certain extrinsecall ornaments given of God to the creatures for distinction and that they are produced out of their own proper seminary out of which also he thinketh that their extrinsecall form ariseth And that sal armoniacum which Quercetan calleth balsamum naturae he saith is their vehiculum For the most part all those stones and gemms which have a peculiar and proper form have a seminarium principium coloris in materia ex qua formantur Boetius p. 25. l. 1. Varietie of colours are produced by the mixture of colours The stones which have no determined form or figure he saith have their tinctures from exhalations as their remote cause and from the minerall spirits and Sal Armoniack as their propinque and nearest cause The primarii colores or especiall colours which arise not from the commixtion of other colours are these Boetius de naturis gemmarum in genere White black blue or skie colour yellow red miniatus color or vermilion or fiery red Almost all kinds of colours are caused by the various mixture of these colours But in their own originalls they are not mixt with others Boetius By the Mixture of white and black is produced the colour of ashes the more white there is the more bright the colour is the lesse the more obscure Mix skie colour and yellow and it will produce a green colour Mix red and skie colour and you will have a violet colour Mix a miniated colour or a fierie red and a red together and you will have a purple colour Mix a white and a red and you will have a rose colour Mix a white and skie colour and you will have a milkie colour Mix a miniated colour or a fierie red and yellow red together with a white and you shall have a helvus or gilvus that is a carnation or flesh colour Mix yellow and green and you will have an orenge or straw colour Mix a miniated colour or a simple red or a vermilion and a yellow and a red and a white together and you will have an orenge colour straw colour or a wax colour Mix white and orenge or straw colour and you will have a pale colour Mix vermilion and yellow and you will have a yelk colour Mix green yellow and white and you will have a box colour or pale colour Mix red yellow and vermilion and you will have a saffron or gold colour or a brown or swarth colour or a puke colour sad russet or tawney according to the various proportion of every colour Thus have we seen the various judgements of divers Authours concerning the originall of divers colours in gemms or pretious stones and in plants and other creatures some imputing the originall of the varietie of beauty in colour to the balsamum naturae or to the Sal armoniacum contained in the substantiall matter of all things others making minerall exhalations the cause of colours in them others the elaboration of the first qualities upon the matter of their substance Some imputing it to the various commixtion of two extremities to wit of black and white of darknesse and light But how can this be seeing darknesse is no colour but a privation of colour and a very forgetfulnesse of all those colours which by light we may discover for in its presence we are deprived of the remarkable views of those visible qualities of various colours by which we do on earth distinguish things Then as for light we see that it is guilty of no tincture in it self and by how much it hath more or lesse of colour accidentall so much it doth fall short of the perfection of its light Light and darknesse are at continuall strife the presence of the one causeth the absence of the other No sooner did that blessed Spirit of light move upon the face of the waters of the great deep but straight darknesse affrighted with the all-awfull presence of its glory fled away No sooner doth the sunne arise to runne its course gloriously setting forth from under its pavilion but straight the amazed shades of darkest nights flee all away No sooner doth the Sunne of Righteousnesse begin to dart his beams of glory into the horrid darknesse of mans sinfull heart but straight this powerfull word moving on the surface of this centre begets a new creation and sets up there a glory by which through the qualities of earthly colours we may discover the excellency of heavenly vertues But the darknesse of the heart all amazed at this sudden powerfull motion in this centre straight forsakes its station and fearfully fleeing leaves its habitation to the light If then there be such a distance betwixt light and darknesse that nothing may interpose for agreement how shall we think they should ever joyn by mixture in substantiall matters to produce varietie of colours Since therefore there can be no agreement betwixt these two extremes to make for the effecting of such distinguishing qualities as are colours then if from them they do proceed they must be the sad effects of their contrary operations sad I say because light being oppressed by darknesse wains and which is our grief darknesse can nothing be impayred there being nothing worse then it As it is darknesse it cannot be impayred but as it is darknesse extended it may be and is and shall be coarctated The cause of hardnesse in gemms THe durities and hardnesse in gemms is caused by the exact and perfect union of their pure well compacted matter which is freed of its moisture by the power of heat exhaling or extracting it or of cold compelling it by compression Aire maketh gemms friable and subject to be broken with every touch water doth possesse them with a mollities softnesse and thinnesse of texture and a tendernesse of parts The hardest of all other gemms is the Adamant then the