Chapter XVI: Letter III (2)

The first Figure represents _Serapis_ sitting in a Chair, having a Basket made of Rushes on his Head; he rests his right Hand on a Staff or Scepter, and lays his left on a tripple-headed Monster, such a one as is joyn’d to the Statue of _Serapis_ at _Alexandria_: [Sidenote: and first of _Serapis_.] This _Lamp_ was found between the Walls, near one of the Gates of _Rome_ call’d _Capena_, and is in the Custody of _Pietro Santo Bartoli_, as _Bellori_ informs us, from whom we have taken the three first and the sixth Figures. [Sidenote: _Lamp_ of a tripple-headed _Monster_.] The second Figure shews the tripple-headed monstrous Representation of _Serapis_ at _Alexandria_: It is an Image of Brass with the Heads of three several kinds of Animals, _viz._ In the middle the Head of a Lion, on the right Hand that of a fawning Dog, and on the left that of a rapacious Wolf, which signifie the three Times, the present, past and to come. The Body is environ’d with two Serpents in four Wreaths or Circumvolutions from the Legs to the Neck, perhaps to denote the four Seasons, turn’d about by the Sun; for by the Figure of _Serapis_ the _Egyptians_ denoted the Sun: See a fuller Description of it in _Macrobii Saturnalibus_. This is kept at present in the Royal Collection of the King of _Prussia_, together with the whole _Musæum_ of _Bellori_, which that Prince purchas’d. [Sidenote: Another _Lamp_ of _Serapis_.] The third Figure is the Head of _Serapis_, with a Basket and Crown upon it like the Rays of the Sun: These express the Nature of that God, whom the _Egyptians_ believ’d to be the same with the Sun, _viz._ The Beginning and Ending of all such Things as proceed from and return back to it. The Basket on the top of the Head shows, says _Macrobius_, the height of this Planet and the virtue of its Influence, in that all earthly Things return to it, whilst they are drawn up by the Heat it immits; for which Reason this God is thought to be the same with _Pluto_, and was not rarely added to the _Sepulchral Lamps_, as these two testifie; the latter of which, being of excellent Workmanship, is in the Custody of _Raphael Fabrettus_. Before we proceed to give any farther Description of these _Lamps_, it may be necessary to remark, that some were also kept in the _Egyptian_ Temples and other Places, as well as in the _Caves_ of the Dead; but then, says _Kircher_, they were made in the similitude of that God who was worshipp’d in that Temple. Thus in the Temple of _Anubis_, the _Lamp_ was in the likeness of a Dog’s Head, or else in the shape of his whole Body; in the Temple of _Osiris_ it was in the form of a Hawk’s Head, or of the whole Bird; in the Temple of _Isis_, of a Half Moon, and so of the rest. The _Lamps_ were wrought in the same fashion with those _Numina_ represented in each particular Temple or Place, as all those testifie which have been brought from _Egypt_, and are at this Day kept in the Cabinets of the Curious. Moreover you must observe that the _Egyptians_ set up _Lamps_ not only to those Gods that were beneficial to them, but likewise to such as were mischievous, to the end they might more readily have recourse to the one and avoid the other. Of this last kind _Johannes Nardius_ sent one out of his _Musæum_ to _Kircher_, in the form and shape as is express’d by Figure the fourth, _viz._ [Sidenote: A _Lamp_ of _Typhon_.] Under the _Symbol_ of an Ass, _Typhon_ was represented, because, as _Plutarch_ observes, his Voice was like the braying of that Animal, and which he likewise resembl’d in colour, ignorance and stupidity. This _Typhon_ was thought to bring Sterility, Droughts, Contagion, and the like kind of Evils upon the _Egyptians_, therefore to prevent his obstructing the fruitful overflowing of the _Nile_, they form’d his _Lamps_ in the manner you see, that knowing himself by his Image, he might cease from perpetrating of Evil: _Silenus_ likewise, who is the _Symbol_ of the _Nile_’s Fertility, and constant Attendant on _Bacchus_ or _Osiris_, rides astride on his Head, and thereby restrains his power of doing Mischief: This _Lamp_ moreover stands on the Foot of an Eagle or Hawk, thereby, says _Kircher_, to represent how _Typhon_’s destructive and flagrating Power lying hid in the Sun, was made more temperate by a Humour which _Silenus_, the Page of the aforesaid _Bacchus_, had the Command of; for, as _Plutarch_ well observes, _Isis_ would never have _Typhon_ quite destroy’d, but only conquer’d, because tho’ his adust and fiery Nature, by reason of its too great Siccity, was pernicious, nevertheless being temper’d with much moisture, it was sometimes useful. The fifth Figure represents a _Lamp_, whose bigger _Foramen_ on the middle of its Superficies, where they pour’d in the Oil, is cover’d with a large _Heliotrope_ inverted, [Sidenote: A _Lamp_ of a _Heliotrope_.] a Flower so call’d by the _Greeks_ from its ever inclining towards the Course of the Sun; for in the Morning it turns to the _East_, at Noon is erect, towards the Evening faces the _West_, and at Night inclines to the Earth, enquiring, as it were, for the Sun bury’d under Ground, and waiting for its Resurrection the next Morning. This may serve to teach us what Affinity, Temper and Agreement Things of an inferior Nature have with those that are Celestial; and if _Aristotle_ confesses that the Winds, Waters and other inanimate Things follow the heavenly Circuit, why should we question the _Heliotrope_’s subsequency to the Course of the Sun, or the _Seliotrope_’s to that of the Moon? Surely he who form’d this Flower turn’d downwards on a _Sepulchral Lamp_, seems thereby to intimate the Night of Death which Bodies suffer under Ground, and withal to show, according to the Opinion of the Ancients, that the Souls of the Deceas’d tarry together with their Bodies in the Grave. This _Lamp_, as likewise those at Figure the 7th, 10th, 12th, 13th and 15th were first publish’d by _Casalius_, and explain’d by _Licetus_. The next _Lamp_, mark’d with Figure six, [Sidenote: _Lamp_ of the _Alexandrian Pharos_.] seems to represent the _Pharos_ of _Alexandria_, into whose Haven a Ship is just entring, the Seamen being furling up their Sails, and for want of a better Reason, is suppos’d to have been plac’d in the Sepulchre of a certain Merchant of that City; but is now in the _Musæum_ of _Pietro Santo Bartoli_, as _Bellori_ informs us. As concerning the following _Lamp_, with a big Belly and Handle, and standing upon