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Page:Dictionary of National Biography volume 06.djvu/362

 upon the Cross,’ 2 parts, London, 1653, 8vo.  ‘Two Treatises: I. The Saints Communion with Jesus Christ. II. Acquaintance with God,’ London, 1654, 12mo.  ‘Two Treatises: I. A Groan for Israel; or, the Churches Salvation (temporall, spirituall), the desire and joy of Saints; II. Periphereia. The Spirituall Vertigo, or Turning Sickness of Soul-Unsettlednesse in matters of Religious Concernment,’ 2 parts, London, 1655, 8vo.  ‘Gospel Marrow, the great God giving himself for the sons of men; or, the Sacred Mystery of Redemption by Jesus Christ, with two of the ends thereof, justification and sanctification, doctrinally opened, and practically applied,’ 2 parts, London, 1659, 8vo.

BRINTON or BRUNTON, THOMAS (d. 1389), bishop of Rochester, was a monk of the Benedictine house at Norwich. He is said to have studied both at Oxford and Cambridge, and is variously described as bachelor of theology and as ‘doctor decretorum’ of the former university. Having taken up his residence in Rome, he was made penitentiary of the holy see, and on 31 Jan. 1372–3 was appointed bishop of Rochester by Gregory XI, in the room of John Hertley, prior of Rochester, whose election was set aside by the pope. Brinton appears to have been distinguished as a preacher, and a sermon of his, delivered to the people of London on the occasion of the coronation of Richard II, is reported by Walsingham (Historia Anglicana, i. 338, 339, ed. Riley, who wrongly attributes the discourse to Brinton's predecessor, Thomas Trillek, ii. 513 b). Subsequently he was made confessor to the king. He was present at the council of Blackfriars in May–July 1382, which condemned the doctrines of Wycliffe (Fasciculi Zizaniorum, pp. 286, 287, 498), and assented to that condemnation (ib. pp. 290, 291). He died in 1389 (his will is dated 30 Aug.), and was buried in the parish church of Seale in Kent. Weever (Ancient Funerall Monuments, p. 325) describes the bishop's tomb, from which the name had already (1631) disappeared. On the authority of Bale (Script. Brit. Cat. xii. 12), who however confessed himself ignorant even of the century in which Brinton lived, the bibliographers attribute to him a collection of ‘Sermones coram Pontifice’ and ‘Sermones alii solennes.’

BRINTON, WILLIAM, M.D. (1823–1867), physician, was born at Kidderminster, where his father was a carpet manufacturer, 20 Nov. 1823. After education at private schools and as apprentice to a Kidderminster surgeon he matriculated at the London University in 1843, and began medical studies at King's College, London. He won several prizes, and graduated M.B. in the London University in 1847, M.D. in 1848. In 1849 he became a member of the College of Physicians, and in 1854 a fellow. In 1848 he sent to the Royal Society a paper, ‘Contributions to the Physiology of the Alimentary Canal,’ and after holding some minor appointments at his own medical school he was elected lecturer on forensic medicine at St. Thomas's Hospital. He published an able series of ‘clinical remarks’ in the ‘Lancet,’ and the reputation which these brought him led to his early acquisition of a considerable practice. He became physician to St. Thomas's Hospital, and in addition to his other lectureship was made lecturer on physiology there. He married in 1854 and lived in Brook Street, Grosvenor Square, and his practice steadily increased. Intestinal obstruction and diseases of the alimentary canal in general were subjects to which he had paid special attention, and on which he was often consulted. His Croonian lectures at the College of Physicians in 1859 were on intestinal obstruction. In 1857 he published the ‘Pathology, Symptoms, and Treatment of Ulcer of the Stomach,’ the first complete treatise on that subject which had appeared in England, and in 1859 he brought out ‘Lectures on the Diseases of the Stomach,’ of which a second edition was published in 1864. This book contains a clear account of the existing knowledge of the subject, with many well-arranged notes of cases and a few observations new to medicine, for example the description (p. 87, ed. 1864) of the condition of stomach sometimes discovered after death in cases of


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Author:Florence Earle Coates/Music

Works

 * After:
 * After. Op. 68. Words by Florence Earle Coates; music by Mrs. H. H. A. Beach (Amy Beach). High and low voice. Words also printed as text. Caption title. 1 score (7 p.) ; 35 cm. Boston: Arthur P. Schmidt. (1909)
 * After. Op. 34, no. 7a. Words by Florence Earle Coates; music by Henry Clough-Leighter. Three-part song for women's voices with pianoforte acc. (1914)

 * A Descant:
 * When Phyllis comes. Words by Florence Earle Coates; music by Clayton Johns. (1892)
 * When Phyllis comes. Words by Florence Earle Coates; music by Joshua Phippen. (1895)
 * A descant. Words by Florence Earle Coates; music by William Gilchrist. (1901)
 * When spring comes tripping. Words by Florence Earle Coates; music by G. Cotton-Marshall. Trio or three-part chorus for women's voices. 4to. Philadelphia: Theo Presser Co. (1919)

 * Give Me Not Love:
 * Give me not love. Op. 61. Words by Florence Earle Coates; music by Mrs. H. H. A. Beach. Duet for soprano and tenor. Caption title. 1 score (7 p.) ; 34 cm. Boston: Arthur P. Schmidt. (1905)

 * Go Not Too Far:
 * Go not too far. Op. 56, no. 2. Words by Florence Earle Coates; music by Mrs. H. H. A. Beach. High and low voice. Words also printed as text. Caption title. 1 score (5 p.) ; 35 cm. Boston: Arthur P. Schmidt. (1904)

 * The Ideal:
 * The Ideal. Op. 18, no. 9. Words by Florence Earle Coates; music by Frank Lynes. Compass D to G and B Flat to E Flat. (1892)
 * The ideal. Words by Florence Earle Coates; music by Harriet Burdett Wills. (1896)

 * I know not how to find the Spring:
 * I know not how to find the spring. Op. 56, no. 3. Words by Florence Earle Coates; music by Mrs. H. H. A. Beach. For medium voice and piano. Caption title. Words also printed as text on p. 2. 1 score (5 p.) ; 36 cm. Boston: Arthur P. Schmidt. (1904)

 * In April:
 * Two songs. (1. In April) Words by Florence Earle Coates; music by Charles Gilbert Spross. (1906)
 * The Heart of Spring. Poem by Florence Earle Coates; music by M. Grace Houseman. Three women's voices. 4to. (1924)

 * A Love-Song:
 * A love song. Words by Florence Earle Coates; music by William H. Neidlinger. Copyrighted on 26 Oct 1929 by Neidlinger's widow, Orra B. Neidlinger, East Orange, N.J. (original date unknown)

 * Memoria:
 * Memoria; if only in my dreams. Op. 18, no. 2. Words by Florence Earle Coates; music by Frank Lynes. 1. In E Flat.—2. In G. (1892)

 * Might I Return:
 * Three songs (1. If love were not 2. Might I return 3. Rhapsody). Words by Florence Earle Coates; music by John Hasler. (1899)

 * My True Love's Eyes:
 * My true love's eyes. Words by Florence Earle Coates; music by Harriet Burdett Wills. Quartet or chorus, mixed voices. (1896)

 * Pilgrim Song:
 * The Pilgrims. ("Written for the Pennsylvania Society of Mayflower Descendants") Words by Florence Earle Coates; music by Thomas Whitney Surette. New York: Novello, Ewer & Co. (1900)

 * The Red and the Blue:
 * A Song of the Red and the Blue. Words and music by Florence Earle Coates. Dedicated to Provost Charles Custis Harrison. (1909)

 * Rhapsody:
 * So is my love to me. Words by Florence Earle Coates; music by Clayton Johns. (1908)
 * Rhapsody. Words by Florence Earle Coates; music by Douglas A Fletcher. [Photostat] 1 c. Newark, N. J.: Douglas A. Fletcher.

 * Song ("For me the jasmine buds unfold"):
 * I love, and the world is mine. Words by Florence Earle Coates; music by Clayton Johns. "To Miss Lena Little." Sop. or tenor in G.  Song [with piano acc.]; score (5p.) 35 cm. New York, G. Schirmer. (1891)
 * I love, and the world is mine. Words by Florence Earle Coates; music by Clayton Johns. "To Miss Lena Little." Medium in F. Song [with piano acc.]; score (4p.) 35 cm. New York, G. Schirmer. (1891)
 * For me the jasmine buds unfold. Op. 19, no. 1. Words by Florence Earle Coates; music by Mrs. H. H. A. Beach.  For sop. or tenor and piano.  1 score (7 p.).  Boston: Arthur P. Schmidt. (1892)
 * For me the jasmine buds unfold. Op. 19, no. 1. Words by Florence Earle Coates; music by Mrs. H. H. A. Beach. Caption title. 1 score (7 p.) ; 35 cm. Boston: Arthur P. Schmidt. (1893)
 * I love, and the world is mine. Words by Florence Earle Coates; music by Harriet Burdett Wills. (1895)
 * I love, and the world is mine! Op. 11, no. 3 (with Violin obbligato and piano). Words by Florence Earle Coates; music by Charles Fonteyn Manney. 1 score (3 v.) + 1 part (1 v.) ; 34 cm. Boston: Oliver Ditson & Co. (1904)
 * The world is mine. Words by Florence Earle Coates; music by Della V. Oliver. (1905)
 * I love and the world is mine. Words by Florence Earle Coates; music by Charles Gilbert Spross. For low voice and piano. "Dedicated to Cecilia Niles"—Caption. 1 score (5 p.) ; 33 cm. Cincinnati: John Church Co. (1906)
 * I love and the world is mine. Words by Florence Earle Coates; music by Frank Lynes. (1911)
 * For me the jasmine buds unfold. Words by Florence Earle Coates; music by Victor Harris. Women's voices. 4to. (1926)

 * Song ("Her cheek is like a tinted rose"):
 * Her cheek is like the tinted rose. Op. 185, no. 3. Words by Florence Earle Coates; music by Homer Newton Bartlett. John Church Co., Cincinnati. (1900)
 * Her cheek is like a tinted rose. Words by Florence Earle Coates; music by Charles Gilbert Spross. (1906)
 * Two songs. (2. Her cheek is like a tinted rose.) Words by Florence Earle Coates; music by Horatio William Parker. For soprano or tenor and piano. 1 score (5 p.) ; 34 cm. Boston: Arthur P. Schmidt. (1914)

 * Song ("If love were not, the wilding rose"):
 * If love were not. Op. 9, no. 2, [n.i.]. Words by Florence Earle Coates; music by Angelo M. Read. (1898)
 * If love were not. Words by Florence Earle Coates; music by Clayton Johns. 4 p. of music ; 35 cm. Boston: Oliver Ditson & Co. (1904)