Topaz then the orientall Chryssolite next the Saphire Granate Jacinth then the Smiris then the Jasper Achate Basaltes The softest of all other gemms is the Opalus Perspicuitie in gemms is a signe of their excellent union and of the well compactednesse of their matter and from their well compactednesse and exquisite union proceedeth their durities or hardnesse which hardnesse doth beget in all stones a fitnesse for politure and an irresistible power against fire As doth appear by the Adamant which because of its hardnesse can scarce be injured by the power of the fiercest fire and for this cause it may be used symbolically as a signification of constancy The Bohemian Granate by reason of its exquisite durities doth likewise suffer little injury by fire The cause of the ponderousnesse of Gemms AS hardnesse in gemms is said to proceed from their exact union so likewise this is some cause of their heavinesse weightinesse for those gemms which are not well compacted and united are light porous and full of levitie Another cause of the ponderositie of gemms is a Mercuriall substance which is contained in them of these sorts of
being hung by a thread perpendicularly in the midst of a glasse against the sides of the glasse the houres are spontaneously indicated it may I say be concluded that if this pulsation by which the houres are indicated or shewed be not caused by the motion of the hand of the person that holds the string to which the ring is fastened quod puto saith Boetius then that this motion hath its perfection from the power and help of the devil Gemms and pretious stones are onely naturall causes of their effects and for this cause the effects of them can be onely naturall and such as are alwayes reall effects and never intentionall and materiall effects and seldome spirituall viz. then onely when such effects are effected by some mean or other which may more truly be determined to be a cause then the gemm it self What we have determined concerning the Turchoyse the same upon the same ground we may determine and conclude concerning those gemms which are said to work strange effects by the power of celestiall figures engraven on them for all such celestiall figures are nothing else but fictitious and imaginary things and no reall entities at all and therefore cannot be capable of any power to do any such strange effects neither have such figures or can they have any conveniencie or agreement at all with things here below for the producing of any effects in them or by them Whether the cause of this or that effect be the true cause of it or no will appear by these things Rules 1. If the cause be such as doth in no kind repugne or contradict the effect Such causes as these are all those that have in themselves the perfection of the effect either virtually or formally 2. If the cause do act within the certain limits or bounds alicujus spatii together with all such things as are necessary to produce such an effect And the effect doth upon this working of the cause without any prejudices to the contrary or interceding impediments follow in its determined time according as the cause within the determined bounds of its space is applyed to produce this or that effect sooner or later 3. If the cause applyed have alwayes the same power and force and be free from all superstition and every suspition thereof 4. If that the cause being taken away the effect notwithstanding all other things and circumstances remain doth not or cannot follow III. That we may not be mistaken in the effects of creatures it is necessary to be known How many kinds of effects from all causes may be found in the whole universe Such effects as are to be found in the world are these First Effects which are in their perfection above all the power of naturall causes For example sake 1. No naturall cause can separate the heat from the fire nor can any naturall cause make fire to burn without heat 2. It is above the power of a naturall cause to make a man invisible no naturall cause can effect this because man is an opake or an obscure body and such a body as hath no perspicuity or transparency at all in it and therefore it cannot possibly be that it should be made inconspicuous or disapparent without some present impediment Boet. Secondly Effects which do not exceed the power of naturall causes but yet are above the mean which naturall causes do use to produce such effects according to the prescript rule and order of nature Such an effect is this which followeth The Saviour of the world was born of the Virgin Mary as it is naturall for a man to be born of a woman but here the mean and manner of begetting and of conception is supernaturall and above all the power of naturall causes for here the conception and manner of begetting was altogether without the coition and congression of man which effect could be no otherwise caused then by a supernaturall power namely by the power of God who did wonderfully effect the conception and birth of Christ in the wombe of the Virgin by the power of his Holy Spirit These two first kinds of effects which have been and may be found in the world Boetius l. 1. p. 45. saith cannot possibly be brought to passe but by the power of God or of the devil God permitting Thirdly Effects which do not exceed the power of naturall causes but yet the causes applyed for the producing of these effects do not keep the ordinary mean for the producing of them Such an effect is this of Chymistry when as by chymicall art gold is made of silver And such an effect is this which is so oft practised in