three Feet, as you may see at Figure the seventh, _Licetus_ believes _Casalius_ is under a mistake in reckoning it for a _Lamp_, and that it was rather a certain Vessel in form of a Cucumber, in which the Ancients were wont to heat Water; but I cannot be of his Opinion, since by its shape it looks very much unlike a Cucumber, and from the smallness of its Mouth at top, and the appearance of a Place for the Wiek, it seems most probably to have been a _Lamp_. [Sidenote: The _Lamp_ of an _Ox_ with a _Boy_ on his Back.] The eighth _Lamp_, made in the shape of an Ox couching on the Ground, with a Boy sitting on his Back, and holding a Fig-Leaf in his Hand, was sent by the Great Duke of _Tuscany_ out of his _Musæum_, to _Kircher_: The Ox being the Figure of _Apis_, and _Apis_ signifying the chief _Numen_ or Patron of Agriculture, wherefore this _Lamp_ was plac’d in the Temple of _Apis_ in Honour of that God, denoting by the Vessel, the pious and religious Affection the antient _Egyptians_ had for that Deity; and by the Fire the vital Heat, thinking that if he were absent from their Husbandry, all would run to the last Destruction. Under that _Symbol_ therefore they tacitely sollicited this _Numen_ to grant warmth and vital Heat to the Fields and Meadows, hoping, by the religious Ceremony of Fire, that he would be more vigilant and take greater care of Things committed to his Trust. By the Boy and Fig-Leaf they denoted the vital Heat and vegetable Life communicated to this Deity, whereby all Things are fructify’d, and seem as it were to grow young again. The ninth Figure or _Lamp_ represents a very fair and entire _Sphinx_ with a Womans Face, [Sidenote: _Lamp_ of a _Sphinx_.] having her Head bound about with a Fillet or Hair-Lace, the hinder part cover’d with a Coif, and two Horns rising out of her Forehead; the Body and Legs were like a Lion’s, and on the top of the Back was a great _Foramen_, thro’ which they pour’d the Oil: The Breast was very protuberant and somewhat like a Scollop-Shell, at the top of which is seen a lesser _Foramen_ for the Wick. This _Kircher_ positively believes to have been a _Sepulchral Lamp_, forasmuch as the antient _Egyptians_ were wont to place _Sphinx_’s about their _Sepulchres_, and _Pliny_ moreover witnesses, that an entire _Pyramid_ was built in _Egypt_ of that shape, whom you may consult more at large, _Lib._ 36. _cap._ 12. The tenth _Lamp_ has two Wieks, [Sidenote: _Lamp_ of the _Moon_.] and may either be hung up or set upon its Foot: From the form of a Crescent at the other extremity or handle, it is thought to have been dedicated to the Moon, or else to have burn’d in the Sepulchre of some Person of Rank, as a _Symbol_ of his Nobility, of which this was an _Hieroglyphic_, and therefore they antiently wore one in their Shoes, _&c._ to distinguish them from inferior Persons, and perhaps might also Sup by a _Lamp_ made in that form in token of their Quality and Grandure. As this had two, so the following _Lamp_ at Figure eleven had four Wieks or Lights, [Sidenote: _Lamp_ with four _Lights_.] being, as _Nardius_ tells us, brought out of _Egypt_, with some _Mummies_, to the Grand Duke of _Tuscany_, by which, says _Kircher_, nothing seems more to be meant than the Worship of those Deities which went before the four Seasons of the Year; for seeing the Prosperity of the whole Republic depended on the Plenty of those Things, to which the abovesaid Deities were distributed, in the Circle of the four Seasons of the Year, they aptly apply’d the _Lamp_ with four Lights to complete these mysterious Ceremonies; for the _Egyptians_ erected their _Lamps_ with so many Lights as the number of that Deity, consecrated to any one, contain’d of Unities. [Sidenote: _Lamp_ with an _Ox’s_ Head.] The _Lamp_ at Figure the twelfth, with the Head of an Ox, which as _Valerianus_, Lib. 3. _Hierogl._ plainly demonstrates to be the _Symbol_ of the Earth, was Sepulchral and depicted Hieroglyphically, to show that the Body of Man was resolv’d into Earth from whence it was first form’d. [Sidenote: _Lamp_ of a wing’d _Sphinx_.] Figure the thirteenth is a _Lamp_ on whose Superficies a wing’d _Sphinx_ grav’d or wrought, which as it was among the _Egyptians_ the _Symbol_ of secret Wisdom, so it denotes that this _Lamp_ was plac’d in the Sepulchre of some Learned Man, whose Sayings were wont to be Ænigmatical, and were represented by the Image of a _Sphinx_; or perhaps more particularly to denote the _Depositum_ of some Noble Poet; for it is the property of a Poet, under the cover of a Fable, to contain the mysterious Secrets of Divine Matters, and to enlighten the hidden Senses of honest Actions, that they may be imitated. [Sidenote: _Lamp_ with two beaked _Ships_.] The next _Lamp_ at Figure the fourtenth was purchas’d of the _Arabians_, by that excellent Physician _John Baptista Bonagente Vicentinus_, who saw them take it out of one of the Caves of the Mummies near the _Pyramids_, and after his Death _Fr. Sanctus a Plebe Sacci_ bought it out of his Collection at _Cairo_, and brought it to _Padua_, where he presented it to the most illustrious _Sertorio Ursatto_, who afterwards show’d it to _Licetus_, and he gave the following Figure and Description of it, _viz._ That it had twelve Lights or Wieks, and on it was represented two beaked Ships with many Oars, as it were mutually going into a hostile Engagement, which denotes, says _Licetus_, that this _Lamp_ was plac’d in the Sepulchre either of a certain famous Pirate, Commander of 12 Gallies, with three Oars on a side, and who infested the _Egyptian_ Seas, or, on the contrary, of some Captain who defended their Coasts from their Enemies; to which he adds, that this _Lamp_ being but small, and having 12 large Wieks, it must undeniably have consumed away in a very short Time, unless it were fill’d with incombustible Oil. [Sidenote: _Lamp_ with a _Dog_’s Head.] By the fifteenth and last Figure of a _Lamp_, on the extremity of whose handle is a Dog’s Head, _Pierius_ and _Ambrosius_ think is signify’d, that Men are faithfully to keep their Words and Trust in all Things committed to their Charge; and that a Dog’s Head had a chief Place in Sepulchral _Lamps_, inasmuch as it was the Hieroglyphic of a Sexton or _Libitinarius_; for as a Dog by firm and stedfast looking on, watches and defends the Images both of Gods and Men, so the _Libitinarii_ were to keep and look to the _Embalm’d_ Bodies, and all Things appertaining thereunto or Funeral Ceremonies.

