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Magick; Written by that Famous Man
Henry Cornelius Agrippa, Knight,
And Doctor of both Laws, Counsellor to Cæsars Sacred Majesty, and Judge of the Prerogative Court.
Chap. i. How Magicians Collect vertues from the three-fold World, is declared in these three Books.
eeing there is a three-fold World, Elementary, Celestiall, and Intellectual, and every inferior is governed by its superior, and receiveth the influence of the vertues thereof, so that the very original, and chief Worker of all doth by Angels, the Heavens, Stars, Elements, Animals, Plants, Metals, and Stones convey from himself the vertues of his Omnipotency upon us, for whose service he made, and created all these things: Wise men conceive it no way irrationall that it should be possible for us to ascend by the same degrees through each World, to the same very originall World it self, the Maker of all things, and first Cause, from whence all things are, and proceed; and also to
enjoy not only these vertues, which are already in the more excellent kind of things, but also besides these, to draw new vertues from above. Hence it is that they seek after the vertues of the Elementary world, through the help of Physick [=medicine], and Naturall Philosophy in the various mixtions of Naturall things, then of the Celestiall world in the Rayes, and influences thereof, according to the rules of Astrologers, and the doctrines of Mathematicians, joyning the Celestiall vertues to the former: Moreover, they ratifie and confirm all these with the powers of divers Intelligencies, through the sacred Ceremonies of Religions. The order and process of all these I shall endeavor to deliver in these three Books: Whereof the forst contains naturall Magick, the second Celestiall, and the third Ceremoniall. But I know not whether it be an unpardonable presumption in me, that I, a man of so little judgement and learning, should in my very youth so confidently set upon a business so difficult, so hard, and intricate as this is. Wherefore, whatsoever things have here already, and shall afterward be said by me, I would not have any one assent to them, nor shall I my self, any further then they shall be approved of by the Universall Church, and the Congregation of the Faithfull.
Chap. ii. What Magick is, What are the Parts thereof, and how the Professors thereof must be Qualified.
Magick is a faculty of wonderfull vertue, full of most high mysteries, containing the most profound Contemplation of most secret things, together with the nature, power, quality, substance, and vertues thereof, as also the knowledge of whole nature, and it doth instruct us concerning the differing, and agreement of things amongst themselves, 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 sutable subjects, joyning and knitting them together thoroughly by the powers, and vertues of the superior Bodies. This is the most perfect and chief Science, that sacred and sublimer kind of Phylosophy [philosophy], and lastly the most absolute perfection of all most excellent Philosophy. For seeing that all regulative Philosophy is divided into Naturall, Mathematicall, and Theologicall: (Naturall Philosophy teacheth the nature of those things which are in the world, searching and enquiring into their Causes, Effects, Times, Places, Fashions, Events, their Whole, and Parts, also The Number and the Nature of those 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 send forth Lightnings, and a Thundring crack; What doth the Nightly Flames, and Comets make; What makes the Earth to swell, and then to quake: What is the seed of Metals, and of Gold What Vertues, Wealth, doth Nature's Coffer hold. All these things doth naturall Philosophy, the viewer of nature contain, teaching us according to Virgil's Muse.
----------Whence all things flow, Whence Mankind, Beast; whence Fire, whence Rain, and Snow, Whence Earth-quakes are; why the whole Ocean beats Over his Banks, and then again retreats; Whence strength of Hearbs [herbs], whence Courage, rage of Bruits [brutes], All kinds of Stone, of Creeping things, and Fruits. But Mathematicall Philosophy teacheth us to know the quantity of naturall Bodies, as extended into three dimensions, as also to conceive of the motion, and course of Celestiall Bodies. ----- As in great hast [haste], What makes the golden Stars to march so fast; What makes the Moon sometimes to mask her face, The Sun also, as if in some disgrace. And as Virgil sings, How th' Sun doth rule with twelve Zodiack Signs, The Orb thats measur'd round about with Lines, It doth the Heavens Starry way make known, And strange Eclipses of the Sun, and Moon. Arcturus also, and the Stars of Rain, The Seaven Stars likewise, and Charles his Wain, Why Winter Suns make tow'rds the West so fast; What makes the Nights so long ere they be past? All which is understood by Mathematicall Philosophy. ----- Hence by the Heavens we may foreknow The seasons all; times for to reap and sow, And when 'tis fit to launch into the deep, And when to War, and when in peace to sleep, And when to dig up Trees, and them again To set; that so they may bring forth amain. Now Theologicall Philosophy, or Divinity, teacheth what God is, what the Mind, what an Intelligence, what an Angel, what a Divell [devil], what the Soul, what Religion, what sacred Institutions, Rites, Temples, Observations, and sacred Mysteries are: It instructs us also concerning Faith, Miracles, the vertues of Words and Figures, the secret operations and mysteries of Seals, and as Apuleius saith, it teacheth us rightly to understand, and to be skilled in the Ceremoniall Laws, the equity of Holy things and rule of Religions. But to recollect my self) these three principall faculties Magick comprehends, unites, and actuates; deservedly therefore was it by the Ancients esteemed as the highest, and most sacred Philosophy. It was, as we find, brought to light by most sage Authours [authors],
and if he be not learned in Theologie [theology]. Eudoxus. of which all elementated inferiour bodies are compounded. and the Schools of the Caldeans [Chaldaeans]. their qualities. becomes Water. and set forth with his own Commentaries. but being evaporated through heat. Chap. Water. passeth into Fire. and minister all things. There are four Elements. the Earth dry and cold. For there is none of the sensible Elements that is pure. Dardanus. the Water cold and moist. wherein are discovered the qualities of things. But it is the opinion of the subtiller sort of Philosophers. as also that they might be furnished with Divine things. and mutuall mixtions. nor any work that is meerly Magicall. but relented and mixed with other Elements. that Earth was wholly changeable. Earth. and originall grounds of all corporeall things. choice men. published it with wonderfull devoutness. as into this. every one of the Elements hath two specificall qualities. iii. and being dissolved. they are resolved into Elements. whose Books being as it were lost. if he be not skilled in naturall Philosophy. and property of every thing. upon which depends the sublime vertue. but by transmutation. returns back again into Aire. Their track [footsteps] Abbaris the Hyperborean. For there is no work that is done by meer Magick. Charmondas. as a mean. and when they are destroyed. wherein are manifested those immateriall substances. becometh Earth again. that they might not be ignorant of the most sacred Memorials. Whosoever therefore is desirous to study in this Faculty. according to two contrary qualities. Orpheus the Thracian. passeth into Aire. and Records of Magick. and Plato went to the Prophets of Memphis to learn it. and many other renowned Philosophers travelled far by Sea to learn this Art: and being returned. Porphyrius [Porphyry]. Apollonius of Tyana. which dispence [dispense]. the former whereof it retains as proper to it self. which do dissolve it. and this is manifested by Lightening [lightning]: Plato also was of that opinion. or Stone. amongst which principally Zamolxis and Zoroaster were so famous. For Fire is hot and dry. and in which are found the occult properties of every Being. and the same being made thick and hard. so into one another successively. and in the Aspects. Hermippus followed: there were also other eminent. Empedocles. becometh Earth. And so after this manner the Elements. Egypt. Gog the Grecian. that Earth is not changed. as Mercurius Tresmegistus [Trismegistus]. Germa the Babilonian [Babylonian]. not by way of heaping them up together. and Figures of the Stars. Aire. Judea. and if he be not skilful in the Mathematicks. Now. esteeming of it as a great secret. and this being extinguished. in the other. Democritus. Also it is well known that Pythagoras. he cannot be possibly able to understand the rationality of Magick. and that it returns back into it self again. as Fire to . and apt to be changed one into the other: Even as Earth becoming dirty. Plato. Fire. Of the four Elements. Proclus. and union. Democritus of Abdera recovered. Damigeron. and that being kindled. and that the rest of the Elements are changed. Osthanes also wrote excellently in this Art. are contrary one to the other. the Aire moist and ot. but they are more or less mixed. that doth not comprehend these three Faculties. Iamblicus [Iamblichus].and most famous Writers. or Sulphur. Plotinus. that many believed they were the inventors of this Science. it agrees with that which comes next after it. and travelled through almost all Syria. but being cooled again after its burning. Besides Pythagoras.
through them. thinness and motion. as we have said. No man is able to declare their vertues. or Soul of the middle nature: Very few there are that understand the deep mysteries thereof. motion. and the knowledge thereof. and others are light. there may be a progress to the supream Unity. also the driving forth of evill. And this is the root and foundation of all bodies. Of the third Order are those Elements. And according to these qualities the Elements of Fire and Earth are contrary. so is the Water to the Aire. In like manner Water receives two qualities of the Earth. and changeable one into the other. darkness. Celestiall. various. He which is ignorant of these. as the Earth is to the Water. Wherefore the Stoicks called the former passives. whether Naturall. and Water to the Earth. or Supercelestiall. and the Aire to the Fire. but the latter actives. and four times more movable. and Earth to Aire. and wonderfull works. thrice more thin. without the perfect knowledge whereof we can effect nothing in Magick. they are full of wonders. because they can do all things upon all things. They are the infallible Medium. proceed the bindings. As therefore the Fire is to the Aire. by means of certain numbers. and impure. and transmutations of all things. doth above all things perfect all occult. four Elements. but are twice compounded. so Aire is to the Water. so Divine: For from these. Moreover. be confident that he is able to work any thing in the occult Sciences of Magick. that so the number of four may make up the number of twelve. and common operations of nature: and these are the foundation of the whole naturall Magick. And yet once again Plato distinguished them after another manner. Wherefore Water is twice more bright then Earth. degrees. which are neither compounded nor changed. and four times more bright: and the Aire is twice more bright. into those of another. when they are thus reduced to their simplicity. nor admit of mixtion. There are then. and are operative. and by passing by the number of seven into the number of ten. without these three sorts of Elements. which originally and of themselves are not Elements. upon which all vertue and wonderfull operation depends. as in Magick Naturall. impure into pure. and he which shall know these qualities of the Elements. but through which the vertues of all naturall things are brought forth into act. so that the Aire receives two qualities of the Fire. and one of Fire. shall easily bring to pass such things that are wonderfull. whose vertue. and four times more moveable then Water. and not of which. and shall be perfect in Magick. viz. changeable. and their mixtions. iv. and astonishing. thrice more thin. vertues. as Aire and Fire. Now each of them is three-fold. thinness and motion. Of a three-fold consideration of the Elements.Water. viz. but are incorruptible. therefore. shall never be able to bring to pass any wonderfull matter. loosings. and again. thrice more movable. . Let no man. to the Fire brightness. and therefore are called the middle nature. viz. But Fire is twice more thin then Aire. darkness and thickness. yet such as may by art be reduced to their pure simplicity. the perfection of every effect in what thing soever. as Earth and Water. and assigns to every one of them three qualities. the Elements are upon another account opposite one to the other: For some are heavy. Of the second Order are Elements that are compounded. thickness and quietness. natures. Chap. and the gaining of good spirits. and Nature. the knowing and foretelling of things to come. and one of the Earth. and mysteries. But the other Elements borrow their qualities from these. but to the Earth darkness. But whosoever shall know how to reduce those of one Order. Of the first Order are the pure Elements. and orders. In them is.
consuming all things. and makes that. of the Sun. Invisibly present in all things at once. not lessened. are augmented. Fire it self is one. and heats springs. secretly increasing of it self. and wells: it is in the depth of the Sea. and tormenting. Fire therefore in it self is one. it is in all things bright. The properties of the infernall Fire are a parching heat. the Father of lights. and mischievous part of the nature of things. most rich in all disensations of it self. and is the vehiculum of that Superior light. giving life to all things. leaping back. enlightening. and power of them in number. the latter passive. Fire and Earth. and manifesting its greatness to things that receive it. he shall easily attain to the knowledge. it will not be affronted or opposed. guarding nature. parted. and darkness. making all things Fruitfull. as also all Vegetables are preserved by heat: and every thing that lives.compounded into simple. therefore the spirits of darkness are stronger in the dark: so good spirits. and is fetched out by the stroke of the steele. which is true Fire. it will reduce on a sudden things into obedience to it self. not Comprehended it self. and by these. impalpable. are heat. Powerfull. and shining: but in the infernall place streightened. in which it should manifest its proper action) it is boundless. which are sufficient for the operation of all wonderfull things: the former is active. It is in stones. Of the wonderfull Natures of Fire. and at the same time occult. and Celestiall secrets. but as it were in a way of revenge. When it is by it self (no other matter coming to it. which are Angels of Light. and communicating it first to the Sun. from whom every good thing that is given. and in differing subjects it is distributed in a different manner. and living things whatsoever. as by mediating instruments. and Celestiall. Fire (as saith Dionysius) in all things. and makes it (as we oftentimes see) to burn. manifold. vertue. as also of him. moveable. degrees. Active. And all Animals. not only by that light. Comes. which is Divine. lives by reason of the inclosed heat. without dividing the substance. and bright Fire drives away spirits of darkness. in as much as it hath an Analogy with. but also by the light of our . of it self sufficient for every action that is proper to it. The Celestiall. it is in Earth. not comprehended by lights that are vailed [veiled] over. sending forth the light of his Fire. high. after digging up. and Earth. not standing in need of another. dark. and makes that. and order. bending upwards. warm: it is in the Aire. making all things barren. and unknown. incomprehensible. and light. and penetrates through all things (as say the Pythagorians) also spread abroad in the Heavens. yielding it self after a maner to all things that come next to it. As. alwayes raising motions. or produceth most things. and perfect operation of all Naturall things. who saith. but in that which receives it. conveying that light into our Fire. in the mid way it partakes of both. Fire (as saith Pliny) is the boundless. Chap. it being a question whether it destroys. quick in motion. clear. also this our Fire made with Wood drives away the same. comprehending another. I am the Light of the World. and shall know how to understand distinctly the nature. renewing. There are two things (saith Hermes) viz. The properties of the Fire that is above. and through all things. being tossed with winds. and the rest of the Celestiall bodies. to smoake [smoke]: it is in Water. and invisible. as Cleanthes witnesseth in Cicero. which we use is fetched out of other things. comes and goes away bright. v. That fire then.
whose seed is manifestly waterish. The seeds also of Trees. and Seminall vertues of all things. It is the first matter of our Creation. where it saith that the Plants. in it are contained the seeds. if you let it lye [lie] in the open Aire a little while. and that Fire should always be burning upon the Altar. being full. Thence it was that Thales of Miletus. And the great Jehovah himself in the old Law Commanded that all his Sacrifices should be offered with Fire. and the Hearbs [herbs] did not grow. and upon the Earth. Infinite are the benefits. and most wise institutors of Religions. from whence all things spring. . Take as much of it as you please. Vegetable. that Prayers. For Moses writes.common Fire. It receives the abundance of all things. vi. viz. or Torches. it is the Center. and Water bring forth a living soul. brings forth all things of it self. and Ceremonies ordained. without the moistening of Water can branch forth. that without it no living thing can live. in expiations. It being made fruitfull by the other Elements. and Aire. yea. and receptacle of all Celestiall rayes. But he ascribes a twofold production of things to Water. Do not speak of God without a Light) and they commanded that for the driving away of wicked spirits. are generated. must notwithstanding of necessity be rotted in Water. the same Scripture testifies. In it is the Seminary vertue of all things. if at any time it shall be purified by the help of Fire. and influencies. And that those productions that are made in. Now the Basis. and abounding with Heavenly vertues. because God had not caused it to rain upon the Earth. viz. which Custome the Priests of the Altar did always observe. Aire. the necessity of it is no less then that of Fire. or any other Water that is on purpose put to them. In it are great secrets. are partly attributed to the very Water. and reduced unto its simplicity by a convenient washing. subtilized. and of things flying in the Aire above the Earth. especially of Animals. and all manner of Divine Worships whatsoever should not be performed without lighted Candles. (Hence also was that significant saying of Pythagoras. or Rain. and mother of all things. or with Dew. for that is the object. also Stones. that only Earth. and Hesiod concluded that Water was the beginning of all things. although they are earthy. as it were the first fountain. and purifications. are not less efficacious then the former. and bright sparks of Metals. of things swimming in the Waters. washed. whether they be imbibed with the moisture of the Earth. and Winds. The other two Elements. and Minerall. Worms. and they buried. subject. nor Plant whatsoever. neither is nature wanting to work wonderfull things in them. and that because it hath the mastery over all the rest. Hence it was that the first. Very great also is the vertue of it in the Religious Worship of God. and keep amongst the Romanes. and is. and preserve us. that Spirituall regeneration cannot be done without it. For. as Christ himself testified to Nicodemus. and foundation of all the Elements. Water. There is so great a necessity of Water. and divers are the uses thereof. Singings. before they can be fruitfull. and the Heavens. it will. foundation. Chap. and Plants. of it self bring forth Plants. Lights and Fires should be kindled by the Corpses of the dead. and therefore it is said to be Animall. nourished and increased. as being that by vertue of which all things subsist. is the Earth. and the most potent. and said it was the first of all the Elements. Of the wonderfull Natures of Water. seperated. No Hearb [herb]. and other living things. depurated. and that they should not be removed untill the expiations were after a Holy manner performed. Such is the efficacy of this Element of Water. and the truest Medicine that can restore.