 * Suppliant:
 * Suppliant. Words by Florence Earle Coates; music by Marion Eugénie Bauer. Recitation, piano acc. Monologues with music (piano). 1 ms. score (3 p.) ; 34 cm. (date unknown)

 * Through the Rushes:
 * Through the rushes, by the river. Words by Florence Earle Coates; music by Arthur William Foote. Women's trio. Part song for women's voices [SSA and piano]. Caption title. 8 p. 28 cm. Boston: Arthur P. Schmidt. (1913)

 * To-morrow:
 * Tomorrow. Words by Florence Earle Coates; music by Charles Gilbert Spross. (1909)
 * Tomorrow. Words by Florence Earle Coates; music by Arthur William Foote. Trio [for women's voices]. Caption title. Score (4 p.) 27 cm. Boston: Arthur P. Schmidt. (1911)

 * Who Walks the World with Soul Awake:
 * Who walks the world. Words by Florence Earle Coates; music by Clarence E. Rolfe, of U.S.; soprano or tenor, and mezzo-sop. or baritone. [6934] Boston: Arthur P. Schmidt. (1917)

Songs after unidentified poem titles

 * A twilight lullaby. Words by Florence Earle Coates; music by Stanley F. Widener. Philadelphia: Theo Presser Co. (1916)
 * Two songs. Op. 27. Words by Florence Earle Coates; music by Philip James. High voice with piano. 2 v. ; 35 cm. (date unknown)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Author:Florence Earle Coates/Music


text: 1911 Encyclopædia Britannica/John VII (pope)


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Rh

{{Hoyt quote | num = 11 | text = The word impossible is not in my dictionary. Napoleon I. (See also {{sc|Bulwer-lytton}} under {{sc|Failure) | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 12 | text = Things were first made, then words. Sib T. Overbuht—A Wife. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 13 | text = Hei mihi, quam facile est (quamvis hie contigit omnes), Alterius lucta fortia verba loqui! Ah me! how easy it is (how much all have experienced it) to indulge in brave words in another person's trouble. Ovn>—Ad Liviam. 9. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 14 | text = Nbn opus est verbis, credite rebus. There is no need of words; believe facts. Ovid—Fasti. II. 734. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 15 | text = Le monde se paye de paroles; peu approfondissement les choses. The world is satisfied with words. Few appreciate the things beneath. Pascal—Lettres Provinciates. II. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 16 | text = In pertusum ingerimus dicta dolium, operam ludimus. We are pouring our words into a sieve, and lose our labor. Plautcs—Pseudolus. I. 3. 135. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 17 | text = Words will build no walls. Plutarch—Life of Pericles. Cratinus ridiculed the long wall Pericles proposed to build. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 18 | text = Words are like leaves; and where they most abound, Much fruit of sense beneath is rarely found. | author = Pope | work = Essay on Criticism. L. 309. | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 19 | text = In words, as fashions, the same rule will hold: Alike fantastic, if too new, or old: Be not the first by whom the new are tried, Nor yet the last to lay the old aside. | author = Pope | work = Essay on Criticism. L. 333. | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 20 | text = Each word-catcher, that lives on syllables. | author = Pope | work = Prologue to Satires, 166. | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 21 | text = They say » * * That, putting all his words together, 'Tis three blue beans in one blue bladder.

Prior—Alma. Canto I. L. 26. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 22 | text = A word spoken in good season, how good is it! Proverbs. XV. 23. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 23 | text = A word fitly spoken is like apples of gold in pictures of silver. Proverbs. XXV. 11. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 24 | text = The words of his mouth were smoother than butter, but war was in his heart; his words were softer than oil. yet were they drawn swords. Psalms. LV. 21. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 25 | text = Inanis verborum torrens. An unmeaning torrent of words. QUINTILIAN. 10. 7. 23. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 26 | text = Souvent d'un grand dessein un mot nous fait juger. A single word often betrays a great design. Racine—Athalie. II. 6. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 27 | text = He that useth many words for the explaining any subject, doth, like the cuttle fish, hide himself for the most part in his own ink. John Ray—On Creation. | author = | work = | place = | note = | topic = Words | page = 905 }}

{{Hoyt quote | num = 28 | text = One of our defects as a nation is a tendency to use what have been called "weasel words." When a weasel sucks eggs the meat is sucked out of the egg. If you use a "weasel word" after another there is nothing left of the other. | author = Roosevelt | work = | place = | note = Speech, at St. Louis, May 31, 1916. "Weasel word" taken from a story by Stewart Chaplin in Century Magazine, June, 1900. | topic = Words | page = 905 }}


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Balaustion's Adventure/II

There slept a silent palace in the sun, With plains adjacent and Thessalian peace — Pherai, where King Admetos ruled the land.

Out from the portico there gleamed a God, Apollon: for the bow was in his hand, The quiver at his shoulder, all his shape One dreadful beauty. And he hailed the house, As if he knew it well and loved it much: "O Admeteian domes, where I endured, Even the God I am, to drudge awhile, Accepting the slave's table thankfully. Do righteous penance for a reckless deed!" Then told how Zeus had been the cause of all, Raising the wrath in him which took revenge And slew those forgers of the thunderbolt Wherewith Zeus blazed the life from out the breast Of Phoibos' son Asklepios (I surmise, Because he brought the dead to life again) And so, for punishment, must needs go slave God as he was, with a mere mortal lord: — Told how he came to King Admetos' land, And played the ministrant, was herdsman there, Warding from him and his all harm away Till now; "For, holy as I am," said he, "The lord I chanced upon was holy too: Whence I deceived the Moirai, drew from death My master, this same son of Pheres, — ay, The Goddesses conceded him escape From Hades, when the fated day should fall, Could he exchange lives, find some friendly one Ready, for his sake, to content the grave. But trying all in turn, the friendly list, Why, he found no one, none who loved so much, Nor father, nor the aged mother's self That bore him, no, not any save his wife, Willing to die instead of him and watch Never a sunrise nor a sunset more: And she is even now within the house, Upborne by pitying hands, the feeble frame Gasping its last of life out; since to-day Destiny is accomplished, and she dies, And I, lest here pollution light on me, Leave, as ye witness, all my wonted joy In this dear dwelling. Ay, — for here comes Death Close on us of a sudden! who, pale priest Of the mute people, means to bear his prey To the house of Hades. The symmetric step! How he treads true to time and place and thing, Dogging day, hour and minute, for death's-due!"

And we observed another Deity, Half in, half out the portal, — watch and ward, — Eyeing his fellow: formidably fixed, Yet faultering too at who affronted him. As somehow disadvantaged, should they strive. Like some dread heapy blackness, ruffled wing, Convulsed and cowering head that is all eye, Which proves a ruined eagle who, too blind Swooping in quest o' the quarry, fawn or kid, Descried deep down the chasm 'twixt rock and rock, Has wedged and mortised, into either wall O' the mountain, the pent earthquake of his power; So lies, half hurtless yet still terrible, Just when — who stalks up, who stands front to front, But the great lion-guarder of the gorge, Lord of the ground, a stationed glory there! Yet he too pauses ere he try the worst O' the frightful unfamiliar nature, new To the chasm, indeed, but elsewhere known enough, Among the shadows and the silences Above i' the sky: so, each antagonist Silently faced his fellow and forbore, Till Death shrilled, hard and quick, in spite and fear:

"Ha, ha, and what may'st thou do at the domes, Why hauntest here, thou Phoibos? Here again At the old injustice, limiting our rights, Baulking of honour due us Gods o' the grave? Was 't not enough for thee to have delayed Death from Admetos, — with thy crafty art Cheating the very Fates, — but thou must arm The bow-hand and take station, press 'twixt me And Pelias' daughter, who then saved her spouse, — Did just that, now thou comest to undo, — Taking his place to die, Alkestis here?" But the God sighed "Have courage! All my arms, This time, are simple justice and fair words."

Then each plied each with rapid interchange:

"What need of bow were justice arms enough?"

"Ever it is my wont to bear the bow."

"Ay, and with bow, not justice, help this house!"

"I help it, since a friend's woe weighs me too."

"And now, — wilt force from me this second corpse?"

"By force I took no corpse at first from thee."

"How then is he above ground, not beneath?"

"He gave his wife instead of him, thy prey."

"And prey; this time at least, I bear below!"

"Go take her! — for I doubt persuading thee ..."

"To kill the doomed one? What my function else?"

"No! Rather, to despatch the true mature."

"Truly I take thy meaning, see thy drift!"

"Is there a way then she may reach old age?"

"No way! I glad me in my honours too!"

"But, young or old, thou tak'st one life, no more!"

"Younger they die, greater my praise redounds!"

"If she die old, — the sumptuous funeral!"

"Thou layest down a law the rich would like."

"How so? Did wit lurk there and 'scape thy sense?"

"Who could buy substitutes would die old men."

"It seems thou wilt not grant me, then, this grace?"

"This grace I will not grant: thou know'st my ways."

"Ways harsh to men, hateful to Gods, at least!"

"All things thou canst not have: my rights for me!"

And then Apollon prophesied, — I think, More to himself than to impatient Death, Who did not hear or would not heed the while,— For he went on to say "Yet even so, Cruel above the measure, thou shalt clutch No life here! Such a man do I perceive Advancing to the house of Pheres now, Sent by Eurustheus to bring out of Thrace, The winter world, a chariot with its steeds! He indeed, when Admetos proves the host, And he the guest, at the house here, — he it is Shall bring to bear such force, and from thy hands Rescue this woman! Grace no whit to me Will that prove, since thou dost thy deed the same, And earnest too my hate, and all for nought!"

But how should Death or stay or understand? Doubtless, he only felt the hour was come, And the sword free; for he but flung some taunt — "Having talked much, thou wilt not gain the more! This woman, then, descends to Hades' hall Now that I rush on her, begin the rites O' the sword; for sacred to us Gods below, That head whose hair this sword shall sanctify!"

And, in the fire-flash of the appalling sword, The uprush and the outburst, the onslaught Of Death's portentous passage through the door, Apollon stood a pitying moment-space: I caught one last gold gaze upon the night Nearing the world now: and the God was gone, And mortals left to deal with misery; As in came stealing slow, now this, now that Old sojourner throughout the country-side. Servants grown friends to those unhappy here: And, cloudlike in their increase, all these griefs Broke and began the over-brimming wail, Out of a common impulse, word by word.