Thus _Licetus_, _Bellori_ and _Kircher_ have given you their Opinions of the Hieroglyphical Signatures and Significations of some _Egyptian Lamps_, which we have just now mention’d, to which we will add two more very well worth the taking notice of, the one a particular Ceremony of burning sweet-smelling _Lamps_ and _Incense_ to the deceas’d Daughter of King _Mycerinus_, and the other a general lighting of _Lamps_ throughout all _Egypt_, call’d _The Feast of Lamps_.

[Sidenote: _Lamp_ of _Mycerinus_.]

The first was instituted by _Mycerinus_, one of the Kings of _Egypt_, who, being depriv’d of Heirs, by the Death of his Daughter and only Child, endeavour’d to immortalize her Memory by the most sumptuous Structure he could devise: For this end instead of a Subterranean Cave or Sepulchre, he erected a very fine Palace, with a Hall in the midst of it, beautifully adorn’d with abundance of Statues and Figures. In this Hall he deposited her Corps in a Coffin made after the similitude of an Ox in a kneeling posture, and cover’d over with Plates of Gold and a Purple-Mantle: The Ox had between its Horns a Sun of massy Gold, and before it there burn’d a _Lamp_, whose Flames were fed with most odoriferous Oils. Round about the Hall stood Perfuming-Pans and Censers, which continually threw up Clouds of sweet-smelling Odours; but this being more fully describ’d before, _p._ 200. we will refer you thither for a more particular Account, where it is also lively represented by a Plate or Figure.

[Sidenote: _Feast_ of _Lamps_.]

The second, _viz._ The _Feast of Lamps_, is describ’d by several Authors, tho’ they differ in their Opinions concerning its Origin; some will have it that the _Egyptians_ celebrated this Feast on certain Days of the Year, that _Osiris_, or the Sun, might not be wanting to preserve them by his Plenty and Benevolence, therefore they made a Sacrifice of _Lamps_, or a general Illumination to him throughout all _Egypt_, by reason they thought Fire the best _Symbol_ or representation of the Sun, whom they worshipp’d and call’d _Osiris_, but whom the _Greeks_ term’d _Pluto_ or _Vulcan_, which last some think the first Inventor or God of Fire. Moreover, _Macrobius_ says, _Osiris_ was nothing else but the Sun, and _Isis_ the Earth and Nature, made fruitful by him, and Mother of all Productions, which are form’d in her Bosom. Others say _Osiris_ and _Isis_ were King and Queen of _Egypt_, who reign’d with extraordinary mildness, conferring many great Benefits on their Subjects; also that they hindred Men from eating one another as they were formerly wont to do, and taught them Agriculture and the Use of Corn and Wine; moreover that they made excellent Laws, wherefore _Plutarch_ says, from their being such good _Genii_, they became Gods, as a just Reward to their Virtue, and that _Osiris_ was _Pluto_ and _Isis_ _Proserpina_. _Herodotus_ in his _Euterpe_ speaks thus of the _Feast of Lamps_, having told us in another place, as _Casalius_ observes, that the _Egyptians_ were more religious than all others in the care of their _Lamps_. ‘But when they had assembl’d together at _Sais_, the City of Sacrifice, they took their _Lamps_, prepar’d with good Wieks, fill’d with Oil, and season’d with Salt, and in the Evening lighted them in the open Air before their Houses, burning them all the Night, whence this lighting of _Lamps_ came to be call’d a _Feast of Lamps_. Now tho’ all the _Egyptians_ might not come to this Convention, yet did they all observe the Night of Sacrifice, and all lighted their _Lamps_, so that they were not only lighted in _Sais_, but also throughout all _Egypt_; but for what cause this Night obtain’d so much Glory and Honour, a certain holy Reason is given;’ yet which _Herodotus_ does not declare.

[Sidenote: To what end the _Feast of Lamps_ was instituted.]

Some think the _Egyptians_ were wont to light up these _Lamps_ in the Night, to find _Osiris_ out with _Isis_, he being kill’d, as they say, by his Brother _Typhon_. Moreover, _Lactantius_ tells us, the Priests beat their Breasts, and lamented with great Howlings, just as _Isis_ did when she had lost _Osiris_, but rejoyc’d again when they had found him, so that from this often loosing and finding him, _Lucan_ thus expresses himself on that Subject:

_Nunquamq; satis quæsitus Osiris._

Also by observing this Worship or Celebration of the _Feast of Lamps_, they promis’d themselves great Plenty of all Things; for as _Pausanias_ relates, the _Nile_’s beginning to encrease in those Days that they celebrated this Feast to _Isis_, in bewailing _Osiris_, induc’d them to believe, that the increase of that River, and Inundation of the Fields, was occasion’d only by the Tears which _Isis_ shed for the Death of _Osiris_, and some will have _Osiris_ to be the _Nile_, and _Isis_ _Egypt_.

[Sidenote: The true and sacred _Reason_.]

