Thus
may
you
without
any
hurt
to
your
eyes
,
observe
the
points
of
the
diameter
of
the
Suns
Eclipse
.
CHAP.
VII
.
How
you
may
see
in
the
dark
▪
what
is
light
without
by
reason
of
Torches
.
WE
may
demonstrate
the
same
without
the
light
of
the
Sun
,
not
without
wonder
.
Torches
,
or
lights
lighted
on
purpose
in
Chambers
,
we
may
see
in
another
dark
Chamber
what
is
done
,
by
fitting
things
as
I
said
:
but
the
light
must
not
strike
upon
the
hole
,
for
it
will
hinder
the
operation
;
for
it
is
a
second
light
that
carries
the
Images
.
I
will
not
conceal
at
last
a
thing
that
is
full
of
wonder
and
mirth
,
because
I
am
faln
upon
this
discourse
,
That
by
night
an
Image
may
seem
to
hang
in
a
Chamber
.
In
a
tempestuous
night
the
Image
of
any
thing
may
be
represented
hanging
in
the
middle
of
the
Chamber
,
that
will
terrifie
the
beholders
.
Fit
the
Image
before
the
hole
,
that
you
desire
to
make
to
seem
hanging
in
the
Air
in
another
Chamber
that
is
dark
;
let
there
be
many
Torches
lighted
round
about
.
In
the
middle
of
the
dark
Chamber
,
place
a
white
sheet
,
or
some
solid
thing
,
that
may
receive
the
Image
sent
in
:
for
the
spectators
that
see
not
the
sheet
,
will
see
the
Image
hanging
in
the
middle
of
the
Air
,
very
clear
,
not
without
fear
and
terror
,
especially
if
the
Artificer
be
ingenious
.
CHAP.
VIII
.
How
without
a
Glass
or
representation
of
any
other
thing
,
an
Image
may
seem
to
hang
in
the
Air.
BEfore
I
part
from
this
Image
hanging
in
the
Air
,
I
will
shew
how
you
may
make
the
Images
of
all
things
seem
to
hang
in
the
Air
,
which
will
be
a
wonder
of
wonders
;
chiefly
being
done
without
the
apparition
of
a
Glass
,
or
a
visible
Object
.
But
first
we
will
examine
what
the
Antients
writ
of
this
matter
.
One
Vitellio
describes
the
business
after
his
fashion
,
thus
:
Fasten
the
segment
of
a
Cylinder
in
the
middle
of
the
house
,
set
upon
a
Table
,
or
Stool
,
that
it
may
glance
perpendicularly
upon
the
ground
;
then
place
your
eye
at
some
hole
or
chink
that
is
somewhat
distant
from
the
Glass
,
and
let
it
be
fixed
,
that
it
may
not
move
here
and
there
:
over
against
the
Glass
break
the
wall
,
and
make
it
like
to
a
window
:
let
it
be
Pyramidal
in
shape
,
and
let
the
sharp
point
be
within
,
and
the
basis
without
,
as
men
use
to
do
,
when
a
Picture
or
any
Image
is
placed
for
the
eye
to
look
upon
;
but
let
it
be
reflected
on
by
the
superficies
of
the
Pyramidal
Glass
,
that
the
Picture
placed
without
,
which
your
eye
cannot
see
through
the
hole
,
may
seem
to
hang
pendulous
in
the
Air
;
which
will
cause
admiration
to
behold
.
A
Pyramidal
Convex-glass
will
do
the
same
,
if
you
fit
it
so
that
it
may
represent
the
same
Image
.
It
may
be
done
also
by
a
Sphaerical
Convex
and
Concave
.
But
the
matter
promiseth
more
in
the
Frontispiece
written
upon
it
,
then
it
will
performe
in
the
conclusion
.
Wherefore
the
Image
will
be
seen
without
the
Glass
,
but
by
the
means
of
the
Glass
;
so
that
the
thing
beheld
in
the
Glass
,
will
seem
to
be
without
it
.
But
he
is
foully
mistaken
here
,
as
in
other
places
.
He
had
said
better
,
by
a
Cylinder
of
Crystal
:
For
as
a
pillar
it
would
make
an
irradiation
outwardly
,
yet
it
would
be
worse
seen
than
in
the
pillar
,
as
I
shall
shew
.
But
I
shall
discover
what
I
purposed
always
to
conceal
;
That
neither
the
Object
nor
Glass
may
be
seen
,
yet
the
Image
shall
seem
to
hang
alone
,
pendulous
in
the
middle
of
the
Chamber
;
And
walking
about
,
you
shall
behold
the
Image
every
where
.
But
is
such
a
thing
fit
to
be
discovered
to
the
people
?
shall
I
do
such
an
unworthy
Act
?
Ah!
my
pen
falls
out
of
my
hand
.
Yet
my
desire
to
help
posterity
,
overcomes
;
for
perhaps
from
this
gleaning
as
it
were
,
greater
and
more
admirable
inventions
may
be
produced
.
Let
it
be
so
:
get
not
a
Sphaerical
Cylinder
,
or
Convex
diflection
of
a
Pyramidal
Concave
,
the
portion
of
which
segment
is
not
known
;
but
let
it
be
that
which
may
descend
upon
his
right
Angle
by
a
half
Cylinder
and
a
square
,
and
is
parted
by
an
oblique
Angle
.
Of
two
parts
it
must
be
received
pendulous
,
and
beneath
in
the
half
of
its
diameter
it
is
conveyed
from
the
middle
.
Let
all
the
windows
of
the
house
be
shut
:
stop
all
the
chinks
,
that
the
light
may
not
come
in
beneath
.
In
that
place
where
the
spectacle
is
prepared
,
if
the
Sun
or
Moon
beams
fall
in
,
the
whole
shew
is
spoiled
.
So
place
the
beams
of
the
Image
that
are
beaten
back
,
that
the
head
of
it
may
by
repercussion
fall
right
upon
the
earth
.
So
will
the
visible
Object
that
comes
by
reper●ussion
,
be
reflected
above
and
beneath
;
It
will
follow
the
fashion
of
the
first
Glass
:
let
a
Brass
or
Marble
Table
be
so
placed
upon
it
,
as
we
said
;
and
lest
the
light
falling
from
the
window
should
light
upon
the
plain
Cylinder
,
and
the
crooked
Glass
,
it
mu●
be
stopped
by
a
shutter
of
a
hands-breath
,
that
is
three
times
as
broad
as
the
hole
;
for
it
will
break
forth
every
way
:
You
shall
cover
the
apparition
,
that
the
Image
may
be
fitted
very
deep
,
that
there
may
seem
to
be
a
pit
:
as
the
beams
meet
,
let
the
spectator
come
,
who
cannot
be
in
any
great
mistake
.
But
cover
your
sight
round
,
that
the
Glass
offend
not
your
eye
.
Then
is
the
Image
seen
,
and
it
shall
not
appear
above
the
Table
,
where
the
falling
of
the
Cathetus
will
cut
the
line
of
sight
through
the
Centre
of
the
Glass
.
I
could
open
the
matter
no
plainer
,
I
have
done
what
I
could
:
I
know
he
that
can
understand
it
,
will
rejoyce
very
much
.
CHAP.
IX
.
Mixtures
of
Glasses
,
and
divers
apparitions
of
Images
.
NOw
will
I
try
to
make
a
Glass
,
wherein
many
diversities
of
Images
shall
appear
:
and
though
such
a
one
be
hard
to
make
,
yet
it
will
recompence
all
by
the
diversity
of
Images
,
and
the
benefit
of
it
.
If
then
you
would
Make
a
Glass
that
shall
represent
much
diversity
of
Images
.
Take
a
great
or
small
circle
,
as
you
would
have
your
Glass
,
and
here
and
there
cut
off
two
parts
of
the
circumference
,
one
to
the
quantity
of
a
Pentagon
,
the
other
of
a
Hexagon
,
as
is
clear
in
the
Mathematicks
:
let
the
arch
of
the
Pentagon
be
made
hollow
with
some
table
,
or
Iron
,
that
it
may
exactly
receive
it
into
it
,
and
may
seem
to
be
cut
out
of
it
;
but
the
side
of
the
Hexagon
shall
be
contrary
to
this
,
for
the
quantity
of
that
must
be
received
by
a
Convex
Table
,
that
the
arch
of
it
may
so
stick
forth
:
Then
take
a
foil
of
Wax
or
Lead
,
of
a
convenient
thickness
,
that
exceeds
the
breadth
of
the
arch
of
the
Hexagon
,
and
in
length
exceeds
them
both
:
Then
crook
this
plate
so
,
that
it
may
exactly
stand
in
the
hollow
of
the
wood
,
that
there
be
no
space
or
chink
left
between
them
;
then
let
the
Convex
superficies
that
is
preserved
prominent
,
be
applied
inwardly
,
according
to
the
breadth
of
it
;
that
the
form
of
the
Concavity
may
not
be
against
the
Convexity
,
but
that
the
same
plate
may
receive
both
portions
without
impediment
:
Having
thus
made
your
model
,
make
your
Glass
of
steel
,
or
of
some
other
mixture
,
as
I
shall
shew
you
;
and
when
it
is
polished
,
it
will
shew
you
many
diversites
of
Images
.
First
,
the
right
parts
will
shew
right
,
and
the
left
the
left
,
whereas
the
nature
of
plain
Glasses
,
is
to
shew
the
right
side
as
left
,
and
the
left
side
as
right
:
and
if
you
go
backwards
,
the
Image
will
seem
proportionable
,
and
will
come
forward
:
if
you
come
more
towards
the
Convex
superficies
,
the
Image
will
shew
ugly
;
and
the
neerer
you
come
,
the
uglier
will
it
shew
,
and
be
more
like
a
hories
head
.
If
you
incline
the
Glass
,
that
will
incline
too
;
and
by
varying
the
Glass
,
and
the
situation
of
it
,
you
shall
perceive
divers
variations
;
sometimes
the
head
down
,
and
the
heels
up
;
and
you
shall
see
many
other
things
that
I
think
not
needful
to
relate
now
:
for
being
placed
on
a
voluble
set
,
that
it
may
shew
both
parts
before
and
behind
,
the
spectator
of
himself
may
see
all
things
.
We
may
Make
a
Glass
out
of
all
,
that
in
that
alone
all
Images
may
be
seen
,
that
are
seen
in
all
:
many
mouths
;
sometimes
greater
,
sometimes
less
,
sometimes
right
,
sometimes
left
,
some
neerer
,
some
farther
off
,
some
equidistant
.
If
a
crooked
be
set
in
one
place
,
in
another
a
Concave
,
and
a
plain
one
in
the
middle
,
you
shall
see
great
diversity
of
Images
.
These
are
The
operations
of
a
Convex
Cylindrical
Glass
.
When
your
face
is
against
it
,
the
more
deformed
it
appears
in
length
,
the
more
ugly
it
is
for
slenderness
:
if
the
length
of
it
cut
the
face
overthwart
,
it
shews
a
low
pressed
down
face
like
a
Frogs
,
that
you
shall
see
nothing
but
the
teeth
:
almost
the
same
way
,
as
you
shall
see
it
in
a
Sword
,
or
any
other
long
and
polished
steel
:
if
you
incline
it
forward
,
the
forehead
will
appear
very
great
,
the
chin
small
and
slender
like
a
horse
.
But
contrary
to
these
are
The
operations
of
Cylindrical
Concave-glasses
.
If
you
look
into
the
Concave
,
you
shall
see
more
Images
of
the
same
thing
,
imitating
the
said
Glass
.
If
you
set
your
eye
to
the
Centre
,
you
shall
see
it
all
the
breadth
of
the
Glass
;
so
your
forehead
,
mouth
,
and
the
rest
.
If
you
turn
such
a
Glass
,
that
it
may
cut
your
face
broad-ways
,
you
shall
presently
see
your
head
inverted
,
and
the
rest
that
I
related
in
the
Concave-glass
.
The
operations
of
a
Pyramidal
Glass
turned
,
are
these
:
You
shall
see
a
sharp
forehead
,
and
a
large
chin
.
But
the
contrary
way
,
a
long
forehead
,
with
a
very
long
nose
.
In
a
Concave
you
shall
behold
many
faces
,
if
according
to
the
concavity
you
fit
many
portions
of
plain
Glasses
:
for
one
looking
into
it
,
shall
find
them
as
many
as
there
are
Glasses
,
and
all
moving
a
like
;
and
again
,
what
Glass
soever
it
be
,
if
it
be
not
plain
,
it
shall
shew
always
different
from
the
Image
.
CHAP.
X.
Of
the
effects
of
a
Lenticular
Crystal
.
MAny
are
the
operations
of
a
Lenticular
Crystal
,
and
I
think
not
fit
to
pass
them
over
in
silence
.
For
they
are
Concaves
and
Convexes
.
The
same
effects
are
in
spectacles
,
which
are
most
necessary
for
the
use
of
mans
life
;
whereof
no
man
yet
hath
assi●n'd
the
effects
,
nor
yet
the
reasons
of
them
.
But
of
these
more
at
large
in
our
Opticks
.
That
no
space
may
be
empty
,
I
shall
touch
some
things
here
;
I
call
Lenticulars
,
portions
of
circles
compacted
together
,
of
Concaves
and
Convexes
.
I
will
first
shew
How
with
a
Convex
Crystal
Lenticular
to
kindle
fire
.
A
Convex
Lenticular
kindleth
fire
most
violently
,
and
sooner
,
and
more
forcibly
then
a
Concave-glass
:
I
gave
the
reasons
in
my
Opticks
.
For
being
held
against
the
Sun
,
when
the
beams
meet
in
the
opposite
part
,
it
will
kindle
fire
it
is
opposite
to
,
melt
Lead
,
and
fire
Metals
.
Moreover
,
if
you
will
By
night
give
light
afar
off
with
a
Lenticular
Crystal
,
Set
a
Candle
a
little
behind
the
point
of
burning
,
so
it
will
cast
parallels
a
very
great
way
to
the
opposite
part
,
that
you
may
see
men
pass
the
streets
,
and
all
things
done
in
Chambers
that
are
far
from
you
.
The
same
way
as
I
said
of
a
Concave-glass
,
we
may
In
a
dark
night
read
a
letter
by
a
Lenticular
Crystal
:
Put
the
letter
behind
the
Glass
,
against
the
Stars
or
Candles
a
great
way
from
you
;
where
the
beams
meet
,
the
words
that
are
opposite
will
be
clearly
seen
in
a
dark
night
,
and
the
Chamber
shut
.
But
that
which
follows
,
will
afford
you
a
principle
far
better
for
your
consideration
:
Namely
,
By
a
Lenticular
Crystal
to
see
things
that
are
far
off
,
as
if
they
were
close
by
.
For
setting
your
eye
in
the
Centre
of
it
behind
the
Lenticular
,
you
are
to
look
upon
a
thing
afar
off
,
and
it
will
shew
so
neer
,
that
you
will
think
you
touch
it
with
your
hand
:
You
shall
see
the
clothes
colours
,
mens
faces
,
and
know
your
friends
a
great
way
from
you
.
It
is
the
same
To
read
an
Epistle
a
great
way
off
with
a
Lenticular
Crystal
.
For
if
you
set
your
eye
in
the
same
place
,
and
the
Epistle
be
at
a
just
distance
,
the
letters
will
seem
so
great
,
that
you
may
read
them
perfectly
.
But
if
you
incline
the
Lenticular
to
behold
the
Epistle
obliquely
,
the
letters
will
seem
so
great
,
that
you
may
read
them
above
twenty
paces
off
.
And
if
you
know
how
to
multiply
Lenticulers
,
I
fear
not
but
for
a
hundred
paces
you
may
see
the
smallest
letters
,
that
from
one
to
another
the
Characters
will
be
made
greater
:
a
weak
sight
must
use
spectacles
fit
for
it
.
He
that
can
fit
this
well
,
hath
gain'd
no
small
secret
.
We
may
Do
the
same
more
perfectly
with
a
Lenticular
Crystal
.
Concave
Lenticulars
will
make
one
see
most
clearly
things
that
are
afar
off
;
but
Convexes
,
things
neer
hand
;
so
you
may
use
them
as
your
sight
requires
.
With
a
Concave
you
shall
see
small
things
afar
off
,
very
clearly
;
with
a
Convex
,
things
neerer
to
be
greater
,
but
more
obscurely
:
if
you
know
how
to
fit
them
both
together
,
you
shall
see
both
things
afar
off
,
and
things
neer
hand
,
both
greater
and
clearly
.
I
have
much
helpe●
some
of
my
friends
,
who
saw
things
afar
off
,
weakly
;
and
what
was
neer
,
confusedly
,
that
they
might
see
all
things
clearly
.
If
you
will
,
you
may
By
a
Convex
Lenticular
Crystal
see
an
Image
hanging
in
the
Air.
If
you
put
the
thing
to
be
seen
behind
the
Lenticular
,
that
it
may
pass
thorow
the
Centre
,
and
set
your
eyes
in
the
opposite
part
,
you
shall
see
the
Image
between
the
Glass
and
your
eyes
;
and
if
you
set
a
paper
against
it
,
you
shall
see
it
clearly
:
so
that
a
lighted
Candle
will
seem
to
burn
upon
the
Paper
.
But
By
a
Concave
Lenticular
to
describe
compendiously
how
long
and
broad
things
are
.
A
Painter
may
do
it
with
great
commodity
,
and
proportion
:
for
by
opposition
to
a
Concave
Lenticular
,
those
things
that
are
in
a
great
Plain
are
contracted
into
a
small
compass
by
it
;
so
that
a
Painter
that
beholds
it
,
may
with
little
labour
and
skill
,
draw
them
all
proportionably
and
exactly
:
but
to
leave
nothing
concerning
spectacles
,
I
will
shew
How
a
thing
may
appear
multiplied
.
Amongst
sports
that
are
carried
about
,
a
spectacle
is
of
no
small
account
:
that
Glass
Instrument
we
put
to
our
eyes
,
to
see
the
better
with
.
For
of
those
things
that
delude
the
sight
,
there
can
be
no
better
way
invented
,
then
by
the
medium
;
for
that
being
changed
,
all
things
are
changed
.
Wherefore
prepare
that
of
very
solid
thick
Glass
,
that
it
may
be
the
better
worked
by
a
wheel
into
proportions
:
wherefore
fit
it
into
many
Forms
and
Angles
,
whereby
we
desire
to
multiply
any
thing
:
but
in
the
middle
of
them
,
let
the
Angles
be
Pyramidal
,
and
let
it
agree
with
the
sight
;
that
from
divers
Forms
,
Images
may
be
retracted
to
the
eyes
,
that
they
cannot
discern
the
truth
.
Being
now
made
of
divers
superficies
,
set
them
to
your
eyes
;
and
if
you
look
upon
any
mans
face
hard-by
,
you
will
think
you
see
Argus
,
one
that
is
all
Eyes
.