natures orchards and gardens where when as nature by her own work doth produce the severall species of fruits from their own proper and peculiar originalls art doth as it were force and violate her to contradict her law rule and order by insitions and inoculations and by this means we may oft times see the fruitfullest and best trees bearing fruits of other stocks then their own Fourthly Effects which do depend upon naturall causes which observe and keep the ordinary mean which are to be applyed for the producing of such and such effects Such an effect as this it is when as the rain is generated by the ascending up of vapours and when ice is dissolved into water by the power of the heat of the Sunne and when man is generated of man and woman which is natures ordinary way for generation These are the effects which are found in the world the fourth and last kind of which are purely naturall which that they may be really so they do require divers conditions Conditions to make effects truly naturall 1. That an effect may be truly naturall it is required that there should be some subject present which may receive the effect from its efficient cause 2. It is required that there should be a certain latitude or distance betwixt the efficient cause and the subject out of which the effect is to be produced beyond which distance or limit the effect cannot at all be produced this will appear by this solary example The sunne whilest it hath its residence in Tropico Australi or in the Tropick of Capricorn cannot so warm the regions and countreys that are situate about the Artick pole as it doth warm them when it hath its residence in the Tropick of Cancer 3. That an effect may be naturall it is required that the efficient cause or immediate agent be not hindred in its action upon its subject and penetration of its subject by some other interposing or intermediating body 4. It is required that there should be a full space betwixt the cause and the effect that is spatium continuum conjunctum that so naturall things may in se mutuò agere and thus obtain their perfection 5. That an effect may be naturall it is required that the medium or mean which is betwixt the cause and the subject be aptly and
being done poure aqua stygia or aqua regia or aqua fortis into those places where by engraving you have taken away the wax with your pencil thus let the stone rest for a day and the aqua stygia by eating into the stone will engrave that part of the stone from whence the wax was taken away and the rest of the gemme which is covered with the wax vvill remain vvhole and untoucht Faculties of Gemms SOme there are that do deny gemms the proper grace of their naturall faculties but surely this possession doth dispossesse them of their intellectuall guide of reason or else by the onely elementary constitution they would have been informed that such pure matter could not be without their vertues nor these forms more then others want their vires since that there are virtuall forms reason by experience every day confirmed doth convince us Nor this elementary union sympathizingly concording to beget a glorious beauty be without its quinta qualitas the result of the union of its elements wonderfully altered and diversly inter se mixtorum Surely men of such opinions never dream'd of gratia parvis but we know that God hath given every thing its proper grace for Inest sua gratia parvis Inest sua gloria gemmis and Inest sua singulis propria virtus Now as these who do denie the elements inter se mixtis their peculiar qualities and their essence or quinta qualitas which doth arise of their coalescencie as the result of the union of their matter do à scopo nimis aberrare so on the other side those do keep at no lesse a distance from the truth who do attribute to gemms that are naturall things powers supernaturall or above nature as will appear in what follows Effects attributed to pretious stones which their nature is not capable of effecting SOme do impute such vires to produce such effects to them as these creatures cannot possibly be capable of It is impossible that by the power of the naturall faculties or elementary qualities of gemms or pretious stones any man should be made to walk or be invisible though Albertus Magnus and other Lapidists do attribute such a faculty as this to the stone called Opthalmius Opthalmius lapis And as impossible it is that any stone should be so prevalent by the power of any vertues which naturally it can be capable of as to obscure the Sunne or darken his beams which facultie Plinie and others do attribute to the Heliotrope of which they say Heliotrope that if you put it into water in a vessel opposed to the Sunne it will mutare fulgorem solis accedentem percussu sanguineo and for this cause they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is solis versionem But such have been the errours of the great searchers out of the secrets of nature as that they have attributed to inanimate creatures which are of the lowest orders of all natures productions powers supernaturall and vires which their natures are not capable of knowing and therefore they cannot possibly produce such effects as they report of them Such as are the making of men eloquent Extraordinary effects of gemms or making of men poore or the making of men acceptable or to be favoured or rich or fortunate or safe or secure Yet are the strange transportations of some men even at this day such as that they will not let to affirm these things to be true in their experience affirming that to be done by the naturall