But the true and Sacred Reason why the _Egyptians_ celebrated this Feast of _Lamps_ with Tears and Lamentations, _Casalius_ thinks to have been in Memory of that doleful Night, in which GOD slew all the First-Born of _Egypt_, as well Men as Beasts (among whom was _Osiris_) to the end that he might bring the Children of _Israel_ out of that Country; for then King _Pharaoh_ and all the _Egyptians_ rose out of their Beds in the midst of the Night, and lighting their _Lamps_, lamented their slain Sons, thereby suffering the Sons of _Israel_ to go free out of the Land, as appears by _Exodus_ the 12th Chapter and the 12th, 29th, 30th, 31st, 32d and 33d Verses, where it is thus written: _I the Lord will pass thro’ the Land of_ Egypt _this Night, and will smite all the First-Born, both Man and Beast; and against all the Gods of_ Egypt _will I execute Judgment. And it came to pass that at Midnight the Lord smote all the First-Born of_ Pharaoh, _that sat on his Throne, unto the First-Born of the Captive that was in the Dungeon, and all the First-Born of Cattle. And_ Pharaoh _rose up in the Night, he and all his Servants, and all the_ Egyptians, _and there was a great Cry in all_ Egypt; _for there was not a House where there was not one dead. And he call’d for_ Moses _and_ Aaron _by Night, and said, Rise up, and get you forth from amongst my People, both you and the Children of_ Israel, _and go, serve the Lord, as ye have said. Also take your Flocks and your Herds, as ye have said; and be gone, and bless me also. And the_ Egyptians _were urgent upon the People, that they might send them out of the Land in haste; for they said, we be all dead Men_. So that this true History of the Nightly Bewailings of the _Egyptians_, every one over his First-Born that was dead, and of their Joy by reason of their being freed from the fear of the Death of their other Children, at GOD’s People going out of their Land, was the true occasion why the _Egyptians_ did afterwards celebrate it with the _Feast of Lamps_, describ’d by _Herodotus_, and which the _Egyptian_ Priests, who conceal’d all their Mysteries under _Hieroglyphics_ like to Fables, did to shew the wonderful and miserable Bewailings of _Isis_ for slain _Osiris_, who some think was the First-Born of _Pharaoh_. On the contrary, so soon as this Night was over, the _Egyptians_ worshipp’d the Rising Sun, with rejoycings and leaping about, and a great number of both Sexes, says _Apuleius_, appeas’d the Celestial Bodies with _Lamps_, _Torches_ and other kind of Lights; but the Chief Priest carry’d a very famous burning _Lamp_, not like those commonly us’d at Evening-Banquets, but like to a Golden Boat, out of the middle of which issu’d forth a very large and bright Flame. But neither of these _Lamps_ describ’d by _Herodotus_, to wit, that of _Mycerinus_, or those us’d at the _Feast of Lamps_, are said to have burn’d perpetually, without ever going out, or any addition of new Matter being made to them: Nevertheless, some affirm, there have been such _Lamps_ as endur’d for many Ages, and probably might have been perpetual, had they not been accidentally broken or extinguish’d: [Sidenote: _Lamp_ of _Tulliola_.] Of these, the most remarkable is that which _Erasmus Franciscus_ produces out of _Pflaumerus_, _Pancirollus_ and others, _viz._ That under the Reign of Pope _Paul_ III. in the _Appian_ Way to _Rome_, where many of the chief Heathens were formerly bury’d, a Tomb was open’d in which there was found the entire Body of a very fair Lady, swimming in a wonderful Liquor which preserv’d it from Putrifaction in such manner, that the Face was no ways sunk, but seem’d exceeding beautiful and like to the Life it self: Her Hair was yellow, wreath’d about with an artificial Ligature, and connected with a Circle or Gold-Ring. Under her Feet burn’d a _Lamp_, whose Flame vanish’d upon opening the Sepulchre; from some grav’d Marks it appear’d the Body had been there bury’d above 1500 Years, but whose it was is not yet known, tho’ many have suppos’d it to have been the Body of _Tulliola_, Daughter of _Cicero_, from this short Inscription said to have been found grav’d on the Tomb, _viz._

TULLIOLÆ FILIÆ MEÆ.

Some say this Body, so soon as it was touch’d, immediately turn’d to Ashes and disappear’d; but the truth of this Story is very much to be question’d, [Sidenote: _Refuted._] and if we enquire strictly into each particular Circumstance, it will appear altogether fabulous: For, _First_, if it had been kept with any Balsamic Liquor, it could not so soon have turn’d to Ashes, and if it had not been _Embalm’d_, then for it to have been kept uncorrupt so many Hundreds of Years, would have been as great a Miracle as the burning of the _Lamp_. _Secondly_, The Argument from the Inscription, that it was the Body of _Tulliola_, is as doubtful as the matter of Fact can be true, for any one never so indifferently vers’d in the Monuments of the Antients, will believe it ought then to have been written in this manner, and according to their usual Custom: _M. Tullius Cicero, Terentiæ Uxori, Tulliolæ Filiæ_, &c. if either the Father had been bury’d there, or had built it for his Wife and Children: Also the word _Meæ_ is needless, forasmuch as she was the Daughter, not of another but of the Person that built the Tomb for himself and Family; but who it was that either built the Tomb, or was Father to the Daughter, the words of the Inscription do not show, whereby they appear in all respects to be, not the Truth and Elegancy of those Times, but meer Novelties and Follies: Besides, it could not be any of _Cicero_’s Family (and therefore the Assertion and Title must be false) because in his Time and long before, the _Romans_ were wont to burn all Bodies, and thereby reduce them to Ashes, except those of Infants that had not had their Teeth cut, and a few particular Families; but of this number we do not read that _Cicero_ was one who was exempted from the Flames of the Funeral Pyre. Some therefore who deservedly suspect the Title, will have it to be the Body of _Priscilla_, Daughter of _Abascantus_; but whoever it was, _Judæus Apella_ thinks it not to have been reduc’d to Ashes by burning, but by the immission of the Air or contact of the Body, and that it had without _Embalming_, remain’d incorrupt 1500 Years, whereas both Iron and Marble are consum’d in much lesser Time. But _Cælius Rhodiginus_, _Antiq. Lect._ Lib. 3. cap. 24. relates it quite otherwise, _viz._ That it suffer’d not the Injuries of Time, by reason of its being condited with Aromatics, until three Days after it was brought into the City, when the Medicament being remov’d or vitiated it putrify’d. _Lastly_, This Author as well as _Aresius_, _Alexander ab Alexandro_, and _Raphael Volateranus_, who liv’d the same Time at _Rome_ that this Tomb is reported to have been found, do not so much as mention one word of a _Lamp_ found burning, whereas that being a Thing so very wonderful and miraculous, it could not easily be conceal’d, seeing that even common and frivolous Things are so easily listn’d to by such as are desirous of and expect Novelties: Nay _Alexander_ plainly enough lays down, that there was no Inscription; and _Licetus_ himself does not affirm, that there was any _Lamp_ found burning in that Sepulchre, so that as _Ferrarius_ observes, it appears to be a meer Invention of _Pancirollus_, who out of an innate desire of relating wonderful Things, and pleas’d with the sweetness of Fables, first receiv’d it for a Truth, and afterwards communicated it to Posterity.

Yet was this not so strange and wonderful a _Lamp_ as that of _Pallas_, [Sidenote: _Lamp_ of _Pallas_,] which _Martinus_ the Chronologer relates, and to which _Boccatius_, _Philippus Bergomas_ and _Volateranus_ assent, _viz._ That in the Year 1501, when _Henry_ III. was Emperor, a Countryman digging deep in the Earth, near the City of _Rome_, discover’d a Tomb of Stone, wherein lay a Body so tall, that being erected, it over-top’d the Walls of that City, and was as entire as if it had been but newly bury’d, having a very large Wound on the Breast, and a burning _Lamp_ at its Head, which could neither be extinguish’d by Wind nor Water, so that they were forc’d to perforate the bottom of the _Lamp_, and by that means put out the Flame. This was said to be the Body of _Pallas_ slain by _Turnus_, these Verses being inscrib’d on the Sepulchre:

_Filius Evandri Pallas, quem Lancea Turni
Militis occidit_, more suo _jacet hic_.
Others read it:——Mole sua _jacet hic_.