If
his
nose
,
you
shall
see
nothing
but
nose
;
so
his
hands
,
fingers
,
arms
,
that
you
shall
see
no
man
,
but
Briareus
the
Poet
,
faigned
to
have
have
an
hundred
hands
.
If
you
look
upon
Money
,
you
shall
see
many
for
one
,
that
you
cannot
touch
it
with
your
hands
,
but
it
will
often
deceive
you
;
and
it
is
better
to
pay
with
it
then
to
receive
.
If
you
see
a
Galley
afar
off
,
you
will
think
it
is
a
fleet
of
war
:
If
a
Souldier
walks
,
that
it
is
an
Army
marching
.
And
thus
are
things
doubled
,
and
men
seem
to
have
two
faces
,
and
two
bodies
,
Thus
are
there
divers
ways
to
see
,
that
one
thing
may
seem
to
be
another
:
and
all
these
things
will
be
evident
to
those
that
seek
and
enquire
after
them
by
tryal
.
CHAP.
XI
.
Of
Spectacles
whereby
one
may
see
very
far
,
beyond
imagination
.
I
Will
not
omit
a
thing
admirable
and
exceeding
useful
;
how
bleare-ey'd
people
may
see
very
far
,
and
beyond
that
one
would
believe
.
I
spake
of
Plotomies
Glass
,
or
rather
spectacle
,
whereby
for
six
hundred
miles
he
saw
the
enemies
ships
coming
;
and
I
shall
attempt
to
shew
how
that
might
be
done
,
that
we
may
know
our
friends
some
miles
off
,
and
read
the
smallest
letters
at
a
great
distance
,
which
can
hardly
be
seen
.
A
thing
needful
for
mans
use
,
and
grounded
upon
the
Opticks
.
And
this
may
be
done
very
easily
;
but
the
matter
is
not
so
to
be
published
too
easily
;
yet
perspective
will
make
it
clear
.
Let
the
strongest
sight
be
in
the
Centre
of
the
Glass
,
where
it
shall
be
made
,
and
all
the
Sun
beams
are
most
powerfully
disperst
,
and
unite
not
,
but
in
the
Centre
of
the
foresaid
Glass
:
in
the
middle
of
it
,
where
diameters
cross
one
the
other
,
there
is
the
concourse
of
them
all
.
Thus
is
a
Concave
pillar-Glass
made
with
sides
equidistant
:
but
let
it
be
fitted
by
those
Sections
to
the
side
with
one
oblique
Angle
:
but
obtuse
Angled
Triangles
,
or
right
Angled
Triangles
must
be
cut
here
and
there
with
cross
lines
,
drawn
from
the
Centre
,
and
so
will
the
spectacle
be
made
that
is
profitable
for
that
use
I
speak
of
.
CHAP.
XII
.
How
we
may
see
in
a
Chamber
things
that
are
not
.
I
Thought
this
an
Artifice
not
to
be
despised
:
for
we
may
in
any
Chamber
,
if
a
man
look
in
,
see
those
things
which
were
never
there
;
and
there
is
no
man
so
witty
that
will
think
he
is
mistaken
:
Wherefore
to
describe
the
matter
,
Let
there
be
a
Chamber
whereinto
no
other
light
comes
,
unless
by
the
door
or
window
where
the
spectator
looks
in
:
let
the
whole
window
or
part
of
it
be
of
Glass
,
as
we
use
to
do
to
keep
out
the
cold
;
but
let
one
part
be
polished
,
that
there
may
be
a
Looking-glass
on
both
sides
,
whence
the
spectator
must
look
in
;
for
the
rest
do
nothing
.
Let
Pictures
be
set
over
against
this
window
,
Marble
statues
,
and
such-like
;
for
what
is
without
will
seem
to
be
within
,
and
what
is
behind
the
spectators
back
,
he
will
think
to
be
in
the
middle
of
the
House
,
as
far
from
the
Glass
inward
,
as
they
stand
from
it
outwardly
,
and
so
clearly
and
certainly
,
that
he
will
think
he
sees
nothing
but
truth
.
But
lest
the
skill
should
be
known
,
let
the
part
be
made
so
where
the
Ornament
is
,
that
the
spectator
may
not
see
it
,
as
above
his
head
,
that
a
pavement
may
come
between
above
his
head
:
and
if
an
ingenious
man
do
this
,
it
is
impossible
that
he
should
suppose
that
he
is
deceived
.
CHAP.
XIII
.
Of
the
operations
of
a
Crystal
Pillar
.
NOr
shall
the
operations
of
a
Crystal
Pillar
go
unspoken
of
,
for
in
it
there
are
some
speculations
not
to
be
despised
.
First
,
To
kindle
fire
with
a
Crystal
Pillar
,
by
opposing
it
to
the
Sun
,
it
will
kindle
fire
behind
it
about
the
circumference
:
oft-times
left
above
the
Chamber
,
when
the
Sun
shined
,
it
burnt
the
Blankets
.
They
that
will
at
set
hours
and
places
burn
the
enemies
camps
,
if
it
be
laid
upon
fuel
for
fire
,
it
will
certainly
kindle
it
.
We
may
also
With
a
Crystal
Pillar
,
make
an
Image
hang
in
the
Aire
.
It
will
shew
the
Image
hanging
in
the
Air
,
both
before
and
behind
.
Let
the
Object
be
behind
the
Pillar
,
let
the
Pillar
be
between
that
and
the
eye
,
the
Image
will
appear
outwardly
hanging
in
the
Air
,
above
the
Pillar
,
parted
every
where
from
the
Pillar
,
clearly
and
perspicuously
;
and
if
the
visible
Object
be
between
the
eye
and
the
Pillar
,
the
Image
will
appear
behind
the
Pillar
,
as
I
said
.
If
it
be
a
very
visible
Object
,
as
fire
or
a
candle
,
the
matter
is
seen
more
clearly
without
any
difficulty
:
I
gave
the
reasons
in
my
Opticks
.
We
may
also
In
a
Crystal
Pillar
see
many
Rain-bows
.
Make
a
solid-Pillar
in
a
Glass
furnace
,
so
great
as
a
Walnut
,
and
let
it
be
made
round
onely
by
the
fire
,
as
the
manner
is
,
as
Glass-makers
use
to
do
,
that
without
any
help
of
the
wheel
,
the
outward
superficies
may
be
most
polite
:
where
the
Iron
touched
it
,
there
leave
a
Pedestall
.
It
is
no
matter
for
pure
Glass
,
for
impure
is
best
:
place
this
upon
your
eye
,
and
a
burning
candle
over
against
it
;
the
light
refracted
by
bladders
will
shew
infinite
Rain-bows
,
and
all
the
light
will
seem
Golden-colour'd
,
that
nothing
can
be
more
pleasant
to
behold
.
CHAP.
XIV
.
Of
Burning-Glasses
.
I
Proceed
to
Burning-Glasses
,
which
being
opposed
against
the
Sun
beams
,
will
kindle
fire
upon
matter
laid
under
them
;
In
these
also
are
the
greatest
secrets
of
Nature
known
.
I
shall
describe
what
is
found
out
by
E●clide
,
Ptolomy
,
and
Archimedes
;
and
I
shall
add
our
own
inventions
,
that
the
Readers
may
judge
how
far
new
inventions
exceed
the
old
.
Fire
is
kindled
by
reflection
,
retraction
,
and
by
a
simple
and
a
compound
Glass
.
I
shall
begin
from
a
simple
reflection
,
and
from
A
Concave-Glass
that
shall
kindle
fire
behind
it
:
which
few
have
observed
.
Know
,
that
a
Concave-glass
will
burn
from
its
middle
point
,
unto
the
hexagonal-side
above
the
Glass
,
as
far
as
a
fourth
part
of
its
diameter
;
from
the
hexagonal-side
,
as
far
as
the
tetragonal
without
the
Glass
,
on
the
lower
part
of
it
:
Wherefore
cut
off
that
part
of
the
semicircle
,
which
is
situate
from
a
pentagon
as
far
as
a
tetragon
,
as
it
were
the
band
of
the
circle
;
and
this
being
polished
,
and
opposed
against
the
Sun
,
will
cast
fire
far
from
it
,
behinde
it
.
I
will
say
no
more
,
because
I
said
more
at
large
in
my
Opticks
concerning
this
.
So
also
we
may
With
a
Concave
Pillar
or
Pyramidal
,
kindle
fire
:
but
very
slowly
,
with
delay
onely
,
and
in
the
Summer-Sun
;
it
kindles
in
the
whole
line
,
and
not
in
a
point
,
but
being
extended
by
the
point
of
accension
of
its
circle
.
The
same
will
fall
out
by
a
Pyramidal
Concave
.
CHAP.
XV.
Of
a
Parabolical
Section
,
that
is
of
all
Glasses
the
most
burning
.
THat
is
called
a
Parabolical
Section
,
that
more
forcibly
farther
off
,
and
in
shorter
time
,
will
set
matter
on
fire
,
that
is
opposite
to
it
:
it
will
melt
Lead
and
Tin
:
My
friends
related
to
me
,
that
Gold
and
Silver
also
;
but
I
have
made
them
red
hot
.
By
which
invention
of
Archimedes
,
as
appears
by
the
testimony
of
Galen
,
and
many
more
,
We
read
that
he
set
the
Roman
Navy
on
fire
,
when
Marcellus
besieged
Syracuse
,
his
Country
.
Plutarch
in
the
life
of
Pompilius
saith
,
The
fire
that
burnt
in
Diana's
Temple
,
was
lighted
by
this
Glass
,
that
is
,
by
instruments
that
are
made
of
the
side
of
right
triangle
,
whose
feet
are
equal
:
These
made
hollow
,
do
from
the
circumference
respect
one
Centre
.
When
therefore
they
are
held
against
the
Sun
,
so
that
the
beams
kindled
may
be
gathered
from
all
parts
,
and
be
united
in
the
Centre
,
and
that
they
do
fever
the
Air
rarified
,
it
soon
sets
on
fire
all
fuel
that
is
combustible
opposed
against
it
,
by
kindling
first
the
lightest
and
driest
parts
;
the
beams
being
as
so
many
fiery
darts
falling
upon
the
Object
.
In
a
Concave
spherical
Glass
the
beams
meeting
together
,
kindle
fire
in
a
fourth
part
of
the
diameter
under
the
Centre
,
which
are
directed
within
the
side
of
a
Hexagon
from
the
superficies
of
the
circle
.
But
a
Parabolical
Section
,
is
,
wherein
all
the
beams
meet
in
one
point
from
all
the
parts
of
its
superficies
.
Cardanus
teacheth
how
such
a
Glass
should
be
made
.
If
we
would
kindle
fire
at
a
mile
distance
,
we
must
describe
a
circle
,
whose
diameter
must
be
two
miles
long
;
and
of
this
we
must
take
such
a
part
,
that
the
roundness
of
it
may
not
lye
hid
,
namely
,
a
sixtieth
part
,
to
which
we
must
add
a
dimetient
,
according
to
the
altitude
in
one
point
,
and
upon
the
fixt
diameter
must
we
bring
about
part
of
the
circle
,
which
shall
describe
the
portion
of
a
Sphere
;
which
when
we
have
polished
,
if
we
hold
it
against
the
Sun
,
it
will
kindle
a
most
violent
fire
a
mile
off
.
'T
is
strange
how
many
follies
he
betrays
himself
guilty
of
,
in
these
words
.
First
,
he
promiseth
a
Glass
should
burn
a
mile
off
;
which
I
think
is
impossible
to
burn
thirty
foot
off
,
for
it
would
be
of
a
wonderful
vastness
;
for
the
superficies
of
the
Cane
is
so
plain
,
&
to
receive
any
crookedness
,
it
can
hardly
be
made
so
great
.
Moreover
,
to
describe
a
circle
,
whose
diameter
should
be
two
miles
long
,
what
compasses
must
we
use
,
and
what
plate
shall
we
make
it
on
,
or
who
shall
draw
it
about
?
And
if
it
be
true
,
that
Archimedes
by
a
Parabolical
Glass
did
burn
ships
from
the
wall
,
the
distance
could
not
be
above
ten
paces
,
as
appears
by
the
words
of
the
Authors
themselves
;
for
in
the
same
place
he
raised
ships
,
and
threw
them
against
the
Rocks
:
and
his
engines
were
Iron
bars
,
the
greatest
part
whereof
lay
backward
;
and
by
reason
of
those
iron
crows
,
it
is
manifest
it
could
be
done
no
other
ways
.
There
are
other
fooleries
,
but
I
pass
them
for
brevity
sake
,
that
I
might
not
seem
tedious
:
the
cause
of
his
error
was
,
that
he
never
had
made
any
such
Glasses
;
for
had
he
tried
it
,
he
would
have
spoke
otherwise
.
But
I
will
now
shew
how
To
make
a
Glass
out
of
a
Parabolical
Section
.
The
way
to
describe
it
is
this
:
Let
the
distance
be
known
how
far
we
would
have
the
Glass
to
burn
,
namely
,
AB
ten
foot
;
for
were
it
more
,
it
could
hardly
be
done
:
double
the
line
AB
,
and
make
ABC
,
the
whole
line
will
be
AC
:
from
the
point
A
,
draw
a
right
line
DA
,
and
let
DA
and
AE
be
equal
one
to
the
other
,
and
cut
at
right
Angles
by
AC
,
but
both
of
them
must
be
joined
to
the
quantity
AC
,
as
DCE
,
which
in
C
make
a
right
Angle
,
DCE
.
Therefore
the
Triangle
DCE
is
a
right
angled
Triangle
,
and
equal
sides
:
and
were
this
turned
about
the
Axis
CD
,
until
it
come
to
its
own
place
whence
it
parted
,
there
would
be
made
a
right
angled
Cane
,
EDNC
,
whose
Parabolical
Section
will
be
ABC
:
the
right
line
DC
will
be
the
Axis
of
the
Cane
,
and
CE
shall
be
the
semidiameter
of
the
basis
of
the
Cane
:
Through
the
point
C
you
must
draw
a
line
parallel
to
DE
,
and
that
is
HI
of
the
length
of
CE
and
CD
;
and
by
the
point
B
draw
another
parallel
to
the
said
line
ED
,
which
is
FBG
;
and
let
BG
and
BF
be
both
of
them
equal
to
AC
:
so
FG
shall
be
the
upright
side
,
and
HI
the
basis
of
the
Parabolical
Section
:
If
therefore
a
line
be
drawn
through
the
points
HEAGI
,
that
shall
be
a
Parabolical
Section
,
the
Diagram
whereof
is
this
that
follows
.
But
if
you
will
burn
any
thing
,
you
must
not
make
your
Parabolical
Glass
to
the
bigness
of
the
whole
line
HFAGI
,
but
onely
take
a
part
thereof
,
as
if
we
would
take
the
top
part
of
it
LAM
,
that
the
line
LM
may
cut
AC
in
K
,
or
greater
or
lesser
:
if
you
will
make
one
greater
,
cut
off
AK
beneath
it
;
for
the
bigger
it
is
,
the
more
quickly
and
vehemently
wil
it
burn
;
if
you
will
have
it
less
,
take
it
above
AK
.
But
thus
you
must
do
,
that
the
crooked
line
LAM
may
be
more
exactly
described
,
that
you
may
not
commit
the
least
error
.
Wherefore
on
a
plain
Table
I
protract
the
line
ABC
,
and
let
AB
be
double
the
distance
,
that
we
intend
to
burn
any
thing
,
that
is
,
the
length
of
the
line
ABC
:
from
the
point
B
,
I
raise
a
perpendicular
line
BD
,
the
altitude
whereof
must
be
of
the
same
semidiameter
of
the
Section
to
be
made
,
that
is
the
line
LM
,
the
half
whereof
is
LK
;
from
thence
describe
a
semicircle
,
whose
beginning
A
must
pass
through
the
point
D.
But
you
shall
find
the
Centre
thus
:
Let
the
points
AD
be
joyned
by
a
line
,
and
let
the
Angle
BAD
be
made
equal
to
ADE
,
and
the
line
DE
drawn
forth
,
shall
cut
AC
in
F
,
that
shall
be
the
Centre
:
so
draw
the
semicircle
ADC
.
If
therefore
we
shall
cut
the
line
BC
into
smaller
parts
,
so
much
the
lesser
Parabolical
line
must
be
described
.
Divide
it
into
four
parts
,
and
let
the
points
of
the
divisions
be
HGF
:
then
describe
three
circles
,
that
shall
be
termined
by
A
from
the
three
points
HGF
:
the
first
is
AF
,
the
second
AG
,
the
third
AH
:
and
they
shall
cut
line
BD
;
the
first
in
F
,
the
second
in
G
,
the
thir●
in
H
;
thence
I
take
my
Section
to
be
perfected
LKM
,
and
I
cut
the
line
KA
into
four
parts
,
and
thorow
those
points
I
draw
parallel
lines
to
LM
.
Let
BH
be
the
neerest
to
the
top
of
the
Parabolical
Section
,
the
second
BG
that
follows
next
,
and
the
third
BF
next
to
that
,
and
after
shall
be
LM
.
Thence
by
the
lines
LFGHA
,
draw
a
crooked
line
,
and
do
the
same
on
the
other
part
so
far
as
M
,
and
that
shall
be
the
line
sought
for
,
to
make
the
Parabolical
Section
,
and
from
that
must
be
made
the
Glass
,
as
I
shall
shew
.
CHAP.
XVI
.
How
a
Parabolical
Section
may
be
described
,
that
may
burn
obliquely
,
and
at
a
very
great
distance
.
I
Have
described
a
Parabolical
Section
,
which
might
be
made
by
rule
and
compass
,
because
we
may
use
it
at
a
short
distance
;
but
in
greater
distance
we
must
proceed
by
numbers
:
as
for
forty
or
for
sixty
foot
,
and
not
much
more
,
lest
the
Glass
should
be
made
of
an
unusual
magnitude
.
The
foresaid
Glass
burns
between
it
and
the
Sun
;
and
if
the
Sun
be
not
as
you
desire
it
,
the
operation
is
lost
:
so
also
by
an
oblique
Glass
,
that
is
between
the
Sun
and
the
combustible
matter
,
or
over
against
it
.
Whence
according
to
the
situation
you
may
use
them
all
,
namely
,
wherein
they
answer
your
expectation
;
and
especially
when
the
Sun
is
in
the
Meridian
,
they
burn
with
more
vehemency
.
This
I
must
tell
you
,
that
you
may
not
be
deceived
;
for
when
you
erre
,
you
commonly
draw
others
into
error
with
you
.
A
Parabolical
Glass
made
from
the
top
,
if
the
Section
shall
be
from
the
top
,
if
we
would
burn
far
,
the
Glass
will
be
plain
;
and
that
it
may
have
some
crookedness
,
it
will
be
wonderful
great
.