"Whatever means the silence at the door? Why is Admetos' mansion stricken dumb? Not one friend near, to say if we should mourn Our mistress dead, or still Alkestis live And see the light here, Pelias' child — to me, To all, conspicuously the best of wives That ever was toward husband in this world! Hears anyone or wail beneath the roof, Or hands that strike each other, or the groan Announcing all is done and nought to dread? Still not a servant stationed at the gates! O Paian, that thou would'st dispart the wave O' the woe, be present! Yet, had woe o'erwhelmed The housemates, they were hardly silent thus: It cannot be, the dead is forth and gone. Whence comes thy gleam of hope? I dare not hope: What is the circumstance that heartens thee? How could Admetos have dismissed a wife So worthy, unescorted to the grave? Before the gates I see no hallowed vase Of fountain-water, such as suits death's door; Nor any dipt locks strew the vestibule, Though surely these drop when we grieve the dead: Nor sounds hand smitten against youthful hand, The women's way. And yet — the appointed time — How speak the word? — this day is even the day Ordained her for departing from its light. O touch calamitous to heart and soul! Needs must one, when the good are tortured so, Sorrow, — one reckoned faithful from the first."

Then their souls rose together, and one sigh Went up in cadence from the common mouth: How "Vainly — any whither in the world Directing or land-labour or sea-search — To Lukia or the sand-waste, Ammon's seat — Might you set free their hapless lady's soul From the abrupt Fate's footstep instant now. Not a sheep-sacrificer at the hearths Of Gods had they to go to: one there was Who, if his eyes saw light still, — Phoibos' son, — Had wrought so, she might leave the shadowy place And Hades' portal; for he propped up Death's Subdued ones, till the Zeus-flung thunder-flame Struck him: and now what hope of life to hail With open arms? For, all the king could do Is done already, — not one God whereof The altar fails to reek with sacrifice: And for assuagement of these evils — nought!" But here they broke off, for a matron moved Forth from the house: and, as her tears flowed fast, They gathered round. "What fortune shall we hear? To mourn indeed, if aught affect thy lord, We pardon thee: but, lives the lady yet, Or has she perished? — that we fain would know!"

"Call her dead, call her living, each style serves," The matron said: "though grave-wards bowed, she breathed; Nor knew her husband what the misery meant Before he felt it: hope of life was none: The appointed day pressed hard; the funeral pomp He had prepared too."

When the friends broke out, "Let her in dying know herself at least Sole wife, of all the wives 'neath the sun wide, For glory and for goodness!" — "Ah, how else Than best? who controverts the claim?" quoth she: "What kind of creature should the woman prove That has surpassed Alkestis? — surelier shown Preference for her husband to herself Than by determining to die for him? But so much all our city knows indeed: Hear what she did indoors and wonder then! For, when she felt the crowning day was come, She washed with river-waters her white skin, And, taking from the cedar closets forth Vesture and ornament, bedecked herself Nobly, and stood before the hearth, and prayed: 'Mistress, because I now depart the world, Falling before thee the last time, I ask — Be mother to my orphans! wed the one To a kind wife, and make the other's mate Some princely person: nor, as I who bore My children perish, suffer that they too Die all untimely, but live, happy pair, Their full glad life out in the fatherland!' And every altar through Admetos' house She visited and crowned and prayed before, Stripping the myrtle-foliage from the boughs, Without a tear, without a groan, — no change At all to that skin's nature, fair to see, Caused by the imminent evil. But this done, — Reaching her chamber, falling on her bed, There, truly, burst she into tears and spoke: 'O bride-bed, where I loosened from my life Virginity for that same husband's sake Because of whom I die now — fare thee well! Since nowise do I hate thee: me alone Hast thou destroyed; for, shrinking to betray Thee and my spouse, I die: but thee, O bed! Some other woman shall possess as wife — Truer, no! but of better fortune, say!' — So falls on, kisses it till all the couch Is moistened with the eyes' sad overflow. But, when of many tears she had her fill, She flings from off the couch, goes headlong forth, Yet, — forth the chamber, — still keeps turning back And casts her on the couch again once more. Her children, clinging to their mother's robe, Wept meanwhile: but she took them in her arms, And, as a dying woman might, embraced Now one and now the other: 'neath the roof, All of the household servants wept as well, Moved to compassion for their mistress; she Extended her right hand to all and each, And there was no one of such low degree She spoke not to nor had an answer from. Such are the evils in Admetos' house. Dying, — why, he had died; but, living, gains Such grief as this he never will forget!" And when they questioned of Admetos, "Well — Holding his dear wife in his hands, he weeps; Entreats her not to give him up, and seeks The impossible, in fine: for there she wastes And withers by disease, abandoned now, A mere dead weight upon her husband's arm. Yet, none the less, although she breathe so faint, Her will is to behold the beams o' the sun: Since never more again, but this last once, Shall she see sun, its circlet or its ray. But I will go, announce your presence, — friends Indeed; since 't is not all so love their lords As seek them in misfortune, kind the same: But you are the old friends I recognize."

And at the word she turned again to go: The while they waited, taking up the plaint To Zeus again: "What passage from this strait? What loosing of the heavy fortune fast About the palace? Will such help appear, Or must we clip the locks and cast around Each form already the black peplos' fold? Clearly the black robe, clearly! All the same Pray to the Gods! — like Gods' no power so great! O thou king Paian, find some way to save! Reveal it, yea, reveal it! Since of old Thou found'st a cure, why, now again become Releaser from the bonds of Death, we beg, And give the sanguinary Hades pause!" So the song dwindled into a mere moan; Plow dear the wife, and what her husband's woe; When suddenly —

"Behold, behold!" breaks forth: "Here is she coming from the house indeed! Her husband comes, too! Cry aloud, lament, Pheraian land, this best of women, bound — So is she withered by disease away — For realms below and their infernal king! Never will we affirm there 's more of joy Than grief in marriage; making estimate Both from old sorrows anciently observed, And this misfortune of the king we see — Admetos who, of bravest spouse bereaved, Will live life's remnant out, no life at all!"

So wailed they, while a sad procession wound Slow from the innermost o' the palace, stopped At the extreme verge of the platform-front: There opened, and disclosed Alkestis' self, The consecrated lady, borne to look Her last — and let the living look their last — She at the sun, we at Alkestis.

For would you note a memorable thing? We grew to see in that severe regard, — Hear in that hard dry pressure to the point, Word slow pursuing word in monotone, — What Death meant when he called her consecrate Henceforth to Hades. I believe, the sword — Its office was to cut the soul at once From life, — from something in this world which hides Truth, and hides falsehood, and so lets us live Somehow. Suppose a rider furls a cloak About a horse's head; unfrightened, so, Between the menace of a flame, between Solicitation of the pasturage, Untempted equally, he goes his gait To journey's end: then pluck the pharos off! Show what delusions steadied him i' the straight O' the path, made grass seem fire and fire seem grass, All through a little bandage o'er the eyes! For certainly with eyes unbandaged now Alkestis looked upon the action here, Self-immolation for Admetos' sake; Saw, with a new sense, all her death would do, And which of her survivors had the right, And which the less right, to survive thereby. For, you shall note, she uttered no one word Of love more to her husband, though he wept Plenteously, waxed importunate in prayer — Folly's old fashion when its seed bears fruit. I think she judged that she had bought the ware O' the seller at its value, — nor praised him, Nor blamed herself, but, with indifferent eye, Saw him purse money up, prepare to leave The buyer with a solitary bale — True purple — but in place of all that coin, Had made a hundred others happy too, If so willed fate or fortune! What remained To give away, should rather go to these Than one with coin to clink and contemplate. Admetos had his share and might depart, The rest was for her children and herself. (Charopé makes a face: but wait a while!) She saw things plain as Gods do: by one stroke O' the sword that rends the life-long veil away. (Also Euripides saw plain enough: But you and I, Charopé! — you and I Will trust his sight until our own grow clear.)

"Sun, and thou light of day, and heavenly dance O' the fleet cloud-figure!" (so her passion paused, While the awe-stricken husband made his moan, Muttered now this now that inaptitude: "Sun that sees thee and me, a suffering pair, Who did the Gods no wrong whence thou should'st die!") Then, as if, caught up, carried in their course, Fleeting and free as cloud and sunbeam are, She missed no happiness that lay beneath: "O thou wide earth, from these my palace roofs, To distant nuptial chambers once my own In that Iolkos of my ancestry!" — There the flight failed her. "Raise thee, wretched one! Give us not up! Pray pity from the Gods!"

Vainly Admetos: for "I see it — see The two-oared boat! The ferryer of the dead, Charon, hand hard upon the boatman's-pole, Calls me — even now calls — 'Why delayest thou? Quick! Thou obstructest all made ready here For prompt departure: quick, then!' "

"Woe is me! A bitter voyage this to undergo, Even i' the telling! Adverse Powers above, How do ye plague us!"

Then a shiver ran: "He has me — seest not? — hales me, — who is it? — To the hall o' the Dead — ah, who but Hades' self, He, with the wings there, glares at me, one gaze All that blue brilliance, under the eye-brow! What wilt thou do? Unhand me! Such a way I have to traverse, all unhappy one!"

"Way — piteous to thy friends, but, most of all, Me and thy children: ours assuredly A common partnership in grief like this!" Whereat they closed about her; but "Let be! Leave, let me lie now! Strength forsakes my feet. Hades is here, and shadowy on my eyes Comes the night creeping. Children — children, now Indeed, a mother is no more for you! Farewell, O children, long enjoy the light!" "Ah me, the melancholy word I hear, Oppressive beyond every kind of death! No, by the Deities, take heart nor dare To give me up — no, by our children too Made orphans of! But rise, be resolute! Since, thou departed, I no more remain! For in thee are we bound up, to exist Or cease to be — so we adore thy love!"

— Which brought out truth to judgment. At this word And protestation, all the truth in her Claimed to assert itself: she waved away The blue-eyed black-wing'd phantom, held in check The advancing pageantry of Hades there, And, with no change in her own countenance, She fixed her eyes on the protesting man, And let her lips unlock their sentence, — so! "Admetos, — how things go with me thou seest, — I wish to tell thee, ere I die, what things I will should follow. I — to honour thee, Secure for thee, by my own soul's exchange, Continued looking on the daylight here — Die for thee — yet, if so I pleased, might live, Nay, wed what man of Thessaly I would, And dwell i' the dome with pomp and queenliness. I would not, — would not live bereft of thee, With children orphaned, neither shrank at all, Though having gifts of youth wherein I joyed. Yet, who begot thee and who gave thee birth, Both of these gave thee up; for all, a term Of life was reached when death became them well, Ay, well — to save their child and glorious die: Since thou wast all they had, nor hope remained Of having other children in thy place. So, 1 and thou had lived out our full time, Nor thou, left lonely of thy wife, would'st groan With children reared in orphanage: but thus Some God disposed things, willed they so should be. Be they so! Now do thou remember this, Do me in turn a favour — favour, since Certainly I shall never claim my due, For nothing is more precious than a life: But a fit favour, as thyself wilt say, Loving our children here no less than I, If head and heart be sound in thee at least. Uphold them, make them masters of my house, Nor wed and give a step-dame to the pair, Who, being a worse wife than I, thro' spite Will raise her hand against both thine and mine. Never do this at least, I pray to thee! For hostile the new-comer, the step-dame, To the old brood — a very viper she For gentleness! Here stand they, boy and girl; The boy has got a father, a defence Tower-like, he speaks to and has answer from: But thou, my girl, how will thy virginhood Conclude itself in marriage fittingly? Upon what sort of sire-found yoke-fellow Art thou to chance? with all to apprehend — Lest, casting on thee some unkind report, She blast thy nuptials in the bloom of youth. For neither shall thy mother watch thee wed, Nor hearten thee in childbirth, standing by Just when a mother's presence helps the most! No, for I have to die: and this my ill Comes to me, nor to-morrow, no, nor yet The third day of the month, but now, even now, I shall be reckoned among those no more. Farewell, be happy! And to thee, indeed, Husband, the boast remains permissible Thou hadst a wife was worthy! and to you, Children, as good a mother gave you birth."