This _Lamp_ is said to have burn’d 2511 Years, and perhaps would have continu’d so to the end of the World, had it not been broke and the Liquor spilt. [Sidenote: _Ridicul’d._] Now as this Story appears very fabulous, so _Ferrarius de Lucernis Sepulchralibus_, p. 17. as wittily ridicules it, thinking it a fitter Tale for an old Grannam in a Chimney-Corner to quiet a peevish and froward Child with, than for a Man of Sense to give credit to; nay, he declares, that for his part, he is almost asham’d to reherse it: Can any one think, says he, that _Pallas_ was so tall a Giant as to surmount the Walls of _Rome_, or that any one should be so foolish to measure the Body by the Wall, and not by a Foot-Rule, Cubit or Yard? That the Orifice of the Wound should be four Foot wide, and proportionably big to his Body, so that a little Man might jump in and out at it? Surely in this Case _Turnus_’s Lance must have been as big as that of _Polyphemus_ or the _Philistian Goliah_’s. Besides, if _Pallas_ were but a Lad when he was slain, as the Poet make him, and yet taller than the Turrets of the _Roman_ Walls, what would he have come to if he had liv’d? Would he not, think you, have encreas’d in height ’till he had equall’d the Obelisk of the Sun? Besides, it must have been more than an _Egyptian Embalming_ that could have preserv’d a Body of that bulk entire for about 26 Ages: Yet, grant all this, the Poet says expresly, the Body of _Pallas_ was burn’d and not bury’d. No less absurd and barbarous are the Verses of the Inscription, which, instead of being elegant and sublime, are mean and poor, undoubtedly compos’d in some Cottage or Ale-House; for what can be meant by _more suo_, unless he lay in a different posture from what other Bodies are wont to do, or by _mole sua_, but his being of an unsizeable bulk? However both are as ridiculous and foolish as the _Latin_ is trivial. Nevertheless _Licetus_ endeavours to defend both, alledging by _more suo_ is meant, that there is no other situation of Bodies more proper than lying, either when they are asleep, which is the Emblem of Death, or when they are sick, which is the way to it, but what need he then mention that which every Body knows? The other words _mole sua_, he says, were to describe the bulk of his Gigantic Body, or else by reason the Ancients thought the Soul tarry’d with the Body in the Sepulchre, or wander’d about it, yet could not either stand, sit or lye, as being an incorporeal Substance, it was said of his Body, as separated from the Soul, and laid up in a Sepulchre, _Mole sua jacet hic_; so that ’tis the Opinion of this great Philosopher and Critic, that _mole sua_ was added to the Verse, lest any one should suspect the Body and Soul of _Pallas_ did lye together in the same Cave. As to the _Lamp_, which exceeds all Faith and Belief, for it is affirm’d to have burn’d 2611 Years, and that whereas other _Lamps_ were but small, and soon extinguish’d by the immission of Air, or the blast of Winds, this great and contumacious Flame, well befitting a Giant, defy’d both the light of the Day or darting of the Sun-Beams, and the rushing in of Air or blasts of Wind, and, as they tell you, would have continu’d so for ever, if it had not been broken, whereas they might have better said, if the Liquor had not been spilt, seeing it might have been easier extinguish’d, by inverting the _Lamp_, and pouring out that precious Oil, which yielded Aliment to the Eternal Fire; nay every one knows, who has seen these _Lamps_, that they were wont to have several holes at top, wherein they pour’d the Oil: These are foolish and absurd Stories both committed to Print and Posterity, as if they were only to come into the Hands of Boys, or Cucumber-headed Men, as _Ferrarius_ expresses himself. There are several other Relations of this kind, as the Golden _Lamp_ in the Temple of _Minerva_ at _Athens_, [Sidenote: _Lamp_ of _Minerva_,] which, says _Pausanias_, burn’d a whole Year, and was the workmanship of _Callimachus_. [Sidenote: Of _Jupiter Ammon_,] The _Lamp_ of _Jupiter Ammon_, which _Plutarch_, _Lib. de Def. Oracul._ speaks of, and which is affirm’d by the Priests to have burn’d continually, yet consum’d less Oil every Year than the former, and tho’ it burn’d in the open Air, neither Wind nor Water could extinguish it. A _Lamp_ in the Fane of _Venus_, [Sidenote: Of _Venus_,] which St. _Austin_ speaks of, being of the same Nature with the fore-going, unextinguishable either by Wind or Water. [Sidenote: A _Lamp_ found at _Edessa_.] A _Lamp_ at _Edessa_, that _Cedrenus_ mentions, which being hid at the top of a certain Gate, burn’d 500 Years. Another very wonderfull _Lamp_ was that of _Olybius Maximus_ of _Padua_, [Sidenote: _Lamp_ of _Olybius_.] found near _Atteste_, which _Scardeonius_, Lib. 1. Class. 3. cap. _ult._ thus describes: In a large Earthen-Urn was contain’d a lesser, and in that a burning _Lamp_, which had continu’d so 1500 Years, by means of a most pure Liquor contain’d in two Bottles, one of Gold and the other of Silver. These are in the Custody of _Franciscus Maturantius_, and are by him valu’d at an exceeding Rate.

Abundance of other _Lamps_ of the like Nature are describ’d by _Licetus_, and confuted by _Ferrarius_, whither we refer you; for seeing they are but improbable Stories, and the Fictions of Poets, we think it not worth while to spend our Time in repeating them; but in the next place will proceed to enquire after what manner Authors do suppose perpetual burning _Lamps_ to have been made.