And
if
the
Section
be
about
the
basis
,
that
will
be
worst
of
all
;
for
from
the
least
distance
,
it
will
be
almost
flat
:
wherefore
that
we
may
have
it
with
some
crookedness
,
we
must
take
a
line
about
the
neck
of
the
Section
,
not
the
head
,
nor
the
feet
.
Wherefore
being
to
make
a
Glass
of
a
Parabolical
Section
,
about
the
neck
of
the
Section
,
where
the
greatest
crookedness
of
the
Parabolical
Section
is
made
,
and
that
may
burn
far
from
its
superficies
,
to
twenty
foot
distance
;
Let
the
line
AB
be
the
sinus
versus
eighteen
foot
long
:
from
the
point
A
,
I
raise
a
line
to
right
Angles
with
AB
,
which
shall
be
the
line
by
which
,
the
fourth
part
whereof
is
AB
:
cut
AB
in
C
,
and
let
it
be
two
foot
,
and
CB
sixteen
foot
:
I
multiply
twice
seventy
two
,
and
that
makes
one
hundred
forty
and
four
;
the
square
root
of
this
is
twelve
;
wherefore
the
line
erected
perpendicularly
from
the
point
C
,
unto
the
circumference
of
the
Parabolical
Section
,
will
be
DI
of
twelve
foot
,
wherefore
CI
will
be
the
line
appointed
:
joyn
IB
,
and
the
Radius
that
must
burn
,
will
be
in
the
point
B
that
was
sought
for
:
Wherefore
the
ray
of
the
Sun
,
that
is
equidistant
to
the
sinus
versus
HI
,
is
reflected
by
IB
in
B
;
the
Latitude
whereof
will
be
about
twenty
foot
:
for
the
line
IC
of
twelve
foot
,
multiplied
into
it self
,
will
make
one
hundred
forty
and
four
;
and
CB
is
sixteen
foot
,
which
multiplied
into
it self
,
makes
two
hundred
fifty
and
six
;
adde
these
together
,
and
they
make
four
hundred
:
the
square
root
of
it
is
twenty
foot
,
thus
.
Wherefore
I
am
resolved
to
take
the
part
of
the
Glass
,
intercepted
between
the
points
I
and
F
,
and
I
seek
two
thirds
of
one
foot
,
from
C
toward
B
,
and
I
divide
one
foot
into
thirty
parts
,
that
the
crookedness
may
be
taken
more
precisely
;
and
let
CG
be
twenty
parts
of
a
foot
,
from
A
to
C
sixty
parts
,
because
they
are
two
foot
:
wherefore
from
A
to
G
,
where
we
shall
make
our
Glass
,
will
be
eighty
parts
.
Wherefore
let
us
begin
from
AC
sixty
parts
,
to
which
I
always
add
four
cyfers
0000.
for
this
purpose
,
that
when
numbers
come
forth
,
whose
roots
cannot
be
extracted
,
those
that
are
taken
may
be
to
the
least
loss
:
wherefore
we
shall
make
the
Table
under
written
.
In
the
first
line
are
the
points
of
the
sinus
versus
:
in
the
second
,
the
sqares
,
the
lines
to
which
;
from
the
multiplication
of
the
sinus
versus
,
namely
,
the
length
AE
,
is
seventy
two
foot
:
if
we
shall
reduce
these
to
parts
,
by
multiplying
by
thirty
,
there
comes
forth
2160
:
multiply
by
the
parts
of
the
sinus
versus
AC
,
there
will
arise
129600
:
in
the
third
line
are
roots
of
the
foresaid
number
,
namely
,
the
lines
appointed
:
adding
therefore
to
129600
,
four
cyfers
,
they
make
1296000000
:
the
square
root
of
this
is
36000
,
of
which
last
cyfers
,
one
signifies
the
tenth
part
of
a
foot
,
another
the
tenth
of
a
tenth
part
:
thus
,
360.
0.
0.
0.
so
will
be
the
foresaid
Table
made
.
The
points
of
sinus
versus
.
|
Multiplication
of
sinus
versus
with
the
line
to
which
.
|
The
square
root
.
|
Tenth
parts
.
|
Tenths
of
tenth
parts
.
|
60
|
129600
|
360
|
0
|
0
|
61
|
131760
|
362
|
9
|
8
|
62
|
133920
|
365
|
9
|
3
|
63
|
136080
|
368
|
8
|
9
|
64
|
138240
|
371
|
8
|
1
|
65
|
140400
|
374
|
7
|
6
|
66
|
142560
|
377
|
5
|
|
67
|
144720
|
380
|
4
|
2
|
68
|
146880
|
383
|
2
|
4
|
69
|
149040
|
386
|
0
|
5
|
The
points
of
sinus
versus
.
|
Multiplication
of
sinus
versus
with
the
line
to
which
.
|
The
square
root
.
|
Decimal
parts
.
|
Decimals
of
decimals
.
|
70
|
151200
|
388
|
8
|
4
|
71
|
153360
|
391
|
6
|
1
|
72
|
155520
|
394
|
3
|
6
|
73
|
157680
|
397
|
0
|
8
|
74
|
159840
|
399
|
7
|
9
|
75
|
162600
|
402
|
4
|
8
|
76
|
164160
|
405
|
1
|
6
|
77
|
166320
|
407
|
8
|
2
|
78
|
168480
|
410
|
4
|
6
|
79
|
170640
|
413
|
0
|
8
|
80
|
172800
|
415
|
6
|
9
|
These
things
being
done
,
I
take
the
differences
of
the
roots
,
of
the
greatest
to
the
smallest
,
for
they
are
from
160.
0.
0.
to
415.
6.
9.
Make
choice
of
the
measure
of
a
foot
,
according
to
which
distances
we
would
make
our
Glass
:
let
it
be
AB
,
which
we
divide
into
thirty
parts
;
and
take
twenty
parts
,
namely
,
two
thirds
:
I
adde
a
line
to
it
at
right
Angles
,
namely
B
,
and
let
it
be
BC
,
which
I
divide
into
fifty
five
parts
.
I
divide
one
part
into
ten
,
and
that
one
into
ten
parts
more
,
and
those
are
tens
of
tens
.
Let
A
be
nul
,
that
is
a
cyfer
,
and
there
place
sixty
;
the
second
part
sixty
one
:
the
line
joyned
to
right
Angles
,
will
be
two
;
the
third
part
sixty
two
;
the
line
joyned
to
it
will
be
five
:
so
the
twentieth
part
will
be
eighty
,
and
the
line
joyned
to
the
Angle
fifty
six
:
to
the
extremities
of
these
lines
I
fasten
a
pin
,
and
I
put
a
brass
Cithern-wire
upon
them
,
and
upon
it
I
draw
a
line
,
and
the
Parabolical
line
is
exactly
described
by
it
;
for
should
we
draw
it
without
the
help
of
this
cord
,
it
will
be
wavering
,
and
not
perfect
.
Then
take
a
brass
Table
of
convenient
thickness
,
and
draw
the
line
now
found
upon
it
,
filing
away
all
that
that
shall
be
above
the
line
CA.
These
things
being
done
,
take
an
iron
rod
of
an
exact
length
,
namely
,
twelve
foot
,
as
the
line
DC
,
and
at
the
end
fasten
a
plate
,
which
shall
be
for
the
circumvolution
of
the
axis
;
at
the
other
end
fasten
a
spike
,
that
it
may
be
fastned
somewhere
,
and
be
handsomely
turned
about
.
So
being
well
fixed
,
we
turn
it
about
,
by
adding
clay
mingled
with
straw
,
that
it
may
excellent
well
make
a
hollow
place
,
like
to
the
form
of
a
Parabolical
Section
;
which
being
dried
,
we
must
make
another
solid
one
,
that
it
may
contain
the
liquid
Metal
,
as
the
maner
is
.
CHAP.
XVII
.
A
Parabolical
Section
that
may
burn
to
infinite
distance
.
ZOnaras
the
Greek
,
writes
in
the
third
Tome
of
his
Histories
,
That
Anastasius
moved
sedition
against
Vitalianus
a
Thracian
,
and
he
got
those
of
Mysia
,
and
the
Scythians
to
stand
with
him
;
and
in
the
Country
by
Constantinople
,
he
plundered
the
people
,
and
besieged
the
City
with
a
Fleet.
Marianus
the
Deputy
opposed
him
;
and
there
being
a
fight
at
sea
,
by
an
engine
made
by
Proclus
a
most
excellent
man
,
for
he
then
was
famous
for
Philosophy
and
Mathematicks
;
for
he
not
onely
knew
all
the
secrets
of
the
most
eminent
Artificer
,
Archimedes
,
but
he
found
out
some
new
inventions
himself
;
the
enemies
Navy
was
vanquished
.
For
Proclus
is
reported
to
have
made
Burning-Glasses
of
brass
,
and
to
have
hanged
them
on
the
wall
against
the
enemies
Ships
;
and
when
the
Sun
beams
fell
upon
them
,
that
fire
brake
forth
of
them
like
to
lightning
,
and
so
burnt
their
Ships
and
men
at
sea
,
as
Dion
reports
that
Archimedes
did
formerly
to
the
Romans
besieging
Syracuse
.
But
I
will
shew
you
a
far
more
excellent
way
than
the
rest
,
and
that
no
man
as
ever
I
knew
writ
of
,
and
it
exceeds
the
invention
of
all
the
Antients
,
and
of
our
Age
also
;
and
I
think
the
wit
of
man
cannot
go
beyond
it
.
This
Glass
doth
not
burn
for
ten
,
twenty
,
a
hundred
,
or
a
thousand
paces
,
or
to
a
set
distance
,
but
at
infinite
distance
:
nor
doth
it
kindle
in
the
Cane
where
the
rays
meet
,
but
the
burning
line
proceeds
from
the
Centre
of
the
Glass
of
any
Longitude
,
and
it
burns
all
it
meets
with
in
the
way
.
Moreover
,
it
burns
behind
,
before
,
and
of
all
sides
.
Yet
I
think
it
an
unworthy
act
to
divulge
it
to
the
ignorant
common
people
:
yet
let
it
go
into
the
light
,
that
the
immense
goodness
of
our
great
God
may
be
praised
,
and
adored
.
Because
a
proportional
Radius
doth
proceed
from
the
greater
Section
,
from
the
less
is
made
the
greater
:
to
avoid
this
,
make
it
of
a
Cylindrical
Section
,
for
it
is
the
mean
,
and
let
it
be
set
for
the
axis
of
the
small
and
of
the
greater
dissection
,
which
may
pass
through
the
middle
parallels
:
this
held
against
the
Sun
,
doth
make
refraction
of
the
beams
sent
into
it
,
very
far
,
and
perpendicularly
from
the
Centre
of
a
Cylindrical
Section
;
and
in
this
Art
the
reason
cannot
be
found
,
that
the
beams
uniting
should
part
again
:
Wherefore
it
receives
them
directly
,
which
it
sends
back
again
obliquely
into
beams
far
from
the
superficies
of
it
.
For
the
beams
passing
through
the
narrow
hole
of
a
window
,
are
forthwith
dilated
;
nor
is
their
proportion
kept
,
by
being
far
removed
,
therefore
it
may
reverberate
and
burn
where
the
Cane
seems
clearest
,
which
will
be
neer
the
Centre
,
nor
is
it
far
distant
from
the
point
where
the
rays
meet
;
but
neer
the
ray
coming
forth
from
that
point
,
from
the
superficies
of
the
Glass
,
called
Parabolicall
,
which
must
remain
firm
in
that
place
which
I
said
before
.
Let
experiment
be
made
of
its
vertue
,
by
threds
passing
from
its
Centre
,
or
iron
wire
,
or
hair
;
and
it
is
no
matter
whether
it
be
Parabolical
or
Sphaerical
,
or
any
Section
of
the
same
order
:
then
let
it
be
excellent
well
fitted
upon
the
Centre
of
the
said
Section
:
If
the
rays
go
forth
above
,
or
a
little
beneath
,
it
is
no
matter
,
if
not
much
money
,
or
much
money
be
laid
out
to
make
it
.
The
making
of
it
depends
meerly
on
the
Artificers
hand
;
the
quantity
is
nothing
,
be
it
small
or
great
.
The
Latitude
of
the
hollow
is
not
necessary
,
onely
let
it
be
sent
forth
from
the
middle
,
that
the
rays
may
meet
excellent
well
in
the
Centre
.
Let
the
window
be
made
open
aslaunt
,
that
it
may
receive
a
Parabolical
Glass
;
and
thus
shall
you
have
a
Glass
,
if
that
be
well
done
I
spake
of
.
He
that
hath
ears
to
hear
,
let
him
hear
;
I
have
not
spoken
barbarously
,
nor
could
I
speak
more
briefly
,
or
more
plainly
.
But
if
a
small
one
do
not
answer
a
great
one
in
proportion
,
know
that
you
will
operate
nothing
:
let
it
be
large
about
the
basis
,
small
at
the
top
,
equidistant
to
the
first
.
Let
it
not
be
a
steel
Glass
,
because
it
cannot
sustain
the
heat
of
the
burning
,
and
by
burning
it
loseth
its
brightness
.
Let
it
be
therefore
of
Glass
a
finger
thick
:
Let
the
Tin
foil
be
of
purged
Antimony
,
and
Lead
,
such
as
they
make
in
Germany
:
let
the
form
be
of
clay
:
put
the
Glass
upon
it
,
and
melt
it
in
a
Glass
furnace
,
that
it
may
take
its
form
.
This
is
a
wonder
,
that
that
which
causeth
so
much
burning
in
the
work
,
is
cold
,
or
at
most
but
luke-warm
.
If
you
would
have
it
burn
before
,
of
the
Section
which
is
about
the
basis
,
make
a
circle
,
in
the
middle
point
whereof
fit
the
Artifice
,
that
the
ray
returning
,
may
come
forth
to
the
fore
part
.
This
I
have
said
;
and
I
have
observed
,
that
we
may
use
this
Artifice
in
great
and
wonderful
things
,
and
chiefly
by
inscribing
letters
in
a
full
Moon
.
For
whatsoever
we
have
written
by
this
Glass
,
as
I
said
of
a
plain
Glass
,
we
may
send
letters
of
it
to
a
very
great
distance
:
and
because
I
said
it
sends
forth
to
infinite
distance
,
it
is
sent
as
far
as
the
Moon
,
especially
being
helped
by
its
light
.
CHAP.
XVIII
.
To
make
a
Burning-Glass
of
many
Sphaerical
Sections
.
VItellio
describes
a
certain
composition
of
a
Burning-glass
,
made
of
divers
Sphaeral
Sections
:
but
what
he
writes
he
proves
not
,
nor
doth
he
understand
what
he
says
:
whilst
I
was
searching
for
that
,
I
found
this
.
Propound
the
distance
of
combustion
,
let
it
be
CB
,
let
it
be
doubled
,
CA
shall
be
the
semidiamiter
of
the
Sphaere
,
whose
Centre
B
must
be
extended
to
D
,
and
the
Diameter
will
be
AD.
Divide
CA
into
four
points
,
but
the
more
the
parts
are
,
the
more
precise
will
be
the
description
of
the
line
,
and
set
the
numbers
to
the
divisions
:
so
setting
the
foot
of
the
compass
fast
in
I
,
and
the
moveable
foot
in
B
,
make
the
semicircle
EF
,
and
mark
it
BI
:
and
setting
it
in
the
2.
Centre
at
the
same
wideness
,
and
the
other
moveable
foot
in
the
line
BD
,
describe
another
semicircle
and
mark
it
3.
and
so
to
the
fourth
and
mark
it
4.
Then
setting
the
foot
firm
in
B
,
at
the
distance
of
BC
,
or
B4
,
make
a
circle
,
and
the
immoveable
foot
standing
on
the
Centre
B
,
upon
the
distance
B3
,
describe
another
:
so
there
is
the
third
B
,
and
the
fourth
BA
,
as
BI
.
Then
from
the
point
,
A
,
draw
a
line
,
and
another
from
the
point
B
;
and
let
them
meet
in
a
point
where
the
circled
meets
,
with
the
semicircle
1.
for
let
them
be
cut
in
G
;
then
draw
the
second
line
from
circle
2.
and
another
from
the
same
A
the
Centre
,
and
let
them
meet
,
where
the
second
circle
cuts
with
the
second
semicircle
in
H
;
then
from
the
third
circle
,
and
from
B
the
Centre
,
and
where
they
meet
in
,
I
,
by
the
meeting
of
the
semicircle
:
so
from
the
fourth
,
where
the
fourth
begins
in
K
,
and
from
KIHG
draw
a
line
,
which
shall
be
the
Section
to
be
described
.
The
same
may
be
done
on
the
other
part
of
the
circle
,
the
reason
is
this
:
The
beam
of
the
Sun
LI
falling
upon
the
point
I
,
of
the
Glass
,
is
reflected
to
B
,
because
B3
.
and
BI
are
equal
from
the
same
circle
:
therefore
the
Angle
B3I
,
is
equal
to
BI3
.
But
B3●
is
equal
to
3IL
,
because
it
is
subalternate
,
for
the
ray
of
the
Sun
LI
is
equidistant
to
the
diameter
of
the
circle
,
wherefore
the
Angles
LI3
and
3IB
,
are
equal
,
therefore
it
is
reflected
upon
B.
The
same
is
to
be
said
of
the
beam
MH
and
NG
,
and
this
Glass
is
contrary
to
a
Sphaeral
Glass
:
From
divers
points
of
the
circumference
,
the
rays
are
reflected
upon
different
parts
of
the
diameter
,
and
all
the
diameters
are
from
the
Centre
:
but
in
this
the
reflected
beams
unite
,
not
in
one
point
,
and
the
diameter
are
various
from
the
fourth
of
the
diameter
.
But
of
this
more
largely
in
my
Opticks
.
Lastly
,
I
will
not
omit
that
the
Cane
doth
kindle
fire
circularly
,
when
that
as
far
as
this
circle
it
kindles
in
a
point
.
Divide
the
Parabolical
line
by
sinus
versus
,
and
let
them
meet
upon
contrary
parts
.
For
example
,
let
the
Parabolical
Section
be
CEF
,
the
sinus
versus
DE
:
cut
this
circumference
in
E
,
and
let
CF
meet
together
in
the
manner
they
stood
before
,
that
it
may
be
EGFE
,
and
about
the
axis
GH
turn
it
round
,
there
will
be
made
a
round
Cane
,
make
it
of
Steel
,
or
other
Metal
;
and
polish
it
,
and
it
will
kindle
fire
round
about
,
CHAP.
XIX
.
Fire
is
kindled
more
forcible
by
refraction
.
I
Have
spoken
of
Burning-glasses
by
reflection
:
Now
I
shall
speak
of
those
which
burn
by
refraction
;
for
these
kindle
fire
more
violently
,
I
shall
shew
my
reason
in
the
Opticks
.
Wherefore
By
a
Cylindre
of
Crystal
to
kindle
fire
.