who of this But only tast [taste]. came forth whole. that in Lyceus. Circonian streams congeal his guts to Stone That thereof drinks. put it down to the bottome of the hallowed Spring. at a Village called Heraclea. wholesome by day-light. and efficacy we read was in a spring of the Ionian Nymphs. A Lake in fair Arcadia stands. Then the waters being troubled. being diseased. as drunk. and by the stretching forth of the clouds. Who at Clitorius fountain thirst remove. Who hath not heard of obscene Salmacis? Of th' Æthiopian lake? for. Pausanias also reports. of old Call'd Pheneus. Cities of Syria: which runs with a full Channell all the Sabboth [Sabbath] Day. devoutly praying to the Waters of the Spring. Solinus. hot at Sun-rise and setting Sun. of the wonderfull vertue whereof. into which whosoever stepped first. extinguish flames. Not only change the body but the minde. because of the Seaventh day. and cured of all his diseases. a mountain of Arcadia.as Pliny saith. ----. as before. according to the Writings of Pliny. meer Water love. ascend on high. was made whole of whatsoever disease he had. and abstinent. which was in the territories belonging to the Town of Elis. their wits no longer keep. Jupiters Priest of Lyceus went. and Raphanea. neer the river Citheron: which whosoever stepped into. The Moon then farthest from the Sun retir'd.Hornd Hammons Waters at high noon Are cold. suspected. after the Water was troubled by the Angel. on the seaventh day (no man knowing the reason of it) the Waters return again in abundance. as often as the dryness of the Region threatned [threatened] the destruction of fruits. as twofold: Fear. put in bub'ling Athemas is Fir'd. a Vapour ascending from thence into the Air was blown into Clouds. which was holy to the Jews. with . Some fountains. who drink too much of those. of a more prodigious kinde. and all the six dayes you may pass over it dry-shod: but again. Waters swallow up the Earth. With streams oppos'd to these Lincestus flowes: They reel. Very many are the wonders that are done by Waters. and then on a sudden ceaseth. and many other Historians. Josephus also makes relation of the wonderfull nature of a certain river betwixt Arcea. The same vertue. there was a spring called Agria. Ovid also makes mention in these Verses. and after the offering of Sacrifices. and what therein is thrown. Wherefore the inhabitants thereabout called it the Sabboth-day river. and forbear to drink thereof by night: By night unwholesome. to which. Loath Wine. challenge the Heaven for their own: the same falling become the Cause of all things that grow in the Earth. Wood. holding a Bough of an Oke [oak] in his hand. The Gospel also testifies to a sheep-pool. as if the springs were stopped. Crathis and Sybaris (from the Mountains rol'd) Color the hair like Amber or pure Gold. Or forthwith fall into a deadly sleep.
through the prolonging of Images. doth. It immediately receives into it self the influences of all Celestiall bodies. that a man should be able in a very time to signifie his mind unto another man. The same also in time past did the Abbot Tritemius [Trithemius] both know and do. may notwithstanding get some impression from the Heaven. astonisheth nature. wrote strange things concerning the wonders of Waters. abiding at a very long and unknown distance from him. as well naturall. Whence it is. by a certain kind of flowings forth of bodies from bodies. that the effigies of bodies . because the Aire in that place being full of the dreadfull species of Man-slaughter [manslaughter]. or species (which are fallen from things and speeches. passing through all Beings. as in a Looking-glass are reflected representations at a great distance of Castles. which when the clouds are gone. or similitudes. they offer. as well when they sleep. And carrying them with it. and filling all things. For the species of things. and subsistence to all things. for ought I know. when certain appearances. For every thing that makes a sudden impression. and then communicates them to the other Elements. move and trouble the spirit of the man with the like species. and affords matter for divers strange Dreams and Divinations. expecting to meet such kind of species. multiplyed in the very Aire) untill they come to the senses. by reason of which. whence it is that be comes to be afraid. presently vanish. although of their own proper nature they are carryed to the senses of men. Horses. and entering into the bodies of Men. and I my self know how to do it. And hence it is possible naturally. binding. Hence it is that the Hebrew Doctors reckon it not amongst the Elements. whilest they be in the Aire. It remains that I speak of the Aire. and then to the phantasy. yet of necessity it must be within 24 hours. not only spirituall. giving life. and other Animals. and sometimes work wonderfull things upon us. that a man passing by a place where a man was slain. that a Rainbow is conceived in a cloud of the Aire. that is to say. as Plotinus proves and teacheth. which. Moreover Ruffus a Physitian [physician] of Ephesus. This is a vitall spirit. as it were a divine Looking-glass. and of many other impressions of the mind. as artificiall. and other animals in generall. And we see how by the South wind the Air is condensed into thin clouds. joyning things together. the whole Heaven was overspread: which being a little after dissolved into rain. Hence they say it is. in which. that many Philosophers were of opinion that Aire is the cause of dreams. Mountains. they may be carryed to the sence [sense] of one rather then of another. moving. and other things. and as the resounding spirit of the worlds instrument. is moved with fear and dread. Also. watered all the Country most wholsomly [wholesomely]. and retains them. as also to all mixt [mixed] bodies: Also it receives into it self. but also naturall do flow forth from things. the species of all things. but count it as a Medium or glew [glue].which being joyned together. and shew themselves to us as well through light as motion. together with the aptness and disposition of him that receives them. as in a Looking-glass. and have often done it. as well to the sight as to other senses. and no way hindred. or the Carkase [carcass] newly hid. and Men. which being freed from cares. is informed by them. being breathed in. are found in no other Authour. as when they be awake. And Albertus saith. no other spirit coming between. And Aristotle in his Meteors shews. as also of all manner of speeches. makes an Impression upon them. and soul of him that receives them. and do gather strength in the Air. although he cannot precisely give an estimate of the time when it is. through their pores. besides many other Authours. and far from all manner of superstition.
which Art of declaring secrets is indeed very profitable for Towns. and the optick beam did relect back upon himself. For they are nothing else. and knows them in the very compass. and which is not unknown to some in these dayes. warm. saith. or souls. There are also from the airy Element Winds. beside the Looking-glasses. at a long distance sees. And barren Eurus from the Suns up-rise. to whom it happened by reason of the weakness of his sight. whose resemblances being multiplyed in the Aire. And Aristotle tels of a man. In like manner. And from the bottom cloudy Notus flows. And it is well known. Of these there are four that are principall. in the same manner as the representations of things are in things. Notus is the Southern Wind. and greater then these. and in a clear night set them against the beams of the full Moon. Out flies South-wind. and caught upward. Zephyrus from the West. Cold Boreas from the top of 'lympus [Olympus] blows. From setting Phoebus fruitfull Zeph'rus flies. Mists binde his Brows. a white paper. which Pontanus comprehending in these verses. and many more. that the Aire that was near to him. with his face towards him. viz. and sickly. may be produced at a distance in the Aire. or plain Looking-glass be set up against that light. or whispers softly. so that whithersoever he went. And all these. by the artificialnes of some certain Looking-glasses. or written letters. and without life. became as it were a Looking-glass to him. . being shined upon by the Sun. which when ignorant men see. And there is another sleight. are grounded in the very nature of the Aire. if in a dark place where there is no light but by the coming in of a beam of the sun somewhere through a litle hole. cloudy. go before him. and Cities that are besieged. or trick yet more wonderfull. His white Haire stream's. And as these resemblances are reflected back to the sight. in a moist Aire be easily represented. rain from his Bosome powres [pours]. Ovid describes it thus. reads. being a thing which Pythagoras long since did often do. Boreas from the North. so also sometimes to the hearing. and understand what another speaks. he thought he saw his own image. Eurus from the East.may by the strength of nature. and have their reasons. blowing from the four corners of the Heaven. who shrowds His fearful aspect in the pitchie clouds. with dropping wings. when indeed they are nothing else but semblances kin to themselves. and causes declared in Mathematicks. any other man that is privy to the thing. Notus from the South. but Air moved and stirred up. as is manifest in the Echo. and Circle of the Moon. and could not penetrate the Aire. and such whereby any one may at a very remote distance hear. they think they see the appearances of spirits. which Hieronimus cals the butler of the rains. and reflected back together with the beams of the Moon. and Opticks. whatsoever things are done without. If any one shall take images artificially painted. I will not except my self. what images we please. that there may be seen upon them. moist. his Beard big-swoln with showres [showers]. But there are more secret arts then these.
nor increase. and is called Apeliotes. Congeal soft Snow. Beneath Boites. and binds the Water with Frost. that unless they be abroad in the open Aire. and so hardened with dryness. So also all Animals . And force her in her hollow Caves. which Naturalists confess. Plants. and they are Stones. and Flowers. and the frozen Wain: The land to this oppos'd doth Auster steep With fruitfull showres. When through the Crannies of the Earth I flie. yet every one of them follows. Chap. and ravenous. and dispositions of men. and descend. Toss the blew Billows. senses. which is most predominant. But Metals are waterish. and roaring. Of these two Ovid sings thus: To Persis and Sabea. blowing from the West with a pleasant gale. and the Coast that glows With setting Phoebus. vii. (For thats our Field) we meet with such a shock. When I my brethren in the Aire assaile. Next after the four simple Elements follow the four kinds of perfect Bodies compounded of them. and the soul. I make The Ghosts to tremble. knotty Okes [oaks] up-rive. that they cannot be melted. cloudy. for they are naturally heavy. flowry Zeph'rus blows: In Scythia horrid Boreas holds his rain. or waterish argent vive. fierce. bringing forth Branches. and beat the Earth with haile. viz. and may be melted. and discussing clouds. and is the Northern Wind. For all Stones are earthy. they do neither bud. which is the Western Wind. and Chymists [chemists] finde to be true. which is the Eastern wind. what relation they stand in to the Elements. makes the Aire serene. and resembles one of the Elements. Plants have such an affinity with the Aire. and what relation there is betwixt the Elements themselves.But Boreas is contrary to Notus. it is cold and moist. Eurus flies. and the ground to quake. and Animals: and although unto the generation of each of these all the Elements meet together in the composition. Him doth Ovid thus bring in speaking of himself. Force me befits: with this thick cloud I drive. that they are generated of a viscous Water. To this Eurus is contrary. and clouds which ever weep. Whose gums perfume the blushing Mornes up-rise: Next to the Evening. And Zephyrus. removing the effects of Winter. Of the kinds of Compounds. it is waterish. Metals. That thundring Skies with our encounters rock And cloud-struck lightning flashes from on high. is most soft.
Flegme [phlegm] instead of Water. The water signifies fearfulness. And these humors also partake of the Elements. And lastly. and lastly the feeling is wholly earthy. In Plants also. because of their juice: Flowers. in Angels. but also in the Heavens. that that being extinguished they presently dye [die]. and more heavy. or which are produced of Fire: as Thunderbolts. in Divels [devils].Have in their Natures a most fiery force. or which are resolved into Fire. some dry. sonic moist. as Salamanders. Beryll. by reason of their multiplying spirit. such as are of a fiery heat. and Pearls in the shels [shells] of Fishes: and they are called airy. out of which fire is extracted. blood instead of Aire. and the Seeds the Fire. living in the Fire. some are in comparison of others earthy. that as in the originall. for the sight is fiery. and Iron are fiery. the Aire. and the Stone Asbestus [asbestos]. And Fire is so naturall to them. It is the unanimous consent of all Platonists. because of their subtility. and according to them. and Tin are airy: and Gold. Lead. and exemplary World. and tast [taste] resemble the Water. & sluggishness. And these senses also are divided amongst themselves by reason of the Elements. in Divels [devils]. wine cold. imagination the Water. and such as the wise man cals beasts breathing Fire. they are called some hot. and black choller [choler]. the understanding resembles Fire. viii. Also amongst Metals. For amongst the Stones they especially are called earthy that are dark. and diffuse their vertues through all things. the vital spirit the Fire. which are transparent. others are watery. and those waterish. The actions also. and they are in all things. for yellow choller [choler] is instead of Fire. Amongst Animals also. without the moisture of which there is neither smell. and Crickets. nor tast [taste]. Lions. in Stars. all things are in all. as Pigeons. and lastly in God. and all things are of. or melancholy instead of Earth. and lastly in God himself. The smell. and the Stone Sophus: and they are called fiery. Besides. Chap. quick and angry disposition. and Silver are earthy. Fire-stones. Quicksilver is waterish: Copper. borrowing their names from the qualifies of the Elements. in the Soul it self. the pumice Stone. and are spongious [spongeous]. as Worms and Moles. the maker and originall example of all things. and an amiable disposition: but Fire a fierce. And also spring from a Celestiall source. as Crystall. according to Austin [Augustine]. and dwell in the bowels of the Earth. Flesh the Aire. and taketh gross bodies for its object. all things are in all. Now . and the senses the Earth. and the humors the Water. which cannot live out of the Aire: others also are fiery. Water. The Earth signifies a slow. and firm motion. as the Stones of a Sponge. as Fishes. Besides. And again every one of those kinds is distinguished within it self by reason of degrees of the Elements. in Stars. by reason of their thickness: and the leaves. for a sound is made by the striking of the Aire. reason the Aire. Estriches [ostriches]. and Light: the hearing is airy. The Elements therefore are the first of all things. so also the Elements are not only in these inferior bodies. so also in this corporeal world. neither can it perceive without Fire. and the operations of man are governed by the Elements. and remisseness in working: Aire signifies chearfulness [cheerfulness]. in Angels. in Animals the Bones resemble the Earth. and many other small creeping Vermine. the roots resemble the Earth. which swim upon the Water. and are compacted of water. others airy. How the Elements are in the Heavens.
Amongst the Stars. Elements therefore in the exemplary world are Idea's of things to be produced. as Jupiter. it attracts to it self the Celestiall waters. . as Saturn. the heat of Fire without burning. and in all things after their manner. Also according to orders of Angels. and Venus: watery. some watery: the Elements rule them also in the Heavens. and more excellent manner.4. and communicate to us. Of the mixtions therefore of these Planets and Signes. Who makest Angels thy Spirits. there is in them a stability of their essence. cleansing and regenerating? Is not the same Spirit breathing the breath of life. that he shall be a fountain of living Water. earthy as Cherubin [Cherubim]. and in another place the Psalmist speaks of them. into which the Cursed shall be commanded to go: and in the Revelation we read of a Lake of Fire. viz. and in inferiour bodies gross forms. Moreover also these Elements are placed in the Angels in Heaven. watery as Thrones.] also in them their subtill [subtle] breath is Aire. and piety is a watery cleansing vertue. in Intelligencies are distributed powers. and miserable darkness. no man can deny: First in these inferiour bodies feculent and gross. some fiery. Do we not also read of the original maker of all things. such as inhabit the eighth Orbe. viz. and clear. Cancer the beginning of Water. and the Moon (which notwithstanding by many is accounted watery) seeing. and some watery. some earthy. which is an earthly vertue. Gemini the beginning of the Aire. That the Earth is dark. earthy Acheron. and Principalities. as Mars. Scorpius [Scorpio] the middle. There are also amongst the signes. and giving life to all things by its heat. it doth by reason of its neerness [nearness] to us power [pour] out. and eternall Fire. that the Lord will smite them with corrupt Aire. some airy. Aquarius the end. then in sublunary things. and in the same we read. so that some are called fiery. and powers. and their love is shining Fire. and covered with the darkness of death. distributing to them these four threefold considerations Of every Element. but in the Heavens the Elements are with their natures. and in all respects blessed. where he speaking of the Heavens. also their mercy. after a Celestiall. in which is the stedfast seat of God. Hence they are called in Scripture the Wings of the Wind. and Sol. Moreover Divels [devils] also are upon this account distinguished the one from the other. For the firmness of the Celestiall Earth is there without the grossness of Water: and the agility of the Aire without running over its bounds. Who rulest the Waters that are higher then the Heavens [Ps148. and Mercury: and earthy. and increase. fiery Phlegethon. watery Styx. and the blessed Intelligencies. airy. and the same according to Moses. Also in the Gospel we read of Hell Fire. some airy. but in supercelestials living. and Isaiah speaks of the damned. together with the Elements are all bodies made. and in Celestials more pure. the beginning. and Pauls testimony. Hence by the Psalmist they are called Waters. middle. also. some are fiery. that the earth shall he opened and bring forth a Saviour? Is it not spoken of the same. only shining. saith. as Seraphin [Seraphim]. some earthy. and Archangels: airy as Dominions. in Heavens are vertues. and Pisces the end. Libra the progress. Virgo the progress. as if it were Earth. They shall skip from the Waters of the Snow to extremity of heat. airy Cocytus. Capricorn the end. and end: so Aries possesseth the beginning of Fire. Taurus the beginning of the Earth. and authorities. A consuming Fire? That Elements therefore are to be found every where. and vertues.in these inferiour bodies the Elements are accompanied with much gross matter. and Sagittarius the end. Hence also those four Infernall Rivers. with which being imbibed. some are fiery. and thy Ministers a flaming fire. And in Job. Leo the progress.