"Have courage!" interposed the friends, "For him I have no scruple to declare — all this Will he perform, except he fail of sense."

"All this shall be — shall be!" Admetos sobbed: "Fear not! And, since I had thee living, dead Alone wilt thou be called my wife: no fear That some Thessalian ever styles herself Bride, hails this man for husband in thy place! No woman, be she of such lofty line Or such surpassing beauty otherwise! Enough of children: gain from these I have, Such only may the Gods grant! since in thee Absolute is our loss, where all was gain. And I shall bear for thee no year-long grief. But grief that lasts while my own days last, love! Love! For my hate is she who bore me, now; And him I hate, my father: loving-ones Truly, in word not deed! But thou didst pay All dearest to thee down, and buy my life, Saving me so! Is there not cause enough That I who part with such companionship In thee, should make my moan? I moan, and more: For I will end the feastings — social flow O' the wine friends flock for, garlands and the Muse That graced my dwelling. Never now for me To touch the lyre, to lift my soul in song At summons of the Lybian flute; since thou From out my life hast emptied all the joy! And this thy body, in thy likeness wrought By some wise hand of the artificers, Shall lie disposed within my marriage-bed: This I will fall on, this enfold about, Call by thy name, — my dear wife in my arms Even though I have not, I shall seem to have — A cold delight, indeed, but all the same So should I lighten of its weight my soul! And, wandering my way in dreams perchance, Thyself wilt bless me: for, come when they will, Even by night our loves are sweet to see. But were the tongue and tune of Orpheus mine, So that to Koré crying, or her lord, In hymns, from Hades I might rescue thee — Down would I go, and neither Plouton's dog Nor Charon, he whose oar sends souls across, Should stay me till again I made thee stand Living, within the light! But, failing this, There, where thou art, await me when I die, Make ready our abode, my house-mate still! For in the self-same cedar, me with thee, Will I provide that these our friends shall place, My side lay close by thy side! Never, corpse Although I be, would I division bear From thee, my faithful one of all the world!"

So he stood sobbing: nowise insincere, But somehow child-like, like his children, like Childishness the world over. What was new In this announcement that his wife must die? What particle of pain beyond the pact He made, with eyes wide open, long ago — Made and was, if not glad, content to make? Now that the sorrow, he had called for, came, He sorrowed to the height: none heard him say, However, what would seem so pertinent, "To keep this pact, I find surpass my power: Rescind it, Moirai! Give me back her life, And take the life I kept by base exchange! Or, failing that, here stands your laughing-stock Fooled by you, worthy just the fate o' the fool Who makes a pother to escape the best And gain the worst you wiser Powers allot!" No, not one word of this: nor did his wife Despite the sobbing, and the silence soon To follow, judge so much was in his thought — Fancy that, should the Moirai acquiesce, He would relinquish life nor let her die. The man was like some merchant who, in storm, Throws the freight over to redeem the ship: No question, saving both were better still. As it was, — why, he sorrowed, which sufficed. So, all she seemed to notice in his speech Was what concerned her children. Children, too, Bear the grief and accept the sacrifice. Rightly rules nature: does the blossomed bough O' the grape-vine, or the dry grape's self, bleed wine?

So, bending to her children all her love, She fastened on their father's only word To purpose now, and followed it with this: "O children, now yourselves have heard these things — Your father saying he will never wed Another woman to be over you, Nor yet dishonour me!"

"And now at least I say it, and I will accomplish too!"

"Then, for such promise of accomplishment, Take from my hand these children!"

"Thus I take — Dear gift from the dear hand!"

"Do thou become Mother, now, to these children in my place!"

"Great the necessity I should be so, At least, to these bereaved of thee!"

"Child — child! Just when I needed most to live, below Am I departing from you both!"

"Ah me! And what shall I do, then, left lonely thus?"

"Time will appease thee: who is dead is nought."

"Take me with thee — take, by the Gods below!"

"We are sufficient, we who die for thee."

"O Powers, ye widow me of what a wife!"

"And truly the dimmed eye draws earthward now!"

"Wife, if thou leav'st me, I am lost indeed!"

"She once was — now is nothing, thou may'st say."

"Raise thy face nor forsake thy children thus!"

"Ah, willingly indeed I leave them not! But — fare ye well, my children!"

"Look on them — Look!"

"I am nothingness."

"What dost thou? Leav'st..."

"Farewell!" And in the breath she passed away. "Undone — me miserable!" moaned the king, While friends released the long-suspended sigh. "Gone is she: no wife for Admetos more!"

Such was the signal: how the woe broke forth, Why tell? — or how the children's tears ran fast, Bidding their father note the eye-lids' stare, Hands' droop, each dreadful circumstance of death.

"Ay, she hears not, she sees not: I and you, 'T is plain, are stricken hard and have to bear!" Was all Admetos answered; for, I judge, He only now began to taste the truth: The thing done lay revealed, which undone thing, Rehearsed for fact by fancy, at the best, Never can equal. He had used himself This long while (as he muttered presently) To practise with the terms, the blow involved By the bargain, sharp to bear, but bearable Because of plain advantage at the end. Now that, in fact not fancy, the blow fell — Needs must he busy him with the surprise. "Alkestis — not to see her nor be seen, Hear nor be heard of by her, any more To-day, to-morrow, to the end of time, — Did I mean this should buy my life?" thought he.

So, friends came round him, took him by the hand, Bade him remember our mortality, Its due, its doom: how neither was he first, Nor would be last, to thus deplore the loved.

title: Balaustion's Adventure/II


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906


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 WORDS WORK The arts Babblative and Scriblative. Southet—Colloquies. | author = | work = | place = | note = | topic = | page = 907 }}


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908

{{Hoyt quote | num = | text = Let us take to our hearts a lesson— No lesson could braver be— From the ways of the tapestry weavers On the other side of the sea. Anson G. Chester—Tapestry Weavers. Penelopse telam retexens. Unravelling the web of Penelope. Cicero—Acad. Qwest. Bk. IV. 29. 95. | seealso = (See also {{sc|Homer) All Nature seems at work, slugs leave their lair— The bees are stirring—birds are on the wing— And Winter, slumbering in the open air, Wears on his smiling face a dream of Spring! And I the while, the sole unbusy thing, Nor honey make, nor pair, nor build, nor sing. Coleridge—Work Without Hope. St. 1. le Every man's work shall be made manifest. / Corinthians. III. 13. | author = | work = | place = | note = | topic = | page = 908 }}

{{Hoyt quote | num = | text = Work thou for pleasure—paint or sing or carve The thing thou lovest, though the body starve— Who works for glory misses oft the goal; Who works for money coins his very soul. Work for the work's sake, then, and it may be That these things shall be added unto thee. Kenton Cox—Our Motto. | seealso = (See also {{sc|Kipling) Better to wear out than to rust out. Bishop Cumberland, to one who urged him not to wear himself out with work. See Horne—Sermon on the Duty of Contending for the Truth. Boswell—Tour to the Hebrides. P. 18. Note. Said by George Whttepield, according to Southey—Life of Wesley. II. p. 170 (Ed. 1858) | topic = | page = 908 }}

{{Hoyt quote | num = | text = The Lord had a job for me, but I had so much to do, I said, "You get somebody else—or wait till I get through." I don't know how the Lord came out, but He seemed to get along: But I felt kinda sneakin' like, 'cause I know'd I done Him wrong. One day I needed the Lord—needed Him myself—needed Him right away, And He never answered me at all, but I could hear Him say Down in my accusin' heart, "Nigger, I'se got too much to do. You get somebody else or wait till I get through." Paul Laurence Dunbar—The Lord had a Job. | author = | work = | place = | note = | topic = | page = 908 }}

{{Hoyt quote | num = | text = All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing. Eceksiastes. I. 8. | author = | work = | place = | note = | topic = | page = 908 }}

{{Hoyt quote | num = | text = The grinders cease because they are few. Eceksiastes. XTL 3. | author = | work = | place = | note = | topic = | page = 908 }}

{{Hoyt quote | num = | text = All play and no work makes Jack a mere toy. Quoted by Maria Edgewokth—Henry and Lucy. Vol. II. | author = | work = | place = | note = | topic = | page = 908 }}

{{Hoyt quote | num = | text = 'Tis toil's reward, that sweetens industry, As love inspires with strength the enraptur'd thrush. Ebenezer Elliot—Corn Law Rhymes. No. 7. | author = | work = | place = | note = | topic = | page = 908 }}

{{Hoyt quote | num = | text = Too busy with the crowded hour to fear to live or die. Emerson—Quatrains. Nature. | author = | work = | place = | note = | topic = | page = 908 }}


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 knowledge of whole nature, and it doth intruct us concerning the differing, and agreement of things amongt themelves, whence it produceth its wonderfull effects, by uniting the vertues of things through the application of them one to the other, and to their inferior utable ubjects, joyning and knitting them together thoroughly by the powers, and vertues of the uperior Bodies. This is the mot perfect and chief Science, that acred, and ublimer kind of Phyloophy, and latly the mot abolute perfection of all mot excellent Philoophy. For eeing that all regulative Philoophy is divided into Naturall, Mathematicall, and Theologicall: (Naturall Philoophy teacheth the nature of thoe things which are in the world, earching and enquiring into their Caues, Effects, Times, Places, Fahions, Events, their Whole, and Parts, alo

 The Number and the Nature of thoe things, Cal'd Elements, what Fire, Earth, Aire forth brings: From whence the Heavens their beginnings had; Whence Tide, whence Rainbow, in gay colours clad. What makes the Clouds that gathered are, and black, To end forth Lightnings, and a Thundring crack; What doth the Nightly Flames, and Comets make; What makes the Earth to well, and then to quake: What is the eed of Metals, and of Gold What Vertues, Wealth, doth Nature's Coffer hold.

All thee things doth naturall Philoophy, the viewer of nature contain, teaching us according to Virgil's Mue.