We
may
do
it
by
setting
it
against
the
Sun
,
but
very
slowly
and
by
leasure
;
for
all
the
beams
do
not
meet
in
one
point
,
but
in
a
line
.
The
same
way
almost
are
we
wont
To
burn
with
a
Pyramidal
Crystal
Glass
.
But
this
burns
about
a
line
,
yet
both
burn
more
strongly
than
a
pillar
Glass
of
a
Pyramidal
,
in
the
place
of
this
we
may
use
a
Vial
full
of
water
.
But
the
most
violent
of
them
all
,
is
with
A
Crystal
Sphaere
,
or
portion
of
it
.
And
if
a
Sphaere
be
wanting
,
we
may
supply
it
with
a
Vial
full
of
water
,
that
is
round
and
of
Glass
,
set
against
the
Sun
:
if
you
set
behind
it
any
combustible
matter
,
that
is
friendly
to
the
fire
,
so
soon
as
the
rays
unite
about
the
superficies
,
it
forthwith
kindleth
fire
,
to
the
wonder
of
the
Spectators
:
when
they
see
fire
raised
from
water
,
that
is
extreme
cold
,
so
will
the
portions
of
Sphaeres
,
as
spectacles
,
lenticulars
,
and
such
like
,
which
we
speak
of
already
.
A
Crystal
parabolick-Glass
will
kindle
fire
most
vehemently
of
all
,
we
shall
see
it
,
because
the
beams
all
meeting
,
it
kindles
more
than
a
Glass
.
We
may
also
,
as
I
said
of
a
Glass
By
refraction
,
kindle
fire
afar
off
,
And
almost
to
infinite
distance
,
as
is
demonstrated
by
Obtick
reasons
;
and
the
more
by
how
much
as
refractions
work
more
forcibly
than
reflections
:
and
I
shall
perform
this
many
ways
,
as
I
said
before
,
not
onely
by
reason
,
but
by
experience
.
Almeon
said
,
That
he
made
the
same
way
parallel
lines
cut
a
cross
.
I
have
said
also
,
that
if
they
be
opposed
in
place
,
Crystal
Sphaeres
are
so
perfectly
opposite
by
coition
,
as
are
Sphaeral
and
Cylindrical
portions
.
Nor
do
they
cast
forth
fire
so
far
,
that
it
is
hard
to
believe
it
,
and
more
than
imagination
can
comprehend
.
Behold
,
I
shall
shew
you
a
more
forcible
way
to
kindle
fire
.
It
sends
forth
also
unequal
,
and
combust
parallels
.
Let
a
uniform
Section
fall
in
,
and
it
will
carry
forth
oblique
beams
,
you
shall
see
the
fire
by
a
hidden
and
open
beam
,
falling
upon
a
right
superficies
,
and
it
will
come
forcibly
and
uniformly
into
that
place
,
where
the
beams
unite
most
in
a
fit
combustible
matter
:
for
if
that
combustible
matter
that
is
opposite
,
be
not
dry
,
it
is
in
vain
to
set
a
Glass
against
it
,
either
a
Convex
Cylindrical
,
or
Concave
Sphaerical
;
for
the
matter
will
be
found
almost
pierced
through
with
strong
fire
,
and
if
it
be
not
truly
opposite
it
will
burn
,
whether
it
be
small
or
great
.
But
it
is
considerable
,
the
portion
of
which
it
is
.
It
will
do
also
the
same
thing
,
if
the
thing
be
opposite
,
and
be
small
or
great
,
if
need
be
.
CHAP.
XX.
In
a
hollowed
Glass
how
the
Image
may
hang
without
.
BEfore
I
depart
from
a
plain
Glass
,
it
is
performed
by
the
later
Artists
industry
,
that
in
the
same
Glass
many
faces
may
be
seen
,
or
likenesses
of
the
same
Image
,
without
any
hindrance
to
the
first
:
for
behind
it
they
make
the
Glass
hollow
,
and
make
a
little
Concave
,
whence
a
foil
being
laid
on
,
as
I
shall
shew
,
and
fitted
well
,
it
will
hold
another
forth
without
.
Hence
comes
it
to
pass
by
this
excellent
invention
,
that
a
man
looking
in
a
Glass
,
may
see
the
upright
Image
of
some
other
thing
,
and
wonders
at
it
,
for
catching
at
it
,
he
can
catch
nothing
but
Air.
I
remember
that
I
have
often
seen
it
,
and
the
matter
is
thus
.
A
Glass
being
made
of
Crystal
,
they
make
a
hollow
place
on
the
backside
like
an
Image
,
as
curiously
as
they
can
;
then
they
foil
it
over
,
and
set
it
in
its
place
,
now
as
deep
as
the
hollow
is
with
in
,
so
much
will
it
shew
it self
without
the
superficies
;
and
you
cannot
satisfie
your self
,
unless
you
touch
it
with
your
hands
,
whether
it
truly
stick
without
the
Glass
or
not
.
So
Letters
are
truly
read
,
that
they
will
seem
to
be
made
in
Silver
upon
the
Crystal
;
nor
is
the
eye
so
quick
,
but
it
may
be
deceived
when
it
looks
on
.
Nor
will
I
omit
the
Artifice
,
To
see
in
a
plain
Glass
that
which
appears
no
where
.
I
have
often
much
delighted
my
friends
,
and
made
them
admire
with
this
Glass
.
Provide
thirty
or
forty
little
Tables
ready
,
of
a
foot
and
half
long
,
and
two
fingers
broad
,
and
a
third
part
of
a
finger
thick
;
so
artificially
hewed
,
that
the
thickness
may
be
upon
the
one
side
,
and
the
thinness
on
the
other
side
,
like
the
edge
of
a
knife
.
Place
all
these
boards
together
,
that
the
solid
parts
may
stand
altogether
,
as
to
make
a
perfect
plain
:
Then
paint
your
own
Picture
,
or
of
some
other
thing
upon
it
:
yet
by
this
artifice
and
great
observation
,
that
if
the
Image
be
neer
the
Glass
,
it
must
be
drawn
as
it
were
afar
off
.
If
you
would
have
it
far
distant
,
let
the
forehead
be
unmeasurably
long
,
the
nose
somewhat
longer
,
and
the
mouth
,
and
the
chin
,
likewise
.
The
manner
how
to
draw
this
Form
exactly
in
Tables
,
I
said
in
my
Opticks
.
When
the
Image
is
now
described
,
fasten
the
little
boards
upon
a
plain
Table
,
that
the
head
may
be
set
downwards
,
and
the
chin
upwards
;
and
place
the
first
Table
after
the
second
,
and
the
second
after
the
third
,
till
they
be
all
fastned
.
Hang
the
Table
above
a
mans
height
,
that
no
man
may
see
into
it
,
above
the
degrees
of
the
Tables
:
and
place
a
Glass
over
this
,
distant
two
foot
from
the
Table
,
so
long
lifting
it
up
,
and
putting
it
down
till
you
see
the
perfect
Image
.
Now
when
any
man
comes
neer
the
Glass
to
see
his
own
Image
,
he
shall
see
the
Image
of
some
other
thing
that
appears
no
where
.
In
the
breadth
of
the
Tables
you
may
draw
some
Picture
,
lest
they
should
give
some
occasion
to
suspect
.
CHAP.
XXI
.
How
Spectacles
are
made
.
WE
see
that
Spectacles
were
very
necessary
for
the
operations
already
spoken
of
,
or
else
lenticular
Crystals
,
and
without
these
no
wonders
can
be
done
.
It
remains
now
to
teach
you
how
Spectacles
and
Looking-glasses
are
made
,
that
every
man
may
provide
them
for
his
use
.
In
Germany
there
are
made
Glass-balls
,
whose
diameter
is
a
foot
long
,
or
there
abouts
.
The
Ball
is
marked
with
the
Emrilstone
round
,
and
is
so
cut
into
many
small
circles
,
and
they
are
brought
to
Venice
.
Here
with
a
handle
of
Wood
are
they
glewed
on
,
by
Colophonia
melted
:
And
if
you
will
make
Convex
Spectacles
,
you
must
have
a
hollow
irondish
,
that
is
a
portion
of
a
great
Sphaere
,
as
you
will
have
your
Spectacles
more
or
less
Convex
;
and
the
dish
must
be
perfectly
polished
.
But
if
we
seek
for
Concave
Spectacles
;
let
there
be
an
Iron-ball
,
like
to
those
we
shoot
with
Gun-powder
from
the
great
Brass
Canon
:
the
superficies
whereof
is
two
,
or
three
foot
about
:
Upon
the
Dish
,
or
Ball
there
is
strewed
white-sand
,
that
comes
from
Vincentia
,
commonly
called
Saldame
,
and
with
water
it
is
forcibly
rubbed
between
our
hands
,
and
that
so
long
until
the
superficies
of
that
circle
shall
receive
the
Form
of
the
Dish
,
namely
,
a
Convex
supreficies
,
or
else
a
Concave
superficies
upon
the
superficies
of
the
Ball
,
that
it
may
fit
the
superficies
of
it
exactly
.
When
that
is
done
,
heat
the
handle
at
a
soft
fire
,
and
take
off
the
Spectacle
from
it
,
and
joyn
the
other
side
of
it
to
the
same
handle
with
Colophonia
,
and
work
as
you
did
before
,
that
on
both
sides
it
may
receive
a
Concave
or
Convex
superficies
:
then
rubbing
it
over
again
with
the
powder
of
Tripolis
,
that
it
may
be
exactly
polished
;
when
it
is
perfectly
polished
,
you
shall
make
it
perspicuous
thus
.
They
fasten
a
woollen-cloth
upon
wood
;
and
upon
this
they
sprinkle
water
of
Depart
,
and
powder
of
Tripolis
;
and
by
rubbing
it
diligently
,
you
shall
see
it
take
a
perfect
Glass
.
Thus
are
your
great
Lenticulars
,
and
Spectacles
made
at
Venice
.
CHAP.
XXII
.
How
upon
plain
Concave
and
Convex
Glasses
,
the
foils
are
laid
on
and
they
are
b●●●ed
.
NOw
it
remains
that
I
speak
of
some
few
things
,
not
to
be
overpassed
of
the
banding
of
Convex
Glasses
,
and
of
foiling
plain
Glasses
,
and
Convex
Glasses
,
that
so
I
may
set
down
the
perfect
Science
of
Looking-glasses
.
First
,
for
the
terminating
of
Looking
glasses
,
that
are
made
of
Crystal
and
Glass
,
then
of
other
mixtures
,
and
polishings
,
that
a
knowing
Artificer
may
know
,
and
know
how
to
make
them
:
For
though
amongst
many
things
,
that
shew
the
Images
of
things
,
as
water
,
some
Jewels
,
and
polished
Metal
do
it
;
yet
nothing
doth
so
plainly
represent
Images
,
as
Lead
foil'd
upon
Glass
.
Plain
Looking-glasses
are
prepared
of
Crystal
,
and
of
Glass
:
those
of
Crystal
are
polished
by
wheels
,
and
require
another
Artifice
.
But
at
Venice
How
Glass
Looking-glasses
are
made
,
I
have
seen
it
.
They
take
the
melted
Glass
out
with
an
Iron
;
with
their
blast
they
frame
an
empty
Pillar
;
they
open
it
on
one
side
with
their
tongs
,
and
whilst
it
is
red
hot
they
lay
it
upon
a
plain
plate
of
Iron
,
that
is
equally
made
;
and
they
put
it
into
the
furnace
again
,
to
make
it
softer
;
and
that
it
may
get
the
perfect
plainness
of
the
iron
plate
,
they
leave
it
over
the
furnace
to
cool
by
degrees
:
When
it
is
cool
,
they
do
thus
Polish
plain
Glasses
.
They
fasten
it
upon
a
plain
Table
with
Gyp
;
underneath
lyeth
a
most
polite
plain
plate
of
iron
;
they
cast
upon
it
the
foresaid
sand
;
they
rub
it
with
water
by
a
stick
,
leaning
thereon
,
until
it
be
perfectly
plain
;
they
take
it
from
the
Table
,
and
glew
it
on
the
other
side
,
to
polish
them
both
:
then
they
make
them
perspicuous
,
as
I
said
they
did
.
Now
will
I
shew
To
terminate
plain
Glass
Looking-glasses
.
Glass
or
Crystal
Looking-glasses
,
when
they
are
made
plain
and
equal
,
the
Artist
makes
a
foil
of
the
same
bigness
of
Tin
,
that
is
level
and
thin
,
as
perfectly
as
he
can
.
For
if
Crystal
or
Glass
had
no
foil
of
Lead
behind
it
,
by
its
strength
and
thickness
it
could
never
terminate
our
sight
,
nor
stay
the
Image
Printed
upon
it
,
but
it
would
let
it
slip
away
;
for
Glass
is
pure
and
transparent
,
and
so
would
not
contain
it
,
by
reason
of
its
brightness
;
and
so
the
Image
would
vanish
in
it
,
as
light
in
the
Sun
.
Wherefore
upon
this
foil
you
shall
wipe
over
with
Quick-silver
,
by
the
means
of
a
Hares
foot
,
that
it
may
appear
all
as
Silver
:
and
when
you
see
it
fast
on
the
superficies
,
you
shall
put
it
upon
a
fair
white
paper
,
and
so
upon
the
Glass
;
but
first
made
clean
with
a
linen
clout
,
and
polished
:
for
if
you
handle
it
with
your
hands
,
the
foil
will
not
stick
to
it
:
with
your
left
hand
press
down
the
Glass
,
and
with
the
right
take
away
the
Paper
,
that
the
foil
may
cleave
every
where
,
and
they
bind
fast
together
;
laying
a
weight
upon
it
for
some
hours
,
and
so
let
it
stand
and
stir
it
not
.
Now
I
will
shew
How
a
foil
is
put
upon
a
Concave
Glass
.
But
it
is
more
laborious
to
lay
a
foil
on
a
Concave-Glass
:
Prepare
then
a
foil
of
the
bigness
of
your
Glass
,
that
you
shall
lay
upon
the
Convex
superficies
;
and
holding
it
fast
with
a
finger
of
your
left
hand
upon
the
Centre
,
with
your
right
hand
you
shall
fit
the
foil
round
about
,
and
shall
extend
it
on
the
said
superficies
,
until
it
become
of
the
same
form
with
that
convex
superficies
,
and
stick
every
where
even
unto
it
.
Then
of
moist
Gyp
shall
you
prepare
a
form
of
the
Glass
,
namely
,
by
pouring
Gyp
upon
the
Convex
superficies
;
and
when
the
Gyp
is
dry
,
you
have
the
form
.
Upon
the
form
extend
a
foil
of
Tin
,
and
let
it
agree
perfectly
with
the
form
every
where
,
because
the
form
and
the
foil
are
made
after
the
same
superficies
:
strew
quick-silver
upon
the
foil
,
and
as
I
said
,
make
it
stick
by
means
of
a
Hares
foot
.
The
Artists
call
this
Av●vare
:
put
paper
upon
it
,
and
pressing
this
upon
the
Glass
,
take
away
the
paper
;
when
you
know
it
sticks
fast
,
take
away
your
hand
,
and
lay
on
a
weight
,
and
after
●●ke
it
away
,
but
with
a
careful
balancing
of
your
hand
,
lest
it
take
wind
,
and
that
the
quick
silver
may
all
stick
fast
every
where
.
Now
remains
how
To
terminate
Convex-Glasses
.
Make
Glass
Balls
,
but
of
pure
Glass
,
and
without
bladders
as
much
as
you
can
,
as
the
receivers
for
distillations
;
and
from
the
hollow
iron
that
it
is
blown
in
by
,
let
this
liquid
moisture
be
projected
,
namely
,
of
Antimony
and
Lead
;
but
the
Antimony
must
be
melted
twice
or
thrice
,
and
purged
,
and
cast
Colophonia
in
.
So
stir
the
mixture
in
the
hollow
vessel
,
and
what
remains
cast
forth
:
and
so
in
Germany
they
make
Convex-Glasses
.
CHAP.
XXIII
.
How
Metal
Looking-Glasses
are
made
.
BUt
Metal-Glasses
are
made
another
way
.
Wherefore
if
a
Parabolical-Glass
be
to
be
made
,
draw
a
Parabolical
line
upon
a
brass
or
wooden
Table
;
what
is
without
it
,
must
be
filed
away
,
that
it
may
be
equal
,
smooth
,
and
polished
:
fasten
it
upon
an
Axis
in
the
middle
,
and
fit
it
with
Instruments
,
that
may
be
fitly
turned
about
,
let
there
be
clay
with
straw
under
it
,
made
up
with
dung
,
that
the
Table
being
turned
about
,
it
may
receive
a
Concave
form
exactly
;
then
let
it
dry
,
strew
ashes
upon
it
,
and
plaister
clay
above
that
,
of
a
convenient
thickness
;
let
it
dry
by
the
fire
,
or
if
you
will
,
by
heat
of
the
Sun
,
take
it
off
,
for
it
will
easily
part
from
the
ashes
:
unite
them
together
,
that
as
much
space
may
be
between
both
forms
,
as
you
think
fit
,
for
the
thickness
of
the
Glass
:
when
it
is
dry
,
cover
it
with
this
,
leaving
an
open
orifice
on
the
top
,
and
some
breathing
places
,
that
the
Air
may
breathe
forth
at
it
.
Then
make
such
a
mixture
;
let
them
be
put
into
a
new
pot
that
will
endure
the
fire
,
and
lute
it
well
within
,
that
it
may
hold
the
faster
;
let
it
dry
well
,
and
do
this
twice
or
thrice
over
:
set
it
to
the
fire
,
and
melt
in
it
two
pounds
of
Tartar
,
and
as
many
of
white
Arsenick
;
when
you
see
them
fume
,
pour
in
fifty
pounds
of
old
brass
,
often
used
,
and
let
it
melt
six
or
seven
times
,
that
it
may
be
pure
and
cleansed
;
then
adde
twenty
five
pounds
of
English
Pewter
,
and
let
them
melt
together
:
draw
forth
some
little
of
the
mixture
with
some
Iron
,
and
try
it
,
whether
it
be
brittle
or
hard
;
if
it
be
brittle
▪
put
in
more
Brass
;
if
too
hard
,
put
in
Pewter
:
or
else
let
it
boil
,
that
some
part
of
the
Pewter
may
evaporate
:
when
it
is
come
to
the
temper
it
should
be
,
cast
upon
it
two
ounces
of
Borax
,
and
let
it
alone
till
it
dissolve
into
smoke
;
then
cast
it
into
your
Mold
,
and
let
it
cool
:
When
it
is
cool
,
rub
it
with
a
Pumice-stone
,
then
with
powder
of
Emril
.
When
you
see
that
the
superficies
is
perfectly
polished
and
equal
,
rub
it
over
with
Tripolis
.