There is also a kind of flax. Of the Occult Vertues of things. of which Aristotle teacheth many compositions in his particular Treatise of this subject. to cool. which seems utterly incredible. some are Elementary. being first anointed therewith. Elementary qualities do many things in a mixt [mixed] body. absterging. into the Fire without any manner of harm. but that there had been such a most famous Lamp. corroding. and many more. as largely it is treated of in Physick [Medical] Books. In like manner there is made a Fire that is extinguished with Oyl [oil]. and third qualities many diseases are both cured. or the Sun. which burns Water. According therefore to these first. and the second act: for these qualities only do wholly change the whole substance. to moisten. to dry. that it can receive no harm from the Fire. nor any other way. of which Anaxilaus saith. or put them into melted Metall. and perpetuall Lamps. x. the Menstrua. which is not consumed by Fire. which can be extinguished neither with Wind. nor Water. which men much wonder at. the Greeks call Ασβεζον. depending immediatly upon Elements. with which the hands being anointed. and they are called operations. may be cut down with insensible blows. second. which are not from any Element. which they call the Greek Fire. Chap. Of the vertues of things Naturall. because they follow the nature. expelling. digesting. and these are more then first qualities. And some are in things compounded of Elements. There are also other vertues in things. stupifying [stupefying]. And these operations sometimes act upon a certain member. Wood. which is called burning Water. Of the naturall vertues of things. resolving. that a Tree compassed about with it. lubrifying. and a Fire which is kindled either with Rain. when it is sprinkled upon it. or first qualities. Many things also there are artificially made. attracting. and there are made certain Confections. and such like things as these may be done. and so of the rest. which once did shine in the Temple of Venus. and such are those that are maturating.Chap. and proportion of the mixtion of the first vertues. or go with our whole bodies. that cannot be heard. to drive away the noxious vapours of Minerals. obstructing. and they are called third qualities. as to heat. evaporating. to attract Iron. and is kindled with cold Water. and there is made a Fire. which is the operation of naturall heat. retaining. or any . ix. burning. Wind. hardening. according to a certain proportion in the substance of the matter. opening. which none of the other qualities can do. strengthening. mollifying. And these operations are called secondary qualities. and it consumes nothing but it self: and also there are made Fires that cannot be quenched. we may carry red hot Iron in them. so also is congelation. which being once fired can never be extinguished. repercussing. as the second do the first. As maturation. which they cannot do in the Elements themselves. as to expell poyson [poison]. the Confection whereof is well known. Induration is the operation of cold. and caused. which follow the second. mitigating. bestowing. which Pliny calls Asbestum. restringing. and incombustible Oyles [oils]. conglutinating. as is Fire. Milk. in which the stone Asbestos did burn. as such which provoke Urine. Also on the contrary. or any other combustible matter may be so ordered.
that by no means they can be moved. and litle matter. and that it endured some thousands of years upon the Mountains of Armenia. are reported to be smeared over by Alexander the great. by which means they could be spoiled neither with Sword nor Fire. although they seem sometimes to burn. it doth notwithstanding by its meer touch stay the Ships. Amongst which Antiquity makes mention of Satyrs. And in another place. and raging. Who would not wonder that Fishes should be digged out of the Earth. and most hard Iron. in shape half men. requires much matter for its acting. but an Elementary vertue. who the wain Of age. and sows her self again. being such as we know not. let the Tempests be never so imperious. so it is changed by a certain hidden vertue which we know not: for truly it is not changed by heat. and makes them stand still. one only Bird. yet capable of speech. which is not granted to any Elementary quality. and indeed seldom or never have seen. made of Brass. So the Estrich [ostrich] concocts cold. Long since Metreas [Matreas] brought a very great wonderment upon the Greeks. So that little Fish called Echeneis doth so curb the violence of the Winds. and digests it into nourishment for his body. Theophrastus. what this beast of Matreas should be. which renews her self. and appease the rage of the Sea. which were Animals. So there are in things. because their Causes lie hid. whose Stomack [stomach] they also report. which we admire. other certain imbred vertues created by nature. whence also they being little in quantity. He said that he nourished. All Birds from others do derive their birth. As we read in Ovid of the Phoenix. then in the Stomack [stomach]. Call'd by th' Assyrians Phoenix. and mans intellect cannot in any way reach. repairs. and these vertues are a sequell of the species. and Polybius the Historian makes mention? And those things which Pausanius wrote concerning the singing Stones? All these are effects of occult vertues. are of great efficacy. with which the weapons of the Amazons were said to be smeared over. scarce credible. So Salamanders.thing else. which we know. because then it should rather be changed by the Fire side. rather then by the search of reason: for as in the Stomack [stomach] the meat is digested by heat. and reason. Hence many to this day are solicitous. And they are called occult qualities. the Sails also bearing a full Gale. can do very much. that. yet they are not hurt. and Romans concerning himself. We read also that Noah's Ark was joyned together with this Bitumen. Ægyptus came to see this wondrous sight: And this rare Bird is welcom'd with delight. besides the Elementary qualities which we know. For these vertues having much form. and form of this or that thing. and half bruits [brutes]. Wherefore Philosophers have attained to the greatest part of them by long experience. because it hath more materiality. and find them out. with which also the Gates of Caspia. which notwithstanding are known by experience. and bred a beast that did devour it self. one whereof . The like is said of a kind of Bitumen. There are many such kind of wonderfull things. cannot be hurt with red hot Iron. of which Aristotle. and Crickets live in the Fire. But yet one Fowle there is in all the Earth. and are amazed at.
. or inequality of the matter: For upon this account there are found things of the same species. divinely move. Whence it was a Proverb amongst the Platonists. as also their properties do depend. or separated from the body. that in the Soul of the world there be as many Seminal Forms of things. viz. for all Celestial Influences may be hindred by the indisposition. shapes. as Shadows. or indisposition of the matter. They place them in nature. they place them in the very intelligible it self (i. Hereunto may be added. and properties. nor casuall. least God should be a compound substance. spake once unto holy Antonius the Hermite. on these Stars therefore. and that they agree in essence.e. viz. according to the purity. in worshipping such poor creatures as they were. so that every species hath its Celestiall shape. Now these Vertues do not err in their actings. through the Seminal forms of the Soul of the world. and now by degrees are distinguished more. which proper gift it receives from its own Idea. immutable. as Idea's in the mind of God. doing nothing in vain. above bodies.) God. and desired him that he would pray unto the true God for him.S. least whatsoever is in the world. For Idea's are not only essential causes of every species. whether they be joyned to the body. or less powerful. powerfull. Platonists say that all inferiour bodies are exemplified by the superiour Ideas. which is in the species: and this is that which many Philosophers say. and stamped upon all these some properties. In the second place.e. such as have a certain. minds. by way of cause.) in the Soul of the world. and lastly they place them in matter. differing the one from the other by absolute forms. pure. and condemned the errour of the Gentiles. as certain small seed of forms infused by the Idea's. and sufficient. so that all the Idea's in God indeed are but one form: but in the Soul of the world they are many. and eternall: and that the nature of all Idea's is the same. and to be one. not fortuitous. but by accident. and sure foundation. Their natures fiery are. incorporeal. or figure that is sutable [suitable] to it from which also proceeds a wonderfull power of operating. And from gross bodies freed. How Occult Vertues are infused into the severall kinds of things by Idea's. and rayes of the Stars: and what things abound most with this Vertue. all vertues of inferiour species. souls. They are placed in the minds of all other things. and more. also he affirms that there was one of them shewed openly alive. and insufficiency of the matter. more. by a certain participation. when he sings. Chap. by reason of the impurity. but efficacious. and that they are distinguished amongst themselves by some relative considerations only. should be but one thing without any variety. and afterwards sent to Constantine the Emperour. Now they place Idea's in the first place in very goodness it self (i. but are also the causes of every vertue. Now they define an Idea to be a form. That Celestial Vertues were infused according to the desert of the matter: Which also Virgil makes mention of. simple. and from above. by which forms she did in the Heavens above the Stars frame to her self shapes also. xi. Hierome reporteth. 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. through the help of the Soul of the World. indivisible.
xiii. All vertues therefore are infused by God. Whence Avicen saith. disposing of the Corporeal matter. or scarce extinguished: a Carbuncle shines in the dark. and this it doth partly by the influence of the Heaven. and Celestiall Constellation. and partly through that obedientialness of the matter of things to be generated. causeth abortion. with whom notwithstanding second Causes. For every Individuall. God himself. but also sometimes things artificial. Chap. And the degrees of these are variously distributed by the first Cause of all things. and conceptions of the Stars. by reason of the imagination of superiour motions. and jeat [jet] rubbed. our bodies are moved. distributes to every one as he pleaseth. the Stone Aetites put above the young fruit of Women. as when we are afraid of. It is well known to all. then the matter is moved obedientially to it: Also in Nature there appear divers prodigies. We see then that the situation. and situation of Celestiall Stars. who being unchangeable. by which it attracts Iron. but peculiar. the . So also they conceive. xii. inclinations. being like to the operation of a separated Idea.Wherefore those things in which there is less of the Idea of the matter (i. Contracts together with its essence a certain wonderfull vertue both of doing. even of the same Species. So many times when the Celestiall souls conceive several things.) such things which have a greater resemblance of things separated. and dispositions are occasioned not only from the matter variously disposed. as wonderfull. have more powerfull vertues in operation. and warmed draw a straw to them. or fly from any thing. and that cheerfully. strengthens them. Chap. and suffering something that is remarkable. that are in inferiour species. For we perceive that there is this in us. cooperate. and that the Diamond doth by its presence take away that vertue of the Loadstone: so also Amber. but being put under. There are also in many Individuals. and the Stone Asbestus [asbestos] being once fired is never. various effects. and other things that are committed to them. not only things naturall. must have been before in the motions. yet by a particular power of resemblances. even besides that which it receives from its species. and this especially if the Soul of the operator be inclined towards the same. and figure of Celestials is the cause of all those excellent Vertues. and intelligences over-ruling them. & imagine divers vertues. Angelical and Celestial. and these also are from the figure. but from a various influence. peculiar gifts. and proper. the Jasper stencheth [stauncheth] blood. and concourse of the rayes. as many suppose. when it begins to be under a determined Horoscope. or Plants. which obedientialness indeed is such as that of our bodies to our souls. that there is a Certain vertue in the Loadstone. and diverse form. that according to our conceptions of things. that whatsoever things are done here. So in things. or particular things. as in the species. through the Soul of the World. Whence the Occult Vertues of things proceed. not truly with a specifical difference. and aspects of the Stars in a certain peculiar harmonious consent. to the Soul of the World. and Orbes.e. How it is that particular Vertues are infused into particular Individuals.
who have set forth huge Volumes of the properties of things. that great power. and qualities. is of the opinion that these proceed from Elements. or at least held in the mouth. and thunders. not Thebith. and makes him that wears it to be invisible. Metals. But to know from whence these come. he gives the seal of the Idea's to his servants the Intelligencies. with which men might prolong their lives for ever. and lastly from the tempers of the Elements disposed. but many of the operations of the Stones agree neither in genere. not Aaron. and their qualities. that Zacharias writes to Mithridites. disposing the matter in the mean while for the receiving of those forms which reside in Divine Majesty (as saith Plato in Timeus) and to be conveyed by Stars. The Form therefore. and we read of an Hearb [herb] called Latace which the Persian Kings give to their Embassadours. then from the aspects of the Heavens disposing. if those were of the same species. who as faithfull officers sign all things intrusted [entrusted] to them with an Ideall Vertue.litle fish Echeneis stops the ships: Rhubarb expels choller [choler]. And although these Authors seem to thwart one the other. The Ennecis put under them that dream. and yet all these have confessed the same. not Hermes. Hearbs [herbs]. and attempt all manner of wickedness. and humane destinies are couched in the vertues of Stones and Hearbs [herbs]. not Orpheus. Alexander the peripateticke not going any further then his senses. which haply might be supposed to be true. But from whence these vertues are. a higher speculation is required. raiseth showers. and the Giver of forms distributes them by the Ministry of his Intelligencies. not Zoroaster. and Stars. as instruments. but that it was not lawfull for men to understand the knowledge of those things. to whom such a power is intrusted in things committed to them. goes beside the truth: since all their sayings are the same in effect in most things. Albertus to the specificall forms of things. the Governours. if they should be sure of a very long time. But Avicen reduceth these kinds of operations to Intelligencies. then from the ruling. causeth Oracles. not Evax. not Isaaick the Jew. not Zenothemis. that whithersoever they shall come. and Apuleius saith. not Theophrastus. and thirst. not Arnoldus. and governing Intelligencies. they shall abound with plenty of all things. that he was taught by an Oracle that there were many kinds of Hearbs [herbs]. For God in the first place is the end. not Dioscorides. that so all Vertues of Stones. the Stone Synochitis brings up infernal Ghosts. and all other things may come from the Intelligencies. by which the Elements themselves are ordered. Therefore Plato. the formers of things. yet none of them. There is an Hearb [herb] in Æthiopia [Ethiopia]. the Stone Lyucurius takes away delusions from before the eyes. not Albertus. answering the influencies of the Heavens. and in the Heavens by disposing . the Stone Anachitis makes the images of the Gods appear. and Stones. These kinds of operations therefore are performed in these inferiour things by express forms. because. none of all these have shewed. There is also a Scythian Hearb [herb]. they would not spare the Gods themselves. the liver of the Camelion [Chameleon] burnt. and his Schollers [scholars] attribute these vertues to Idea's. The Stone Heliotrope dazles [dazzles] the sight. and all things that are shut. not Zacharias the Babilonian [Babylonian]. and Controllers over his Works. they study mischief with all their might. or disposed. nor specie. the perfume of the Stone Lypparis cals forth all the beasts. and lakes are dryed [dried] up. and Vertue of things comes first from the Idea's. with which they report ponds. and begining of all Vertues. the Heavens. Hermes to the Stars. if they be rightly understood. which he hath set as Rulers. not Bochus. to be opened. with which being tasted. whereas they have but a short time to live. they report the Scythians will endure twelve dayes hunger.
from whence it lives. and others call handmaids. Chap. doth sometimes (these Mediums being laid aside. Stones. which Plato. even from the governing Intelligencies every thing receiveth. or understood. Words. and appointment. so also at the prayer of Hezekiah it went back ten degrees. and suspend them. viz. Animals. but greater in a Star. There is therefore a wonderfull vertue. and are necessitated to produce their effects. then they are called the greatest Miracles of God. because it is the property of the Soul to be from one matter extended into divers things. about which it operates: So is a man. is placed there. Beasts. and receives its originall being. or profound Science whatsoever be found out. no Magick. and his imagination unto imaginable things. Gods: which Zoroaster called Divine allurements. together with the sons of men. and Cattle. saying. and all things which move in the Waters. whence every thing hath its determinate. and exemplary forms. with whom all things do mutually. That the . what it is. and natures of inferior things. That all things are full of God. agreeing in an harmonious consent. and appointment of the first Cause. necessarily act. if God shall notwithstanding according to his pleasure so discharge. and their correspondency with those Divine patterns. but are to be learned. and this is that which they understood. which is God. Bless ye the Lord all things that grow upon the Earth. and inquired into by Divine Oracles only. and how by way of medium it unites occult Vertues to their subjects. and obtains many things for it self. others called them Lives. all fowls of the Heavens. So the fire in the Chaldeans furnace did not burn the Children: So also the Sun at the Command of Joshua went back from its course the space of one whole day. that the vertues of things did depend upon these. as by the three Children in the fiery furnace were all things called upon to praise God with singings. do by the Command. and particular place in the exemplary world. and operation in every Hearb [herb] and Stone. Synesius Symbolicall inticements. which being destitute of Divine assistance. or occult. who extends his intellect unto intelligible things. as it were in Hymnes. especially from the Supream Cause. There is therefore no other cause of the necessity of effects.vertues. all which must of necessity agree in the execution of the effect. in the original Cause by Idea's. though at full Moon: And the reasons these operations can by no rationall discourse. Now the first Cause. and the Heavens work upon these inferiour things. So when Christ was Crucified the Sun was darkened. or hours. and all things that are of God. Democritus and Orpheus. and eternall Idea's. although he doth by Intelligencies. when they said. in Intelligencies by mediating rules. and exactly correspond. and some also Souls. Also they called those Divine Powers which are diffused in things. beyond which. which works then are called Miracles: But whereas secondary causes. and not without cause: For there is nothing of such transcending vertues. alwaies praising the highest Maker of all things. Of the Spirit of the World. Metals. then the connexion [connection] of all things with the first Cause. said. that they shall wholly desist from the necessity of that Command. and vertue of every thing. and many Pythagorians having most diligently searched into the vertues of Celestiall things. or their officiating being suspended) works those things immediatly by himself. is content with the nature of it self. xiv. and Speeches. And every vertue of Hearbs [herbs].
For which cause the Alchymists [alchemists] endeavour to separate this spirit from Gold. viz. Now seeing the Soul is the first thing that is moveable. that it cannot attract Iron. Sometimes also in substance it self. as we see in Salt. and as they say. out of which we extracted the spirit. as in quality. & seminary Vertues. and hindering the operations of it: As the Diamond hinders the operation of the Loadstone.e. he that desires to enter upon this study must consider. having its being above. and the Spirit of the World.) any Metall. There is therefore such a kind of spirit required to be. and inclines that to it self with all its might. Elementary vertue. for whatsoever hath long stood with Salt. or the matter is of it self unable. and turns it self to its like. but as much as may be.Soul of one thing went out. doth not attempt to make a thing inferiour to it self. and through Stars higher then the Planets. so far forth as things render themselves conformable to them. and examine the Vertues of things by way of similitude. Planets. it cannot beyond its own bounds change and imperfect body into a perfect: which I deny not. that every thing moves. and unfit for motion. hid from our senses. and scarce at last known by our reason. is moved of it self. if thou shalt afterward project upon any matter of the same kind (i. viz. like. but as it were a body. that which we call the quintessence: because it is not from the four Elements. and less checked by matter. by which the soul may be joyned to the body. but as it were a Soul. Now they conceive such a medium to be the spirit of the World. For as the powers of our soul are communicated to the members of the body by the spirit. presently will turn it into Gold. Chap. For these things. and bestow upon them wonderfull gifts. and extracted. or Silver. but a certain first thing. altering it. and sutable [suitable] to it self. Yet it is more. or as it were no Soul. or taken in most of this spirit: Now this spirit is received or taken in by the rayes of the Stars. By this spirit therefore every occult property is conveyed into Hearbs [herbs]. and doth much degenerate from the Soul. which indeed come from the Life. and Animals. do more powerfully. but the body. Moon. if any one knew how to separate it from the Elements: or at least to use those things chiefly. This spirit is after the same manner in the body of the world. when it hath begun to act. and have seen it done: but we could make no more Gold. and Silver. in which this spirit is less drowned in a body. through the Sun. and perfectly act. as it were the medium. but infused from above. Occult vertue. through the rayes of the Stars: and can no otherwise but by experience. which being rightly separated. whereby Celestiall Souls are joyned to gross bodies. viz. and also more readily generate their like: for in it are all generative. viz. viz. xv. Stones. It is now manifest that the occult properties in things are not from the nature of the Elements. and besides them. Such a one that may be as it were no body. For seeing that is an extense form. Now this spirit may be more advantageous to us. therefore they say there is need of a more excellent Medium. that hath not a spark of the Vertue thereof. nay most of all infused into those things which have received. and went into another thing. so also the Vertue of the Soul of the World is diffused through all things by the quintessence: For there is nothing found in the whole world. Metals. and conjecture be enquired into by us. and not intense. but may be done by another way. Which also we . How we must find out. as ours is in the body of man. And we know how to do that. then the weight of that was. as well in property. Wherefore. which do most abound with this spirit. becomes Salt: for every agent.