faculties of precious stones in making men either favoured or accepted or to be invisible or to be suddenly enricht which being contrary to the workings of God with men must necessarily be the work of the devil to delude and ensnare and enthrall men by Strange things are reported of Lapidists concerning the vertues of gemms and of their strange changes upon severall occasions Of the Diamond which the high priest wore in the breast-plate of Judgement upon the Ephod when he went into the sanctum Sanctorum it is said That if the Jews had sinned against God the Diamond would turn black Of an Emerauld Lapidists say That it doth discover adultery and that where it accidentally meeteth with such persons it doth suffer very strange changes and alterations Of the Turkey-stone they say That it doth participate with all its masters dangers perils and evils and that it doth receive his injuries and the harm of his blows falls and contusions into it self But those that think that any gemms or pretious stones are sensible of injuries or affected with strange alterations by a naturall discord which is betwixt them and unclean persons think much amisse for all gemms are materiall mixt naturall things and therefore by their own proper qualities they can effect nothing else but naturall things now to the effecting of all naturall things whether the thing be effected by a gemm or by any other thing it is necessary that there should be a connexion or some kind of knitting of its cause with the effect but in the discovering of sinne by gemms or in the gemms receiving its masters injuries into it self there can be no such probable connexion of the cause with the effect found therefore such admirable effects cannot truly be said to be the naturall effects of gemms Neverthelesse though gemms as being materiall mixt bodies cannot by their own proper power and faculties produce such admirable and supernaturall things as that we may say that they are truly and absolutely causes of such effects yet they may be said to be continent causes if we grant that which some affirm namely that oft-times they are the habitacles of daemones and intelligences which Johannes Langius in his epistles calleth syderum orbium motores and if we grant that gemms are habitacles for these we need not doubt but these are those occult properties which do produce so many strange effects as are imputed either to the interposition wearing or carrying of gemms to the deluding of the senses of men in the right understanding of the truth of the nature of gemms and pretious stones Langius his opinion of the generating of gemms THese intelligences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or motores orbium inhabiting under this concave orb of the Moon and cooperating aethereo syderum calore spiritu do saith Johannes Langius epistolis medicinalibus without a semen both by sea and land produce various effigies in rocks in Conchyliis and likewise they do oft in their sporting frolicks transform by the power of their own elaborations sticks boughs trees and plants into stones and by a like admired Metamorphosis they do procreate many strange births some of them to be admired for their originall others for their shape These are those that do possesse men with the strange effects of gemms as if they were the true causes of such effects when indeed they are the unespyed and secret productions of the hidden workings of these intelligences Though Cardan
Albertus Rueus and others do affirm that gemms are the causes of such effects yet their affirmation in this kind must not be received as truth because there is no kind of affinity similitude or proportion at all betwixt this kind of complexion or betwixt this cause and this effect for the effects of this kind are oft times more perfect then the cause And yet the axiome is perfectionem effectûs contineri in causa But it cannot truly be so spoken of gemms and pretious stones the effects of which by Lapidists are said to be Extraordinary effects of gemms the making of men rich and eloquent to preserve men from thunder and lightning from plagues and diseases to move dreams to procure sleep to foretell things to come to make men wise to strengthen memory to procure honours to hinder fascinations and witchcrafts to hinder slothfulnesse to put courage into men to keep men chaste to increase friendship to hinder difference and dissention and to make men invisible as is feigned by the Poet concerning Gyges ring and affirmed by Albertus and others concerning the ophthalmius lapis and many other strange things there are affirmed of them and ascribed to them which are contrary to the nature of gemms and which they as they are materiall mixt inanimate bodies neither know nor can effect by the proprieties and faculties of their own constitutions because they being naturall causes can produce none other but naturall effects such as are all the ordinary effects of gemms that is such effects as flow from their elementary matter from their temper form and essence such as are the operations of hot and cold and of all the first qualities and all such accidents as do arise from the commixtion of the first qualities such as are hardnesse heavinesse thicknesse colour and tast These all are the naturall faculties of gemms and these are the known effects of the union of their matter and of the operation of the first qualities one upon another Supernaturall effects of stones THere may no doubt supernaturall effects be wrought by gemms and stones but not such as can properly be said to be the effects of gemms