Lastly
,
make
it
bright
and
shining
with
burnt
Tin
;
most
adde
a
third
part
of
Pewter
to
the
Brass
,
that
the
mass
may
be
the
harder
,
and
become
more
perspicuous
.
THE
TWENTIETH
BOOK
OF
Natural
Magick
:
The
Chaos
,
wherein
the
Experiments
are
set
down
without
any
Classical
Order
.
THE
PROEME
.
I
Determined
at
the
beginning
of
my
Book
to
write
Experiments
,
that
are
contain'd
in
all
Natural
Sciences
,
but
by
my
business
that
called
me
off
,
my
mind
was
hindred
,
so
that
I
could
not
accomplish
what
I
intended
.
Since
therefore
I
could
not
do
what
I
would
,
I
must
be
willing
to
do
what
I
can
.
Therefore
I
shut
up
in
this
Book
,
those
Experiments
that
could
be
included
in
no
Classes
,
which
were
so
diverse
and
various
,
that
they
could
not
make
up
a
Science
,
or
a
Book
;
and
thereupon
I
have
here
heaped
them
altogether
confusedly
as
what
I
had
overpassed
;
and
if
God
please
,
I
will
another
time
give
you
a
more
perfect
Book
.
Now
you
must
rest
content
with
these
.
CHAP.
I.
How
Sea-water
may
be
made
potable
.
IT
is
no
small
commodity
to
mankinde
,
if
Sea-water
may
be
made
potable
.
In
long
voyages
,
as
to
the
Indies
it
is
of
great
concernment
:
For
whilst
Sea
men
,
by
reason
of
tempests
are
forced
to
stay
longer
at
Sea
than
they
would
,
for
want
of
water
they
fall
into
great
danger
of
their
lives
.
Galleys
are
forced
all
most
every
ten
days
to
put
in
for
fresh
water
,
and
therefore
they
cannot
long
wander
in
enemies
countries
,
nor
go
far
,
for
enemies
stop
their
passages
.
Moreover
,
in
sea
Towns
and
Islands
,
when
they
want
water
,
as
in
our
days
,
in
the
Island
Malta
,
and
in
the
Syrses
,
Souldiers
and
Inhabitants
endured
much
hardness
,
and
Histories
relate
many
such
things
.
Hence
I
thought
it
necessary
to
search
curiously
,
whether
Sea-water
might
be
made
potable
.
But
it
is
impossible
to
finde
out
any
thing
for
this
,
how
it
may
be
done
,
unless
we
first
finde
out
the
cause
of
its
saltness
,
and
what
our
Ancestors
have
said
concerning
that
matter
;
especially
since
Aristotle
saith
,
That
the
salt
may
easily
be
taken
from
the
Sea
,
because
the
sea
is
not
salt
of
its
own
Nature
,
but
by
the
Sun
that
heats
the
water
,
which
draws
out
of
it
,
cold
and
dry
earthly
exhalations
to
the
top
of
it
,
and
these
being
there
burnt
cause
it
to
be
salt
,
when
the
moist
subtile
parts
are
resolved
into
thin
vapors
.
We
therefore
imitating
Nature
,
by
raising
the
thin
parts
by
Chymical
Instruments
,
may
easily
make
it
sweet
.
For
so
the
Nature
of
the
Sea
,
makes
sweet
waters
for
the
Rivers
.
There
are
also
veins
of
the
Sea
,
in
the
deep
parts
of
the
earth
,
that
are
heated
by
the
Sun
,
and
the
vapours
are
elevated
to
the
tops
of
the
heighest
Mountains
,
where
by
the
cold
superficies
they
meet
with
,
they
congeal
into
drops
;
and
dropping
down
by
the
vaulted
roots
of
Caves
,
they
run
forth
in
open
streams
.
We
first
fill
a
hollow
vessel
like
a
great
Ball
,
with
Sea-water
,
it
must
have
a
long
neck
,
and
a
cap
upon
it
,
that
live
coles
being
put
under
,
the
water
may
resolve
into
thin
vapors
,
and
fill
all
vacuities
,
being
carryed
aloft
:
this
ill
sented
grossness
,
when
it
comes
to
touch
the
coldness
of
the
head
or
cap
,
and
meets
with
the
Glass
,
gathers
like
dew
about
the
skirts
of
it
;
and
so
running
down
the
arches
of
the
cap
,
it
turns
to
water
,
and
a
pipe
being
opened
that
pertains
to
it
,
it
runs
forth
largely
,
and
the
receiver
stands
to
receive
it
as
it
drops
:
so
will
sweet
water
come
from
salt
,
and
the
salt
tarryeth
at
the
bottom
of
the
vessel
,
and
three
pound
of
salt
water
,
will
give
two
pounds
of
fresh
water
;
but
if
the
cap
of
the
limbeck
be
of
Lead
,
it
will
afford
more
water
,
yet
not
so
good
.
For
Galen
saith
,
That
water
that
runs
through
pipes
of
Lead
,
if
it
be
drank
,
will
cause
an
excoriation
of
the
intestines
.
But
I
found
a
way
How
to
get
a
greater
quantity
of
fresh
water
,
when
we
distil
salt
water
.
Make
a
cap
of
earth
,
like
to
a
Pyramis
,
all
full
of
holes
,
that
through
the
holes
,
Urinals
of
Earth
or
Glass
may
be
brought
in
.
Let
their
mouths
stick
forth
,
well
lu●ed
that
the
vapor
may
not
exhale
;
the
cap
after
the
fashion
of
the
limbeck
,
must
have
its
pipe
at
the
bottom
running
round
,
and
let
it
crop
forth
at
the
nose
of
it
.
Set
this
upon
a
brass
Cauldron
,
that
will
hold
much
water
;
fill
it
with
salt
water
,
after
that
the
Urinals
;
and
putting
on
their
caps
,
when
fire
is
put
under
,
both
the
Urinals
will
drop
,
and
the
cap
that
contains
others
,
by
its
pipe
will
drop
out
water
also
:
for
the
vapors
rising
from
the
Cauldron
of
hot
water
,
will
make
the
Urinals
drop
,
and
the
cap
will
drop
withal
.
But
if
at
Sea
the
commodity
of
such
a
vessel
cannot
be
had
.
We
may
Distil
salt
water
otherwise
,
though
but
little
.
Dioscorides
shews
the
old
way
of
distillation
;
we
may
that
way
distil
sea
water
in
ships
,
which
Pliny
shews
also
.
Fleeces
of
wool
extended
about
the
ship
,
are
made
wet
by
the
vapors
rising
from
the
Sea
,
and
sweet
water
is
pressed
out
of
them
.
But
let
us
see
,
whiter
Salt
water
may
be
made
fresh
another
way
.
Aristotle
saith
it
,
and
Solomon
before
him
,
That
all
Rivers
came
from
the
Sea
,
and
return
to
the
Sea
;
for
by
the
secret
passages
under
ground
,
the
waters
that
are
sent
forth
,
leave
their
earthly
and
dry
parts
mixed
with
the
earth
,
and
they
come
forth
pure
and
sweet
.
He
saith
,
The
cause
why
the
salt
water
comes
not
forth
,
is
,
because
it
is
ponderous
,
and
settles
,
and
therefore
onely
hot-waters
of
salt-waters
,
can
run
forth
,
for
they
have
a
lightness
that
oversways
the
weight
of
the
salt
;
for
what
is
hot
,
is
lightest
:
Adde
,
that
waters
running
through
the
earth
are
much
strained
,
and
therefore
the
heavior
and
thicker
they
are
,
the
more
do
they
continually
sink
down
,
and
are
left
behind
;
and
the
lighter
they
are
,
the
more
pure
do
they
come
forth
and
are
severed
.
For
as
Salt
is
heavy
,
so
sweet
water
is
light
;
and
so
it
comes
,
that
they
are
sweet
waters
that
run
forth
.
This
is
the
very
cause
why
salt-water
,
when
it
moves
and
is
changed
,
is
made
the
sweeter
,
for
motion
makes
it
lighter
and
purer
.
Let
us
see
now
if
we
can
imitate
Nature
:
Fill
then
great
vessels
with
earth
,
and
set
them
so
one
above
another
,
that
one
may
drean
into
another
;
and
thus
salt-water
dreaning
through
many
vessels
,
may
leave
the
salt
behinde
.
I
tried
it
through
ten
vessels
,
and
it
remain'd
still
salt
:
My
friend
said
,
that
he
made
it
sweet
through
twenty
vessels
.
Yet
thus
I
thought
to
warn
you
of
,
that
all
earth
is
not
fit
for
this
use
.
Solinus
saith
,
That
sea-water
strain'd
through
clay
will
grow
sweet
;
and
it
is
proved
that
the
salt
is
taken
away
,
if
you
strain
it
often
through
thin
sand
of
a
River
.
Earth
that
lies
in
covered
places
,
and
under
roots
,
is
naught
,
for
that
is
commonly
salt
;
as
also
where
Cattle
are
s●alled
,
which
Columella
saith
is
naught
for
Trees
,
for
that
it
makes
salt-water
,
what
is
strain'd
from
it
.
Black
earth
is
naught
,
for
it
makes
the
waters
sharp
,
but
clay
grounds
make
sweet
waters
.
Paxamus
,
Anaxagoras
said
,
That
the
saltness
of
the
sea
came
from
the
Rivers
,
running
through
salt
places
,
and
communicating
that
quality
to
the
sea
.
Some
approve
River-gravel
for
this
use
,
and
their
reason
is
,
because
always
sweet
waters
are
found
by
the
shores
,
and
they
say
this
happens
,
because
they
are
strain'd
through
the
sand
,
and
so
grow
fresh
coming
from
the
salt-sea
:
for
the
sweet
water
that
is
found
neer
the
sea
,
is
not
of
the
sea
,
but
such
water
as
comes
from
the
tops
of
hills
,
through
the
secret
channels
of
the
earth
,
thither
.
For
waters
that
drean
forth
sweet
,
are
sweet
though
they
lye
even
with
the
sea
,
and
in
plain
places
;
as
Apuila
,
where
the
waters
drean
not
from
the
hills
,
they
are
salt
.
So
on
the
shores
of
Africa
.
But
Aristotle
brings
an
experiment
from
a
vessel
of
wax
;
for
if
one
make
a
Ball
of
wax
that
is
hollow
,
and
shall
dip
it
into
the
sea
,
it
being
of
a
sufficient
thickness
to
contain
,
he
shall
finde
it
full
of
fresh
water
,
because
the
corpulent
saltness
cannot
get
in
through
the
pores
of
the
wax
.
And
Pliny
,
by
letting
down
little
nets
into
the
sea
,
and
hollow
balls
of
wax
,
or
empty
vessels
stopt
,
saith
,
they
will
draw
in
fresh
water
;
for
sea-water
strain'd
through
clay
will
grow
fresh
.
But
I
have
found
this
to
be
false
.
For
I
have
made
pots
of
clay
,
as
fine
and
well
as
I
could
,
and
let
them
down
into
salt-water
,
and
after
some
days
I
found
salt-water
in
them
.
Also
,
if
it
were
true
,
it
is
of
no
use
,
when
as
to
sweeten
one
pound
of
water
,
a
thousand
Balls
of
wax
a
day
were
not
sufficient
.
But
for
this
many
vessels
might
be
invented
of
porous
wood
and
stones
.
A
vessel
of
Ivy
,
that
parts
,
as
I
said
,
wine
from
water
,
will
not
part
salt
from
water
if
it
drean
through
it
.
But
stones
are
brought
from
Portingal
,
made
into
vessels
,
into
which
sea
water
put
will
drean
forth
sweet
,
if
not
the
first
,
yet
the
second
time
,
they
use
it
to
break
the
stone
;
also
,
for
that
many
pumex
and
porous
stones
may
be
tried
.
Leo
Baptista
Albertus
saith
,
That
an
earthen
pot
well
stopt
,
and
put
into
the
sea
,
will
fill
with
potable
water
.
But
I
have
tried
all
earthen
vessels
,
and
I
always
found
salt-water
.
Aristotle
in
his
Problems
,
saith
,
It
may
be
done
Another
way
,
If
salt-water
cannot
be
drank
cold
,
yet
hot
,
and
cool
again
,
it
is
better
to
drink
.
It
is
because
a
thing
useth
to
change
from
contrary
to
contrary
,
and
salt-water
is
contrary
to
fresh
,
and
when
it
is
boil'd
,
the
salt
part
is
boil'd
off
,
and
when
it
is
cold
stays
at
the
bottom
.
This
I
tried
and
found
it
false
,
and
more
salt
,
for
by
heat
the
thin
vapors
of
the
water
that
are
sweet
exhale
,
and
the
salt
stay
behinde
;
and
in
lesser
water
,
the
same
quantity
of
salt
makes
it
salter
,
as
I
said
in
my
distillations
.
I
wonder
such
a
wise
man
would
relate
such
falsities
.
Florentinus
borrowing
it
from
him
,
saith
,
If
water
be
not
good
nor
po●able
,
but
ill
,
let
it
be
boiled
,
till
a
tenth
part
of
it
be
consumed
,
then
purge
it
,
and
it
will
be
good
,
For
sea-water
so
boil'd
,
will
grow
sweet
.
Let
me
see
whether
it
can
be
made
so
Another
way
,
and
that
in
great
quantity
.
There
is
a
thing
that
being
cast
into
large
vessels
filled
with
sea-water
,
by
fastning
the
salt
will
make
it
fall
to
the
bottom
,
or
by
curdling
it
,
and
so
it
frees
the
water
from
it
.
Wherefore
we
must
think
on
things
that
have
a
stiptick
quality
,
the
Antients
tried
this
,
the
Moderns
have
effected
it
.
Pliny
.
Nitrous
of
bitter
waters
;
if
you
put
Barley-flower
dried
to
them
,
they
are
tempered
,
that
you
may
drink
of
them
in
two
hours
:
therefore
is
Barley-flower
put
into
wine
sacks
,
and
elswhere
.
Those
that
go
to
the
Red-sea
through
the
Desarts
,
make
nitrous
,
and
salt
,
and
bitter
waters
fit
to
drink
in
two
hours
,
by
putting
in
of
Barley-meal
,
and
they
eat
Barley-meal
.
The
like
force
hath
the
Chalk
of
the
Rhodes
,
and
our
Clay
.
Also
,
Cooks
with
Catlings
,
and
Meal
of
Wheat
,
will
take
salt
out
of
very
salt
mea●
.
I
tried
this
oft
but
found
it
false
,
yet
some
of
the
saltness
was
taken
away
.
Pliny
.
If
you
must
drink
ill
waters
,
strew
in
powder
of
Penniroyal
.
Leo
Baptista
Albertus
,
when
they
take
up
the
water
of
Nilus
muddy
,
if
they
do
but
rub
the
edge
of
the
vessel
with
an
Almond
,
it
presently
grows
clear
:
I
tried
this
to
,
and
found
it
false
:
when
common
salt
is
cast
into
Aqua
fortis
,
that
parts
Gold
from
Silver
,
the
Silver
will
presently
descend
.
We
see
also
,
that
in
the
making
of
that
they
call
read
Alac
,
casting
but
Alom
into
Lye
,
the
salt
and
colour
will
presently
precipitate
to
the
bottom
,
and
nothing
will
remain
but
clear
water
.
We
see
that
milk
will
curdle
with
many
Herbs
,
which
we
speak
of
elsewhere
.
We
shall
use
therefore
for
this
purpose
,
coagulaters
and
astringents
.
Cooks
say
,
That
a
Spunge
put
into
a
pot
of
salt-water
,
will
draw
the
salt
to
it
;
but
pressed
forth
again
,
and
cast
in
once
more
will
take
it
all
out
.
So
wood
wrapt
about
with
fillets
of
linnen
,
and
put
into
the
pot
,
will
draw
the
salt
to
it
.
Others
binde
in
a
clout
Wheat-meal
,
and
put
it
into
the
pot
,
and
draw
forth
the
salt
.
Palladius
where
he
speaks
of
seasoning
of
wines
,
saith
,
The
Greeks
bid
men
keep
sea-water
that
is
clean
,
and
taken
out
of
the
calm
sea
the
year
before
,
whose
Nature
is
that
in
this
time
,
it
will
lose
its
saltness
or
bitterness
,
and
smell
sweet
by
age
.
It
remains
to
shew
How
sweet
waters
may
be
mended
.
Leo
Baptista
saith
,
If
you
place
a
glazed
vessel
full
of
salt
,
and
well
stopt
with
lime
,
putting
oyl
under
that
no
water
may
penetrate
into
it
,
that
it
may
hang
in
the
middle
of
the
waters
of
a
Cistern
;
these
waters
will
in
no
time
corrupt
.
Others
adde
also
Quick-silver
.
If
water
begin
to
corrupt
,
cast
in
salt
to
purge
them
;
and
if
salt
be
wanting
,
put
in
some
sea-water
,
for
so
at
Venice
they
draw
water
from
St
Nicolas
Well
,
for
Marriners
that
go
long
voyages
,
because
it
stands
so
neer
the
sea
,
and
salt
lyes
hid
in
it
,
by
communicating
with
those
waters
.
We
read
in
Scripture
,
that
Elizeus
did
this
,
who
at
Jericho
or
Palestina
,
cast
in
salt
into
a
Fountain
,
and
made
it
potable
water
,
which
was
before
bitter
and
corrupt
.
If
water
breeds
worms
cast
in
quick
Lime
,
and
they
will
dye
.
When
we
would
make
wine
clear
,
beat
the
white
of
an
Egge
,
and
the
troubled
wine
will
descend
,
if
you
put
it
in
.
Others
cast
in
the
dust
that
is
on
the
catlings
of
small
nuts
,
and
the
Spaniards
cast
in
Gyp
,
to
make
in
clear
and
all
these
we
may
use
in
waters
.
CHAP.
II.
How
to
make
water
of
Air.
IF
all
other
means
fail
,
we
may
make
water
of
air
onely
by
changing
it
into
air
,
as
Nature
doth
;
for
she
makes
water
of
air
or
vapors
:
Therefore
when
we
want
,
water
we
may
make
it
of
air
,
and
do
as
Nature
doth
.
We
know
when
the
Sun
heats
the
earth
,
it
draws
forth
the
thinnest
vapors
,
and
carrieth
them
on
high
,
to
that
region
of
the
air
where
the
cold
is
,
those
vapors
are
condensed
into
drops
,
and
fall
down
in
Rain
.
Also
we
see
in
summer
,
that
in
Glass
vessels
well
rinced
,
and
that
are
full
of
cold
water
,
the
air
by
coming
to
the
outermost
superficies
,
will
presently
clow'd
the
the
Glass
,
and
make
it
lose
its
cleanness
;
a
little
after
it
will
be
all
in
a
dew
and
swell
into
bubbles
,
and
by
degrees
these
will
turn
to
drops
,
and
fall
down
,
which
have
no
other
reason
for
them
;
but
because
the
cold
air
sticking
to
the
Glass
,
grows
thick
,
and
is
changed
into
water
.