and of these let us take the heart. fear. Upon the same account do Animals that are long lived. So also it is said. and of the Animall. eyes. hand to hand. or any thing steeped in it. i. right to right. So the foot of a Tortoise helps them that have the Gout in their being applyed thus. and Snake. that brain helps the brain. and be that is bold moves to boldness. and provoke to such a quality. especially the Testicles. whether it be in them by nature. hatred. left to left. The same doth the head of a Bat dryed [dried]. cold. to renew themselves. or sometimes also by art. So they report that a woman shall not conceive. as boldness in a harlot. head. and in these the heart. he shall not sleep till he cast it away from him. or a Bat about him. In what things therefore there is an excess of any quality. whose right foot being put under . Wagtailes: and in these take those members. as heat. or parts. makes a man speak in his sleep. Swallows. So Fire moves to Fire. and heart. these things do very much move. Crows. and Cocks conduce much to watchfulness: also the Nightingale. and the left eye thereof helps the soreness of his left eye. or a Cock. if they be hanged about his neck in a Cloth of its naturall Colour: The like is reported of the eyes of a Crab. yard [penis]. passion. If therefore we would obtain any property or Vertue. And so we must understand that which Psellus the Platonist saith. or Vertue is most vigorous: as if at any time we would promote love. for if it be put upon him when he is asleep. in which the nutritive Vertue doth not change the meat into an Hearb [herb]. boldness. In like manner to increase boldness. if she drink every moneth of the Urin [urine] of a Mule. testicles. and Bat. sadness. and the like vertue there is in a Pellican [pelican]. it is said. if any shall carry the heart of a Crow. After this manner they say. sperme.e. and draw love. that any Animall that is barren causeth another to be barren. And it is well known amongst Physitians [physicians]. After the same manner the Phoenix is renewed by a fire which she makes for her self. or property. or forehead. such as the heart. that Dogs. as foot to foot. and menstrues. the lungs. and the heart of a scrich-Owle [screech-owl] laid upon the left breast of a woman that is asleep is said to make her utter all her secrets. Turtles. or Vertue. conduce to the renovation of our body. or chance. Matrix [womb]. or a Plant. viz. of which kind are Pigeons. in which the Venerall [venereal. and whatsoever things have a power in themselves. And it is known that Harts renew their old age by the eating of Snakes. which Physitians [physicians] have often professed they know to be true. as is manifest of the Viper. that he shall not be awaked till it be taken off from him. And it must be done at that time when these Animals have this affection most intense: for then they do provoke. or such other things whatsoever. and in these let us take that part in which such a property. and bound to the right arme of him that is awake. let us look for a Lyon [lion]. let us seek some Animall which is most loving. or Urin [urine]. and an Owle make one talkative and of these specially the tongue. that the right eye of a Frog helps the soreness of a mans right eye. Sparrows. matrix [womb]. and lungs. in which such a property is in a more eminent manner then in any other thing.manifestly see in sensible Animals. sexual] appetite is most vigorous. and horn Owle [horned owl]. After the same manner doth a Frog. and restoring of youth. anger. The same also the heart of the horn Owle [horned owl] is said to do. and eyes especially. but turns it into sensible flesh. So the tongue also of a Water-frog laid under the head. let us seek for such Animals. Therefore it is said. and Water moves to Water. also the sewet [suet] of a Hare laid upon the breast of one that is asleep. conduce to long life. or any other passion. or Vertue. love.
Jupiter. The same may be done with Rings. Upon the same account Rings are put for a certain time in the nest of Sparrows. doth increase strength of body. Jupiter. if it be sucked out of her wound. because that Animall is the strongest creature. Chap. Mars. or shall have about him that looking glass. which Austin [Augustine] and Albertus [Magnus] say they saw. and a Weesel [weasel]. xvii. they infuse into them a like power. and melancholy. There is another kind of enmity amongst the Stars. whose eyes after they are with any kind of prick put out. Chap. and that the halter wherewith a man was hanged hath certain wonderfull properties. viz.warm dung. and wanton. grounded in boldness. together with Iron. which Stone indeed doth not only draw Iron Rings. and Saturne are friends to Mercury. Mars. Mars to . and Mars his enemies. but also infuseth a Vertue into the Rings themselves. that those Rings shall help sore eyes. all besides Saturne love Venus. It is also believed that the blood of a Bear. by their Vertue. by this property. putting under them some earth. and Aire to Earth. Jupiter to Mercury. whereby they can do the same. and are communicated one to the other. impudent. or Swallows. Jupiter. also all besides Venus hate Mars. as we see in the Loadstone. or Gold Rings into a glass-vessel. and the flesh of some such kind of Animals do restore youth. that so great is the power of naturall things. which she daily looks into. Mercury. Venus. shall put him out of the glass. but also besides this. Venus. but yet they agree amongst themselves. which afterwards are used to procure love. Mars. and destructive to it. as Saturne to the Sun and Moon. when they have opposite houses. it is certain are restored to sight again. all the Planets besides Mars are friends to Jupiter. How by enmity and friendship the vertues of things are to be tryed. And again. the Sun. So in the Elements. In like manner they say. Saturne are friends to the Moon. that a cloth that was about a dead Corpse hath received from thence the property of sadness. and favor. and Moon are friends to Saturn. Thou must know. and on the contrary something that it rejoyceth. and the Moon are enemies to him. In the next place it is requisite that we consider that all things have a friendliness. Moon. through which by the same Vertue they also work upon other things. and delighteth in. Mercury. After this manner it is. and indeed do sometimes restore it so. and then shutting the vessel. that they not only work upon all things that are neer them. as Medea restored old Pileas. and every thing hath something that it fears & dreads. if any shall put a green Lizard made blind. and Venus love the Sun. and when it appears that the Lizard hath received his sight. as they say. he shall thereby become bold. Fire is an enemy to Water. and Mercury her enemies. after three moneths [months] there is of that generated a Pellican [pelican]. that a common harlot. that is an enemy. and is strengthened by. confident. Therefore some Physitians [physicians] by some certain confections made of Vipers. and enmity amongst themselves. and impudence doth infect all that are neer her. and Venus enemies to him. xvi. and found out. the Sun. in Celestiall bodies. How the operations of several Vertues pass from one thing into another. Jupiter. whereby they are made like her self. The like story tels Pliny. Therefore they say that if any one shall put on the inward garment of an Harlot. and Hellebor [hellebore].
and female: whereof when the bough of one shall touch the bough of the other. when she is alone is less fruitfull. professed that all things were made by enmity & friendship. of Venus. as is that attractive inclination. of the Sun with Mars. for when the Toad is wounded with a bite or poison of another Animall. and to acquiess [acquiesce] in it when it is obtained. of the Moon with Venus. Whence Sappho writes to Phaon. as also their friendship whose exaltation is in the house of another. and favour. so the Cat delights in the Hearb [herb] Nip [catnip]. as that of Saturne with Venus. when he hath eat Snakes. neither doth the female bring forth fruit without the male. To Birds unlike oftimes joyned are white Doves. if any one eat. and the little Fish his guide are friendly. of Mars with Saturn. as Jupiter with Venus. desiring such. that expose themselves to the blast of the wind. or Sage. the Whale. and Mercury. substance. and leaps into it. as with Metals. and Vegetables. as Mars with the Sun. wheresoever it sees it: Even so doth the root of the Hearb [herb] Aproxis draw Fire from afar off. In like manner there is a kind of Bituminous Clay that draws Fire. and enmity are nothing else but certain inclinations of things of the one to another. and to move towards it. seeks for a remedy in Origanum [origano]: and the Weesell [weasel]. Snakes. and myrtle love one the other: also the Olive-tree. with which they cure the eyes of their young. And their enmity is stronger. and Pigeons. and Thrush. & vertues of things from bruits [brutes]. So men have learned many excellent remedies of diseases. and so escapes the danger of the poison. shunning the contrary. and such a thing if it be absent. and Rue are effectuall against poison. of Jupiter with the Moon. Turtles. The Tortoise also when he is hunted by the Adder. And the Almond tree. So Swallows have shewed us that Sallendine is very medicinable for the sight. and enmities of the superiours be. and the pye when . and Rub the place wounded. which the Loadstone hath upon Iron. eats Origanum [origano]. he is wont to go to Rue. unless it be hindered. and Mars. black Turtle loves. Toads. Stones. eats Rue. and the Sun. or being contented with it. the Jasper upon the birth of any thing. of whom. by rubbing her self upon which she is said to conceive without a male. they fold themselves into mutual embraces. such are the inclinations of things subjected to them in these inferiour. So in some Animals there is an imbred skil. and not resting in. quality. and the Olivetree. and dreading the approach of it. of Venus with Jupiter. So Frogs. Again. Heraclitus therefore being guided by this opinion. whence we come to know that Origanum [origano]. betwixt Peacocks. But their friendship is the strongest. as Venus with the Moon. and there be Mares in Cappadocia. of Jupiter. who agree in nature. These dispositions therefore of friendship. when he goes to fight with the Basilisk. Now the inclinations of Friendship are such in Vegetables and Minerals. and Parrats [parrots]. whose exaltations are opposite: as of Saturne. and the Stone Achates upon Eloquence. And of what sort the friendships. as the Physitians [physicians] say. and is thereby strengthened: and the Stork. Now in Animals there is amity betwixt the Blackbird. and Heron. he shall dye [die] with laughing. betwixt the Crow. The Vines love the Elme. but also with other things. and power. and by the attraction thereof conceive. Neither is this amity in Animals amongst themselves. and all manner of creeping poisonous things delight in the Plant called Pas-flower. and medicinall art. and the Emrald [emerald] upon riches. Also the same inclination there is betwixt the male palme. Also the Bird that's green. and Fig tree.Venus.
such as are covetousness. the Emrald [emerald]. and will run themselves into a ring least they should touch it. and Crows when they perceive they are poisoned with a kinde of French poison. that they destroy one the other. Blackbirds purge their nauseous stomacks [stomachs] with the same. Cranes. So a Lizard is so contrary to Scorpions. and a certain kind of obstinate contrariety of nature. Hinds with the Hearb [herb] called Cinnara. and anger. as if there were nothing more pernicious. The Lapwing being surfetted [surfeited] with eating of Grapes. it will not suffer Iron to be drawn to it. the Jasper against Flux of blood. lust. cures himself with Southernwood. and all manner of excesses of love. Chapter xviii. with the HEarb [herb] called Wolfes-bane. seek a remedy by eating of Crabs: Swine also being hurt by Snakes cure themselves by eating of them. from the presence of which they flie [fly]. and feavorish [feverish] heats. which cannot endure the Sun. a little before they bring forth. And again. Turtles. Leopards cure themselves. The Topaze against spirituall heats. Cranes with Bull-rushes [bulrushes]. that being set by it. if the brains of a Weesel [weasel] be put in the rennet. The like inclination is there also of Pismire [ants] against the Hearb [herb] Origanum [origano]. escape the danger by eating of Pismires [ants]. and offensive imaginations. for they being wounded with an Arrow. On the contrary there are inclinations of Emnities. and sheep fly from Frog-parsley as from some deadly thing: and that which is more wonderfull. and they are as it were the odium. and drives them sway from where it is. Geese. in which the very figure of Frogparsley being described. . with which also Crows allay the poison of the Chameleon. and the wing of a Bat. Achates against poison. puts a Bay-leafe into her nest. In like maner. Bears being hurt with Mandrakes. indignation. Partriges [partridges]. Piony [peony] against the Falling sickness. and besides that the Cheese will not be corrupt with age. and such like watery fowle. Dawes [jackdaws]. Of the Inclinations of Enmities. Ducks. nature hath pictured the sign of this death in the livers of sheep. Corall against the ebullition of black Choller [choler]. Elephants. and is recovered. and Agnus Castus against Lust. doth naturally appear. is recovered by eating of an Ape. when they have swallowed a Chameleon help themselves with the wild olive. that it makes them afraid with its very sight. and loathes Cabbage with such a deadly hatred. amongst Animals. so Cucumbers hate oile. cast it out by eating of this Hearb [herb]: the same do Goats in Candy. So Hinds. by mans dung: Boars with Ivy. as also certain other things. if he be feavorish [feverish]. So Goats do so hate garden basil. and diseases of the eyes. and Weesels [weasels] do disagree. so that any thing shuns its contrary.she is sick. Such kinds of inclinations hath Rhubarb against Choller [choler]. and resists Salamanders. so a Diamond doth disagree with the Loadstone. purge themselves with a certain Hearb [herb] called Mountain Osier. the Saphir [sapphire] Stone against hot biles [boils]. and pains of the stomack [stomach]. Also they that are hurt with Spiders. whence it is said that Mice will not touch Cheese. cure themselves with the Hearb [herb] called will-sage. and the heart of a Lapwing. Treacle against poison. and the Lyon [lion]. the Amethyst against drunkenness. so the Harts have taught us that the Hearb [herb] Ditany is very good to draw out Darts. Hens. with the Hearb [herb] called Pellitory of the wall. Also Origanum [origano] is contrary to a certain poisonous fly. Mice. seek for cure in the Oake. Pigeons. and drives it away out of its presence. And it is said that the Gall of a Crow makes men afraid. being hurt.
it will either be alwayes unfruitfull. betwixt which there is a kinde of a naturall Antipathy. the haires of the Panthers skin fall off. that their blood will not mix together. and that if Swine be hurt therewith they eat them. and Owles. that the Lobster seeing the other but neer him. they help the Fox against her. Egepis. An Elephant trembles at the hearing of the grunting of a Hog. The litle Bird called a Linnet living in Thistles. especially if Garlick hath been boiled in it. hates Asses. it cures it. and a Hart runs away at the sight of a Ram. And Orus Apollo saith in his Hieroglyphicks. Also the Lamb is very much afraid of the Wolf. And Pliny makes mention of a Bird. so that he cannot endure to see so much as his picture. Amber draws all things to it besides Garden Basill. and Swans. as betwixt Dolphins. and that at the braying of the Asse both the eggs and young of the Esalon perish. A Horse fears a Camell.as also it puts them into a cold sweat. as against a common enemy. because they eat the Flowers of Thistles. or skin. and Crocodile kil [kill] one the other. and Eagles. that he hath no power to resist him. Also the Scorpion. the sheep are much troubled. and Whirpools. or head of a Wolf be hanged upon the sheep-coate. and are cured. It is reported also that nothing is so much an enemy to Snakes as Crabs. therefore they are killed with the oile of them. Amongst Birds also some are at a perpetuall strife one with another. that if she Plant it. which are smeared with oile. whose young are so annoyed by the Fox that she also will pinch. Aspes. A Lyon [lion] fears nothing so much as fired Torches. and Daws [jackdaws]. and Pikes. There is also an enmity betwixt Scorpions. and those things. nor spear. A Snake is afraid of a man that is naked. called Marlin. and the Fox her self also: which when the Crows see. There is also enmity betwixt Foxes. and Ring-taile. A mad Bull is tamed by being tyed to a Fig-tree. The Lobster. Mullets. and Mice: wherefore if a Mouse be applyed to a prick or wound made by a Scorpion. and Dragons. but a stone. or altogether wither. Also there is such a bitter enmity betwixt the litle bird called Esalon. The Civet Cat is said to stand so in awe of the Panther. is struck dead. as Daws [jackdaws]. . An Elephant when he rageth. Lampreys. as also of a Viper. as it is reported. There is also such a disagreement betwixt the Olive-tree and a Harlot. Buls [bulls]. that he may pass safely through the middle of his enemies. that breaks Crows Eggs. and will be tamed by nothing so much as by these: and the Wolf fears neither sword. and Congers: Also the fish called Pourcontrel makes the Lobster so much afraid. Also amongst Water Animals there is enmity. the Bird called Bustard flies away at the sight of a horse. and the Asse. so doth a Lyon [lion] at the sight of a Cock: And Panthers will not touch them that are annointed [anointed] all over with the broth of a Hen. There is also an enmity betwixt Scorpions. and Stalabors. which oile also cures the wounds made by Scorpions. but pursues a man that is clothed. he makes him immovable. the Kite. and cannot eat their meat for fear. by the throwing of which a wound being made. as also with other Animals. and Waspes. and not at all be afraid. and Conger tear one the other. And they say that if the taile. is quieted by seeing of a Cock. Serpents are tormented. and flies from him. worms breed in the Wolf. and pull the Foxes whelps. if any one be girt about with the skin of the Civet Cat. Harts. and if the Bird Ibis doth but touch a crocodile with one of his feathers. or touch his skin: and they say that if the skins of both of them be hanged up one against the other. the Turtle. The Sun also being in Cancer. and Crows.
make him amazed. which are in them specifically. Moreover thou must consider that the Vertues of things are in some things according to the species. is good against any manner of sickness: therefore they say that a bone of a dead man. frees him of his quartane. he himself not being hurt. and why? The Wolf on Moeris first hath cast his eye. as there be some men which do so wonderfully abhor the sight of a Cat. and members. not more in the root then in the leaves. and in other things in certain parts. But some vertues are in things according to some parts of it. or in any one Individuall by way of speciall gift. and so of the rest. & Cock: fearfulness in a Hare. and not able to move it self. that Dogs by the very touch of his shadow hold their peace. So is boldness in a Harlot. to be amazed. . as that little fish Echeneis. And Avicen tels of a man that lived in his time. And upon this account it is that Philosophers say. which if they see a man first. and Daw [jackdaw]. and so of the rest. pride in a Horse. viz. or in all their parts.Chapter xix. flattery in a Dog. anger in a Tygre [tiger]. and amongst the Illyrians. who never had a feavor [fever]. but according to the whole substance. to stand still. How the Vertues of things are to be tryed and found out. which did by chance bite him. and Triballians. that the vertues of things are in some things in the whole (i. Moeris is dumb. So the Civet Cat hath this in its whole substance. or eyes. as boldness. so in the eyes of a Basilisk. covetousness in a Crow. and parts. There are also many singular vertues infused into particular things by Celestiall bodies. that any particular thing that never was sick. when he sings. and deceitfulness in a Fox. So also there were some certain women in Scythia. and being much pleased with such a kind of meat. and Boar. this it doth not do according to any particular part. assoon as they see them: the like power is there in the eyes of the Civet Cat. Chapter xx. as we have shewed before. is a most violent power to kill men. So Salendine is good for the sight.) the whole substance of them. were said to slay him. which is said to stop a ship by its meer touch. or Lamb. lust in a sparrow. That naturall Vertues are in some things throughout their whole substance. and courage in a Lyon [lion]. and seeds.e. hath lost his voice. being laid upon the patient. For the greatest part of naturall Vertues doth follow the species. Yet some are in things individually. ravenousness in a Wolf. which makes any Animall that it hath looked upon. only in the tongue. that they cannot look upon her without quaking. whom all poisonous things did shun. fearfulness in a Thief. and so hoarse. treachery. The like vertue is there in the eyes of some Wolfes [wolves]. that if he would cry out. and melancholy in a Cat. or some other members. all of them dying. who as often as they looked angrily upon any man. he hath not the use of his voice: Of this Virgil makes mention. not according to any one but all its parts. which fear it is manifest is not in them as they are men. was wonderfully nourished therewith. Again thou must consider. sadness. and Albertus reports that in a City of the Ubians he saw a wench who would catch Spiders to eat them.