[Sidenote: _Lamps_ that have burn’d by a _Divine Power_,]

These, says _Licetus_, _Kircher_ and others, were order’d divers ways, _First_, Miraculously and Preternaturally, as was that at _Antioch_, which burn’d 1500 Years in an open and public Place, over the Door of a Church, preserv’d by that Divine Power who hath made so infinite a number of Stars to burn with perpetual Light. _Secondly_, [Sidenote: By the wiles of the _Devil_,] By the wiles of the Devil, who, as St. _Austin_ tells us, deceives such a thousand ways, who, out of Curiosity and Avarice, consult Oracles or worship false Gods, so that when Men sought for the Sepulchres of these Gods, nothing was more easie than for the Devil to represent a flash of Light or Flame to them at their first entring into such _Subterranean Caves_. Others assign Natural Reasons for this, as that which Countrymen imagine to be a burning _Lamp_, at their first finding those _Sepulchres_, may be only a kind of _Ignis fatuus_, or pellucid Matter which shines in the dark; [Sidenote: Or from a _Natural Cause_.] for such glimmering Coruscations are frequently seen in Church-Yards and fat marshy Grounds, especially at the breaking up of old Tombs, where no Air has been immitted for many Ages. Also Miners observe, that at the first opening of a new Vein of Ore, such flames or flashes of Light break forth; yet are these not sufficient Arguments for criticizing Philosophers, for some believe a _Lamp_ may be made with such Art as to burn perpetually, and others as absolutely deny it, alledging that whatever is resolv’d into Vapour or Smoak cannot be permanent, but will consume, and the oily Nutriment of a lighted _Lamp_ is exhal’d into a Vapour, therefore the Fire cannot be perpetual for want of a _Pabulum_. On the contrary, those that defend the possibility of making a perpetual _Lamp_, deny that all the Nourishment of kindl’d Fire must of necessity evaporate into a Damp or Vapour, asserting, that there are things in Nature, which not only resist the force of Fire, and are inconsumable by it, but also inextinguishable either by Wind or Water: Such as these are some peculiar Preparations of _Gold_, _Silver_ or _Mercury_; _Naptha_, _Petroleum_, and the like bituminous _Oils_; also _Oil_ of _Camphir_, _Amber_ and _Bricks_; the _Lapis Asbestos seu Amianthus_, _Lapis Carystius_, _Cyprius_ and _Magnesius_ and _Linum vivum seu Creticum_, &c. of all which in their Order. _First_, They affirm such Matter might be prepar’d either of _Gold_, _Silver_, or the like Metal, [Sidenote: Or can be made with _Gold_, _Silver_,] made fluid after a particular manner, and _Gold_ they thought the fittest _Pabulum_ for such an inconsumable _Lamp_, because, of all Metals, that wastes the least when either heated or melted, yet what Oily Humidity can that or any other Metal afford which will catch Fire and continue its Flame? But that these perpetual _Lamps_, if ever there were any such, were not prepar’d of Metals, is sufficiently confuted by _Licetus_, p. 130 and 132. and by _Ferrarius_, p. 16. tho’ _Licetus_ in another place, _viz._ p. 44. makes mention of a Preparation of Quicksilver purged seven Times, thro’ white Sand by Fire, of which, he says, _Lamps_ were made that would burn perpetually; and that this Liquor was variously nam’d by the Chymists, [Sidenote: Or _Mercury_.] as _Aqua Mercurialis_, _Materia Metallorum_, _perpetua Dispositio_, _Materia prima Artis_, _Vitrum perenne incorruptumque_, _Oleum Vitri_, and the like. Nevertheless, how fabulous soever this may seem, both _Maturantius_ and _Citesius_ aver they firmly believe, that to make a _Lamp_ which will burn perpetually, must of necessity be a Chymical Work, tho’ perhaps not made from any Preparation of Metal. [Sidenote: Two _Chymical Experiments_ for making _Eternal Fire_.] This appears from the Chymical Experiments of _Tritenhemius_ and _Bartholomeus Korndorferus_, who both made Preparations for Eternal Fire after the following manner.

[Sidenote: First _Experiment_.]

The first was thus made: ℞ _Sulphur. Alum. ust. a_ ℥ iv. sublime them into Flowers to ℥ ij. of which add of Christalline _Venetian_ Borax pouder’d ℥ j. upon these affuse high rectify’d Spirit of Wine and digest it, then abstract it and pour on fresh: Repeat this so often ’till the Sulphur melt like Wax, without any Smoak, upon a hot Plate of Brass, and this is for the _Pabulum_, but the Wiek is to be prepar’d after this manner: You must gather together the Threds or Thrums of the _Lapis Asbestos_, to the thickness of your middle, and length of your little Finger, which done, put them into a _Venice_ Glass, and covering them over with the aforesaid depurated Sulphur or Aliment, set the Glass in Sand for the space of 24 Hours, so hot that the Sulphur may bubble all the while. The Wiek being thus besmear’d and anointed, is to be put into a Glass like a Scallop-Shell, in such manner, that some part of it may lye above the Mass of prepar’d Sulphur; then setting this Glass upon hot Sand, you must melt the Sulphur, so that it may lay hold of the Wiek, and when ’tis lighted it will burn with a perpetual Flame, and you may set this _Lamp_ in any Place where you please. The way of making the other Eternal Fire is thus:

[Sidenote: Second _Experiment_.]

℞. _Salis tosti_, lb. j. affuse over it strong Wine-Vinegar, and abstract it to the consistency of Oil; then put on fresh Vinegar and macerate and distill it as before. This repeat four Times successively, then put into this Vinegar _Vitr. Antimonii subtiliss. lævigat_, lb. j. set it on Ashes in a close Vessel for the space of six Hours, to extract its Tincture, decant the Liquor, and put on fresh, and then extract it again; this repeat so often ’till you have got out all the redness. Coagulate your Extractions to the consistency of Oil, and then rectifie them in _Balneo Mariæ_: Then take the _Antimony_, from which the Tincture was extracted, and reduce it to a very fine Meal, and so put it into a glass Bolthead; pour upon it the rectify’d Oil, which abstract and cohobate seven Times, ’till such time as the Pouder has imbib’d all the Oil, and is quite dry. This extract again with Spirit of Wine, so often, ’till all the Essence be got out of it, which put into a _Venice_ Matrass, well luted with Paper five-fold, and then distill it so that the Spirit being drawn off, there may remain at bottom an inconsumable Oil, to be us’d with a Wiek after the same manner with the Sulphur we have describ’d before.