  Whence all things flow, Whence Mankind, Beat; whence Fire, whence Rain, and Snow, Whence Earth-quakes are; why the whole Ocean beats Over his Banks, and then again retreats: Whence trength of Hearbs, whence Courage, rage of Bruits, All kinds of Stone, of Creeping things, and Fruits.

But Mathematicall Philoophy teacheth us to know the


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 quantity of naturall Bodies, as extended into three dimenions, as alo to conceive of the motion, and coure of Celetiall Bodies.

  As in great hat, What makes the golden Stars to march o fat; What makes the Moon ometimes to mak her face, The Sun alo, as if in ome digrace.

And as Virgil ings,

 How th' Sun doth rule with twelve Zodiack Signs, The Orb thats meaur'd round about with Lines, It doth the Heavens Starry way make known, And trange Eclipes of the Sun, and Moon. Arcturns alo, and the Stars of Rain, The Seaven Stars likewie, and Charles his Wain, Why Winter Suns make tow'rds the Wet o fat; What makes the Nights o long ere they be pat?

All which is undertood by Mathematicall Philoophy.

  Hence by the Heavens we may foreknow The eaons all; times for to reap and ow, And when 'tis fit to launch into the deep, And when to War, and when in peace to leep, And when to dig up Trees, and them again To et; that o they may bring forth amain.

Now Theologicall Philoophy, or Divinity, teacheth what God is, what the Mind, what an Intelligence, what an Angel, what a Divell, what the Soul, what Religion, what acred Intitutions, Rites, Temples, Obervations, and acred Myteries are: It intructs us alo concerning Faith, Miracles, the vertues of Words and Figures, the ecret operations and myteries of Seals, and as Apuleius aith, it teacheth us rightly to undertand, and to be killed in the Ceremoniall Laws, the equity of Holy things and rule of Religions. But to recollect my elf)


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 thee three principall faculties Magick comprehends, unites, and actuates; deervedly therefore was it by the Ancients eteemed as the highet, and mot acred Philoophy. It was, as we find, brought to light by mot age Authours, and mot famous Writers; amongt which principally Zamolxis and Zoroater were o famous, that many believed they were the inventers of this Science. Their track Abbaris the Hyperborean, Charmondas, Damigeron, Eudoxus, Hermippus followed: there were alo other eminent, choice men, as Mercurius Tremegitus, Porphyrius, Iamblicus, Plotinus, Proclus, Dardanus, Orpheus the Thracian, Gog the Grecian, Germa the Babilonian, Apollonius of Tyana, Othanes alo wrote excellently in this Art; whoe Books being as it were lot, Democritus of Abdera recovered, and et forth with his own Commentaries. Beides Pythagoras, Empedocles, Democritus, Plato, and many other renowned Philoophers travelled far by Sea to learn this Art: and being returned, publihed it with wonderfull devoutnes, eteeming of it as a great ecret. Alo it is well known that Pythagoras, and Plato went to the Prophets of Memphis to learn it, and travelled through almost all Syria, Egypt, Judea, and the Schools of the Caldeans, that they might not be ignorant of the mot acred Memorials, and Records of Magick, as alo that they might be furnihed with Divine things. Whooever therefore is deirous to tudy in this Faculty, if he be not skilled in naturall Philoophy, wherein are dicovered the qualities of things, and in which are found the occult properties of every Being, and if he be not skilfull in the Mathematicks, and in the Apects, and Figures of the Stars, upon which depends the ublime vertue, and property of every thing; and if he be not learned in Theologie, wherein are manifeted thoe immateriall ubtances, which dipence, and miniter all things, he cannot be poibly able to undertand the rationality of Magick. For there is no work that is done by meer Magick, nor any work that is meerly Magicall, that doth not comprehend thee three Faculties.


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text:
User:Clumsily

th:ผู้ใช้:Clumsily

title: User:Clumsily


text: 1911 Encyclopædia Britannica/Deaf and Dumb


text:
Talk:1911 Encyclopædia Britannica/Deaf and Dumb

Sources:
 * http://en.wikisource.org/w/index.php?title=User:Tim_Starling/ScanSet_PNG_demo&vol=07&page=EB7A904


text: 1911 Encyclopædia Britannica/Blinding

title: 1911 Encyclopædia Britannica/Blinding


text:
Talk:1911 Encyclopædia Britannica/Blinding

Sources:
 * http://en.wikisource.org/w/index.php?title=User:Tim_Starling/ScanSet_PNG_demo&vol=04&page=EB4A072


text: A Study of Mexico

title: A Study of Mexico


text: 1911 Encyclopædia Britannica/Blindman's-Buff


text:
Talk:1911 Encyclopædia Britannica/Blindman's-Buff

Sources:
 * http://en.wikisource.org/w/index.php?title=User:Tim_Starling/ScanSet_PNG_demo&vol=04&page=EB4A072


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 {| style="margin:auto; text-align:center; border:3px double black; padding:1em 2em 1em 2em;"

OF

WRITTEN BY

OF

Couneller to the Fifth,

of Germany:

AND

Iudge of the Prerogative Court.

Tranlated out of the Latin into the

Englih tongue, By J.F.

London: Printed by R.W. for Gregory Moule, and are to

be old at the Sign of the three Bibles neer the

Wet-end of Pauls. 1651.

 * }


text: Dictionary of National Biography, 1885-1900/Fenton, Edward (d.1603)


text: Dictionary of National Biography, 1885-1900/Fenton, Edward Dyne


text: Dictionary of National Biography, 1885-1900/Fenton, Elijah


text: Dictionary of National Biography, 1885-1900/Fenton, Geoffrey


text: Dictionary of National Biography, 1885-1900/Fenton, Lavinia


text: Dictionary of National Biography, 1885-1900/Fenton, Richard


text: Dramatis Personæ/Youth and Art

title: Dramatis Personæ/Youth and Art


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Here are four Elements, and originall grounds of all corporeall things, Fire, Earth, Water, Aire, of which all elementated inferiour bodies are compounded; not by way of heaping them up together, but by tranmutation, and union; and when they are detroyed, they are reolved into Elements. For there is none of the enible Elements that is pure, but they are more or les mixed, and apt to be changed one into the other: Even as Earth becoming dirty, and being diolved, becomes Water, and the ame being made thick and hard, become Earth again; but being evaporated through heat, paeth into Aire, and that being kindled, paeth into Fire, and this being extinguihed, returns back again into Aire, but being cooled again after its burning, becomes Earth, or Stone, or Sulphur, and this is manifeted by Lightening: Plato alo was of that opinion, that Earth was wholly changeable, and that the ret of the Elements are changed, as into this, o into one another ucceively. But it is the opinion of the ubtiller ort of Philoophers, that Earth is not changed, but relented and mixed with other Elements, which do diolve it, and that it returns back into it elf again. Now every one of the Elements hath two pecificall qualities, the former whereof it retains as proper to it elf, in the other, as a mean, it agrees with that which comes next after it. For Fire is hot and dry, the Earth dry and cold, the Water cold and moit, the Aire moit and hot. And o after this manner the Elements, according to two contrary qualities, are contrary one to the other, as Fire to Water, and Earth to Aire. Moreover, the Elements are upon another account oppoite one to the other: For ome are heayyheavy [sic], as Earth and Water, and others are light, as Aire and Fire. Wherefore the Stoicks called the former paives, but the latter actives. And yet once again Plato ditinguiheth them after another manner, and aigns to every one of them


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 three qualities, viz. to the Fire brightnes, thinnes and motion, but to the Earth darknes, thicknes and quietnes. And according to thee qualities the Elements of Fire and Earth are contrary. But the other Elements borrow their qualities from thee, o that the Aire receives two qualities of the Fire, thinnes and motion; and one of the Earth, viz. darknes. In like manner Water receives two qualities of the Earth, darknes and thicknes, and one of Fire, viz. motion. But Fire is twice more thin then Aire, thrice more movable, and four times more bright: and the Aire is twice more bright, thrice more thin, and four times more moveable then Water. Wherefore Water is twice more bright then Earth, thrice more thin, and four times more movable. As therefore the Fire is to the Aire, o Aire to the Water, and Water to the Earth; and again, as the Earth is to the Water, o the Water to the Aire, and the Aire to the Fire. And this is the root and foundation of all bodies, natures, vertues, and wonderfull works; and he which hall know thee qualities of the Elements, and their mixtions, hall eaily bring to pas uch things that are wonderfull, and atonihing, and hall be perfect in Magick.

Here are then, as we have aid, four Elements, without the perfect knowledge whereof we can effect nothing in Magick. Now each of them is three-fold, that o the number of four may make up the number of twelve; and by paing by the number of even into the number of ten, there may be a progres to the upream Unity, upon which all vertue and wonderfull operation depends. Of the firt Order are the pure Elements, which are neither compounded nor changed, nor admit of mixtion, but are incorruptible, and not of which, but through which the vertues of all naturall things are brought forth into act. No man is able to declare their vertues,


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 becaue they can do all things upon all things. He which is ignorant of thee, hall never be able to bring to pas any wonderfull matter. Of the econd Order are Elements that are compounded, changeable, and impure, yet uch as may by art be reduced to their pure implicity, whoe vertue, when they are thus reduced to their implicity, doth above all things perfect all occult, and common operations of nature: and thee are the foundation of the whole naturall Magick. Of the third Order are thoe Elements, which originally and of themelves are not Elements, but are twice compounded, various, and changeable one into the other. They are the infallible Medium, and therefore are called the middle nature, or Soul of the middle nature: Very few there are that undertand the deep myteries thereof. In them is, by means of certain numbers, degrees, and orders, the perfection of every effect in what thing oever, whether Naturall, Celetiall, or Superceletiall; they are full of wonders, and myteries, and are operative, as in Magick Naturall, o Divine: For from thee, through them, proceed the bindings, looings, and tranmutations of all things, the knowing and foretelling of things to come, alo the driving forth of evill, and the gaining of good pirits. Let no man therefore, without thee three orts of Elements, and the knowledge thereof, be confident that he is able to work any thing in the occult Sciences of Magick, and Nature. But whooever hall know how to reduce thoe of one Order, into thoe of another, impure into pure, compounded into imple, and hall know how to undertand ditinctly the nature, vertue, and power of them in number, degrees, and order, without dividing the ubtance, he hall eaily attain to the knowledge, and perfect operation of all Naturall things, and Celetiall ecrets.