our Animall bodies shall in the Resurrection of the dead spring up. Also the ray of the fork fish being bound to the Navil [navel]. So the gall of Lizards being bruised in Water is said to gather Weesels [weasels] together. the ears hearing. So they say the right eye of a Serpent being applyed. and her self dies: like to this is that which Archytas sayes. and some that remain after their death. Whence they say. which the Hebrews call LVZ. that if the eyes of a Frog be before Sun rising bound to the sick party. is said to make a woman have an easie travel. or a Swallow. Chapter xxi. and Catablepa kill with their sight. the eyes sight. So they say that in the Colick.Also we read of a certain people of Rhodes. they must be taken from those Animals. and the Frog be let go again blind into the Water. foot. that so they may be alive afterwards. no other part of the body sticking to it. and such as remain in them even after their death. they will drive away tertian ague. when they are alive. or great Serpent called Myrus. but is alwaies preserved unhurt. and so of the rest. wherefore Jupiter drowned them. understanding. and she be let go into the Water again. If you take a heart newly taken out of an Animall. as a Plant out of the seed. but when they are dead do no such thing. any Member. So writes Democritus. So if any one swallow the heart of a Lapwing. for the like effects. Also they say. or eyes. neither is it overcome with Fire. Therefore Witches. as also that they will. and dogs shun them that have the heart of a Dog about them. and if you take the tooth of a Wolf. if any one take out the tongue of a water-Frog. That whatsoever things are taken out of Animals. or a Mole whilest it is yet warm with naturall heat. you must not kill the Wolf. of a woman. whose eye. called Telchines. and it put into the Sea again. use the eyes of such kind of Animals in their waters for the eyes. or a Weesel [weasel]. and the gall of Goats put into the Earth in a brazen Vesel [vessel]. So the litle fish Echeneis stops the ships. viz. and if it be possible. keep one alwaies watchfull without sleep. which is subject to no corruption. but by experience. and a Goats liver is an enemy to Butterflies and all Maggots. as they say. as in a mans body the bones receive nothing but life. Dung. gathers Frogs together. and the Basilisk. Of the Vertues of things which are in them only in their life time. doth help the watering of the eyes. as Haire. not from the head. being bound with the flesh of a Nightingale in the skin of a Hart. when you take the tongue of a Frog. Moreover we must know that there are some properties in things only whilest they live. she shall answer truly whatsoever you ask her. And there is in mans body a certain little bone. Excrements. you must put the Frog into the water again. In like manner do Pismires [ants] fly from the heart of a Lapwing. it takes away the pain. of the bigness of a pulse that is husked. who corrupted all things with their sight. out of which. whether they be Stones. & lay it upon the place where the heart beats. whilest they be yet living. if the Serpent be let go alive. it shall be helpfull to him for remembring [remembering]. and whilest it is yet warm. And these vertues are not cleared by reason. as they are from above infused into them according to the diversity of things to be received. So divers things have divers vertues dispersed variously through several parts. and foretelling: Hence is this generall rule. and Foxes will not touch those poultry that have eaten the liver of a Fox. And there is a certain fish. yet living. if it be pulled . it drives it away. when they would after this manner work by witchcraft. and hang it upon one that hath a quartane feavor [fever]. not the taile or the head of it. if it be taken from it alive. if a live Duck be applyed to the belly. Nailes.
if they put their testicles into cold Water. find present help. So doth the tooth of a Mole taken out whilest she is alive. and bound to the forehead of the patient. Know therefore that according to the doctrine of the Arabians. as in an effect. the actions. and dryed. and after a manner (as saith Proclus) they are one in the other. that as the Eagle all her life time doth overcome all other birds: so also her feathers after her death destroy. being afterwards let go. and in superiour are inferiour: so in the Heaven are things Terrestriall. but after a Terrestriall manner. that they are things in which the Idea of the matter is less swallowed up. but also sometimes by their very sound. Chapter xxii. and hanged about the patient. Moreover there be some properties that remain after death: and of these the Platonists say. & head. and Dogs will not bark at those that have the taile of a Weesel [weasel] that is escaped. doth conduce to a good success in trials. and in a Celestiall manner. that vertue is quick. for you must take heed that it be not brought into the house. and is profitable for women that are in travel. and Scorpio. and certain which are Lunary. is said to cure the inflamation [inflammation] of the eyes. It is manifest that all things inferiour are subject to the superiour. but as in their cause. cure the tooth-ach [toothache]. if it be about the outside of the house. in which the Sun. if it be taken from her alive. because that would be most dangerous. So in the Hearbs [herbs]. will make no harmony. and being strained [strung] upon a Harp. So a drum made of the skin of a Wolf. and in the Earth are things Celestiall.out. and consume the feathers of all other birds. in inferiour are superiour. doth not cease to work wonderfull things. Upon the same account doth a Lyons [lion's] skin destroy all other skins: and the skin of the Civet Cat destroyes the skin of the Panther: and the skin of a Wolf corrodes the skin of a Lamb: And some of these do not do it by way of a corporeall contact. being taken out whilest they are alive. and properties. & Signes. and Moon make a strong impression of their vertue. in these. and heads ake [ache] by reason of drunkenness. and Plants pulled asunder. like to those of the Stars. and testicles. viz. by reason that Leo is the house of the Sun. & Signes which they are under: So we know that Solary things respect the heart. How inferior things are subjected to superior bodies. So we say that there be here certain things which are Solary. drives away all creeping things. and Signes. and that the eye of the fish grows again. and how the bodies. or wash them with Vinegar. or Lute with strings made of sheeps guts. the Sun rules . Also the teeth of all Serpents. But in reference to these it is necessary to know how mans body is distributed to Planets. and operative which was infused at first into them by the Idea. and Aries the exaltation of the Sun: so things under Mars are good for the head. are said to cure the quartane. even after death that which is immortall in them. Also a drum made of the skin of the fish called Rotchet. and dispositions of men are ascribed to Stars. makes a drum made of a Lamb skin not to sound. And Democritus relates that the tongue of a Chameleon. Thence it is. Hence they whose senses faile. at what distance soever the sound of it is heard: and the strings of an instrument made of the guts [intestines] of a Wolf. Whence it is that these kind of things receive more operations. and that he is taken blind that did not let the fish go. by reason of Aries.
Citron-pils. and know. have a certain particular aspect. and Myrrh help the head. lungs. fat. as also the head. and every member thereof according to the variety of the Signes: yet more particularly they ascribe to her the brain. Taurus the neck. Clove-gilliflowers. as also the faculty of the common sense. upon this account therefore Piony [peony]. the menstrues. the left to Jupiter. which members answer the same triplicity. Again they set Venus over the kidnies [kidneys]. and veins. and concupiscible power. and groins. the buttocks. Pisces the feet. the pain of the belly ceaseth. the womb. Scorpius [Scorpio] the genitals. and all other excrements. and all such parts as server to venerall [venereal] acts. For Saturne governes old men. and honour. and armes. and the spirit. and testicles by reason of Aries. legs. Also some attribute to him the ribs. heart. the right nostrell [nostril] to Mars. Aries. Also all the actions. because with the coldness of the feet. Saffron. Lignum Aloes. bladder. also the hands.over the brain. distributed to the seven Planets. the back. blood. as also the power of increasing. the belly. those under the Moon to a common life. as also the flesh. which is sufficiently manifest by experience. and the right hand. if a medicine be applyed to the one. Cancer the breast. Sagittarius the thigh. Amber. Balme. those under Mars to boldness. Virgo the bowels. Leo heart. and breast are affected. as a token of love. whence it is. victory and courage. belly. and loins. that things which are under any one of the Planets. That Mercury rules over the spleen. and melancholly [melancholy]. and the mouth to Mercury. the marrow. breast. and markes. thighs. And as the triplicities of these Signes answer one the other. motion of the sperm. the stomack [stomach]. and anger. and the rest of the Organs of the senses. and right ear. are of litle account in this. and the left eye. and face. it helps the other. arms. and the irascible power. That there are seven holes in the head of an Animall. melancholly . stomack [stomach]. Frankincense. feet. lust. the mouth. and especially to the houses. viz. Remember therefore this order. the privities. and Leo: so doth Rib-wort. and back. breast. the right eye. and face. stomack [stomach]. So Aries governs the head. navill [navel]. and dispositions of men are distributed according to the Planets. and left ear. and heart. Also all things under Saturne conduce to sadness. those under Mercury to Eloquence. contention. and Scorpio: and so of the rest. although she may challenge the whole body. And some set Mars over the blood. Monkes. as those triplicities. Now the Moon. lungs. or inclination to those members that are attributed to that Planet. the seed. that the effigies of a navil [navel] was laid up in the temple of Jupiter Hammon. so also they agree in the members. Gemini the armes. For the rest of the dignities. the bag of the gall [gall bladder]. also the Os sacrum. also the tongue. the thigh. bowels. the Hearb [herb] of Mars. But Hermes saith. That Jupiter over the belly. Libra the kidnies [kidneys]. with which they give a kiss. the back bone [backbone]. and navill [navel]. womb. and the power of imagination. marrow of the back bone [backbone]. and the powers natural. Cynnamon [cinnamon]. the kidnies [kidneys]. Musk. liver. the privities. sweet Marjoram. and buttocks. the left to Venus. stomack [stomach]. and bottome of the stomack [stomach]. Aquarius the legs and shins. the right ear to Saturne. those under the Sun to glory. and agree in Celestials. That Saturn rules over the liver and fleshy part of the stomack [stomach]. the right eye to the Sun. those under Jupiter to mirth. and shoulders. those under Venus to love. and exaltations thereof. and concupiscence. nerves. and womb. the testicles. the left to the Moon. as by the warming of the feet. by reason of sol [the Sun]. The severall Signes also of the Zodiack take care of their members. Capricornus the knees. mouth. help the head. whence it is written by the Ancients. as well internall as externall.
and such kind of gains that are got lawfully: Mars rules over Barbers. and this comforts those parts that serve for breathing. and be put into a vessell of Water: There is also another vertue of it more wonderfull. it makes him that carries it to be safe. and poisons: so also the stone. Also the Stone Heliotropion [heliotrope] green like the Jasper.[melancholy] men. And amongst stones. that it doth not suffer him that carries it to see it. and pestiferous vapours. it strengthens the heart. bloodstone]. being of a figure like to the Apple of the eye. whose sight it doth so dim.e. which it is said to turn into blood (i. which are called Solary. in the humours. amongst Elements. Also there is the stone Pyrophylus. Also some of them are known by their colours and odours.e. Physitians [physicians]. Also do the other Stars signifie their office. (i.) following the Sun. it gathers the rayes of the Sun into it self. also it conduceth to long life: And the vertue of it indeed is most wonderfull upon the beams of the Sun. which is called the eye of the Sun. which. amongst tasts [tastes]. and William of Paris confirm in their writings. Now it is very hard to know. as they are described in the books of Astrologers. those that are Religious. but Jupiter. and vaporous poison: so the Chrysolite stone is of a light green colour. and those things which are obtained with long journies [journeys]. what Star. or Emrald [emerald]. or figure of the superiours. it drives away idle imaginations. as doth the glittering stone Aetites which hath power against the Falling-sickness. and puts away foolishness: So the stone called Iris. that which is quick. So then Solary things. when under some roof part of it is held against the rayes of the Sun. and dazel [dazzle]. Chapter xxiii. of a red mixture. Executioners. the lucid flame. which is like Crystall in colour. Butchers. & this it doth not do without the help of the Hearb [herb] of the same name. who are every where called Martial men. there shines forth a golden Star. and the other part is held in the shadow. beset with red specks [i. or motion. all that make fires. in which. the purer blood. Sergeants. which also is called Heliotropium [heliotrope]. and famous. it conduceth also to riches. or things under the power of the Sun are. When it is joyned to the juice of a Hearb [herb] of the same name. or Signe every thing is under: yet it is known through the imitation of their rayes. and hid treasures.e. and melancholy fears. mixed with sweetness. it comforts the brain. makes mention of in one of his Epistles unto . makes a man constant. Amongst Metals. Prelates. and that is upon the eyes of men. Gold by reason of its splendor. makes a Rain-bow [rainbow] appear on the opposite wall. which Albertus Magnus saith Æsculapius. Kings. and difficulty. viz. whilest it sends them forth. Souldiers [soldiers]. These vertues doth Albertus Magnus. and what things are under the Sun. being held in the mouth. being often found with six corners. Bakers. & helps those that be Asthmaticall. and bound to the left arme. The Hyacinth also hath a vertue from the Sun against poisons.) to appear of the colour of blood. they which resemble the rayes of the Sun by their golden sparklings. and acceptable. renowned. also some by the effects of their operations. and its receiving that from the Sun which makes it cordiall. How we shall know what Stars naturall things are under. by way of reflection. and the hole filled with the Mane of an Asse. it doth wonderfully cheer up the mind. So the Carbuncle which shines by night. answering to some Stars. when it is held against the Sun. and strengthens the sight. as if the Sun were eclypsed [eclipsed]. and Dukes. and wit. and spirlt of life. hath a vertue against all aiery. Chirurgeons. and if it be bored through. from the middle whereof shines forth a ray.
which Apollonius is reported to have found. also according to Appious interpretation. because it contains all colours. as also driving away evill spirits. Aaron cals it Evanthum. The Baytree also is consecrated to Phoebus. which draws other stones to it. And amongst fish. and Margari [i. the Ivie [ivy]. Amongst plants also and trees. The Phoenix. & Vervin [vervain].e. and Vine. Lignum aloes. Crow. But above all. and the fish called Pulmo. but when it riseth unfold their leaves by little and little. . who doth resist lightning. which was by the Egyptians at Heliopolis dedicated to the Sun. and whatsoever repell poisons. and the fish called Strombi [i. which they called Verites. as the Topazius. and renown: as the Lyon [lion]. Ginger. as Worms shining in the night. as the Cock. The Wolf also was consecrated to Apollo. the spotted Wolf. Frankincense. and in Herminthus a Bull by the name of Pathis. which because it in the Divinity of the Egyptians is an emblem of the spirit. that follow their King. the Boar. and in time of Equinoctium [equinox] pisseth [urinates] twelve times every hour: the same also it doth in the night. that stone is most Solary. being but one of that kind. to be renowned and dreadfull to his enemies. King of the herd. Aromaticus. Cinnamon. and the Eagle. and Balagius. Also the beast called Baboon is Solary. Chrysopassus. the Crocodile. starfish] for his parching heat. the Rubine. It hath a wonderfull vertue against poison. and those which sing at the rising Sun. it is turned into a stone. Dittany. and the fish called Stella [i. Solary also are Mint. It is therefore also called Pantochras. Amongst Animals those are Solary which are magnanimous. sweet Marjoram. strombite or sea-snail]. Musk. Pepper. King of beasts. Mastick. Zedoary. and light. most powerfull against all poisons. such whose eyes are changed according to the course of the Sun. Also amongst birds these are Solary. Yellow honey. it is called by some Pantherus. So also Piony [peony]. every hour barks. are hardened into a stone of a golden colour.Octavius Augustus. Gentian. the Queen of birds. ambitious of victory. and things of a golden colour. Cloves. and it makes him that carries it. so is the Cedar. and which is called Pantaura. oyster]. The Lote-tree also is Solary. which is of use in prophecying [prophesying]. and the Betle [beetle]. the Sea Calf is chiefly Solary. and those things which never fear the extremities of the Winter. the Palm tree. which also have a King. also shell fish. Saffron. which twelve times in a day. viz. and this is that stone which is called Pyrophylus. Calamus. Balme. also Libanotis. the Swan. Sallendine. whence the Egyptians did Engrave him upon their Fountains. couragious [courageous]. and very lucid. which turn towards the Sun.e. as the Loadstone doth Iron. all such things as have some resemblance of the works of the Sun. also the Hawk. and those which fold in their leaves when the Sun is neer upon setting. Amber. as is manifest by the figure of the fruit & leaves. and an Ox was consecrated to Apis in Memphi [Memphis]. which Orpheus cals the sweet perfume of the Sun. those are Solary. saying. both which shine in the night. and Latona. which preserves the heart of man being taken out from burning. and as it were call upon it to rise. the Ram. There are also other Solary stones. are accounted Solary. so that if for any time it be put into the Fire.e. and being dryed. the Bull. as the Marygold [marigold]. because it is spotted like the beast called the Panther. from the fire. the ash. Moreover. which is a creature that lies under Cow-dung. and lightnings. Balsome [balsam]. that there is a certain poison so wonderfull cold. also the Vulture. and those things which come of them. So also is Auripigmentum. and expiations. is by Porphyrius [Porphyry] reckoned amongst the Solary birds.
