superstitious conceits and observations of sympathies and antipathies, and hidden proprieties, and some frivolous experiments, strange rather by disguisement than in themselves, it is as far differing in truth of Nature from such a knowledge as we require as the story of King Arthur of Britain, or Hugh of Bourdeaux, differs from Caesar’s Commentaries in truth of story; for it is manifest that Caesar did greater things de vero than those imaginary heroes were feigned to do.  But he did them not in that fabulous manner.  Of this kind of learning the fable of Ixion was a figure, who designed to enjoy Juno, the goddess of power, and instead of her had copulation with a cloud, of which mixture were begotten centaurs and chimeras.  So whosoever shall entertain high and vaporous imaginations, instead of a laborious and sober inquiry of truth, shall beget hopes and beliefs of strange and impossible shapes.  And, therefore, we may note in these sciences which hold so much of imagination and belief, as this degenerate natural magic, alchemy, astrology, and the like, that in their propositions the description of the means is ever more monstrous than the pretence or end.  For it is a thing more probable that he that knoweth well the natures of weight, of colour, of pliant and fragile in respect of the hammer, of volatile and fixed in respect of the fire, and the rest, may superinduce upon some metal the nature and form of gold by such mechanic as longeth to the production of the natures afore rehearsed, than that some grains of the medicine projected should in a few moments of time turn a sea of quicksilver or other material into gold.  So it is more probable that he that knoweth the nature of arefaction, the nature of assimilation of nourishment to the thing nourished, the manner of increase and clearing of spirits, the manner of the depredations which spirits make upon the humours and solid parts, shall by ambages of diets, bathings, anointings, medicines, motions, and the like, prolong life, or restore some degree of youth or vivacity, than that it can be done with the use of a few drops or scruples of a liquor or receipt.  To conclude, therefore, the true natural magic, which is that great liberty and latitude of operation which dependeth upon the knowledge of forms, I may report deficient, as the relative thereof is.  To which part, if we be serious and incline not to vanities and plausible discourse, besides the deriving and deducing the operations themselves from metaphysic, there are pertinent two points of much purpose, the one by way of preparation, the other by way of caution.  The first is, that there be made a calendar, resembling an inventory of the estate of man, containing all the inventions (being the works or fruits of Nature or art) which are now extant, and whereof man is already possessed; out of which doth naturally result a note what things are yet held impossible, or not invented, which calendar will be the more artificial and serviceable if to