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Here are two things (aith Hermes) viz. Fire and Earth, which are ufficient for the operation of all wonderfull things: the former is active, the latter paive. Fire (as aith Dionyius) in all things, and through all things, comes and goes away bright, it is in all things bright, and at the ame time occult, and unknown; When it is by it elf (no other matter coming to it, in which it hould manifet its proper action) it is boundles, and inviible, of it elf ufficient for every action that is proper to it, moveable, yielding it elf after a maner to all things that come next to it, renewing, guarding nature, enlightening, not comprehended by lights that are vailed over, clear, parted, leaping back, bending upwards, quick in motion, high, alwayes raiing motions, comprehending another, not Comprehended it elf, not tanding in need of another, ecretly increaing of it elf, and manifeting its greatnes to things that receive it, Active, Powerfull, Inviibly preent in all things at once; it will not be affronted or oppoed, but as it were in a way of revenge, it will reduce on a udden things into obedience to it elf, incomprehenible, impalpable, not leened, mot rich in all dipenations of it elf. Fire (as aith Pliny) is the boundles, and michievous part of the nature of things, it being a quetion whether it detroys, or produceth mot things. Fire it elf is one, and penetrates through all things (as ay the Pythagorians) alo pread abroad in the Heavens, and hining: but in the infernall place treightened, dark, and tormenting, in the mid way it partakes of both. Fire therefore in it elf is one, but in that which receives it, manifold, and in differing ubjects it is ditributed in a different manner, as Cleanthes witneeth in Cicero. That fire then which we ue is fetched out of other things. It is in tones, and is fetched out by the troke of the teele: it is in Earth, and makes that, after digging up, to moake : it is in Water, and heats prings, and wells: it is in the


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 depth of the Sea, and makes that, being toed with winds, warm: it is in the Aire, and makes it (as we oftentimes ee) to burn. And all Animals, and living things whatoever, as alo all Vegetables are preerved by heat: and every thing that lives, lives by reaon of the incloed heat. The properties of the Fire that is above, are heat, making all things Fruitfull, and light, giving life to all things. The properties of the infernall Fire are a parching heat, conuming all things, and darknes, making all things barren. The Celetiall, and bright Fire drives away pirits of darknes; alo this our Fire made with Wood drives away the ame, in as much as it hath an Analogy with, and is the vehiculum of that Superior light; as alo of him, who aith, I am the Light of the World, which is true Fire, the Father of lights, from whom every good thing that is given, Comes; ending forth the light of his Fire, and communicating it firt to the Sun, and the ret of the Celetiall bodies, and by thee, as by mediating intruments, conveying that light into our Fire. As therefore the pirits of darknes are tronger in the dark: o good pirits, which are Angels of Light, are augmented, not only by that light, which is Divine, of the Sun, and Celetiall, but alo by the light of our common Fire. Hence it was that the firt, and mot wie intitutors of Religions, and Ceremonies ordained, that Prayers, Singings, and all manner of Divine Worhips whatoever hould not be performed without lighted Candles, or Torches. (Hence alo was that ignificant aying of Pythagoras. Do not peak of God without a Light) and they commanded that for the driving away of wicked pirits, Lights and Fires hould be kindled by the Corpes of the dead, and that they hould not be removed, untill the expiations were after a Holy manner performed, and they buried. And the great Jehovah himelf in the old Law Commanded that all his Sacrifices hould be offered with Fire, and that Fire hould always be burning upon the Altar, which Cutome the Priets of the Altar did always oberve, and keep amongt the Romanes. Now the Bais, and foundation of all the Elements, is the Earth, for that is the object, ubject, and receptacle of all Celetiall rayes, and


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 influences; in it are contained the eeds, and Seminall vertues of all things; and therefore it is aid to be Animall, Vegetable, and Minerall. It being made fruitfull by the other Elements, and the Heavens, brings forth all things of it elf; It receives the abundance of all things, and is, as it were the firt fountain, from whence all things pring, it is the Center, foundation, and mother of all things. Take as much of it as you pleae, eperated, wahed, depurated, ubtilized, if you let it lye in the open Aire a little while, it will, being full, and abounding with Heavenly vertues, of it elf bring forth Plants, Worms, and other living things, alo Stones, and bright parks of Metals. In it are great ecrets, if at any time it hall be purified by the help of Fire, and reduced unto its implicity by a convenient wahing. It is the firt matter of our Creation, and the truet Medicine that can retore, and preerve us.

He other two Elements, viz. Water, and Aire, are not les efficacious then the former; neither is nature wanting to work wonderfull things in them. There is o great a neceity of Water, that without it no living thing can live. No Hearb, nor Plant whatoever, without the moitening of Water can branch forth. In it is the Seminary vertue of all things, epecially of Animals, whoe eed is manifetly waterih. The eeds alo of Trees, and Plants, although they are earthy, mut notwithtanding of neceity be rotted in Water, before they can be fruitfull; whether they be imbibed with the moiture of the Earth; or with Dew, or Rain, or any other Water that is on purpoe put to them. For Moes writes, that only Earth, and Water bring forth a living oul. But he acribes a twofold production of things to Water, viz. of things wimming in the Waters, and of things flying in the Aire


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 above the Earth. And that thoe productions that are made in, and upon the Earth, are partly attributed to the very Water, the ame Scripture tetifies, where it aith that the Plants, and the Hearbs did not grow, becaue God had not caued it to rain upon the Earth. Such is the efficacy of this Element of Water, that Spirituall regeneration cannot be done without it, as Chrit himelf tetified to Nicodemus. Very great alo is the vertue of it in the Religious Worhip of God, in expiations, and purifications; yea, the neceity of it is no les then that of Fire. Infinite are the benefits, and divers are the ues thereof, as being that by vertue of which all things ubit, are generated, nourihed, and increaed. Thence it was that Thales of Miletus, and concluded that Water was the beginning of all things, and aid it was the firt of all the Elements, and the mot potent, and that becaue it hath the matery over all the ret. For, as Pliny aith, Waters wallow up the Earth, extinguih flames, acend on high, and by the tretching forth of the clouds, challenge the Heaven for their own: the ame falling become the Caue of all things that grow in the Earth. Very many are the wonders that are done by Waters, according to the Writings of Pliny, Solinus, and many other Hitorians, of the wonderfull vertue whereof, Ovid alo makes mention in thee Veres.

  Hornd Hammons Waters at high noon Are cold; hot at Sun-rie and etting Sun. Wood, put in bubling Athemas is Fir'd, The Moon then farthet from the Sun retir'd, Circonian treams congeal his guts to Stone That thereof drinks; and what therein is thrown. Crathis, and Sybaris (from the Mountains rold) Color the hair like Amber, or pure Gold. Some fountains, of a more prodigious kinde, Not only change the body, but the minde. Who hath not heard of obcene Salmacis? Of th' Æthiopian'' lake ? for who of this''


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  But only tat, their wits no longer keep, Or forthwith fall into a deadly leep. Who at Clitorius fountain thirt remove, Loath Wine, and abtinent, meer Water love. With treams oppos'd to thee Lincetus flowes : They reel, as drunk, who drink too much of thoe. A Lake in fair Arcadia tands, of old Call'd Pheneus; upected, as twofold : Fear, and forbear to drink thereof by night : By night unwholome, wholome by day-light.

Joephus alo makes relation of the wonderfull nature of a certain river betwixt Arcea, and Raphanea, Cities of Syria: which runs with a full Channell all the Sabboth Day, and then on a udden ceaeth, as if the prings were topped, and all the ix dayes you may pas over it dry-hod: but again, on the eaventh day (no man knowing the reaon of it) the Waters return again in abundance, as before. Wherefore the inhabitants thereabout called it the Sabboth-day river, becaue of the Seaventh day, which was holy to the Jews. The Gopel alo tetifies to a heep-pool, into which whooever tepped firt, after the Water was troubled by the Angel, was made whole of whatoever dieae he had. The ame vertue, and efficacy we read was in a pring of the Ionian Nymphs, which was in the territories belonging to the Town of Elis, at a Village called Heraclea, neer the river Citheron: which whooever tepped into, being dieaed, came forth whole, and cured of all his dieaes. Pauanias alo reports, that in Lyceus, a mountain of Arcadia, there was a pring called Agria, to which, as often as the drynes of the Region threatned the detruction of fruits, Jupiters Priet of Lyceus went, and after the offering of Sacrifices, devoutly praying to the Waters of the Spring, holding a Bough of an Oke in his hand, put it down to the bottome of the hallowed Spring; Then the waters being troubled, a Vapour acending from thence into the Air was blown into Clouds, with which being joyned together, the whole Heaven was overpread: which being a little after diolved


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 into rain, watered all the Country mot wholomly. Moreover Ruffus a Phyitian of Epheus, beides many other Authours, wrote trange things concerning the wonders of Waters, which, for ought I know, are found in no other Authour.

It remains that I peak of the Aire. This is a vitall pirit, paing through all Beings, giving life, and ubitence to all things, binding, moving, and filling all things. Hence it is that the Hebrew Doctors reckon it not amongt the Elements, but count it as a Medium or glew, joyning things together, and as the reounding pirit of the worlds intrument. It immediately receives into it elf the influences of all Celetiall bodies, and then communicates them to the other Elements, as alo to all mixt bodies: Alo it receives into it elf, as it were a divine Looking-glas, the pecies of all things, as well naturall, as artificiall, as alo of all manner of peeches, and retains them; And carrying them with it, and entering into the bodies of Men, and other Animals, through their pores, makes an Impreion upon them, as well when they leep, as when they be awake, and affords matter for divers trange Dreams and Divinations. Hence they ay it is, that a man paing by a place where a man was lain, or the Carkae newly hid, is moved with fear and dread; becaue the Aire in that place being full of the dreadfull pecies of Man-laughter, doth, being breathed in, move and trouble the pirit of the man with the like pecies, whence it is that he comes to be afraid. For every thing that makes a udden impreion, atoniheth nature. Whence it is, that many Philoophers were of opinion that Aire is the caue of dreams, and of many other impreions of the mind, through the prolonging of Images, or imilitudes, or pecies (which are fallen from things and peeches, multiplyed in the very Aire) untill they come to the enes, and then to the phantay, and oul of him that receives them, which being freed from cares, and no way hindred, expecting to meet uch kind of pecies, is informed by them. For the pecies of things, although of their own proper nature, they are carryed to the enes of men, and other animals in generall, may notwithtanding get ome impreion from the Heaven, wilet they