or stones or of which gemms or stones can be truly and absolutely said to be the causes but onely instrumentall causes Such effects as these are wrought either by the power of God or of the devil What the strange effects wrought by stones in the power of Satan are will appeare by the survey of the extraordinary effects of gemms and pretious stones before mentioned The supernaturall effects of stones ascribed to God in holy writ are such as the Lord God produced in the wildernesse to manifest his power and to make his name great in the sight of his people Israel such was his bringing water out of the rock by the stroke of Moses rod upon it Deut. 32.13 The rock here was the instrument by which this supernaturall effect was wrought but not the cause of the effect of the flowing forth of water for the quenching of the thirst of Israel for in truth none other effectuall efficient cause there was of this effect but onely Gods holy Spirit working in and by the rock as by its instrument conduit or emissary that so it might wonderfully send forth waters of its own springing up as from a fountain to refresh the drought of Israel in a dry and barren wildernesse That we may not be mistaken in the effects of creatures it is necessary that these things should be known 1. VVHat are the causes of effects 2. How to judge of these causes whether they be true or false whether they be supernaturall or naturall causes divine or diabolick causes 3. How many kinds of effects from all causes may be found in the whole Universe The causes of all effects I. The causes of all effects are either supernaturall or naturall they are such causes as are either truly and absolutely causes or causes falsly so called or else they are manifest divine causes or diabolick seeming divine causes all which may be comprehended under the two first heads of supernaturall and naturall causes II. That we may judge of these causes whether they be supernaturall or naturall divine or diabolick true or false these following rules must be observed Rules Supernaturall causes they may be taken to be 1. If it be manifest that the effect doth never follow the cause or that it followeth it by accident 2. If wise understanding judicious men who have the use and experience of things do upon the supposition of ordinary effects deny that which is thought to be the cause to be truly the cause 3. If by comparing the thing with other causes which are known the manner of applying of it be very different involved and intricate 4. If the thing have no affinity with its effect as here when Arbor dicitur producere bovem 5. If the cause doth produce the effect separatim and without any conjunction of other causes which have in them a power of producing 6. If the cause doth produce an effect to some end to which properly the effect doth not belong 7. If such an effect from such a cause do never again happen notwithstanding the remaining or existing of some or of all the same conditions Rules è regione Naturall causes they are taken to be 1. If it be manifest that the effect doth really follow the cause and not by accident 2. If prudent pious men do upon the suppositions of ordinary effects according to their experience in the use of things not deny that which is taken to be the cause to be truly the cause 3. If the thing effected by such a cause being compared with known causes doth not in its manner of applying differ or is not involved or intricate 4. If the cause have affinity with its effect that is if it do produce such an effect as is meet for such a cause to produce 5. If the cause doth produce the effect not separatim but by the conjunction of other ordinary causes which are endued with power and do usually joyn together for the producing of such or such an effect 6. If the cause doth produce an effect for the same end to which properly the effect doth belong 7. If that the same conditions existing the same cause doth produce the same effects Whether the cause be Divine or Diabolick true or false it will thus appear WHat ever things there are that are truly called natural if they undergo or suffer an impulsion into various and divers parts indeterminately and confusedly they cannot be said to be otherwise moved then by an extrinsick power of impulsion which power if it be not open and manifest must of necessitie have an occult and secret spirituall mover which can be none other but either God or the devil either good or bad angels Upon these grounds it may be concluded that the motion of the ring in which the Turkey-stone is set by the pulsation of which it
candidus or the white Saphire These are many times substituted for Diamonds and they are called the female Saphires the other the male That stone which Pliny doth in some place call the Saphire is the Cyanus or Lapis Lazuli The places They are found in Calecut Cananor and in the kingdome of Bisnager in Zeilan in the kingdome of Pegu and in the Eastern Countreys there are also of these stones found in the Western Countreys as in Bohemia and very good ones in Silesia in these parts there are of these stones found very transparent but soft of a milkish colour mixt with a blew and they are called Leucosaphirus these are subject to many harms The best are so hard that they cannot be filed the colour of these Saphires may so be taken away as that they may be converted into a very excellent Diamond Of its faculties and properties The Saphire is of a cold and drie faculty even as are most pretious stones it is reported of it that it is good against feverish distempers hence this old distick