These are those Eternal Lights of _Tritenhemius_, adds _Libavius_’s Commentator, which indeed tho’ they do not agree with the Pertinacy of _Naptha_, yet these things can illustrate one another. [Sidenote: _Lamp_ made with _Naptha_,] _Naptha_ is not so durable as not to be burn’d, for it exhales and deflagrates, but if it be fix’d by adding the Juice of the _Lapis Asbestinos_, it can afford Perpetual Fuell, so says that Learned Person upon this Matter. Moreover, _Naptha_ is a sort of _Bitumen_ so very hot, that it presently burns every Thing it adheres to, nor is it easily extinguish’d by any moist Thing; and _Pliny_ says it has such Affinity with Fire, that it presently leaps to it wherever it finds it. Thus ’tis reported _Glauca_ was burnt by _Medea_, when she came to Sacrifice, for approaching the Altar the Fire immediately caught hold of her: This was because _Jason_, being in Love with _Glauca_, the Daughter of _Creon_ King of _Corinth_, had forsaken _Medea_, when she to be reveng’d on that Princess, wetted her Vail and Crown with _Naptha_, by which means she might be the sooner set on Fire, as _Plutarch_ has it in the Life of _Alexander_ the Great. Thus as _Naptha_ is very inflamable and ready to catch Fire, so is it not easily extinguish’d either by Wind or Water, but burns more violently if cast into the Water, or agitated by the Wind. Of this kind also are some other sorts of _Bitumen_, such as _Petroleum_, _Amber_, _Camphir_, &c. therefore may be proper Ingredients for these sorts of _Lamps_ we are speaking of. Now in _Egypt_ there were many Places full of _Bitumen_ and _Petroleum_, as _Bellonius_, _Radzivillus_, _Vallæus_, _Burattinus_, and other Searchers into _Egyptian_ Antiquities testifie, which were constituted by the hidden Counsels of Nature, with an inexhaustible store of Matter; wherefore the Learned among them, who were great Naturalists, having discover’d these bituminous Wells or Fountains, [Sidenote: With liquid _Bitumen_ or _Petroleum_.] laid from them secret Canals or Pipes to the Subterranean Caves and Sepulchres of the Dead, where, in a convenient Place, they set a _Lamp_ with a Wiek of _Asbestos_, which was constantly moisten’d and supply’d with Oil by means of this Duct from the afore-said Places: Seeing therefore the flowing of the Oil was perpetual, and the Wiek of _Asbestos_ inconsumable, it must of necessity follow, that the Light also endur’d perpetually. And that this was so, [Sidenote: Confirm’d by _Schiangia_.] fully appears from what _Schiangia_ an _Arabian_ Author relates in his History of the memorable Things of _Egypt_, in much the same Words as follow: ‘There was a Field in _Egypt_ whose Ditches were full of Pitch and liquid _Bitumen_, whence the Philosophers knowing the force of Nature, dug some Canals to their Subterranean _Cryptæ_, where they set a _Lamp_, which was joyn’d to the afore-said Canals, and which having a Wiek of incombustible Flax, by that means being once lighted, it burn’d perpetually by reason of the continual afflux of _Bitumen_, and the incombustible Wiek.’ The same thing might perhaps be effected with _Naptha_, which flow’d at _Mutina_ in _Italy_, as also with _Petroleum_ and _Sicilian Oil_. [Sidenote: And believ’d by _Kircher_, &c.] This _Kircher_ and several others are of Opinion is the true way of making _perpetual Lamps_, seeing it is a Thing purely natural, where such Bituminous Oils do abound, and has no other difficulty in it, but preparing the Wiek of _Asbestos_, or the like, which comes next under our Consideration.

[Sidenote: _Lapis Asbestos._]

First _Asbestos_, call’d by the _Greeks_ Ἄσβεστος, i. e. _inextinguibilis_, a kind of Stone, which being set on fire, cannot be quench’d, as _Pliny_ and _Solinus_ write. _Albertus Magnus_ describes it to be a Stone of an Iron colour, found for the most part in _Arabia_, and of such strange Virtue, as was manifest in the Temples of the Heathen Gods, that being once lighted it was never to be extinguish’d, by reason of some small quantity of oleaginous Moisture, which was inseparately mix’d with it, and which being inflam’d cherish’d the Fire: Now could any expert _Chymist_ rightly extract this indissoluble Oil, we need not question but it would afford a perpetual _Pabulum_ for these _Eternal Lamps_ which the Ancients boast of; but many Experiments of that kind have been made in vain, some affirming, [Sidenote: Its _Oil_.] the Liquor chymically extracted from that Stone was more of a watry than oily Nature, and withal so fæculent, that it was not capable to receive Fire and exist. Others again have said, that this Oil was of so thick and solid a Substance that it would hardly flow, and for the most part burn’d not at all or but very indifferently, emitting no Flame, or if it did, it shone not with a bright splendor, but cast up thick and dark Fumes, whereas on the contrary, those _Lamps_ of the Ancients, which burn’d so many Ages, yielded a clear and bright Flame without any Smoak to soil the Vessel and circum-ambient Places, and which in time might both obscure, stop up and put out the Light: Hence _Kircher_ is of Opinion, that tho’ the Mistery of extracting this Oil be not impracticable, yet it is very difficult to be attain’d to by any Humane Art, and as _Ferrarius_ also observes, that as the Stone _Asbestos_, if once lighted is inextinguishable, so much more must its Oil be both incombustible and inextinguishable, wherefore it does not appear that the _Lamps_ of the Ancients were made either of one or the other, seeing for the most part they are said to have gone out immediately on the opening of the Sepulchre where they were plac’d.

[Sidenote: _Asbeston seu Asbestinum._]

_Secondly_, The very same is said of _Asbeston sive Asbestinum_, which the _Greeks_ call Ἄσβεστον, i. e. _inextinguibile, & est genus Lini quod Ignibus non absumitur_, a kind of Flax of which they made Cloth that was to be cleans’d by burning, as Tobacco-Pipes are. _Pliny_ calls it _Linum vivum_ and _Indian_ Flax, and says it was so dear it was esteem’d equal to Pearl and Precious Stones, for it was hard to be met with, and then very difficult to be woven, by reason of the shortness of it. Also he tells us the Bodies of Kings were wont to be wrapp’d in this sort of Cloth, when they were to be burn’d, to the end the Ashes might be preserv’d unmix’d from those of the _Funeral Pile_, in order to the laying them up in Urns, as the Custom then was when they burn’d their dead Bodies. Moreover _Pliny_ says, he saw some Napkins of this sort of Cloth in his Time, and was an Eye-Witness of the Experiment of purifying them by Fire.