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 be in the Aire, by reaon of which, together with the aptnes and dipoition of him that receives them, they may be carryed to the ence of one, rather then of another. And hence it is posible naturally, and far from all manner of upertition, no other pirit coming between, that a man hould be able in a very time to ignifie his mind unto another man, abiding at a very long and unknown ditance from him; although he cannot preciely give an etimate of the time when it is, yet of necesity it mut be within 24. hours; and I my elf know how to do it, and have often done it. The ame alo in time pat did the Abbot Tritenius both know and do. Alo, when certain appearances, not only pirituall, but alo naturall do flow forth from things, that is to ay, by a certain kind of flowings forth of bodies from bodies, and do gather trength in the Air, they offer, and hew themelves to us as well through light as motion, as well to the ight as to other enes, and ometimes work wonderfull things upon us, as Plotinus proves and teacheth. And we ee how by the South wind the Air is condened into thin clouds, in which, as in a Looking-glas are reflected repreentations at a great ditance of Catles, Mountains, Hores, and Men, and other things, which when the clouds are gone, preently vanih. And Aritotle in his Meteors hews, that a Rainbow is conceived in a cloud of the Aire, as in a Looking-glas. And Albertus aith, that the effigies of bodies may by the trength of nature, in a moit Aire be eaily repreented, in the ame manner as the repreentations of things are in things. And Aritotle tels of a man, to whom it happened by reaon of the weaknes of his ight, that the Aire that was near to him, became as it were a Looking-glas to him, and the optick beam did relect back upon himelf, and could not penetrate the Aire, o that whitheroever he went, he thought he aw his own image, with his face towards him, go before him. In like manner, by the artificialnes of ome certain Looking-glaes, may be produced at a ditance in the Aire, beide the Looking-glaes, what images we pleae; which when ignorant men ee, they think they ee the appearances of pirits, or ouls; when indeed they are nothing ele but emblance


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 kin to themelves, and without life. And it is well known, if in a dark place where there is no light but by the coming in of a beam of the Sun omewhere through a litle hole, a white paper, or plain Looking-glas be et up againt that light, that there may be een upon them, whatoever things are done without, being hined upon by the Sun. And there is another leight, or trick yet more wonderfull. If any one hall take images artificially painted, or written letters, and in a clear night et them againt the beams of the full Moon, whoe reemblances being multiplyed in the Aire, and caught upward, and reflected back together with the beams of the Moon, any other man that is privy to the thing, at a long ditance ees, reads, and knows them in the very compas, and Circle of the Moon, which Art of declaring ecrets is indeed very profitable for Towns, and Cities that are beieged, being a thing which Pythagoras long ince did often do, and which is not unknown to ome in thee dayes, I will not except my elf. And all thee, and many more, and greater then thee are grounded in the very nature of the Aire, and have their reaons, and caues declared in Mathematicks, and Opticks. And as thee reemblances are reflected back to the ight, o alo ometimes to the hearing, as is manifet in the Echo. But there are more ecret arts then thee, and uch whereby any one may at a very remote ditance hear, and undertand what another peaks, or whipers oftly.

There are alo from the airy Element Winds. For they are nothing ele, but Air moved and tirred up. Of thee there are four that are principall, blowing from the four corners of the Heaven, ''viz. Notus from the South, Boreas from the North, Zephyrus from the Wet, Eurus from the Eat, which Pontanus'' comprehending in thee veres, aith,

 Cold Boreas from the top of 'lympus blows, And from the bottom cloudy Notus flows. From etting Phoebus fruitfull Zeph'rus flies, And barren Eurus from the Suns up-rie.


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 Notus is the Southern Wind, cloudy, moit, warm, and ickly, which Hieronimus cals the butler of the rains. Ovid decribes it thus.

 Out flies South-wind, with dropping wings, who hrowds His fearful apect in the pitchie clouds, His white Haire tream's, his Beard big-woln with howres; Mits binde his Brows, rain from his Boome powres.

But Boreas is contrary to Notus, and is the Northern Wind, fierce, and roaring, and dicuing clouds, makes the Aire erene, and binds the Water with Frot. Him doth Ovid thus bring in peaking of himelf.

 Force me befits: with this thick clouds I drive; Tos the blew Billows, knotty Okes up-rive; Congeal oft Snow, and beat the Earth with haile: When I my brethren in the Aire aaile, (For thats our Field) we meet with uch a hock. That thundring Skies with our encounters rock And cloud-truck lightning flahes from on high, When through the Crannies of the Earth I flie, And force her in her hollow Caves, I make The Ghots to tremble, and the ground to quake.

And Zephyrus, which is the Wetern Wind, is mot oft, blowing from the Wet with a pleaant gale, it is cold and moit, removing the effects of Winter, bringing forth Branches, and Flowers. To this Eurus is contrary, which is the Eatern wind, and is called Apeliotes; it is waterih, cloudy, and ravenous. Of thee two Ovid ings thus:

 To Peris and Sabea, Eurus flies; Whoe gums perfume the bluhing Mornes up-rie: Next to the Evening, and the Coat that glows With etting Phoebus, flowry Zeph'rus blows:


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  In Scythia horrid Boreas holds his rain, Beneath Boites, and the frozen Wain : The land to this oppos'd doth Auter teep With fruitfull howres, and clouds which ever weep.

Ext after the four imple Elements follow the four kinds of perfect Bodies compounded of them, and they are Stones, Metals, Plants, and Animals : and although unto the generation of each of thee all the Elements meet together in the compoition, yet every one of them follows, and reembles one of the Elements, which is mot predominant. For all Stones are earthy, for they are naturally heavy, and decend, and o hardened with drynes, that they cannot be melted. But Metals are waterih, and may be melted, which Naturalits confes, and Chymits finde to be true, viz. that they are generated of a vicous Water, or waterih argent vive. Plants have uch an affinity with the Aire, that unles they be abroad in the open Aire, they do neither bud, nor increae. So alo all Animals

 Have in their Natures a mot fiery force, And alo pring from a Celetiall ource.

And Fire is o naturall to them, that that being extinguihed they preently dye. And again every one of thoe kinds is ditinguihed within it elf by reaon of degrees of the Elements. For amongt the Stones they epecially are called earthy that are dark, and more heavy; and thoe waterih, which are tranparent, and are compacted of water, as


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 , Beryll, and Pearls in the Shels of Fihes : and they are called airy, which wim upon the Water, and are pongious, as the Stones of a Sponge, the pumih Stone, and the Stone Sophus: and they are called fiery, out of which fire is extracted, or which are reolved into Fire, or which are produced of Fire : as Thunderbolts, Fire-tones, and the Stone Abetus. Alo amongt Metals, Lead, and Silver are earthy; Quickilver is waterih: Copper, and Tin are airy : and Gold, and Iron are fiery. In Plants alo, the roots reemble the Earth, by reaon of their thicknes: and the leaves, Water, becaue of their juice: Flowers, the Aire, becaue of their ubtility, and the Seeds the Fire, by reaon of their multiplying pirit. Beides, they are called ome hot, some cold, ome moit, ome dry, borrowing their names from the qualifies of the Elements. Amongt Animals alo, ome are in comparion of others earthy, and dwell in the bowels of the Earth, as Worms and Moles, and many other mall creeping Vermine : others are watery, as Fihes; others airy, which cannot live out of the Aire : others alo are fiery, living in the Fire, as Salamanders, and Crickets, uch as are of a fiery heat, as Pigeons, Etriches, Lions, and uch as the wie man cals beats breathing Fire. Beides, in Animals the Bones reemble the Earth, Fleh the Aire, the vital pirit the Fire, and the humors the Water. And thee humors alo partake of the Elements, for yellow choller is intead of Fire, blood intead of Aire, Flegme intead of Water, and black choller, or melancholy intead of Earth. And latly, in the Soul it elf, according to Autin, the undertanding reembles Fire, reaon the Aire, imagination the Water, and the enes the Earth. And thee enes alo are divided amongt themelves by reaon of the Elements, for the ight is fiery, neither can it perceive without Fire, and Light : the hearing is airy, for a ound is made by the triking of the Aire; The mell, and tat reemble the Water, without the moiture of which there is neither mell, nor tat; and latly the feeling is wholly earthy, and taketh gros bodies for its object. The actions alo, and the operations of man are governed by the Elements. The Earth ignifies a low, and firm motion;


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 The water ignifies fearfulnes, & luggihnes, and remiene in working : Aire ignifies chearfulnes, and an amiable dipoition : but Fire a fierce, quick and angry dipoition. The Elements therefore are the firt of all things, and all things are of, and according to them, and they are in all things, and diffue their vertues through all things.

T is the unanimous conent of all Platonits, that as in the originall, and exemplary World, all things are in all; o alo in this corporeal world, all things are in all: o alo the Elements are not only in thee inferiour bodies, but alo in the Heavens, in Stars, in Divels, in Angels, and latly in God, the maker, and originall example of all things. Now in thee inferiour bodies, the Elements are accompanied with much gros matter; but in the Heavens the Elements are with their natures, and vertues, viz. after a Celetiall, and more excellent manner, then in ublunary things. For the firmnes of the Celetiall Earth is there without the grones of Water: and the agility of the Aire without running over its bounds; the heat of Fire without burning, only hining, and giving life to all things by its heat. Amongt the Stars alo, ome are fiery, as Mars, and Sol: airy, as Jupiter, and Venus: watery, as Saturn, and Mercury : and earthy, uch as inhabit the eighth Orbe, and the Moon (which notwithtanding by many is accounted watery) eeing, as if it were Earth, it attracts to it elf the Celetiall waters, with which being imbibed, it doth by reaon of its neernes to us power out, and communicate to us. There are alo amongt the ignes, ome fiery, ome earthy, ome airy, ome watery : the Elements rule them alo in the Heavens, ditributing to them thee four threefold coniderations Of every Element, viz. the beginning, middle,


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 Book I. and end: o Aries poeeth the beginning of Fire, Leo the progres, and increae, and Sagittarius the end. Taurus the beginning of the Earth, Virgo the progres, Capricorn the end. Gemini the beginning of the Aire, Libra the progres, Aquarius the end. Cancer the beginning of Water, Scorpius the middle, and Pices the end. Of the mixtions therefore of thee Planets, and Signes, together with the Elements are all bodies made. Moreover Divels alo are upon this account ditinguihed the one from the other, o that ome are called fiery, ome earthy, ome airy, and ome watery. Hence alo thoe four Infernall Rivers, fiery Phlegethon, airy Cocytus, watery Styx, earthy Acheron. Alo in the Gopel we read of Hell Fire, and eternall Fire, into which the Cured hall be commanded to go : and in the Revelation we read of a Lake of Fire, and Iaiah peaks of the damned, that the Lord will mite them with corrupt Aire. And in Job, They hall kip from the Waters of the Snow to extremity of heat, and in the ame we read, That the Earth is dark, and covered with the darknes of death, and mierable darknes. Moreover alo thee Elements are placed in the Angels in Heaven, and the bleed intelligencies ; there is in them a tability of their eence, which is an earthly vertue, in which is the tedfat eat of God; alo their mercy, and piety is a watery cleaning vertue. Hence by the Palmit they are called Waters, where he peaking of the Heavens, aith, Who rulet the Waters that are higher then the Heavens; also in them their subtill breath is Aire, and their love is shining Fire : Hence they are called in Scripture the Wings of the Wind; and in another place the Psalmist speaks of them, Who makest Angels thy Spirits, and thy Ministers a flaming fire. Also according to orders of Angels, some are fiery, as Seraphin, and authorities, and powers; earthy as Cherubin: watery as Thrones, and Archangels : airy as Dominions, and Principalities. Do we not also read of the original maker of all things, that the earth shall he opened and bring forth a Saviour? Is it not spoken of the same, that he shall be a fountain of living Water, cleansing, and regenerating? Is not the same Spirit breathing the breath of life; and Rh


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 the ame according to Moes, and Pauls tetimony, A conuming Fire? That Elements therefore are to be found everywhere, and in all things after their manner, no man can deny : Firt in thee inferiour bodies feculent, and gros, and in Celetials more pure, and clear ; but in uperceletials living, and in all repects bleed. Elements therefore in the exemplary world are Idea's of things to be produced, in Intelligencies are ditributed powers, in Heavens are vertues, and in inferiour bodies gros forms.