Corporis ardorem refrigerat interiorem Sapphirus Cypriae languida vota facit The best of these are very comfortable to the eyes if they be often looked one It is reported of it that if it be worn by an adulterer by loosing its splendour it will discover his adultery and that the wearing of it doth hinder the erections that are caused by Venus But surely as either lustfull thoughts or this wicked spirit Asmodeus moving them or stirring up such disorders and irregularities without them in the body are the causes of such undue erections of the flesh so when he withdraweth himself this stone hath power to hinder them and not before Many have written of the faculties of this stone as Galen Dioscorides Cardanus Garcias and Macer the Poet lib. 5. c. 5. It is reported of it that it is of so contrary a nature to poysons that if it be put into a glasse with a Spider or laid upon the mouth of the glasse where the Spider is the Spider will quickly die And that it keepeth men chaste and therefore is worn of Priests Anselmus Boetius saith that S. Jerome affirmeth in his exposition of the 19. chap. of Isaiah that the Saphire being worn of any man procureth him favour with Princes and with all men pacifieth his enemies freeth him from inchantments and from bonds and imprisonments and that it looseth men out of prison and asswageth the wrath of God Anselmus Boetius p. 49. Of its dignity and value For its sacred use it hath been esteemed of great worth as Exod. 28.18 And for its superstitions take this caution use it with much circumspection Amongst the Ancients and with the Heathen this gemm hath been of very great authority because they thought it did not a little prevail with God * Andr. Bacc. cap. 7. de gem nat The Gentiles consecrated this gemm to Apollo because in their enquiries at his oracle Vide Andrae Bacc. c. 7. de Nat. Gem. if they had the presence of this gemm with them they imagined they had their answer the sooner It is desired of many for its excellent beauty for it is fair like unto a serene skie No better a description of its excellent beauty can you find then that which is given of it Exodus 24.9 10. Where it is spoken after the manner of men not as if the children of Israel saw any appearance of God in the form of man That the children of Israel saw the God of Israel and there was under his feet as it were a paved work of Saphire stone and as it were the body of heaven in its clearnesse This stone is valued according to the excellency of its colour beauty purity and greatnesse one of the weight of four grains is worth many crowns The best of these are as much worth as a Diamond of the same bignesse CHAP. XI Of the Opalus Description of the stone THe Opalus is a pretious stone which hath in it the bright fiery flame of a Carbuncle the pure refulgent purple of an Amethyst and a whole sea of the Emeraulds spring glory or virescency and every one of them shining with an incredible mixture and very much pleasure so that this cannot easily be counterfeited or adulterated as other jewels may Boetius saith of it that it is the fairest and most pleasing of all other jewels by reason of its various colours Cardanus saith that he bought one for 15 crowns Cardan de Subt. l. 7. that he took as much pleasure in as he could do in a Diamond of 500 aureos In many of these stones do appear Skie-colour Purple Green Yellow Red and sometimes a Black and White or Milkish colour but we must not think that all these colours are severally in the jewell for break but the Opalus and all the variety of colours do perish by which it doth appear that the variety of colours in the Opalus ariseth from the reflection of one or more colours as sometimes is seen in the Rain-bow and may be experienced in a triangular Crystall where the alone reflection of the light upon the angles or corners of the Crystall do in the Crystall produce various colours which otherwise is diaphanous perfectly transparent clear and without colour Of its foyl or tincture Though the gemm be a transparent gemm yet there can be no foyl for the setting of it off for the variety of colours in the foyl would cause a confusion in the various colours of the Opalus Of its adulteration Though a foyl can hardly be usefull in the setting off of the true jewell yet by other stones it cannot be counterfeited imitated or adulterated but by the help of a foyl Impostours can adulterate it with a double glasse tinctured or coloured or with a convenient tinctured foyl betwixt them or with two Crystals or other diaphanous stones joyned together with a convenient foyl Baptista Porta saith that if the Calx of tinne be cast into molten Crystall glasse it will cloud it and colour it like an Opalus Quercitanus saith that the spirit of Nitrum will colour a glasse alembick with variety of colours like unto an Opalus as appeareth by his book called Priscorum Philosophorum vera medicina Of its names It is known of jewellers that are most expert by the name of Opalus In English it is so called The Italians call it Girasole and Scambaia The kinds of it There are four kinds of it The first kind of it doth imitate red green skie-colour and purple and sometimes purple with a yellow colour and these are the best of all other These are known by their Carbuncle flame by their Amethyst splendour and by their Emerauld viridity all shining together with an incredible mixture and by their admirable and wonderfull ponderosity for this is a gemm that though it be seldome found bigger for magnitude then a bean and for the most part of lesse bignesse yet its weight will