We
see
also
in
Chambers
at
Venice
,
where
there
windows
are
made
of
Glass
,
when
a
gross
and
thick
vapor
sticks
to
the
Glass
within
,
and
a
cold
vapor
prevails
without
,
that
within
will
turn
to
dew
,
and
drop
down
.
Again
,
in
winter
,
in
Brass
Guns
,
which
are
always
very
cold
,
and
are
kept
in
Cellars
,
and
vaulted
places
,
where
men
also
use
to
be
,
that
the
air
will
grow
thick
,
and
lighting
upon
the
cold
superficies
of
them
,
they
will
be
all
of
a
dew
,
and
drop
with
water
.
But
to
say
no
more
:
Make
a
large
round
vessel
of
Brass
,
and
put
into
it
Salt-Peter
,
unrefined
,
what
will
fill
it
;
men
call
it
Solazzo
mingled
with
Ice
:
for
these
two
mixed
,
as
I
said
in
this
Book
,
make
a
mighty
cold
,
and
by
shaking
them
,
with
the
wondeful
force
of
the
cold
,
they
gather
air
about
the
vessel
,
and
it
will
presently
drop
into
a
vessel
underneath
.
A
deligent
Artist
will
adde
more
,
that
he
may
get
a
greater
quantity
of
water
.
It
sufficeth
that
I
have
shewed
the
way
.
CHAP.
III.
How
one
may
so
alter
his
face
that
not
so
much
as
his
friends
shall
know
him
.
SUch
as
are
taken
prisoners
,
or
shut
up
close
and
desire
to
escape
,
and
such
as
do
business
for
great
men
,
as
spies
,
and
others
that
would
not
be
known
,
it
is
of
great
moment
for
them
to
know
how
to
change
their
Countenances
:
I
will
teach
them
to
do
it
so
exactly
,
that
their
friends
and
wives
shall
not
know
them
.
Great
men
do
not
a
little
enquire
for
such
secrets
,
because
those
that
can
dissemble
theirown
persons
,
have
done
great
matters
,
and
lovers
have
served
their
Mistresses
,
and
Parents
have
not
suspected
it
.
Ulisses
attempting
to
know
what
the
Trojans
did
,
clothed
in
counterfeit
garments
,
and
his
face
changed
,
did
all
he
would
,
and
was
not
discovered
.
Homer
.
With
many
scars
he
did
transform
his
face
,
In
servants
clothes
,
as
from
a
beggars
race
.
He
went
to
Troy
,
—
And
when
he
desired
to
know
what
Penelope
and
her
suters
did
,
he
transformed
himself
again
.
I
shall
shew
how
this
may
be
done
many
ways
,
by
changing
the
Garments
,
Hair
,
Countenance
,
Scars
,
Swellings
;
we
may
so
change
our
Faces
,
that
in
some
places
it
may
rise
in
bunches
,
in
other
places
it
may
sink
down
.
And
first
,
How
to
dye
the
Flesh.
But
to
begin
with
the
colouring
of
the
Flesh.
The
Flesh
may
be
dyed
to
last
so
long
,
or
to
be
soon
washed
out
.
If
you
will
have
it
soon
wash'd
off
,
Steep
the
shells
of
Walnuts
,
and
of
Pomegranates
in
Vinegar
,
four
or
five
days
;
then
press
them
forth
by
a
Press
,
and
dye
the
face
;
for
it
will
make
your
face
as
black
as
an
Ethiopian
,
and
this
will
last
some
days
.
Oyl
of
honey
makes
a
yellow
colour
,
and
red
,
and
it
will
last
fourteen
days
or
more
.
The
fume
of
Brimstone
will
discolour
the
face
,
that
it
will
shew
sickly
,
as
if
one
had
long
kept
his
bed
,
but
it
will
be
soon
gone
.
But
if
you
will
have
it
last
many
days
firm
,
and
very
hardly
to
come
off
:
Use
water
of
Depart
,
that
seperates
Gold
from
Silver
,
made
of
Salt-Peter
and
Vitriol
,
and
especially
if
it
have
first
corroded
any
Silver
;
this
will
last
twenty
days
,
until
the
skin
be
changed
.
But
if
you
will
Change
the
Hair
,
I
taught
elsewhere
how
to
do
this
:
yet
I
will
take
the
pains
to
do
it
again
.
Oyl
of
honey
dyes
the
Hair
of
the
head
and
beard
,
of
a
yellow
or
red
colour
;
and
this
will
hold
a
moneth
.
But
if
they
be
hoary
,
white
,
or
yellow
,
we
may
dye
them
black
with
a
strong
Lixivium
,
wherein
Litharg
is
boiled
.
Also
,
it
will
notably
alter
the
Countenance
,
To
adde
or
take
off
Hair
,
An
Unguent
used
in
Stoves
and
Hot-houses
,
is
good
for
that
purpose
,
made
of
Orpiment
and
quick
Lime
;
for
this
will
presently
make
the
part
bald
,
so
the
eyelids
and
eyebrows
being
made
smooth
,
will
strangely
metamorphise
a
man
.
We
can
also
make
the
Hair
grow
suddenly
,
with
water
of
honey
,
and
the
fat
of
an
eel
and
horse
,
as
I
said
.
One
may
thus
Make
his
face
swelled
,
pressed
down
,
or
full
of
scars
,
Nothing
doth
more
deform
the
visage
then
the
stinging
of
Bees
.
We
can
make
scars
with
caustick
Herbs
,
by
applying
them
,
and
letting
them
lye
on
for
a
little
time
.
Tumours
and
Cavities
are
made
by
using
to
the
part
milk
of
Tithymal
,
as
to
the
Mouth
,
Nose
,
Eyes
,
especially
where
the
skin
is
off
,
that
by
this
remedy
alone
the
face
is
deformed
;
so
you
may
do
the
Cods
and
Testicles
:
water
of
Cantharides
smeered
on
,
doth
presently
cause
bladders
and
humours
.
Turbith
beaten
,
and
boiled
,
and
anointed
on
,
makes
all
swell
where
it
toucheth
,
chiefly
the
Testicles
.
The
powder
of
the
Yew
,
doth
so
exulcerate
the
skin
,
that
the
people
will
think
the
man
is
most
miserable
,
and
in
a
sad
condition
.
The
remedy
is
the
juyce
of
the
Poplar
,
or
the
oyl
of
Poplar
.
The
fume
of
Brimstone
and
burnt
straw
,
will
discolour
the
face
,
as
Hypocrites
do
,
who
by
such
means
alter
their
countenance
.
Mingle
together
the
feces
of
Aqua
fortis
one
ounce
,
Pickle
and
Curcuma
,
of
each
one
drachm
,
with
Oyl
to
the
form
of
an
unguent
,
and
anoint
your
face
,
it
will
make
it
black
.
When
you
will
wash
it
with
cold
water
,
it
will
come
to
its
former
complection
.
Comedians
and
Tragedians
,
when
they
Act
on
the
Stage
,
they
smeer
their
faces
with
lees
of
Oyl
to
change
them
,
that
such
as
are
their
acquantance
may
not
know
them
.
Because
the
stinging
of
Bees
,
Wasps
,
Hornets
,
do
so
change
the
face
,
making
the
Nose
,
Mouth
,
and
other
parts
to
stand
awry
,
and
to
be
full
of
swellings
and
depressions
:
If
any
man
wash
his
skin
with
the
decoction
of
Hornets
or
Wasps
,
the
place
will
so
swell
,
that
it
will
make
men
suspect
some
disease
,
yet
it
is
without
pain
.
The
remedy
is
Theriot
drank
,
or
smeered
on
the
part
:
and
this
is
the
fraud
that
false
women
use
to
counterfeit
themselves
to
be
with
child
.
Beat
together
Oyl-lees
,
coles
of
a
Vine
and
Pomegranate
Pills
;
and
mingle
them
,
and
if
you
touch
your
face
with
this
liniment
,
you
shall
make
it
exceeding
black
:
but
the
juyce
of
sowre
Grapes
or
Milk
will
wash
it
off
.
CHAP.
IV.
That
stones
may
move
alone
.
THe
Antients
say
,
that
the
stones
called
Prochites
and
Astroites
,
laid
upon
some
other
plain
stone
,
will
move
of
themselves
,
if
you
put
Vinegar
to
them
.
The
way
shall
be
this
:
let
a
plain
well
polished
,
on
the
outward
superficies
,
Porphyr
Marble
stone
,
lye
beneath
;
lay
upon
this
the
stone
Trochites
or
Astroites
,
whose
outward
superficies
is
made
smooth
also
;
then
put
to
them
a
little
vinegar
or
juyce
of
Lemons
,
presently
of
themselves
will
the
Trochites
,
as
well
as
the
Astroites
,
without
any
thing
moving
them
,
go
to
the
declining
superficies
:
and
it
is
very
pleasant
to
see
this
.
Cardan
saith
,
That
such
stones
have
a
thin
moisture
in
them
,
which
by
the
force
of
the
vinegar
,
is
turned
into
a
vapor
;
and
when
it
cannot
get
forth
,
it
tumbles
the
stone
up
and
down
:
There
is
the
beginning
of
a
thin
vapor
,
but
it
comes
not
forth
▪
because
it
is
credible
that
the
passages
are
very
narrow
:
I
should
think
that
air
is
shut
up
in
the
veins
of
it
,
for
it
is
probable
,
where
you
shall
see
substances
of
divers
colours
.
Wherefore
vinegar
,
because
it
is
subtile
of
parts
,
goes
in
,
and
drives
out
the
air
,
which
passing
out
by
the
vinegar
,
moves
the
stone
.
Yet
I
have
found
that
all
stones
will
move
themselves
,
that
are
mingled
of
divers
stones
,
&
have
divers
open
passages
in
their
veins
.
For
the
vinegar
entring
in
at
the
joynts
,
forceth
the
stone
to
move
it self
.
The
Alabaster
stone
,
called
vulgarly
Lodognium
,
moves
excellently
,
for
it
is
distinguished
by
divers
veins
,
and
varieties
of
stones
;
and
I
have
seen
a
piece
,
not
onely
of
one
pound
,
but
of
●our
pounds
to
move
it self
,
and
it
was
like
a
Tortois
;
and
when
the
stone
began
to
move
,
it
seemed
like
a
Tortois
crawling
.
That
kinde
of
Marble
moves
by
it self
with
vinegar
,
which
is
called
Brocadello
,
which
is
compounded
of
divers
and
mingled
parts
.
Also
with
vinegar
doth
that
spotted
Marble
walk
,
which
is
spotted
with
red
,
yellow
,
and
brown
spots
;
they
call
it
the
Lowsie
stone
,
and
it
makes
the
beholders
to
wonder
at
it
.
I
must
tell
you
this
before
I
leave
off
,
because
I
would
omit
nothing
.
If
the
Marble
be
spotted
underneath
,
and
be
above
all
of
one
colour
and
hard
,
or
beneath
all
of
one
colour
and
hard
,
and
above
of
divers
colours
;
when
vinegar
is
poured
on
,
or
any
sharp
liquor
,
it
runs
presently
to
the
declining
part
;
sometimes
in
circles
,
sometimes
by
jumps
,
and
sometimes
hastily
moving
it self
.
CHAP.
V.
How
an
Instrument
may
be
made
,
that
we
may
hear
by
it
a
great
way
.
IN
my
Opticks
I
shewed
you
Spectacles
,
wherewith
one
might
see
very
fat
.
Now
I
will
try
to
make
an
Instrument
,
wherewith
we
may
hear
many
miles
;
and
I
will
search
out
a
wood
,
wherewith
that
may
be
performed
better
and
with
more
ease
.
Therefore
to
finde
out
the
form
of
this
Instrument
,
we
must
consider
the
ears
of
all
living
Creatures
,
that
bear
best
.
For
this
is
confirmed
in
the
Principles
of
Natural
Philosophy
,
that
when
any
now
things
are
to
be
invented
,
Nature
must
be
searched
,
and
followed
.
Therefore
to
consider
of
Animals
,
that
have
the
quickest
hearing
,
we
must
think
of
those
that
are
the
most
fearful
;
For
Nature
takes
care
for
their
safety
,
that
as
they
have
no
great
strength
,
yet
they
might
exceed
others
in
hearing
,
and
save
themselves
by
flight
;
as
the
Hare
,
Coney
,
Hart
,
the
Ass
,
Ox
,
and
the
like
.
These
Creatures
have
great
ears
,
and
always
open
toward
their
foreheads
;
and
the
open
passages
are
to
carry
the
sound
from
the
place
whence
it
comes
.
Ha●es
therefore
have
long
ears
standing
up
high
.
Pollux
.
But
Festus
calls
the
Hare
,
Auritum
,
because
of
its
great
ears
,
and
quickness
of
hearing
.
The
Greeks
call
the
Hare
Lagos
from
the
great
ears
;
for
La
in
composition
augments
,
and
Os
signifies
an
ear
,
and
it
was
fit
that
a
fearful
creature
should
hear
well
,
that
it
might
perceive
dangers
farther
off
,
and
take
care
for
it self
in
time
.
The
Egyptians
thought
the
Hare
so
quick
of
hearing
,
that
it
was
their
Hieroglyphick
for
hearing
.
The
Coney
is
of
the
same
Nature
,
and
hath
the
same
kinde
of
ears
.
Cows
have
great
hairy
ears
:
she
can
hear
a
Bull
rore
when
he
seeks
to
Bull
a
Cow
,
thirty
furlong
off
,
as
giving
this
token
of
his
love
.
Aelian
.
A
Hart
hath
greater
and
longer
ears
,
as
it
is
a
fearful
Creature
:
If
he
holds
his
ears
right
up
,
he
perceives
sharply
,
and
no
snares
can
take
him
;
but
if
he
let
his
ears
down
,
he
is
easily
slain
.
Aristotle
,
and
Pliny
from
him
.
When
they
raise
their
ears
,
they
hear
quickly
;
when
they
let
them
fall
,
they
are
afraid
:
and
not
to
go
over
all
Creatures
that
have
large
right
up
open
ears
,
I
say
those
that
have
such
ears
,
they
raise
them
and
direct
them
forward
,
when
they
would
hear
afar
off
,
and
they
are
of
most
perfect
hearing
.
I
shall
shew
now
by
the
contrary
,
that
such
Creatures
which
have
short
small
ears
,
and
not
so
visible
,
are
of
dull
hearing
.
Great
part
of
Fishes
want
ears
,
and
such
as
have
onely
holes
and
no
ears
,
must
needs
hear
more
deafly
;
for
the
outward
ears
are
made
by
Nature
,
that
the
sounds
might
be
conveyed
to
the
ears
by
them
.
Adrianus
Consul
of
Rome
,
is
a
most
clear
witness
of
this
,
who
having
this
sense
hurt
,
made
hollow
catches
to
hear
better
by
;
and
these
he
fastned
to
his
ears
,
looking
forward
.
And
Aristotle
saith
,
That
Horses
,
Asses
,
Dogs
,
and
other
Creatures
that
have
great
ears
,
do
always
stir
them
about
,
and
turn
them
to
hear
noise
,
Nature
teaching
them
the
use
of
those
parts
;
and
we
finde
that
they
hear
less
that
have
their
ears
cut
off
:
wherefore
it
is
fit
,
that
the
Form
of
the
Instrument
for
hearing
,
be
large
,
hollow
,
and
open
,
and
with
screws
inwardly
.
For
the
first
,
if
the
sound
should
come
in
directly
,
it
would
hurt
the
sence
;
for
the
second
,
the
voice
coming
in
by
windings
,
is
beaten
by
the
turnings
in
the
ears
,
and
is
thereby
multiplied
,
as
we
see
in
an
Eccho
.
The
sea-Periwinkle
is
an
argument
to
prove
it
,
which
being
held
to
the
eare
makes
a
light
noise
.
Now
it
remains
to
speak
of
what
matter
it
must
be
made
.
I
think
of
porous
Wood
,
for
the
holes
and
pores
are
passable
every
way
;
and
being
filled
with
air
,
they
sound
with
every
small
stroke
:
and
amongst
the
porous
Wood
,
is
the
Ivy
,
and
especially
the
tree
called
Smilax
or
Woodbind
,
for
a
Dish
made
with
Ivy
,
will
let
out
the
water
,
as
I
said
.
Wherefore
Pliny
speaking
of
the
Woodbind
,
saith
,
It
is
proper
to
this
matter
,
that
being
set
to
the
ears
,
it
will
make
a
small
noise
.
And
in
another
place
,
I
said
that
the
Woodbind-Ivy
would
sound
,
if
set
to
the
ear
.
Therefore
fit
your
Instrument
to
put
into
your
ear
,
as
Spectacles
are
fitted
to
the
eyes
.
CHAP.
VI.
How
by
some
Impostures
we
may
augment
weight
.
I
Have
set
down
some
Impostures
here
,
that
such
as
handle
with
wicked
men
,
may
take
heed
that
they
be
not
deceived
.
As
To
augment
the
weight
of
Oyl
,
water
is
mingled
with
the
Oyl
,
that
the
fraud
may
not
be
known
,
let
it
be
done
with
troubled
waters
,
as
with
the
decoction
of
Wood
,
Rapes
,
Asphodills
,
that
it
may
the
harder
be
discerned
from
it
.
Or
else
they
put
the
choisest
Gumtragant
into
water
for
two
days
:
then
they
bray
it
in
a
Mortar
,
always
putting
water
to
it
,
to
melt
the
Gum
:
adde
these
to
the
Oyl
dropping
forth
,
and
they
will
be
turn'd
to
Oyl
.
By
the
like
fraud
almost
,
Silk
is
made
to
weigh
more
,
They
put
it
upon
the
vapour
that
riseth
from
boiling
water
,
and
this
makes
it
swell
with
moisture
,
and
grow
heavier
.
Others
bray
one
ounce
of
Gum
Arabick
,
and
being
well
passed
through
a
sieve
,
they
mingle
it
with
the
decoction
of
Honey
;
they
dissolve
this
mixture
into
water
,
and
wet
the
Silk
with
it
,
and
then
let
it
dry
.
Others
keep
it
in
the
green
leaves
of
Walnut-tree
.
If
you
will
Increase
the
quantity
of
Honey
,
Adde
to
it
the
Meal
of
Chestnuts
of
Millet
,
and
that
augments
it
,
and
it
cannot
be
known
.
So
you
may
Increase
the
weight
of
Wax
:
Adde
to
the
Wax
Bean-meal
,
excellent
well
beaten
;
and
this
will
burn
in
Candles
without
any
excrement
;
for
it
increaseth
the
weight
and
bigness
,
and
the
fra●d
is
scarce
discerned
.
So
you
may
Augment
Sope.
If
you
mingle
the
Ashes
of
Oxens
shank-bones
,
well
burnt
it
Potters
ovens
,
or
white
Brimstone
.