One _Podocattarus_, a _Cyprian_ Knight, who wrote _de Rebus Cypriis_ in the Year 1566, had both Flax and Linnen of this kind with him at _Venice_, which _Porcacchius_ says, in his Book of _Antient Funerals_, he and many others that were with him, saw at that Knight’s House. Also _Ludovicus Vives_ saw a Towel of this kind at _Lovain_ in _Brabant_, and several Wieks of it at _Paris_, as he himself relates in his Commentary upon St. _Austin_’s Treatise _de Civitate Dei_. Likewise _Baptista Porta_, says he saw the same thing at _Venice_ in the hands of a _Cyprian_ Woman, and which he terms _Secretum optimum, perpulchrum & perutile_, a very useful, beautiful and profitable Secret. Several other Authors testifie they have seen the same, but _Henricus Salmuthius_, in his Commentary upon _Pancirollus_, p. 16. will have this sort of Linnen to be call’d _Asbestinum_, from its likeness to Chalk, which he says the _Greeks_ term’d Ἄσβεστον, for as that is wont to be purify’d by Fire, so is this Linnen made clean and white by burning. [Sidenote: Two _Objections_ against this _Asbeston_.] Now the chief Objections _Ferrarius_ makes against _Pliny_’s Account of this incombustible and inextinguishable Flax are, first, That if Wieks had been made of it, they would never have been consum’d or extinguish’d, or when once the Funeral Pile was lighted, the incombustible Linnen, wherein the Bodies were wrapp’d, as also the Napkins and Towels, which Authors mention, would never have been quench’d, but have burn’d perpetually, whereas, he says, this kind of Linnen burn’d only so long as either Grease, Fat, or the like _Sordes_ afforded the Flame a _Pabulum_, wherefore that being consum’d which had occasion’d the Spots or Dirt, the Linnen appear’d more white and clean than if it had been wash’d with Water and Soap. From this it appears also that those Funeral Shrouds of Kings, often mention’d in Authors, burn’d only so long upon the Pile as the Fat or _Sanies_ of the Body afforded Aliment, and when that fail’d, the Flame ceas’d likewise; for otherwise, if this sort of Flaxen Linnen had been inextinguishable, as _Salmuthius_ seems to imply by the word Ἄσβεστον, how could those Napkins or Funeral Shrouds, when once burn’d, be ever handl’d or made use of any more without burning whatever they came near or touch’d? The second Objection is taken from _Pliny_’s own Words, who tells us, this sort of Flax was very scarce and of great Price, being preserv’d for the Kings of that Country only, so that ’tis highly probable the _Egyptians_ might make use of another sort of Cloth, [Sidenote: _Lapis Amiantus._] made of the Stone _Amiantus_, for burning their Bodies, and which, _Pliny_ says, they had the Art of Spinning at that Time. _Plutarch_ also assures us that in his Time there was a Quarry of that Stone in the Island of _Negropont_, and that the like was to be found in the Isle of _Cyprus_, _Tines_, and else-where. Moreover, ’tis the common Opinion of the Learned, that both Funeral Shrouds or Sheets, Table-Cloths, Napkins and the Wieks of the Perpetual _Lamps_ of the Ancients, were made of this _Lapis Amiantus_, which Linnen, _&c._ _Porcacchius_ and _Ludovicus Vives_ have particularly spoken of before: Besides, as _Dasamus_ relates, the Emperor _Constantine_ caus’d Wieks to be made of this Flax for those _Lamps_ which burn’d perpetually in his Bathing Place, and _Agricola_ affirms, that both Napkins, Table-Cloths, _&c._ were made at _Rome_, and at _Vereberge_ in _Bohemia_, of this _Lapis Amiantus_, which instead of washing when dirty, they were wont to cleanse and purifie by Fire. The best sort of this Stone was to be had in _Cyprus_ and _India_, from the former of which Countries it came to be call’d _Lapis Cyprius_ and _Linum Cyprium_; [Sidenote: _Lapis Cyprius_ and _Linum Cyprium_.] but of late there has been very good found in some Mines of _Italy_, of which see _Philosophical Transact._ No. 72. This Stone being beaten with a Hammer, and the Earth and Dust shaken out, appears like to Flax with its Filaments, and then is spun and woven into Cloth, which Art, says Dr. _Grew_ in his Description of the Rarities in _Gresham_-College, as well as the Use is thought to be utterly lost, tho’ it be not really so; for _Septalius_ in his _Musæum_ has or lately had, both Thread, Ropes, Paper and Net-work, all made of this Flax, and some of them with his own Hand. But _Grew_ seems to make _Asbestinus Lapis_ and _Amiantus_ all one, and calls them in _English_ the _Thrum-Stone_; he says it grows in short Threads or Thrums, from about a quarter of an Inch to an Inch in length, parallel and glossy, as fine as those small single Threads the Silk-Worm spins, and very flexile like to Flax or Tow. There are several pieces of this kind in the aforesaid _Musæum_, both white and green, of which the latter has the longest Threads and the most flexile.

Others think the Funeral Shrouds, wherein the dead Bodies of Kings were burn’d, as also the Wieks of those Perpetual _Lamps_ were made of the _Lapis Carystius_, [Sidenote: _Lapis Carystius._] a Stone so call’d from the City _Carystos_, and which signifies, _Ardens Tela, quod ex Lapide Carystio texeretur; Tela cujus sordes Igne purgabantur_. The Inhabitants kemb’d, spun and wove this downy Stone into Mantles, Table-Linnen and the like, which when foul they purify’d again with Fire instead of Water, as _Mattheus Raderus_ mentions in his Comment on the 77th Epigr. of the IX. Book of _Martial_. Also _Pausanias_ in _Atticis_, and _Plutarch_ Lib. _De Oraculorum defectu_, deliver that the Wieks of _Lamps_ made hereof, and burn’d with Oil, never consum’d, tho’ the latter says the Stone was not to be found in his Time. [Sidenote: _Linum Carpasium._] Others say it was the _Linum Carpasium_ which was apply’d to all these Uses, so call’d _a Carpaso, Cypri Urbe_, and that Linnen made thereof was call’d _Carbasa_, which _Solinus_ says, would endure Fire without consuming. Sometimes also ’tis call’d _Linum Cyprium_, [Sidenote: _Cyprium._] of which kind of Flax it was made, and they report the before-mention’d _Podocatterus_, a _Cyprian_ Knight, shew’d a piece of it to the _Venetians_, and which he cleans’d by burning in the Fire. _Franciscus Ruæus_, _Albertus Magnus_, _Cælius Rhodiginus_, _Camillus_, _Leonardus_, _Isiodorus_, and many other famous Writers alledge, if a Wiek be made of this kind of Flax, it will not consume with Fire, and _Pausanias_ particularly says, the Wiek of the Golden _Lamp_ of _Minerva_ was made hereof. Much like this, if not directly the same, was the Flax call’d _Linum Creticum_; [Sidenote: _Creticum._] for, as _Solinus_ asserts, those _Carbasa_, that would endure the Fire, were made in _Crete_. Also _Strabo_ says this _Linum Creticum_ was made out of a Rock, beaten into Threads, and the Earthy Matter shaken out, after which ’twas kemb’d and woven into Cloth which was not to be consum’d, but might be cleans’d by burning.