Amongst fish these are Lunary. which is said to have a spot upon her shoulder like the Moon. sweat. which have contrary properties. in which time the Moon measures the whole Zodiack. Lunary also are Swine. Didoppers. Hyssope also. and all Animals that live in water as well as on land: as Otters. Amongst tasts [tastes]. Hinds. shining from a white body. Also Pearls. that observe. amongst stones. flegme [phlegm]. such as without any manifest seed are equivocally generated. or decreaseth as doth the Moon. from whence then come Betles [beetles]. Ducks. and decreaseth with the Moon. Crystall. viz. also the Berill [beryl].e. sometimes of the putrefaction of the Earth. as Mice. and Rosemary. and vertue. in substance. Amongst fowle. which are generated in shels [shells] of fishes from the droppings of Water. and those that are equivocally produced. Ælurus. as of the Rivers. which are under the influence of Mars. As amongst flying things the Saturnine bird. and in the twenty ninth day. and Betles [beetles] of the flesh of Asses. viz. and number of leaves. according to the course of the Moon: and those things which are of like nature. These things are Lunary.) Lunary. Silver. as the Heron. Cats also are Lunary. the Silver Marcasite.Chapter xxiv. and insipid. these are Lunary. except Onions. and whatsoever . or hatred. or under the power of the Moon. increasing into a roundness. and all moist things. Agnus Castu. as well that of the Sea. fat. Geese. The Civet-Cat also changing her sex. which sometimes are generated by Coition. amongst Metals. and the Olive-tree. and Green. horned after the manner of a Bull: which digs under Cow-dung. Amongst Plants and Trees. which increaseth. which alwaies assumes a colour according to the variety of the colour of the object: as the Moon changeth her nature according to the variety of the Signe which it is found in. as the moisture of Trees. Also all Monstrous beasts. as the Whites of Eggs. Goats. are Lunary. it opens the dung and casts it into Water. not only in Sap. whose eyes are changed according to the course of the Moon. amongst the Elements. the Earth. as doth the Heliotropion towards the Sun. and there remaines for the space of twenty eight daies. which indeed is in some sort common to all Plants. Also the Hearb [herb] Chinosta. of which are made wonderfull and strange things by Magicians. and the Palme tree sends forth a bough at every rising of the Moon. and Animals. and all those stones that are White. What things are Lunary. which turns towards the Moon. and all kind of watery fowl as prey upon fish. as Wasps of the Carkases [carcasses] of horses: Bees of the putrefaction of Cows. whose eyes become greater or less. with a yellow brightness. and having horns that bend inwards. salt. imitating the motion of the Moon. then the Water. having in it the figure of the Moon which daily increaseth. and imitate the motion of the Moon: As the Baboon. being obnoxious to divers Sorceries. and such as prey upon fish. and such as do naturally excell in love. as Menstruous blood. and Panther. Lunary Animals are such as delight to be in mans company. but most Lunary of all is the two-horned Betle [beetle]. especially they which are White. as the Selenotropion. and the superfluities of bodies. when it thinks there will be a conjunction of their brightness. and all Animals whatsoever. as all kinds of Dogs: The Chameleon also is Lunary. called a Quaile is a great enemy to the Moon and Sun. small Flies of putrefied wine. Also the stone Selenites (i.
the Camel. the Mule. earthy things. as is the Hearb [herb] pas-flower. Bugloss. adust Choller [choler] excepted. in Water. as the Tortoise. Also the scrich-Owle [screech-owl]. Cockles. weighty. Crabs. of a bitter tast [taste]. that feed grosly. the Dragon. . the Dog-fish. and such things as proceed from putrefaction in the Earth. Lead. Chapter xxvi. with which they were wont Anciently to strow the graves before they put the dead bodies into them. the Basilisk. the Hyacinth. Amongst Plants. amongst Elements. the Emrald [emerald]. and are called Jovial. as adventitious. which are dedicated to Saturn. Pismires [ants]. and Juno. to which may be added Sea-spunges [sea-sponges]. What things are under the power of Jupiter. and aiery colours: Amongst Plants and Trees. the Loadstone. Saphir [sapphire]. by reason of its weight. as the black Fig-tree. the Mole. and Peacocks. also the Tortoise. and the golden Marcasite. and creeping things. living apart. and Gold. Silver. and those things which are never sown. the Lamprey. the hornOwle [horned-owl]. Amongst fishes. of a black shadow. are Earth. Hellebor [Hellebore]. deadly. contemplative. Tin. the Eel. the tree from whence Benzoine comes. living apart from all other fish. and never bear fruit. Rue. Things under Jupiter. Dragon-wort [drsgon's wort]. Also all creeping Animals. rough. are the Aire: amongst humors. that take much pains. the Toad. and a certain tree used at burials. melancholly [melancholy]. Amongst tasts [tastes]. nourishment. Sea-green. Amongst Metals. Opium. and vegetation of the life. the Cat. sad. Scorpions. wherefore it was lawfull to make their Garlands at feasts with all Hearbs [herbs]. the Echeneis. the Chalcedon. which never springs afresh with berries. the Saphir [sapphire]. as well natural. and the spirit of life. tart. Garden Basil. dull. bearing a most unprofitable fruit. and Gold. which devours her young. Beril [beryl]. and Frogs. all Serpents. blood. fearfull. Amongst Metals. or under the power of Saturne. the Quaile. and pleasant. the Bat. by reason of their temperateness: Amongst stones. also all things which respect the encrease [increase]. of a strong smell. Oisters [oysters]. the Lapwing. Saturnine things. as Mice. slow. Mandrake. Cockles. Cummin [cumin]. Mace. and solitary. and those which bring forth berries of a dark colour. covetous. or in the ruines of houses. the Hog. green Jasper. Estriches [ostriches]. the Wolf. the Pine-tree. the Onix [onyx]. the Crow. nightly. Amongst birds those are Saturnine. Chapter xxv. the Hare. and black fruit. the Bear. Spike. the brown Jasper. never dies with age. amongst Elements. Amongst tasts [tastes] such as are sweet. the Ziazaa. and Trees the Daffodill. and those things which stupifie. Amongst stones. and all dark. black Choller [choler] that is moist. soure. yielding a most sharp pitch. the Camonius. and harsh voices. Oisters [oysters]. What things are Saturnine.observes the motion of the Moon. the Asses. which is the most envious bird of all. and dead. the Cypress-tree. Of these kinds therefore are the Ape. and also Water: amongst humors. dedicated to Pluto. because it was mournfull. and not conducing to mirth. and Flowers besides pas-flowers. and many sorts of Vermin. which have long necks. and all such things as come of them. and such as eat their young. as Cranes.
Hellebor. Scammony. and Dragons full of displeasure and poyson [poison]. the Glacus. Flies. the stone that consists of divers kinds. Garlick. the Ash. and ravenous. the Scrich-Owl [screech-owl]. and those which are mild. Crow-foot. devour flesh. and wisdom in them. and those which are called the fatall Birds. Castrels. the Pheasant. Amongst Plants. as Barley. and ravenous. the Jasper. the Sturgeon. and burning the tongue. the Laurell. or make it swell. Mirabolaus. as Onyons [onions]. Euphorbium. Also the Partridge. the fish called Anchia [anchovy]. and Trees. Kites. and Clemency. ravenous. she is the Ensigne of Emperours. Daws. Orpheus adds Storax. together with all adust. and also Oile. also all such as are offensive to men. Elicampane. Pistake Nuts [pistachios]. roots of Peony. and of good dispositions. and such as make a noise in their swallowing. Mastick. the Cuckow [cuckoo]. Libard [leopard]. Goat. prick it. as the Hart and Elephant. and an Embleme of Justice. which is dedicated to Mars. and the Amethist [amethyst]. These things are Martiall. and red Brass. Wheat. All birds that are ravenous. and those which are beset round about with prickles. the Poplar tree. the Dog-tree. Rhubarb. the Fork-fish. which above all the rest is dedicated to Mars. and sulphureous things: Amongst Stones the Diamond. as Crows. as the Eagle. Sugar. Amongst fish. Almonds. and all fiery. Choller [choler]. and those which are called lucky trees. amongst Elements. Amongst Animals such as have some stateliness. well trained up. as Hens. Also all manner of Corn. the Pie. all which are great devourers. as Sheep and Lambs: Amongst birds. the Plum tree. And amongst Fishes. the Nettle. by reason of his anger. those that are of a temperate complexion. together with the Yolk of their Eggs. also bitter tasts [tastes]. and the Dog-tree. red. birds given to a kind of devotion which are Emblemes of gratitude. and sharp things: Amongst humours. the Vine. Mustardseed. Wolf. and such as are hungry. Licorish [licorice]. and all such as are poysonous [poisonous]. And all such Animals as are warlike. Cartabana. Armoniack. Fire. What things are under the power of Mars. Wolfs-bane [wolfsbane]. and those which are gentle. as the Horse. break bones. the Stork. Pine-apples [pineapples]. the wild Ass. the Barbell. Serpents also. burn it. by reason of his devoutness. the Apple tree. as the Oke [oak]. Leeks. Darnell. the Violet. the Dolphin. the Blood-stone [bloodstone]. as Cardis. Filberds [filberts]. partaking somewhat of an astringent. and subtile. and sharp tast [taste]. as the Horn-Owl. as are Nuts. bold. the Faulcon [falcon]. the Sheath fish. and the Olive tree. also Raisins.Mints. and Manna. and are called Martial. Loadstone. the Vultur [vulture]. Chapter xxvii. The Eagle is dedicated to Jupiter. the Hasle [hazel] tree. the Service tree. . the Holm tree. Radish. the Fish that hath horns like a Ram. the Beech tree. Mule. Iron. and of clear fancy. by reason of too much heat. Ascolonia. as Gnats. the Pike. or by touching the skin. the tree æsculus [horse-chestnut] which is like an Oke [oak] but much bigger. the white Fig tree. the Pear tree. and such as being eaten cause tears. the Hawk. the Swallow. the Pellican [pelican]. and all thorny Trees. Henbane. Kid. Baboon. and causing tears: Amongst Metals. tart. and all such things whose sweetness is manifest.
Topaze. Things under Mercury are these. and Seed. both female. Musk. Spirit. Corall. and divers colours. the Hearb [herb] Mercury. & those that are artificiall. and Water. being compounded of mixed natures. amongst tasts [tastes] those that are various. which are very loving to their yong [young]. Conies. for after she hath been trod thirteen times a day. as Dogs. which is dedicated to Venus. and sweet smell. as glass. and are called Venereall. Silver. and Pigeon. amongst Metals. Valerian. Pimpernell. Quick-silver. Crab fighting for his Mate. amongst Plants and Trees the Vervin [vervain]. and Tithymallus for its fragrance. those which are sweet. Also the Crow. and mixed: amongst Metals. Aire. Amber-grise [ambergris]. the Hazle [hazel]. . the Berill [beryl]. and sweet fruits. if the Male call her. those especially which are mixed. amongst stones. the Slver Marcasite. amongst tasts [tastes]. and green Colour.Chapter xxviii. which was Commanded in the Law to be used in the purification. the Emrald [emerald]. What things are under the power of Mercury. although it moves all things indistinctly. the Pellican [pelican]. Amongst Plants. these are Venereall. also the Myrtle tree of Hesperus. and green. which by the Arabian is called Phu. Parsly [parsley]. the stone Aetites. she runs to him again. Sanders [sandalwood]. and red. white. one whereof was Commanded to be offered at the purification. Flegm [phlegm]. the Burgander. the lustfull Pilchards. also the Bull for his disdain. What things are under the power of Venus. and of a strong love. Marjoram. and Brass. amongst Stones. & those which have a colour mixed with yellow. in Cyprus. and those which are of divers colours. the Whiting for her love to her yong [young]. and male. the Lazull [lazuli] stone. and various figures naturally. and Goats. and such as have shorter and less leaves. the letcherous [lecherous] Gilthead. Amongst fishes. also Thyme. the Swallow. Violet. and the Turtle [turtledove]. Corneola [carnelian]. with Blood. Moreover all luxurious. Amongst birds the Swan. Maidenhaire. Five-leaved-grass. Coriander. various. amongst Elements. Chrysolite. The Sparrow also was dedicated to Venus. These things are under Venus. Fumitary. amongst humours. Pomegranats [pomegranates]. strange. Emrald [emerald]. and Trees. which generates sooner then any other Animall. stinking Sheep. first sown by Venus. a martiall disease. which the Poets say was. Water. as also the Animall spirit. Chapter xxix. and all of a fair. Figs. Achates [agates]. Also the Rose of Lucifer was dedicated to her. for they say that he couples after the seventh day of his being brought forth. and all sweet perfumes. and are called Mercuriall. after bringing forth. green Jasper. amongst Elements. as sweet Pears. Also the Egyptians called the Eagle Venus. both yellow. the gum Ladanum. the Wagtail. unctuous. because she is prone to Venery. after the Leprosie [leprosy]. and delectable. and delightfull. red Marble. Tin. and the Calf for his wantonness. then which nothing was of more force to resist it. Saphir [sapphire]. amongst humors. delicious Animals.
Wherefore. that are of quick sence. Venus. and such as become easily acquainted with men. So in Fire the enlivening light thereof is under the government of the Sun. and those things which are in it. Moreover the whole Orb of the Earth is distributed by Kingdoms. and all Wood from Mars. all that bring forth fruit. and happy Arabia: under . as Dogs. their weight. and the starry Heaven. ingenious. the fish called Trochius. the Bird Ibis. and not Flowers. and Water the Moon. Celtica. their hardness from Mars. Sogdiana. melodious. and Kingdomes are distributed to Planets. and Sliptickness is of Saturne. this for his dexterity. but with Aquarius. Arabia. those which are naturally witty. That the whole sublunary World. and disposeth that which is like to it. swift. strong. the Hart. but they that bring forth Flowers. (many of which countries are in the lesser Asia) are under Saturne with Capricorn. the fruitfullness of the matter. Nightingale. In like manner naturall active causes observe the Sun. the sudden effecting of any thing. Chapter xxxi. Also in stones. and all roots from Saturne. and inconstant. that for his vehemency. the fruitfulness of active causes Jupiter. the bird Porphyrio. as the Hare. in the Earth. Weesels [weasels]. every thing that bears fruit is from Jupiter. and every thing that bears Flowers is from Venus. and Bark is from Mercury. Oxiana. Mars. Gordiana. inconstant. their life from the Sun. the Pie. the Mullet also that shakes off the bait on the hook with his taile. Blackbird. These which are brought forth of their own accord without Seed. the Gnatsapper. and Signes: For Macedonia. Clamminess. and Mercury. also Pourcontrell for deceitfulness. and the Fork fish for its industry. Amongst birds. under him are the Sauromatian Country. are of the Moon. but in the middle Elements. which goes into himself. and leaves from the Moon. are distributed to Planets. the Parret [parrot]. and all Animals that are of both sexes. and not fruit. all strength from Mars. Also amongst Vegetables. Arriana. the whole mass of it under Saturne. the heat of it under Mars. Illyria. the matter the Moon. and manifold vertue: But the permanent continuation of all things is ascribed to Saturne. and those which can change their Sex. are of Venus.Animals also. Under Jupiter with Sagittarius are Tuscana. and Saturn. and Mercury. which Countries for the most part belong to the more inward Asia. Media and Æthiopia [Ethiopia]. Spaine. their beauty and fairness from Venus. and Provinces to the Planets. as the Linet. and every Planet rules. and temperament of Jupiter. How Provinces. Thrush. the black Betle [beetle] with one horn. the various superficies thereof under the Moon. and Mule. and Venus. and Seed. Apes. all Seed. All beauty is from Venus. Civet-Cat. Phazania. Moreover whatsoever is found in the whole world is made according to the governments of the Planets. and Mercury. Foxes. but being mixed are under Mercury. their occult vertue from Mercury. and such like. and accordingly receives its vertue. their use. and their common use from the Moon. and changeableness. Aire is under Jupiter. the bird Calandra. Lark. And amongst fish. are of Saturne and Jupiter. Chapter xxx. Thracia.
are Lycia. Mauritania. rules Hircania. To Aries the Hearb [herb] Sange [sage]. For of the shavings of Ramshorn sowed. and the lower Egypt: but with Virgo. and . to Jupiter Henbane. Persia: but with Libra she commands the people of the Island Bractia. Nasamonia. shall be able to obtain great and propheticall oracles concerning every Region. Capricorn over Goats. to Taurus Vervine [vervain] that growes straight. Cappadocia.him with Pisces. The Sun with Leo governs Italy. Africa. distributes to the Planets these. of Thebais. to Saturne Sengreen. These we have in this manner gathered from Ptolemies [Ptolemy's] opinion. and Garden-basill under Scorpio. Cyprus. Goos-foot. comes forth Asparagus. and Lybia. the lower parts of Syria. to Gemini Vervine [vervain] that growes bending. Paphlagonia. What things are under the Signes. and typicall seales of the sacred Scripture. and all Carchedonia. The like consideration is to be had in all things concerning the figures of the fixed Stars: so they will have the Terrestiall [terrestrial] Ram to be under the rule of the Celestiall Aries: and the Terrestiall Bull. Pamphylia. to Venus Vervine [vervain]. and their Images. Mercury with Gemini. Carthage. Mars with Aries governs Britany. to which according to the writings of other Astrologers many more may be added. So also that Cancer should rule over Crabs. and blessings of the Tribes of Israel. and Judea: with Scorpio. to the Sun Knotgrass. We also know by experience that Asparagus is under Aries. to the Moon. Mantiana. rules over the Diamond. to Virgo Calamint. and Ox to be under the Celestiall Taurus. and so of the rest. Media. whom Albertus follows. the Seas of litle Asia. Germany. Armenia. to Mercury Cinquefoile. and Thebit reckon up some of the more eminent Stars. But Hermes. and Garden Basill rubbed betwixt two stones. he rules Syria. to Libra Mug-wort. Chaldea. to Jupiter Agrimony. and Leo over Lyons [lions]: Virgo over Virgins. Parthia. of Oasis. Mesopotamia. of Caspia. amongst Plants. Apulia. France. Lydia. black Hellebor. And to the Planets these. and Pisces over Fishes. Idumea. Bastarnia. to Mars Sulphur-wort. and Scorpio over Scorpions. Peony. to Aquarius Dragonwort [dragon's-wort]. whereof the first is called the head of Algol. viz. Phrygia. to the Sun Marygold [marigold]. to Venus Wound-wort. Greece. Also the Celestiall Ursa over Bears. Venus with Taurus governs the Isles Cyclades. Marmarica. Cyrenaica. Sagittarius over Horses. to Sagittarius Pimpernell. and the Dog-star over Dogs. and amongst stones. of Seres. to Capricorn the Dock. viz. to Scorpio Scorpion-grass. of things to come. viz. whence they of that place are in Scripture called Elamites. the fixed Stars. The Moon with Cancer governs Bithivia. Assyria. Sicilia. Chapter xxxii. to Mars Rib-wort. Colchica. Numidia. to Cancer Comfrey. and Getulia. and Ela. to Leo Sowbread. to Pisces Hart-wort. with the Ministery [Ministry] of the ruling Intelligencies. Moreover I will according to the doctrine of Hermes. Phenicia. to Saturne the Daffodill. to the Moon. produceth Scorpions. Cilicia. and Planets. and of Troglodys. Metagonium. Achaia. & the Orchenians. the lots of the Apostles. Creta. But he which knows how to compare these divisions of Provinces according to the divisions of the Stars. Babylon. Comagena. Now Apuleius distributes certain and peculiar Hearbs [herbs] to the Signes. Hydra over Serpents. to Mercury Mulleine.