For
you
shall
augment
the
weight
and
quantity
,
without
and
distinction
of
it
.
If
you
would
Counterfeit
Pepper
,
You
may
gather
green
Juniper-berries
,
and
let
them
dry
till
they
shrivel
;
then
mix
them
with
grains
of
Pepper
.
Others
gather
great
black
Vetches
,
and
first
they
boil
them
with
wilde
Pepper
;
for
swelling
in
the
water
,
when
they
come
to
be
dried
,
they
become
wrinkled
.
I
did
sophisticate
them
so
,
that
I
deceived
in
sport
the
best
Apothecaries
;
and
afterwards
,
I
did
in
mirth
discover
the
fraud
.
Take
the
Berries
of
the
ripe
red
Sanguinaria
;
these
when
they
are
dried
,
will
be
so
shriveled
,
and
like
to
Pepper
,
that
any
man
almost
may
be
deceived
by
it
,
unless
he
tasts
of
it
.
So
we
may
Increase
the
weight
of
Wheat
,
By
setting
a
vessel
of
Wood
within
it
,
full
of
water
or
vinegar
.
For
as
Pliny
saith
,
It
will
drink
it
in
.
CHAP.
VII
.
Of
the
Harp
and
many
wonderful
properties
thereof
.
THe
Harp
hath
some
properties
in
it
,
and
things
worthy
to
be
observed
,
which
I
shall
propound
here
.
First
,
I
shall
mention
some
wonderful
effects
,
that
the
Antients
speak
of
:
then
how
they
may
be
done
,
or
how
the
Antients
did
then
.
Since
Musick
is
now
more
Adorned
and
Noble
,
than
it
was
amongst
the
Antients
(
for
then
it
was
more
rude
and
imperfect
)
and
yet
in
our
days
it
doth
not
perform
those
operations
.
It
is
certain
that
Musical
Tunes
can
do
much
with
men
,
and
there
is
no
heart
so
hard
and
cruel
,
but
convenient
and
sweet
harmony
will
make
it
yield
,
and
on
the
otherside
,
harsh
Musick
will
vex
and
harden
a
mans
minde
.
Musaeus
discovers
,
that
Verse
and
Songs
are
a
most
delightful
thing
to
Mortal
man
:
and
the
Platonists
say
,
That
all
things
living
are
charmed
by
Musick
;
and
there
are
many
effects
observed
of
it
.
Drums
sound
in
the
wars
to
provoke
those
that
are
slow
to
fight
;
and
we
read
that
the
Antients
did
such
like
things
.
One
Timotheus
a
Musician
,
as
oft
he
he
pleased
would
play
a
Phrygian
Tune
,
and
so
enrage
the
mind
of
Alexander
,
that
he
r●n
presently
to
the
wars
;
and
when
he
would
do
otherwise
,
he
changed
his
tune
,
and
took
off
all
his
courage
making
him
lasie
,
and
would
then
draw
him
being
grown
effeminate
,
to
Banquets
and
Feasts
:
And
Plutarch
saith
,
That
when
he
heard
Antigenida
playing
Melodies
with
a
Pipe
,
that
they
called
Harmatii
,
he
was
so
inflamed
,
that
he
rose
in
his
Arms
,
and
laid
hold
of
him
that
sat
next
to
him
.
Cicero
reports
,
That
Pythagoras
made
a
yong
man
more
calm
by
a
slower
tune
,
who
was
a
Tancomonite
,
and
was
whitled
with
wine
,
and
mad
for
a
whore
,
and
spurred
forward
by
a
Phrygian
tune
;
for
being
a
corrival
,
he
sought
to
set
the
house
on
fire
where
the
whore
was
.
And
the
same
Author
saith
,
If
yong
men
are
provoked
by
the
sound
of
Flutes
to
commit
any
wickedness
,
if
the
Piper
play
but
a
slower
tune
they
are
called
off
again
;
for
by
the
gravity
of
the
Musick
their
petulant
fury
is
alayed
.
Empedocles
,
when
one
set
upon
his
Host
,
that
provoked
him
with
reproaches
and
ill
language
turned
the
burden
of
his
Song
,
and
so
asswaged
the
fury
of
his
anger
.
Theophrastus
is
reported
to
have
used
Musical
Tunes
to
repress
the
passions
of
the
minde
.
And
Agamemnon
departing
from
his
Country
to
go
to
Troy
,
doubting
of
the
chastity
of
Clitemnestra
,
left
a
Harper
,
who
with
Musick
did
so
incite
her
to
continency
and
chastity
,
that
Egystus
could
not
enjoy
her
till
he
had
killed
the
Harper
.
The
Thracian
Orpheus
by
the
playing
on
his
Harp
,
made
barborous
Nations
civil
who
were
as
hard
as
stones
to
be
softned
.
Musick
charms
the
tender
ears
of
children
,
and
Rattles
will
make
them
quiet
,
and
hold
their
peace
when
they
cry
.
Wherefore
Chrysippus
is
reported
to
have
written
a
peculiar
Song
for
Nurses
.
Also
wilde
Beasts
are
tamed
with
Musical
Tunes
.
Arion
the
Harper
made
friends
of
the
Dolphins
that
want
reason
,
and
they
carried
him
safe
to
the
shore
,
when
he
was
cast
into
the
Sea
.
Strabo
saith
,
That
Elephants
are
allured
with
drums
.
Stags
are
held
with
sounds
,
and
catched
with
sweet
Musick
.
The
Swans
under
the
North-winde
are
conquered
by
the
Harp
and
Musical
Tunes
:
Little
birds
are
enticed
to
the
Net
with
Pipes
;
and
the
Shepherds
Pipe
commands
the
Sheep
,
when
they
wander
too
far
to
field
,
to
stand
still
.
In
Mysia
,
when
Horses
back
Mares
,
a
man
sings
to
them
as
it
were
a
marriage
Song
,
and
the
Mares
are
so
taken
with
the
Musick
,
that
they
become
great
with
Fole
,
and
they
bring
forth
most
gallant
Colts
.
Pythocaris
a
Musician
,
when
he
sang
earnestly
swift
Notes
to
his
Pipe
,
is
said
to
have
made
Wolves
become
more
tame
;
and
which
is
far
more
wonderful
,
Antiquity
cured
Wounds
,
Diseases
,
and
Poysons
by
Melody
,
as
Histories
related
.
Terpander
and
Aaron
of
Methymna
,
cured
the
men
of
Lesbos
and
Jonia
of
great
Diseases
.
Asclepiades
a
Physitian
cured
deaf
people
by
a
Trumpet
,
and
by
singing
he
stilled
the
sedicious
people
.
In
time
past
there
was
great
store
of
Spiders
in
Aquilia
,
which
they
commonly
call
Tarantulae
,
when
the
Sun
is
extreme
hot
they
bite
most
pestilently
,
and
venemously
;
for
this
danger
this
healthful
remedy
is
onely
found
out
,
that
he
that
is
bit
must
be
charmed
with
much
singing
of
Musicians
,
and
many
musical
Instruments
.
The
sick
though
he
want
all
sense
,
so
soon
as
he
hears
the
Flute
play
,
as
if
he
rose
from
a
dead
sleep
,
ariseth
from
the
earth
,
and
danceth
after
the
Musick
;
and
if
the
Musician
cease
to
play
,
he
presently
faints
,
&
grows
stupedt
and
as
the
Musick
strikes
up
,
so
he
doth
dance
the
more
.
So
to
several
Diseases
the
Antients
appointed
several
Musick
;
for
the
Dorick
Melody
caused
Prudence
,
Chastity
,
and
Learning
;
the
Phrygians
made
men
fight
,
and
grow
furious
,
which
the
flute
will
do
also
.
Therefore
Aristoxenus
in
his
Plays
,
when
he
could
not
prevail
with
Dorick
Musick
,
he
changed
to
Phrygian
melody
that
agreed
with
them
.
The
Lydian
Harmony
sharpens
wit
to
those
that
are
dull
,
and
brings
in
a
desire
of
heavenly
things
,
upon
those
that
are
oppressed
with
a
love
of
earthly
things
.
Aristotle
in
his
Politicks
,
Do
we
not
reade
that
the
Lacedemonians
rejected
that
kinde
of
Musick
called
Chromaticum
,
because
it
made
those
that
heard
it
too
effeminate
?
Whence
I
think
it
is
not
against
reason
,
that
the
same
may
be
done
by
the
Lute
or
Harp
alone
,
but
what
is
done
by
art
or
cunning
,
is
more
to
be
wondred
at
,
which
none
can
deny
.
But
if
we
would
seek
out
the
cause
of
this
,
we
shall
not
ascribe
it
to
the
Musick
,
but
to
the
Instrument
,
and
the
wood
they
are
made
of
,
and
to
the
skins
;
since
the
properties
of
dead
beasts
are
preserved
in
their
parts
,
and
of
Trees
cut
up
in
their
wood
,
as
I
said
elsewhere
in
this
Book
.
And
to
take
the
most
noted
examples
,
if
we
will
Fright
Sheep
,
There
is
Antipathy
between
Sheep
and
Wolves
,
as
I
said
often
,
and
it
remains
in
all
their
parts
;
so
that
an
Instrument
strung
with
Sheep
strings
,
mingled
with
strings
made
of
a
Wolfs
guts
,
will
make
no
Musick
,
but
jar
,
and
make
all
discords
.
Pythagoras
.
If
you
will
Drive
away
Horses
,
Horses
are
frighted
in
battle
by
Elephants
,
and
a
Camel
Naturally
hates
a
Horse
,
as
Aristotle
and
Pliny
say
,
and
some
report
that
Horses
will
burst
if
they
tread
upon
the
Wolfs
footing
,
when
the
Horsemen
rides
them
.
So
that
if
drums
be
made
of
an
Elephant
,
Camel
,
or
Wolves
skin
,
and
one
beat
them
,
the
Horses
will
run
away
and
dare
not
stand
.
By
the
same
reason
,
if
you
will
Drive
away
Bears
,
A
Horse
,
that
is
a
Creature
made
obedient
to
man
,
hath
a
Capital
hatred
with
a
Bear
,
that
is
a
Beast
hurtful
to
man
;
he
will
know
his
enemy
that
he
never
saw
before
,
and
presently
provide
himself
to
fight
with
him
,
and
he
useth
art
rather
than
strength
for
it
;
and
I
have
heard
that
Bears
have
been
driven
away
in
the
Wilderness
by
the
sound
of
a
Drum
,
when
it
was
made
of
a
Horse
skin
.
Again
,
if
we
would
Make
Horses
gentle
,
Aelian
writes
that
by
the
playing
on
a
Flute
,
the
Lybian
Horses
are
so
allured
,
that
by
this
means
they
will
become
gentle
for
mans
use
,
and
will
not
be
so
furious
;
they
will
follow
the
Groom
that
feeds
them
,
whithersoever
he
please
to
lead
them
with
his
Musick
;
when
he
plays
and
stands
,
they
stand
still
,
and
if
he
play
eagerly
on
the
Flute
,
they
are
so
ravished
with
it
,
that
they
cannot
hold
crying
,
and
let
tears
fall
.
Those
that
keep
Horses
make
a
hollow
pipe
of
the
Tree
called
Rose-Laurel
,
and
they
go
amongst
the
herd
with
this
,
and
playing
on
it
they
charm
them
all
.
Theophrastus
hath
told
us
that
the
Herb
Oenothera
will
●ame
wilde
Beasts
,
and
make
them
drunk
;
and
as
I
said
elsewhere
,
Theophrastus
his
Oenothera
is
our
Rose-Laurel
,
against
Dioscorides
.
It
is
reported
,
that
Women
will
miscarry
,
if
Fiddle-strings
be
made
of
Serpents
,
especially
of
Vipers
,
for
being
put
on
a
Harp
and
play'd
on
,
if
women
with
childe
be
present
,
they
suffer
abortion
,
and
Vipers
are
wont
to
do
as
much
by
meeting
them
,
as
many
write
.
Hermenias
,
a
Theban
,
endeavoured
To
cure
many
of
the
Sciatica
in
Beotia
,
by
Musick
;
and
it
may
be
his
Instrument
was
made
of
Poplar
,
for
Dioscorides
saith
,
That
the
juyce
of
the
Poplar-tree-bark
will
cure
them
,
or
of
Willow
.
Also
Hellebore
is
good
For
mad
men
And
Xenocrates
cured
mad
men
with
Musical
tunes
,
which
Instruments
might
be
easily
made
of
Horses
Shank-bones
,
or
the
hollow
stalks
of
Hellebore
.
Thales
Milerius
used
a
Harp
Against
the
Plague
,
which
could
be
of
no
other
Wood
than
the
Vine-tree
;
since
Wine
and
Vinegar
are
wonderful
good
against
the
Pestilence
,
or
else
of
the
Bay-tree
,
whose
leaves
bruised
and
smelled
to
,
will
presently
drive
away
Pestilent
contagion
.
Theophrastus
writes
that
some
are
excellent
Against
the
bitings
of
Vipers
,
with
Harps
,
Flutes
,
or
other
Instruments
,
which
Instruments
might
be
made
of
Juniper
,
Ash
,
Bays
,
the
Stags-bones
,
Ferula
,
Elder
,
Vine
,
and
such
like
many
more
.
Pythagoras
Against
Dru●●enness
used
Musick
also
:
for
he
withheld
a
yong
man
that
was
drunk
from
burning
the
house
of
his
corrival
,
may
be
with
an
Instrument
of
Ivy
,
or
Almond-tree-wood
,
especially
that
as
it
is
of
the
wilde
Tree
,
for
these
afford
great
remedy
for
drunkenness
.
Timotheus
did
so
enflame
the
minde
of
Alexander
the
Great
,
that
he
was
mad
to
fight
,
and
when
he
would
he
changed
his
minde
,
and
drew
out
all
his
courage
;
and
he
endeavoured
To
draw
his
sluggish
and
yielding
thoughts
from
Battle
to
Banquets
,
and
so
carried
him
which
way
he
pleased
,
which
could
not
be
done
,
but
by
Vine-wood
,
or
Wood-Laurel
.
The
Instrument
of
the
Harper
,
who
when
Agamemnon
went
from
Greece
to
Troy
,
did
keep
Clilemnestra
chaste
by
,
his
Musick
was
made
of
Willow
,
called
Agnus
Castus
;
for
the
women
in
the
Feasts
of
Ceres
,
amongst
the
Athenians
,
put
Willow-Park-leaves
under
them
,
to
keep
them
chaste
when
they
lay
in
bed
,
for
so
they
extinguished
the
desire
of
venery
.
The
Pythagoreans
used
some
Tunes
For
sleep
and
waking
;
For
when
they
would
by
sleep
overcome
divers
cares
,
they
play'd
certain
Tunes
,
that
easie
and
quiet
sleep
might
come
upon
them
;
and
when
they
arose
,
so
soon
as
they
went
out
of
their
Chambers
,
with
some
Musick
they
would
dispel
all
confusion
and
dulness
of
sleep
,
that
they
might
set
to
their
work
.
It
is
said
that
the
Aeolian
Musick
doth
still
the
tempests
of
the
minde
,
and
rocks
men
a
sleep
:
they
provoked
men
to
sleep
with
Almond-tree
,
or
Vine-tree-wood
,
and
they
drove
sleep
off
with
Hellebore
.
Take
this
experiment
that
is
common
,
A
Harp
that
is
play'd
on
,
will
move
another
Harpstrung
to
the
same
height
.
Let
the
strings
be
stretched
alike
,
that
both
may
come
to
the
same
melody
perfectly
;
if
you
shall
strike
one
of
the
base
strings
,
the
other
will
answer
it
,
and
so
it
is
in
the
trebles
,
yet
they
must
be
at
a
moderate
distance
;
and
if
this
be
not
very
clear
,
lay
straw
upon
it
,
and
you
shall
see
it
move
.
But
Suetonius
Tranquillas
,
in
his
Book
,
De
Ludicra
Historia
saith
,
That
in
Winter
some
strings
are
struck
,
and
others
sound
.
Thus
any
ignorant
man
may
tune
a
Htrp
,
if
one
Harp
be
rightly
tuned
for
Musick
,
and
lye
still
,
he
by
stretching
the
strings
of
the
other
,
and
by
slackning
them
,
and
striking
as
the
string
of
the
Harp
that
lyes
still
guides
him
;
so
of
the
rest
,
But
if
you
will
That
a
deaf
person
may
hear
the
sound
of
the
Harp
,
or
else
stop
your
ears
with
your
hands
,
that
you
may
not
hear
the
sound
.
Then
take
fast
hold
of
the
Instrument
by
the
handle
with
your
teeth
,
and
let
another
strike
on
it
,
and
it
will
make
a
Musical
noise
in
the
brain
,
and
may
be
a
sweeter
noise
.
And
not
onely
taking
hold
of
the
handle
with
your
teeth
,
but
the
long
neck
,
neer
the
Harp
,
and
by
that
you
shall
hear
the
sound
perfectly
,
that
you
may
say
that
you
did
not
hear
the
Musick
,
but
taste
it
.
Now
remains
what
I
think
is
very
pleasant
To
make
a
Harp
or
other
Instrument
be
play'd
on
by
winde
,
Do
thus
:
When
the
windes
are
very
tempestuous
set
your
Instruments
just
against
it
,
as
Harps
,
Flutes
,
Dulcimers
,
Pipes
the
wind
will
run
violently
into
them
,
and
play
low
upon
them
,
and
will
run
into
the
holes
of
the
reeds
;
whence
if
you
stand
neer
and
listen
,
you
will
hear
most
pleasant
Musick
by
consent
of
them
all
,
and
will
rejoyce
.
CHAP.
VIII
.
To
discover
Frauds
whereby
Impostors
working
by
Natural
means
,
pretend
that
they
do
them
by
conjuration
.
NOw
will
I
open
Cheats
and
Impostors
,
whereby
Jugglers
and
Impostors
,
who
fain
themselves
to
be
Cujurers
,
and
thereby
delude
fools
,
knaves
,
and
simple
women
.
I
,
to
cast
down
their
fraud
,
by
a
admonishing
simple
people
not
to
be
deceived
by
them
,
shall
open
the
causes
thereof
.
And
first
,
By
what
means
they
fain
,
that
they
can
discover
Treasures
,
The
greater
part
of
Cozners
,
when
they
are
themselves
very
poor
and
most
miserable
of
all
men
,
they
profess
themselves
able
to
finde
out
Treasures
,
and
they
promise
to
other
men
what
they
want
themselves
;
and
they
use
four
Rods
that
are
double
forked
,
the
tops
whereof
sticking
close
together
crossways
,
they
hold
the
lower
parts
of
them
with
their
hands
open
,
neer
their
belly
,
they
seem
to
mumble
some
Verses
,
and
the
Rods
fall
down
,
and
where
they
fall
,
they
bid
those
men
to
dig
that
would
find
Treasures
.