F the naturall vertues of things, ome are Elementary, as to heat, to cool, to moiten, to dry; and they are called operations, or firt qualities, and the econd act : for thee qualities only do wholly change the whole ubtance, which none of the other qualities can do. And ome are in things compounded of Elements, and thee are more then firt qualities, and uch are thoe that are maturating, digeting, reolving, mollifying, hardening, retringing, abterging, corroding, burning, opening, evaporating, trengthening, mitigating, conglutinating, obtructing, expelling, retaining, attracting, repercusing, tupifying, betowing, lubrifying, and many more. Elementary qualities do many things in a mixt body, which they cannot do in the Elements themelves. And thee operations are called econdary qualities, becaue they follow the nature, and proportion of the mixtion of the firt vertues, as largely it is treated of in Phyick Books. As maturation, which is the operation of naturall heat, according to a certain proportion in the ubtance of the matter. Induration is the operation of cold; o alo is congelation, and o of the ret. And thee operations ometimes act upon a certain member, as uch which provoke Urine, Milk, the Mentrua, and


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 Book I. they are called third qualities, which follow the econd, as the econd do the firt. According therefore to thee firt, econd, and third qualities many dieaes are both cured, and caued. Many things alo there are artificially made, which men much wonder at; as is Fire, which burns Water, which they call the Greek Fire, of which Aritotle teacheth many compoitions in his particular Treatie of this ubject. In like manner there is made a Fire that is extinguihed with Oyl, and is kindled with cold Water, when it is prinkled upon it; and a Fire which is kindled either with Rain, Wind, or the Sun; and there is made a Fire, which is called burning Water, the Confection whereof is well known, and it conumes nothing but it elf: and alo there are made Fires that cannot be quenched, and incombutible Oyles, and perpetuall Lamps, which can be extinguihed neither with Wind, nor Water, nor any other way; which eems utterly incredible, but that there had been uch a mot famous Lamp, which once did hine in the Temple of Venus, in which the tone Abetus did burn, which being once fired can never be extinguihed. Alo on the contrary, Wood, or any other combutible matter may be o ordered, that it can receive no harm from the Fire; and there are made certain Confections, with which the hands being anointed, we may carry red hot Iron in them, or put them into melted Metall, or go with our whole bodies, being firt anointed therewith, into the Fire without any manner of harm, and uch like things as thee may be done. There is alo a kind of flax, which Pliny cals Abetum, the Greeks call ἀσβεϛον, which is not conumed by Fire, of which Anaxilaus aith, that a Tree compaed about with it, may be cut down with inenible blows, that cannot be heard. Rh


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Here are also other vertues in things, which are not from any Element, as to expell poyson, to drive away the noxious vapours of Minerals, to attract Iron, or any thing else; and these vertues are a sequell of the species, and form of this or that thing; whence also they being little in quantity, are of great efficacy; which is not granted to any Elementary quality. For these vertues having much form, and litle matter, can do very much; but an Elementary vertue, because it hath more materiality, requires much matter for its acting. And they are called occult qualities, because their Causes lie hid, and mans intellect cannot in any way reach, and find them out. Wherefore Philosophers have attained to the greatest part of them by long experience, rather then by the search of reason: for as in the Stomack the meat is digested by heat, which we know; so it is changed by a certain hidden vertue which we know not: for truly it is not changed by heat, because then it should rather be changed by the Fire side, then in the Stomack. So there are in things, besides the Elementary qualities which we know, other certain imbred vertues created by nature, which we admire, and are amazed at, being such as we know not, and indeed seldom or never have seen. As we read in Ovid of the Phoenix, one only Bird, which renews her self.

"All Birds from others do derive their birth, But yet one Fowle there is in all the Earth, Call'd by th' Assyrians Phoenix, who the wain Of age, repairs, and sows her self again."

And in another place,

"Ægyptus came to see this wondrous sight: And this rare Bird is welcom'd with delight." Rh


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 Book I. Long since Metreas brought a very great wonderment upon the Greeks, and Romans concerning himself. He said that he nourished, and bred a beast that did devour it self. Hence many to this day are solicitous, what this beast of Matreas should be. Who would not wonder that Fishes should be digged out of the Earth, of which Aristotle, Theophrastus, and Polybius the Historian makes mention? And those things which Pausanias wrote concerning the singing Stones? All these are effects of occult vertues. So the Estrich concocts cold, and most hard Iron, and digests it into nourishment for his body; whose Stomack they also report, cannot be hurt with red hot Iron. So that little Fish called Echeneis doth so curb the violence of the Winds, and appease the rage of the Sea, that, let the Tempests be never so imperious, and raging, the Sails also bearing a full Gale, it doth notwithstanding by its meer touch stay the Ships, and makes them stand still, that by no means they can be moved. So Salamanders, and Crickets live in the Fire; although they seem sometimes to burn, yet they are not hurt. The like is said of a kind of Bitumen, with which the weapons of the Amazons were said to be smeared over, by which means they could be spoiled neither with Sword nor Fire; with which also the Gates of Caspia, made of Brass, are reported to be smeared over by Alexander the great. We read also that Noah's Ark was joyned together with this Bitumen, and that it endured some thousands of years upon the Mountains of Armenia. There are many such kind of wonderfull things, scarce credible, which notwithstanding are known by experience. Amongst which Antiquity makes mention of Satyrs, which were Animals, in shape half men, and half bruits, yet capable of speech, and reason; one whereof S. Hierome reporteth, spake once unto holy Antonius the Hermite, and condemned the errour of the Gentiles, in worshipping such poor creatures as they were, and desired him that he would pray unto the true God for him; also he affirms that there was one of them shewed openly alive, and afterwards sent to Constantine the Emperour.

Platonists say Rh


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latonistssay that all inferiour bodies are exemplified by the superiour Ideas. Now they define an Idea to be a form, above bodies, souls, minds, and to be one, simple, pure, immutable, indivisible, incorporeal, and eternall: and that the nature of all Idea's is the same. Now they place Idea's in the first place in very goodness it self (i.e.) God, by way of cause; and that they are distinguished amongst themselves by some relative considerations only, least whatsoever is in the world, should be but one thing without any variety, and that they agree in essence, least God should be a compound substance. In the second place, they place them in the very intelligible it self (i.e.) in the Soul of the world, differing the one from the other by absolute forms, so that all the Idea's in God indeed are but one form: but in the Soul of the world they are many. They are placed in the minds of all other things, whether they be joyned to the body, or separated from the body, by a certain participation, and now by degrees are distinguished more, and more. They place them in nature, as certain small seed of forms infused by the Idea's, and lastly they place them in matter, as Shadows. Hereunto may be added, that in the Soul of the world there be as many Seminal Forms of things, as Idea's in the mind of God, by which forms she did in the Heavens above the Stars frame to her self shapes also, and stamped upon all these some properties; on these Stars therefore, shapes, and properties, all vertues of inferiour species, as also their properties do depend; so that every species hath its Celestiall shape, or figure that is sutable to it from which also proceeds a wonderfull power of operating, which proper gift it receives from its own Idea, through the Seminal forms of the Soul of the Rh


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 world. For Idea's are not only essential causes of every species, but are also the causes of every vertue, which is in the species: and this is that which many Philosophers say, that the properties which are in the nature of things (which vertues indeed are the operations of the Idea's) are moved by certain vertues, viz. such as have a certain, and sure foundation, not fortuitous, nor casuall, but efficacious, powerfull, and sufficient, doing nothing in vain. Now these Vertues do not err in their actings, but by accident, viz. by reason of the impurity, or inequality of the matter: For upon this account there are found things of the same species, more, or less powerful, according to the purity, or indisposition of the matter; for all Celestial Influences may be hindred by the indisposition, and insufficiency of the matter. Whence it was a Proverb amongst the Platonists, That Celestial Vertues were infused according to the desert of the matter: Which also Virgil makes mention of, when he sings,

"Their natures fiery are, and from above, And from gross bodies freed, divinely move."

Wherefore those things in which there is less of the Idea of the matter (i.e.) such things which have a greater resemblance of things separated, have more powerfull vertues in operation, being like to the operation of a separated Idea. We see then that the situation, and figure of Celestials is the cause of all those excellent Vertues, that are in inferiour species.

There are also in many Individuals, or particular things, peculiar gifts, as wonderfull, as in the species, and these also are from the figure, and situation of Celestiall Stars. For every Individuall, when it


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 begins to be under a determined Horoscope, and Celestiall Constellation, Contracts together with its essence a certain wonderfull vertue both of doing, and suffering something that is remarkable, even besides that which it receives from its species, and this it doth partly by the influence of the Heaven, and partly through that obedientialness of the matter of things to be generated, to the Soul of the World, which obedientialness indeed is such as that of our bodies to our souls. For we perceive that there is this in us, that according to our conceptions of things, our bodies are moved, and that cheerfully, as when we are afraid of, or fly from any thing. So many times when the Celestiall souls conceive several things, then the matter is moved obedientially to it: Also in Nature there appear divers prodigies, by reason of the imagination of superiour motions. So also they conceive, & imagine divers vertues, not only things naturall, but also sometimes things artificial, and this especially if the Soul of the operator be inclined towards the same. Whence Avicen saith, that whatsoever things are done here, must have been before in the motions, and conceptions of the Stars, and Orbes. So in things, various effects, inclinations, and dispositions are occasioned not only from the matter variously disposed, as many suppose, but from a various influence, and diverse form; not truly with a specifical difference, but peculiar, and proper. And the degrees of these are variously distributed by the first Cause of all things, God himself, who being unchangeable, distributes to every one as he pleaseth, with whom notwithstanding second Causes, Angelical and Celestial, cooperate, disposing of the Corporeal matter, and other things that are committed to them. All vertues therefore are infused by God, through the Soul of the World, yet by a particular power of resemblances, and intelligences over-ruling them, and concourse of the rayes, and aspects of the Stars in a certain peculiar