Mint. or Plant. the Chalcedony is under Saturne. and amongst Animals the tooth of a Wolf. is the Chalcedone [chalcedony]: amongst Plants. the Saphir [sapphire]. which rules. the Emrald [emerald] under Jupiter. The fourth is called the GoatStar. which hath under it. amongst stones. and the Head of Algol. under which. and. and the Star Spica. rules over the Berill [beryl]: amongst Plants. The sixth is called the lesser Dog-star. rules over the Loadstone. Horehound. as also under the Star which is called the falling Vultur. So amongst stones. are under Jupiter. The third is the Star Aldeboran. Trifoile. amongst stones. which is of divers kinds is under Mars. Venus. under this. amongst stones. Sage. and Flowers turn towards the North. is under Mars. amongst Plants. The Amethyst. rules over the Jasper: amongst Plants the Plantain. Amongst Animals. rules over the Granate. Quadraginus. is not governed by one Star alone. the Topaze under the Sun. but conjoyned. and Jupiter. amongst stones.Mugwort. and the Sun. are such stones as are of the Colour of the black Onyx stone: amongst Plants the Bur. and the Sun and Moon. and Ruby: amongst Plants. is the Sardonius. rule over Crystall. Perwinkle [periwinkle]. amongst Plants long Aristolochy. amongst Plants. and the root of Mandrake. The twelfth is called Elpheia. and Amethist [amethyst]. and Matry-silva. Rosemary. and Sanders. as saith Hermes. and the Heart of the Scorpion. Tutia is under Jupiter. and Ape under Saturne. under which. the Hearb [herb] Dragon is under Saturne. the Emrald [emerald]: amongst Plants. The eleventh is called Alchamech. or Animall. and Frankincense. and amongst Animals the tongue of a Frog. amongst stones. and the Star Alhajoth. and Capricorn. The Fox. the Milky Thistle. amongst stones. not separated. amongst Plants. and the Head of Algol. and Fennill [fennel]: and amongst Metals. Quick-silver [quicksilver]. together with the Taile of Scorpion. also Mugwort. is the Chrysolite: amongst Plants Succory. Savin. and the flowers of Perwinckle [periwinkle]. the Carbuncle. but many of them receive influence. Henbane. Trifoile. Mugwort. and Saturne. Mastick. the Chrysolite is under the Sun. In like manner amongst Vegetables. from many Stars. The second are the Pleiades. and Mercury. and the Star Alchamech. The seventh is called the Heart of the Lyon. Mugwort. Venus. under which. whose leaves. Jupiter. and Nip [catnip]. Mugwort. and Mints. is the Topaze. Mosse. Mugwort. The fourteenth is the Falling Vultur. Majoram [marjoram]. which amongst stones. The tenth is called Spica. and the Celestiall Dragon. amongst stones. The thirteenth is called the Heart of the Scorpion. and Mercury. or any other thing. which amongst stones. amongst stones. the Hearb [herb] Diacedon. Saturne. and the Star Elpheia: the Diamond under Mars. the Sea Calf is under the Sun. and Fumitary. which amongst stones. and the stone Diodocus. which amongst stones. The ninth is called the Wing of the Crow. The Jasper. and Comfrey. The Saphir [sapphire] under Jupiter. Succory. and Mandrake. and Mint under the Goat star: Hellebor is dedicated to Mars. amongst stones. amongst Hearbs [herbs]. but Mastick is also under the Heart of the Lyon. and Mastick. that every stone. Mugwort and Dragonwort: and amongst Animals the tongue of a Snake. and Venus: Coriander to Venus. and Saffron. The eighth is the Taile of the lesser Bear. and Ivy. to the Sun. or seven Stars. and Mercury: and . The fifth is called the great Dog-star. which hath under it. rules over Achates [agates]: amongst Plants the Flowers of Marigold. and Mercury. Moreover this we must know. amongst Plants. and Penyroial [pennyroyal]. Jupiter. which amongst stones. and Mandrake. The fifteenth is the Taile of Capricorn under which. Sallendine.
Domesticall Dogs under Mercury, and the Moon. And thus we have shewed more things in these inferiours by their superiours.
Chapter xxxiii. Of the Seals, and Characters of Naturall things.
All Stars have their peculiar Natures, properties, and conditions, the Seals and Characters whereof they produce through their rayes, even in these inferiour things, viz. in Elements, in Stones, in Plants, in Animals, and their members, whence every thing receives from an harmonious disposition, and from its Star shining upon it, some particular Seal, or Character stampt upon it, which is the significator of that Star, or harmony, conteining in it a peculiar vertue, differing from other vertues of the same matter, both generically, specifically, and numerically. Every thing therefore hath its Character pressed upon it by its Star for some particular effect, especially by that Star which doth principally govern it: And these Characters contain, and retain in them the peculiar natures, vertues, and roots of their Stars, and produce the like operations upon other things, on which they are reflected, and stir up, and help the influencies of their Stars, whether they be Planets, or fixed Stars, and figures, and Celestiall signs, viz. as oft as they shall be made in a fit matter, and in their due, and accustomed times. Which ancient wise men considering, such as laboured much in the finding out of the occult properties of things, did set down in writing the images of the Stars, their figures, Seals, Marks, Characters, such as nature her self did describe by the rayes of the Stars, in these inferiour bodies, some in stones, some in Plants, and joynts, and knots of boughs, and some in divers members of Animals. For the Bay-tree, the Lote-tree, and the Marygold [marigold] are Solary Plants, and in their roots, and knots being cut off, shew the Characters of the Sun, so also in the bone, and shoulderblades in Animals: whence there arose a spatulary kind of divining (i.e.) by the shoulder-blades, and in stones, and stony things the Characters, and images of Celestiall things are often found. But seeing that in so great a diversity of things there is not a traditionall knowledge, only in a few things, which humane understanding is able to reach: Therefore leaving those things which are to be found out in Plants, and Stones, and other things, as also, in the members of divers Animals, we shall limit our selves to mans nature only, which seeing it is the compleatest image of the whole universe, containing in it self the whole heavenly harmony, will without all doubt abundantly afford us the Seals, and Characters of all the Stars, and Celestiall Influencies, and those as the more efficacious, which are less differing from the Celestiall nature. But as the number of the Stars is known to God alone, so also their effects, and Seals upon these inferiour things: wherefore no humane intellect is able to attain to the knowledge of them. Whence very few of those things became known to us, which the ancient Philosophers, & Chyromancers [chiromancers] attained to, partly by reason, and partly by experience, and there be many things yet ly hid in the treasury of nture. We shall here in this place note some few Seals,and Characters of the Planets, such as the ancient Chyromancers [chiromancers] knew in the hands of men. These doth Julian call sacred, and divine letters, seeing that by them, according to the holy Scripture is the life of men writ in their hands. And there are in all Nations, and Languages alwaies the same, and like to them, and permanent; to which were added, and found out afterwards many more, as by the ancient, so by latter Chyromancers [chiromancers]. And they that would know them must
have recourse to their Volumes. It is sufficient here to shew from whence the Characters of Nature have their originall, and in what things they are to be enquired after.
There follow the Figures of Divine Letters.
The Letters, or Characters of Saturne.
The Letters, or Characters of Jupiter.
The Letters, or Characters of Mars.
The Letters, or Characters of the Sun.
The Letters, or Characters of Venus.
The Letters, or Characters of Mercury.
The Letters, or Characters of the Moon.
Chapter xxxiv. How by Naturall things, and their vertues we may draw forth, and attract the influencies, and vertues of Celestiall bodies.
Now if thou desirest to receive vertue from any part of the World, or from any Star, thou shalt (those things being used which belong to this Star) come under its peculiar influence, as Wood is fit to receive Flame, by reason of Sulphur, Pitch, and Oile. Nevertheless when thou dost to any one species of things, or individual, rightly apply many things, which are things of the same subject scattered amongst themselves, conformable to the same Idea, and Star, presently by this matter so opportunely fitted, a singular gift is infused by the Idea, by means of the soul of the world. I say opportunely fitted, viz. under a harmony like to the harmony, which did infuse a certain vertue into the matter. For although things have some vertues, such as we speak of, yet those vertues do so ly [lie] hid that there is seldom any effect produced by them: but as in a grain of Mustardseed, bruised, the sharpness which lay hid is stirred up: and as the heat of the fire doth make letters apparently seen, which before could not be read, that were writ with the juice of an Onion or milk: and letters wrote upon a stone with the fat of a Goat, and altogether unperceived, when the stone is put into Vinegar, appear and shew themselves. And as a blow with a stick stirs up the madness of a Dog, which before lay asleep, so doth the Celestiall harmony disclose vertues lying in the water, stirs them up, strengtheneth them, and makes them manifest, and as I may so say, produceth that into Act, which before was only in power, when things are rightly exposed to it in a Celestiall season. As for example; If thou dost desire to attract vertue from the Sun, and to seek those things that are Solary, amongst Vegetables, Plants, Metals, Stones, and Animals, these things are to be used, and taken chiefly, which in a Solary order are higher. For these are more available: So thou shalt draw a singular gift from the Sun through the beams thereof, being seasonably received together, and through the spirit of the world.
Chapter xxxv. Of the Mixtions of naturall things, one with another, and their benefits.
It is most evident, that in the inferiour nature all the powers of superior bodies are not found comprehended in any one thing, but are dispersed through many kinds of things amongst us: as there are many Solary things, whereof every one doth not contain all the vertues of the Sun: but some have some properties from the Sun, and others othersome. Wherefore it is sometimes necessary that there be mixtions in operations, that if a hundred or a thousand vertues of the Sun were dispersed through so many Plants, Animals, & the like, we may gather all these together, and bring them into one form, in which we shall see all the said vertues, being united, contained. Now there is a twofold vertue in commixtion, one, viz. which was first planted in its parts, and is Celestiall, the
Yet this is not to be less wondred at which Eudoxus Giudius reports of an artificiall kind of honey. there results a certain common form. For every mixtion. and artificiall mixtion of things mixt amongst themselves. vapours. Of the Union of mixt things. is every where firm to it self. which consists of many severall things. and of the mixtions of them according to certain proportions. and that very good. and can hardly be dissipated: as we sometimes see stones. For the Celestiall vertue doth otherwise lye asleep. by how much their temper is more remote from contrariety. and not far inferiour to that of the Bees. When therefore any one makes a mixtion of many matters under the Celestiall influencies. and of many others. where the patient is fitly applyed to its agent. as a prevalent cause doth from the beginning of every thing to be generated by the concoction. as Sulphur kept from Flame. that they seem to make one body. that they seem to be wholly one thing: as we see two trees by grafting to become one. and sublime vertues. . are read in the book of Chiramis. and sensible soul to receive more noble. contains the vertue of all. also Oisters [oysters] with stones by a certain occult vertue of nature. together with life. and aptness that is in things amongst themselves towards their superiours. and another while stone. and the introduction of a more noble form. and Hermes. and prepared in fit seasons. and such like. by procuring life for them from the Stars. and such like. Moreover we must know. but in living bodies it doth alwaies burn. as also a sensible soul. and divers bodies to be by a certain naturall power conglutinated. and there have been seen some Animals which have been turned into stones. Democritus. being joyned together doth indeed cause wonderfull thing. Archyta. when they are put to matters that are mixed. and united. by collyries. and that also homogeneous. when a perfect mixtion of qualities seems to break the former contrariety. and powerfull to act. and wonderfull gifts. Now the Heaven. that by how much the more noble the form of any thing is. and brought into one form. and the Senses of life. and apt it is to receive. and perfect digestion of the matter. which viz. For so much the more perfect life things receive. such as agree with the heaven under a certain Constellation. made according to naturall Philosophy. who is named Alchorat. then the variety of Celestiall actions on the one hand. bestows Celestiall influences. by ointments. as a more noble form. to make them alive. that it becomes one. endowed with many gifts of the Stars: as in the honey of Bees. So from a certain composition of Hearbs [herbs]. is then most perfect. according to the Capacity that is in that life. by a kind of divine. and of naturall powers on the other hand. which a certain Nation of Gyants [giants] in Lybia knew how to make out of Flowers. and admirable art of the Bees. Chapter xxxvi. And this vertue descends by a certain likeness. and just as much as the following do by degrees correspond with them that go before. For there is so great a power in prepared matters which we see do then receive life. by fumes.other is obtained by a certain. Then the vertues of things do then become wonderfull. by so much the more prone. So the tree Ebeny [ebony] is one while wood. when it is so firmly compacted in all parts. and Astronomy. as kindled Sulphur. viz. that which is gathered out of the juice of innumerable Flowers. and so united with the substance of the stone.
neither is Fire mixed with water. and vitall Gifts. are generated Frogs. through the mediation of the other. and he buried in the ground. which doth so daily flow in upon things naturall. And there is an art wherewith by a Hen sitting upon Eggs may be generated a form like to a man. in the attracting of like by like. of a Duck dryed into powder. and the Mecubals of the Hebrews confess. or perfected. Now such kind of attractions by the mutuall correspondency of things amongst themselves. such as are read of in the book of Nemith. from the Stars to their Intelligencies. How by some certain naturall. is not unfit to receive the Celestiall influence. or a more noble form. For that is the binding and continuity of the matter to the soul of the world. and all occult Philosophy flowes: For every day some naturall thing is drawn by art. of a Horse Waspes. For a Congruity of naturall things is sufficient for the receiving of influence from Celestiall. and some divine thing is drawn by nature. receiveth life. and through this the supream [Supreme] it self. and all things which nature hath prepared. together with Hermes. Hence every thing may be aptly reduced from these inferiours to the Stars. and the hair of a Horse taile put into Water. because such kind of monstrous generations are not produced according to the Laws of Nature. and from the intellectuall world a spirituall and enlivening vertue transcending all qualities whatsoever. So the earth agrees with cold water. and better fashion. the Aire with Fire. and put into Water.e. (i. or the spirit of the world. which is tituled a Book of the Laws of Pluto. but in the most perfect manner of all in the exemplary. . are bred Serpents. And after this course. and is turned into a pernicious Worm. and corruption. from the series. You must therefore know which. and that also there are the same things in the Celestiall world. they suffer no matter to be destitute of their vertue. or art. as also in the intellectuall world. the Fire with the Heaven in water. and what Celestiall influencies they are able to receive. and artificiall preparations we may attract certain Celestiall. so certain wonderfull works are wrought. & knww how to make. and manner. and lastly from the exemplary or originall world. according to their degree receive the originall power of the whole perfection. the water with moist Aire. and receive from heaven that Celestiall power they call the quintessence. or compounded of more things. which Magicians say hath in it wonderfull vertues. or the middle nature. which I have seen. and pure. called Nature a Magicianess. that all sublunary things are subject to generation.) the very Magicall power it self. Wherefore as much matter as is perfect. and of the hairs of a menstrous Woman put under dung. the Grecians called συµπαθιαν [sympathies]. and cut into pieces. and Jarchus Brachmanus. of a Crab. are generated Scorpions. Toads are generated of it: of the Hearb [herb] Garden Basill bruised betwixt two stones. and Ox Bees. say. and of sutable things by sutable. Platonists. that every inferiour thing should in its kind answer its superiour. because when nothing doth hinder the Celestials to send forth their lights upon inferiours. and from thence to the first cause it self. his legs being taken of [off].then by its vapour it fils all the places that are next to it. and what kind of matters are either of nature. that it is impossible that a prepared matter should not receive life. For we know that of Worms are generated Gnats. and put into a moist place under the ground. but in a far more perfect. begun. Chapter xxxvii. but after a Celestiall manner. of a Calf. a Scorpion. of superiours with inferiours. but if it be baked in a Pie. and this they call the true Mandrake. which the Egyptians seeing. and order whereof whole Magick.
and inferiours through their superiours. stones. How we may draw not only Celestiall. being rightly received. but by the spirit. because there is one operative vertue that is diffused through all kinds of things. with the whole School of Platonists confirm. the intention to the imagination. For this is the harmony of the world. and so also by these Celestial [gifts]. beasts. man. and likness all things are created. So neither is the soul united to the body. the intellect to the intention. appropriated to any one certain Angel. So we see that when nature hath framed the body of an infant. to the lowermost things of all. of which string if one end be touched. as they are servants of the Stars.e. and attributes. a bruit [brute] with a man in sense. Divinity is annexed to the mind. and conveyed to us. the Fire is the vehiculum of light. and Astronomy: And Mercurius Trismegistus writes. This spirit is the instrument to obtain of God the understanding. plants. the superiour also is moved. as manifest things are produced out of occult causes. and mind in the soul. as in wood the dryness is fitted to receive oile. For so inferiours are successively joyned to their superiours.) half Animall. come to the very supream [Supreme] of all. that all superior vertue doth flow through every inferiour with a long. and those with divine properties. having a naturall power of divinity (i. of Zeophyton. and with God himself. may be procured. metals. but also certain Intellectuall. we are in a capacity to receive certain Celestiall gifts from above. as strings in a Lute well tuned. nor the Aire with the Earth.) which have a naturall correspondency with the superiors. and artificiall preparations. of the world. Of the same also Austin [St. of man. of plants. to draw forth things that are . the Celestial Angels. after whose image. but by water.e. By these examples you see how by some certain naturall. the senses at last to things. but also certain Intellectuall. of metals. the Heavens with Intelligencies. as a certain string stretched out. and divine gifts may be received from above by some certain matters. will presently be animated by that Angel. and continuity of nature. Iamblichus. and vitall. and vitall. that not only Celestiall. And again in things spirituall. Augustine] makes mention in his eighth book De Civitate Dei [the City of God]. by which vertue indeed. that an Image rightly made of certain proper things. and opportunely gathered together according to the rules of Naturall Philosophy. Chapter xxxviii. and divine gifts from above. Hearbs [herbs] with Animals. and such a touch doth sound to the other end. that things supercelestiall be drawn down by the Celestiall. and the oile being imbibed is food for the Fire. the Zeophyton (i. the mind to the intellect. and at the motion of the inferiour. to which the other doth answer.but by Aire. Now the first Image of God is the world. and Synesius. the imagination to the senses. and Metals have a correspondency with Hearbs [herbs]. Magicians teach that Celestial gifts may through inferiors being conformable to superiors be drawn down by opportune influencies of the Heaven. so a Magician doth make use of things manifest. of beasts. and the super-naturall [supernatural] by naturall. Proclus. that there proceeds an influence from their head. by this very preparative she presently fetcheth the spirit from the Universe. Animals with the Heavens. and continued series. the Plant agrees with a bruit [brute] in Vegetation. For this is the band. an Angell with God in immortality. man with an Angel in understanding. and half Plant. dispersing its rayes even to the very last things. nor the understanding to the spirit but by the soul. and body. For stones. Angelicall. the whole doth presently shake. the first cause.