The
cause
is
,
for
that
the
Rods
seem
to
stand
fast
in
their
hands
,
and
yet
have
no
hold
at
all
,
and
they
seem
always
ready
to
fall
;
and
if
they
remove
never
so
little
from
their
place
,
they
presently
fall
down
.
Also
,
there
are
in
mens
arms
and
hands
pulsations
of
Arteries
,
which
although
they
seem
immovable
,
yet
they
do
move
the
hands
unseen
,
and
make
them
to
tremble
:
Yet
some
Metal-Masters
who
report
that
these
forked
Rods
are
a
great
help
to
them
in
finding
out
of
Mines
:
For
with
a
Knife
they
cut
the
Hazel-tree
,
which
they
say
is
the
fittest
of
all
to
finde
out
Veins
,
especially
if
the
Hazel
come
upon
any
Mineral
Vein
.
Others
use
divers
Trees
,
as
the
Metals
are
divers
;
for
they
use
wands
of
Hazel
for
Veins
of
Silver
,
Ash
for
Brass
,
Wilde
Pilch-tree
for
Lead
,
chiefly
white-Lead
,
or
Brass
,
or
Gold
:
then
they
take
the
Rod
by
both
ends
,
and
clinch
their
fists
,
but
they
must
hold
their
fingers
clinched
upwards
toward
heaven
;
and
that
the
Rod
may
be
lifted
up
there
where
the
ends
meet
,
thus
they
wander
here
and
there
through
Mountainous
places
,
and
when
they
set
their
foot
upon
a
Vein
,
the
Rod
will
presently
turn
about
,
and
discover
a
Vein
in
any
place
;
when
they
come
off
from
it
,
the
Rod
will
be
quiet
,
and
they
say
the
Veins
have
so
great
force
,
that
they
will
bend
the
Boughs
of
Trees
that
grew
neer
,
towards
them
,
as
Agricola
writes
more
largely
.
Another
merry
conceit
remains
,
that
three
Schroles
of
Paper
not
touched
,
shall
change
their
places
.
This
cannot
be
done
but
an
ignorant
man
will
admire
it
.
Make
three
long
Schroles
of
Paper
,
or
of
linen
,
and
let
them
be
one
longer
then
another
,
equally
;
for
all
of
them
being
made
equal
at
the
lower
end
,
and
turn'd
about
equally
,
they
take
one
the
others
place
,
and
change
their
situation
;
put
the
longest
in
the
middle
or
in
the
first
place
,
they
change
their
situation
;
if
the
longest
be
put
last
,
they
hold
as
they
were
.
No
man
but
will
think
this
to
be
done
by
the
Divel
,
yet
this
proceeds
from
no
other
cause
,
but
because
in
the
end
of
the
revolution
,
the
longer
remains
,
and
the
last
from
whence
it
riseth
stays
behinde
.
Aristotle
in
his
Problems
seems
to
mean
this
,
why
the
Section
of
a
Paper
,
if
any
man
cut
it
off
straight
from
the
plain
basis
in
measuring
,
it
will
be
straight
when
it
is
turned
about
;
but
if
it
be
bended
,
it
will
be
twisted
?
whether
this
falls
out
,
that
when
the
rounds
of
another
Section
are
placed
on
the
same
plain
,
that
Section
declining
,
is
not
equally
opposite
,
but
somewhat
less
:
wherefore
when
you
part
them
,
those
rounds
that
are
contain'd
in
the
same
plain
,
will
make
a
line
,
that
belong
to
their
own
order
,
&c.
Some
were
deceived
,
who
thought
this
proceeded
from
the
force
of
words
,
and
they
answered
all
questions
by
it
as
from
an
Oracle
:
for
if
they
changed
their
places
,
all
should
go
well
and
prosper
,
otherwise
they
should
have
ill
success
;
and
they
would
not
change
their
superstitious
belief
,
with
reason
and
experience
,
because
they
had
so
believed
many
years
.
If
you
will
have
Money
to
turn
about
upon
a
point
,
I
oft
have
seen
Impostors
that
to
cheat
women
used
this
fraud
,
that
two
Schroles
of
Paper
,
or
some
other
light
matter
upon
a
plain
,
should
lift
up
themselves
,
and
move
alone
.
If
you
search
in
Barley
,
you
shall
finde
a
small
ear
of
wilde
Oates
,
that
is
black
and
wrested
,
like
the
foot
of
a
Locust
;
and
if
you
binde
this
with
wax
to
the
top
of
a
Knife
,
or
point
of
a
Stile
,
and
shall
sprinkle
softly
some
drops
of
water
upon
them
,
when
it
feels
the
wet
,
it
will
twist
like
a
Harp
string
,
and
the
Paper
will
rise
,
and
so
will
Money
turn
on
the
point
of
a
Stile
.
If
we
will
Discover
theft
,
we
may
do
it
thus
,
and
recover
what
is
lost
.
There
are
many
superstitions
for
theft
,
that
stand
by
Natural
reasons
,
and
Cheaters
ascribe
them
to
the
vertue
of
Words
.
There
is
the
Eagle
stone
,
so
called
,
it
is
as
one
great
with
childe
;
for
shake
the
stone
,
and
it
rings
in
the
belly
:
If
then
any
one
powder
this
,
and
put
it
into
good
bread
baked
upon
the
Embers
,
and
give
it
to
a
Thief
,
the
Thief
cannot
swallow
it
,
when
he
hath
chewed
it
,
but
he
must
either
be
choked
,
or
discovered
for
a
Thief
;
for
he
cannot
swallow
it
being
baked
with
that
,
as
Dioscorides
saith
.
The
Natural
cause
for
this
is
,
because
the
powder
that
is
mingled
with
the
bread
is
so
dry
,
that
it
makes
the
bread
extream
dry
,
and
like
a
pumish
,
that
it
cannot
be
swallowed
,
when
it
comes
into
the
throat
.
Adde
to
this
,
that
he
who
seeks
to
finde
a
Thief
,
must
say
to
the
franders
by
,
whom
he
suspects
that
he
will
work
wonders
;
whereupon
he
that
is
the
Thief
,
hath
his
throat
very
dry
,
by
reason
of
the
fear
and
terrour
he
is
in
;
so
that
he
cannot
swallow
this
bread
with
the
powder
in
it
,
for
it
will
stick
to
his
throat
;
for
if
he
were
void
of
fear
he
could
scarce
swallow
it
.
There
is
another
cunning
invention
:
they
write
the
names
of
those
that
are
suspected
upon
Schroles
of
Paper
,
and
make
them
fast
in
clay
bullets
,
and
put
them
under
the
water
,
the
pellets
being
well
wet
,
open
,
and
the
light
schroles
of
Paper
rise
above
the
water
.
And
this
causeth
the
spectators
to
admire
,
and
to
suppose
it
is
some
diabolical
art
.
The
clay
pellets
are
made
as
many
as
the
standers
by
are
,
and
the
names
writ
in
the
schroles
,
are
wrapt
up
in
the
pellets
:
for
the
schroles
that
are
not
very
fast
wrapt
in
the
pellets
,
are
not
very
fast
bound
in
;
but
if
you
will
have
them
never
to
open
,
you
shall
work
it
well
with
the
schrole
,
and
so
it
will
never
come
forth
.
If
you
will
have
Flowers
to
fall
from
a
Tree
:
When
I
saw
this
first
I
was
amazed
,
but
I
asked
the
reason
,
and
he
shewed
me
it
.
It
is
a
property
of
Mullens
,
that
when
in
the
morning
it
opens
the
Flowers
,
if
the
Plant
be
shaken
gently
,
the
Flowers
drying
by
degrees
will
fall
all
to
the
ground
;
and
one
that
sees
it
will
think
it
comes
from
Magical
Art
,
if
he
that
shakes
them
off
shall
mumble
some
idle
words
.
Also
,
Women
are
made
to
cast
off
their
clothes
and
go
naked
:
To
let
nothing
pass
that
Jugglers
and
Impostors
counterfeit
,
They
set
a
Lamp
with
Characters
graved
upon
it
,
and
filled
with
Hares
fat
;
then
they
mumble
forth
some
words
,
and
light
it
;
when
it
burns
in
the
middle
of
womens
company
,
it
constrains
them
all
to
cast
off
their
clothes
,
and
voluntarily
to
shew
themselves
naked
unto
men
;
they
behold
all
their
privities
,
that
otherwise
would
be
covered
,
and
the
women
will
never
leave
dancing
so
long
as
the
Lamp
burns
:
and
this
was
related
to
me
by
men
of
credit
.
I
believe
this
effect
can
come
from
nothing
but
the
Hares
fat
,
the
force
whereof
perhaps
is
venemous
,
and
penetrating
the
brain
,
moves
them
to
this
madness
.
Homer
saith
,
The
Massagerae
did
the
like
,
and
that
there
are
Trees
whose
fruit
cast
into
the
fire
,
will
make
all
that
are
neer
to
be
drunk
and
foolish
;
for
they
will
presently
rise
from
their
seats
,
and
fall
to
leaping
and
dancing
.
There
are
Thieves
also
Who
bore
through
the
head
of
a
Pullet
with
an
Aule
,
and
yet
maintain
that
she
is
alive
.
And
they
say
it
is
done
by
conjuration
,
and
they
promise
to
make
a
man
hard
by
this
,
that
he
cannot
be
wounded
;
for
with
some
Characters
fraudulently
invented
and
bound
under
the
wings
,
they
thrust
through
the
head
of
the
Cock
with
a
Bodkin
,
and
staying
awhile
,
they
pull
it
forth
again
,
and
the
Pullet
flies
away
without
any
wound
,
or
loss
of
blood
.
When
I
considered
of
this
,
and
opened
the
Pullets
head
,
I
found
it
to
be
parted
in
the
middle
,
and
the
Knife
or
Bodkin
passing
through
that
place
,
hurts
not
the
brain
,
and
I
have
often
tried
it
,
and
found
it
true
.
There
is
also
A
remedy
for
the
Sciatica
,
Great
Cato
,
the
chief
man
for
all
commodity
,
and
the
Master
of
all
good
Arts
,
as
Pliny
saith
,
In
his
Books
of
Husbandry
he
used
some
charms
against
the
pains
of
the
Sciatica
;
saying
,
that
if
any
thing
be
dislocated
,
you
may
charm
it
whole
again
by
this
means
.
Take
a
green
Reed
four
or
five
foot
long
,
cut
it
in
the
middle
,
and
let
two
men
hold
them
to
the
huclebones
.
Begin
to
play
with
another
,
S.
F.
motas
vaeta
daries
dardaries
astataries
dissunapiter
,
until
such
time
as
they
joyn
together
,
and
shake
about
your
sword
,
when
they
come
together
,
and
one
toucheth
the
other
,
take
that
in
your
right
hand
,
and
cut
it
asunder
with
your
left
;
bind
it
to
the
place
dislocated
or
broken
,
and
it
will
be
whole
.
See
how
so
worthy
a
learned
man
brake
forth
into
such
madness
;
nor
did
he
know
by
his
great
learning
,
that
without
the
force
of
Words
,
green
Reeds
cut
long-ways
,
will
turn
round
of
themselves
and
meet
,
if
they
be
pendulous
,
as
the
wands
of
Willows
,
and
brambles
will
do
.
Theophrastus
gives
the
reason
why
they
turn
round
,
in
his
Books
De
Causis
Plantarum
.
Moreover
we
reade
in
Dioscorides
,
that
a
Reed
with
Vinegar
applied
to
the
hucklebones
will
cure
the
Luxation
of
the
loins
,
without
words
or
superstition
.
CHAP.
IX
.
Of
some
Experiments
of
a
Lamp
.
I
Much
rejoyced
when
I
found
amongst
the
Ancients
,
that
Anaxilaus
the
Philosopher
,
was
wont
to
make
sport
with
the
Snuff
of
a
Candle
and
the
Wick
,
and
by
such
delusions
would
make
mens
heads
shew
like
Monsters
,
if
we
may
believe
Pliny
:
By
taking
the
venomous
matter
comes
from
Mares
newly
having
taken
Horse
,
and
burning
in
new
Lamps
,
for
it
will
make
mens
heads
seem
like
Horsheads
,
and
such
like
:
but
because
I
gave
no
credit
to
these
things
,
I
never
cared
to
try
them
.
But
take
these
for
truth
.
To
make
men
seem
like
to
Blackmores
,
Take
Ink
,
but
the
best
comes
from
Cutles
:
mingle
this
with
your
Lamps
,
and
the
flame
will
be
black
.
Anaxilaus
is
reported
to
have
done
this
,
for
oft-times
by
mingling
Cutles
Ink
,
he
made
the
standers
by
as
black
as
Ethiopians
.
Simeon
Sethi
saith
,
That
if
any
man
shall
dip
a
Wick
in
Cutles
Ink
,
and
Verdigrease
,
those
that
stand
by
will
seem
partly
Brass-colour
,
partly
Black
,
by
reason
of
the
mixture
.
And
we
may
imitate
this
in
all
colours
;
for
setting
aside
all
other
lights
that
might
hinder
it
,
for
else
the
other
lights
will
spoil
the
sport
,
and
if
you
do
it
by
day
,
shut
the
windows
lest
the
light
come
in
there
and
destroy
the
delusion
.
If
the
Lamp
be
green
Glass
and
transparent
,
that
the
rays
coming
through
may
be
dyed
by
the
colour
of
the
medium
(
which
is
of
great
consequence
in
this
)
and
green
Coppras
be
mingled
with
the
Oyl
,
or
what
moysture
it
burns
with
,
and
they
be
well
ground
together
,
that
the
liquor
may
be
green
;
make
your
Cotten
of
some
linnen
of
the
same
colour
,
or
bombast
;
this
being
smeered
with
it
,
must
burn
in
that
Lamp
:
the
light
that
is
opposite
against
you
,
will
shew
all
faces
of
the
beholders
and
other
things
to
be
green
.
To
make
the
face
seem
extream
pale
and
lean
,
This
is
easie
;
pour
into
a
large
Glass
very
old
Wine
,
or
Greek
Wine
,
and
cast
a
handful
of
Salt
into
it
:
set
the
Glass
upon
burning
coles
without
flame
,
lest
the
Glass
should
break
,
it
will
presently
boil
;
put
a
Candle
to
it
,
and
light
it
;
then
put
out
all
other
lights
,
and
it
will
make
the
faces
of
the
standers
by
to
be
such
,
that
they
will
be
one
afraid
of
another
.
The
same
falls
out
in
shops
,
where
Bells
and
Metals
are
melted
,
for
they
seem
so
strangely
coloured
in
the
dark
,
that
you
would
wonder
at
it
,
their
lips
look
pale
,
wan
,
and
black
,
and
blew
:
Also
let
Brimstone
,
when
it
burns
,
be
set
in
the
middle
of
the
company
,
and
it
will
do
the
same
more
powerfully
.
Anaxilaus
the
Philosopher
was
wont
to
work
by
such
delusions
.
For
Brimstone
put
into
a
new
cup
,
and
set
on
fire
,
and
carried
about
,
by
the
repercussion
of
it
when
it
burns
,
makes
the
company
look
pale
and
terrible
.
That
oft-times
happened
to
me
when
at
Naples
I
walked
in
the
night
in
the
Leucogean
Mountains
;
for
the
Brimstone
burning
of
it self
,
made
me
look
so
.
CHAP.
X.
Of
some
mechanical
Experiments
.
THere
are
some
Experiments
that
are
witty
and
not
to
be
despised
,
and
are
done
by
Simples
without
mixture
,
which
I
thought
not
unfit
to
communicate
to
ingenuous
Men
,
and
Artificers
.
There
is
an
Art
,
called
The
flying
Dragon
,
or
the
Comet
:
It
is
made
thus
;
Make
a
quadrangle
of
the
small
pieces
of
Reeds
,
that
the
length
may
be
to
the
breadth
,
one
and
half
inproportion
;
put
in
two
Diameters
on
the
opposite
parts
,
or
Angles
,
where
they
cut
one
the
other
,
bind
it
with
a
small
cord
,
and
of
the
same
bigness
,
let
it
be
joyned
with
two
others
that
proceed
from
the
heads
of
the
Engine
.
Then
cover
it
with
paper
or
thin
linnen
,
that
there
be
no
burden
to
weigh
upon
it
:
then
from
the
top
of
a
Tower
,
or
some
high
place
,
send
it
out
where
the
wind
is
equal
and
uniform
,
not
in
to
great
winds
,
lest
they
break
the
workmanship
,
nor
yet
to
small
,
for
if
the
wind
be
still
,
it
will
not
carry
it
up
,
and
the
weak
wind
makes
it
less
labour
.
Let
it
not
flye
right
forth
,
but
obliquely
,
which
is
effected
by
a
cord
that
comes
from
one
end
to
the
other
,
and
by
the
long
tale
which
you
shall
make
of
cords
of
equal
distance
,
and
papers
tied
unto
them
:
so
being
gently
let
forth
,
it
is
to
be
guided
by
the
Artificers
hand
,
who
must
not
move
it
idly
or
sluggishly
,
but
forcibly
;
so
this
flying
Sayle
flies
into
the
air
.
When
it
is
raised
a
little
(
for
here
the
wind
is
broken
by
the
windings
of
the
houses
)
you
can
hardly
guide
it
,
or
hold
it
with
your
hands
.
Some
place
a
Lanthorn
upon
it
,
that
it
may
shew
like
a
Comet
:
others
put
a
Cracker
of
paper
,
wherein
Gun-power
is
roled
,
and
when
it
is
in
the
air
,
by
the
cord
there
is
sent
in
a
light
match
,
by
a
ring
or
some
thing
that
will
abide
;
this
presently
flies
to
the
Sayle
,
and
gives
fire
to
the
mouth
of
it
,
and
the
Engine
with
a
thundring
noise
,
flies
into
many
parts
,
and
falls
to
the
ground
.
Others
bind
a
Cat
or
Whelp
,
and
so
they
hear
cries
in
the
air
.
Hence
may
an
ingenuous
Man
take
occasion
,
to
consider
how
to
make
a
man
flye
,
by
huge
wings
bound
to
his
elbows
and
breast
;
but
he
must
from
his
childhood
,
by
degrees
,
use
to
move
them
,
always
in
a
higher
place
.
If
any
man
think
this
a
wonder
,
let
him
consider
what
is
reported
,
that
Archytas
the
Pythagorean
did
.
For
many
of
the
Noble
Greeks
,
and
Favorinus
the
Philosopher
,
the
greatest
searcher
out
of
Antiquities
,
have
Written
affirmatively
,
that
the
frame
of
a
Pigeon
made
in
wood
,
was
formed
by
Archytas
,
by
some
art
,
and
made
to
flie
;
it
was
so
balanced
in
the
air
by
weights
,
and
moved
by
an
aireal
Spirit
shut
within
it
.
Soli
Deo
Gloria
.
FINIS
.