to whom they did sacrifice with their privy members [genitals] uncovered. whom a Dragon killed. which is called Marmorites. which Magicians drinking of. Neither to these is that unlike (if it be true. and not a fable) which is read concerning the detestable heresy of old Churchmen. the Gods of the world may be raised by us. they revive. Chap. a pure mind. by evill. They say that if the fish Echeneis be cut into peices [pieces]. lights. can prophesie [prophesy]. and in the worship of the Idoll which was called Panor. being called up. if with their whole bodies they be put under mud in vineger [vinegar]. Again. that with a certain Hearb [herb] called Balus. that in Arabia a certain man was by a certain Hearb [herb] restored to life. and the like. But whether or no any such things can be done indeed upon man by the vertue of Hearbs [herbs]. and live. and naturall things. was made alive again. xxxix. reported to do. The like doth the Hearb [herb] Aglauphotis do. or prophesie [prophesy]: The same is Selenite. viz. do in like manner recover life in the juice of the hearb Nip [herb catnip]. on the contrary side. a young Dragon being killed. and we again obey him. and harmony. is said to make him to divine. no man is ignorant that supercelestiall Angels or spirits may be gained by us through good works. Let no man therefore doubt that in like manner by some certain matters of the world. and that the Ghosts of the dead may be. which are agreeable to Celestiall: in which. being killed. with her own blood. and prophane [profane] Arts may be raised up as Psellus saith Sorcerers are wont to do. Now it is certain. whence Xanthus the Historian tels. so they say that the Images of Gods may be called up by the stone called Anchitis. through the rays of the Stars. such as were in times past in the sacrifices of Priapus. sounds. As a wicked spirit spake once to Iohn [John] of one Cynops a Sorcerer. held under the tongue of a man. and divine measures. Also there is an Hearb [herb] called Rheangelida. and wonderfull thing by certain naturall things: so the stone that is bred in the Apple of the eye of a Civet Cat. will all of them in a few dayes recover life. all the power. secret prayers. was restored to life: and Juba reports. there is a kind of reason. devout humiliation. with him. or any other naturall thing. Also we know that the Pellican [pelican] doth restore her yong [young] to life. and like to these are manifest in Witches and mischeivous [mischievous] women. and Cynops obeys us. be put into warm ashes. which wickednesses the foolish dotage of women is subject to fall into. and cast into the sea. . And Bees being drowned. and orders. we shall discourse in the following Chapter. saith he. and incorporeall. as saith Pliny. the parts will within a little time come together. That we may by some certain matters of the world stir up the Gods of the world. and Eels being dead for want of water. growing upon the Marbles of Arabia. sense. and likewise we. through fumes. and he is entred into a confederacy with all the principalities together. and accompany. and their ministring spirits. and manifest that such things can be done upon other animals. So we read that the Ancients were wont often to receive some divine. So if flies. that are drowned. By these. also that by the same a certain man of Tillum. besides corporeall qualities. No man is ignorant that evill spirits. kept up by the stone Synochitis. and the which Magicians use. the Moon stone [moonstone]. Moreover there are some Hearbs [herbs] by which the dead are raised to life. and such as these evill spirits are raised. of Satan dwells there.occult. whom most detestable and abominable filthiness did follow. and the blood of a Vultur [vulture] being put to them.
consume. Chap. Also the binding of birds. Also the binding of a mill. by rings. and speak. by sound. Unguents. and do wonderfull things by them: no otherwise then evill spirits are wont to do. viz. that they are believed to be able to subvert. The binding of dogs. or fountain. and their power. and by divers superstitions. which were not kept there by constraint in some certain matters. by numbers. and change all inferiour things. The force of Sorceries is reported to be so great. consecrations. sickness or health. Moeris for me these hearbs [herbs] in Pontus chose. by swearing. Chap. and observations. . and in the woods to hide: From Sepulchres would souls departed charm. and wild beasts. much less higher. by words. what sort they are of. though never so strong. devotions. I many times. invocations. and passions. Of bindings. and images. and such like. that they cannot steale in any place. And Corn bear standing from anothers Farm. with these. that no winds. that it cannot bring forth fruit: the binding of any place. not supercelestiall. but rejoycing [rejoiced] in them. love potions. by charmes.or at least the ministring spirits. by binding to. Of Sorceries. they do alwaies and willingly abide in them. the airy spirits. according Virgils Muse. Now there are such kind of bindings as these made by Sorceries. for there great plenty grows. by strong imaginations. that the water cannot be drawn up out of them: The binding of the ground. have Moeris spide [spied] Chang'd to a wolfe. that they cannot bark. yet often known by experience. which are scarce credible. It remains now that we understand a thing of great wonderment: and it is a binding of men into love. that they shall do no hurt. and names. by images. when they possess mens bodies. and imprecations. that they cannot pass over any bound. and hanging up of things. and tempests. Also the bindings of lightnings. that they cannot buy. W EE have spoken concerning the vertues. and in what wayes they are wont to be done. xli. the binding of ships. foretelling things to come. shall be able to carry them out of the Haven. So we read that the antient [ancient] Priests made statues. as acknowledging such kinds of matter to be sutable [suitable] to them. xl. Also the binding of thieves. and characters. and as Mercurius [Hermes Trismegistus] saith. conjuring. that though it be never so strong. the binding of Merchants. can burn no combustible thing that is put to it. by lights. And curious drugs. and such like. and infused into them the spirits of the stars. and robbers. that they shall not be able to fly. that nothing can be built upon it: The binding of fire. the binding of an army. Collyries. or run away. sacrifices. or servants of these Gods. and wonderfull efficacy of naturall things. that it can by no force whatsoever be turned round: the binding of a Cisterne. by inchantments [enchantments]. or hatred. or sell in any place. And such like as these.
and hellish bane Chang'd to a bird. sometimes with fountain water. then she offers sacrifices (their inchanted entralls [enchanted entrails] lying panting). come skipping. The marrow of a Hart with Serpents fed Were not wanting. and other aspects. and most fit for these her arts.Also in an other place. and sprinkles them with divers kinds of liquors. Guts of the Lynx. and layes them on the fire. and insteed of Bæotius the young man. and come whither the stink of their haire led them. and walk. goeth up to the tyled rough [tiled roof]. the bodies of those whose haires did smoke. that he heard of some women Sorceresses. that were so versed in these kind of arts. with sterns of ships that were cast away. assume the spirit of a man. and hear. with all kinds of spices. no nor the sea Lamprey Which stops the ships. and mead: Then she ties those haires into knots. And a litle after. and spots his speckled wings With sundry colours ---------Now. that Sorceress. having before furnished her mournfull house with sutable furniture. xlii. they could presently turn them into working cattell [cattle]. and the work being done. . that by giving cheese to men. and with divers members of buryed carkasses [buried carcasses] cast abroad: here noses. and love into the house. and chang'd to savage beasts. there the fleshy nailes of those that were hanged. with plates of Iron with strange words engraven upon them. and feel. Then presently with an irresistible power of Magick. Of the wonderful vertues of some kinds of Sorceries. Austin [Augustine] also reports. and in the upper part thereof makes a great hole open to all the orientall. which waters fear and hate. and fingers. concerning the companions of Ulysses. and blind force of the Gods. sometimes with mountain honey. and crash. and there privately worships. Fomr [foam] of mad Dogs. and leaping with joy. whom The cruell Goddess Circe there invests With fierce aspects. And such as Apuleius tells of concerning Pamphila. Hyena's knot imbred. Chap. with divers odours to be burnt. calling up ghosts. to whom Fotis a certain maid brought the haires of a goat (cut off from a bag or botle [bottle] made with the skin thereof) instead of Bæotius a young mans haires: Now she (saith he) being out of her wits for the young man. there are some kinds of these sorceries mentioned by Lucan concerning that Sorceress Thessala. endeavouring to procure love. nor yet the Dragons eye. restored them into men again. and in another place the blood of them that were murdered. where he saith. sometimes with cowes milk. Here all natures products unfortunate. When love from Picus Circe could not gaine Him with her charming wand. and their skulls mangled with the teeth of wild beasts. and much lamented.
if it be put into the wooll of a black Ram. it will make crass-bows [cross-bows] useless for the killing of any game: The haires of a menstruous woman put under dung. But they are of greatest force of all. There is also Hippomanes. and change of the Moon: But if they happen in the Eclypse [eclipse] of the Moon or Sun. or drink after they are bitten with a mad dog. and if it doth but touch the Vine it spoyles [spoils] it for ever. they report. when they happen in the first years. worms. Moreover if the stomack [stomach] of a Hart be burnt or rosted [roasted]. change the colour of them. breed Serpents: and if they be burnt. they are an incurable poyson [poison]. that wound is incurable: it kils [kills] whole hives of Bees. and they that be newly set. if it be powdered. and quartane Agues. So great a poysonous [poisonous] force is in them. and if they be cast into the fire.Now I will shew you what some of the Sorceries are. it will spread no further. it makes it soure. and makes women miscarry if they be but smeared with it: it makes Asses barren as long as they eat of the corn that hath been touched with it. which. dims the beauty of Ivory. more of which Pliny makes mention of. and drives them from the hives that are but touched with it. moreover it cures the fits of the falling sickness. how much power it hath in Sorcery. and makes fruit fall off from the Trees. it makes linnen [linen] black that are boyled [boiled]. if it comes over new wine. and black. if they happen betwixt the decrease. and to it be put a perfuming made with a menstruous cloth. and takes away colours from flowers. flyes [flies]. Also they say that the threads of any garment touched therewith. and yet much greater. it burns up all the hearbs [herbs] in the garden. for if they do but touch the posts of the house there can no mischeif [mischief] take effect in it. and especially if it be done by the woman her self. and makes Iron presently rusty. that by the example of these there may be a way opened for the consideration of the whole subject of them. it makes Mares cast their foal if they do but touch it. Of these therefore the first is menstruous bloud [blood]. as also if the soles of the patients feet be noynted [anointed] therewith. and lightnings. as they say. which unless the Mare her self doth presently eat. Also they say that they are able to expell hail. it makes brass rust. and drank in a cup with the blood of him that is in love. and Trees barren. cannot be burnt. and smeared over with a menstruous cloth. and smell very strong: it makes dogs mad. she will never after love her foals. it darkens the brightness of a looking glass. the patients not knowing of it. But most especially it cures them that are affraid [afraid] of water. There is also another . and by its very touch it makes all Plants. cureth the falling sickness. Besides. They say that it drives away tertian. if onely a menstruous cloth be put under the cup. they make all cankars [cankers]. we will now consider. and if they being thus mad shall bite any one. will drive away Serpents with their smell. to die. which amongst Sorceries is not the least taken notice of. and tyed [tied] up in a silver bracelet. Also it is said that the root of Peony being given with Castor [oil]. that they are poyson [poison] to poysonous [poisonous] creatures. for. or else they will make the corn to wither. Know this. and razors. if they do but tast [taste] of it. dulls the edges of knives. and all hurtfull things fall off from the corn: but they must take heed that they do it before Sun rising [sunrise]. And for this cause they say there is a most wonderful power in it to procure love. which is in the forehead of a Colt newly foaled. or let it suck. that they are a greater poyson [poison] if they happen in the decrease of the Moon. beetles. that if menstruous women shall walk naked about the standing corn. The ashes of menstruous clothes. even in the years of virginity. tempests. and it is a little venemous [venomous] piece of flesh as big as a fig. if they be cast upon purple garments that are to be washed.
for if the sick party shall answer him that brought it in. that it procures for him that carryes it about him. and controversies. that a stone that is bit with a mad dog hath power to cause discord. viz. and great men in power. and charmes Are given to Sons in law. when he sings Hence comes that poison which the Shepherds call Hippomanes. being decocted.e. the Arts of Juglers [jugglers] and Sorcerers are so invallid. especially if the hearb [herb] of the same name. which when he had put on he could not be hurt with the point or edge of any weapon. The civet Cat also abounds with Sorceries: for. and for success of Petitions. They say also that a tyck [tick]. that if any man do but look upon a woman. from great men in power. & shall ask of him concerning his disease. Of this doth Juvenall the Satyrist [Satirist] make mention. saith he. as Pliny reports. if it be put in drink. issuing out of the share of a Mare what time she desires a horse. and also remedies of diseases. viz. and that he shall not be barked at by dogs. And that a . Also that they that are anoynted [anointed] with the ashes of the ankle bone of her left foot. of which Virgill makes mention. and from Mares groines doth fall. sends forth a blackish juice as it were of a beech. and corruption of Princes. who had a garment. he saith. the civet cat's] forehead doth withstand bewitchings. being decocted with the blood of a Weesell [weasel] shall become odious to all. if he make no answer. and of his prayers from God. and will by no means be perswaded to talk with them. the posts of a dore [door] being touched with her blood. poysons [poisons] that boyled [boiled] are. viz. which is called by the same name. houndstongue be joyned with it. the root under the earth. that there was a certain man called Froton. whilest the Vultur [vulture] was gnawing upon the liver of Prometheus upon the hill Caucasus. if any one shall after he hath performed his devotion to Proserpina. and that if it be bound unto the left arm. Hippomanes. hath such great force in Sorcery. Hippomanes. which he saith groweth from corrupt blood dropping upon the earth. with which.Sorcery. and if be it altogether black. Apollonius also in his Argonauticks makes mention of the hearb [herb] of Prometheus. The flowre [flower] of this hearb [herb]. one farther then the other the length of a cubit. They say also. that the Gods cannot be called up. there is certain hope of life. if it be pulled out of the left eare of a dog. if any one hath never so little of it about him. having a double stalk hanging out. is like Saffron. and grant of any priveledge [privilege]. Also it is said that the straight gut is administered against the injustice. he cannot be hurt either with sword. and that he shall dye [die]. The wofull [woeful] bane of cruell stepdames use. and to conduce to ending of suits. it will make her follow him presently. that puts the tongue of a dog in his shooe [shoe] under his great toe. And with a charme 'mongst powerfull drugs infuse. it is such a present [?] charm. hath great vertue in the prognostick of life. smear over his body. and that the skin of her [i. or fire. The same also is done with the eye. Also Saxo Gramaticus [Grammaticus] writes. They say also that the blood of a Basilisk. with such like harmes. a venemous [venomous] humour. which they call the blood of Saturn. as flesh newly cut. who standing at his feet. good success of his Petitions.
and restrain love. Also it is said that the sword. in as much as they do strongly work upon the Aire. and names should be written upon it. for to affect their fancy. Wherefore Suffumigations are wont to be used to [by] them that are about to Sooth-say [soothsay]. as it is manifest. do fit us to receive divine inspiration: So they say that fumes made with Lin-seed [linseed]. Thus much Pliny writes. if any man shall dip a sword. especially when he shall with Porphyrius [Porphyry] consider. and doth conduce to prophecying. and power. And Pliny reports that there is a red toad that lives in bryers [briars]. and is full of Sorceries and doth wonderfull things: for the little bone which is in his left side. if they be burnt with Oken [oaken] wood. doth make one to fore-see [foresee] things to come. it stirreth up lust. or Suffumigations. which indeed being duly appropriated to any certain Deities. makes hot water cold. unless that be taken out. and so to continue in that madness. airy spirits are presently raised. There are also suffumigations under opportune influencies of Stars. hath wonderfull power in Sorceries: For if the snaffle of the bridle. and Lightnings. wherewith men were beheaded. though never so hard rod [rode]. Let no man wonder how great things suffumigations can do in the Aire. tire. and drank out of the skull. Henbane. For our breath is very much changed by such kind of vapours. that if of Coriander. may be tamed. and throat. Of Perfumes. and hemlock be made a fume. xliii. or elswhere. In like manner the head. and gentled: and that if a Horse should be shod with shooes [shoes] made with it. and vitals. no other distemper being all the while perceived in him. and Lightnings. and never. if both vapours be of another like: The Aire also being through the said vapours easily moved. and brambles. as also Thundrings. On the contrary. doth wonderfully reduce us to the like qualities. makes it presently very hot. the litle bone which is on the right side. as also all other feavors [fevers]. and judge all things he sees to be Bears. But yet they will that some Characters. Also it is said that a fume made of the root of the . that by certain vapours exhaling from proper suffumigations. They say also that a cup of liquor being made with the brains of a Bear. in wine. and Parsly [parsley]. and roots of Violets. hence they are called spirits Hearbs [herbs]. and Lightnings. cause Storms. raise showers. or affected with the qualities of inferiours. and such like things. untill the force of that draught shall be dissolved. So they say. they say that with these any horse. and think himself to be changed into a Bear. As the Liver of a Chamelion [chameleon] being burnt on the top of the house. Chap. Smallage. and lust. And that the spleen. or perfumings. shall make him that drinks it. also it is said to cure quartanes if it be bound to the sick in a snakes skin. being cast into cold water. or spurs be made of it. and their love is procured. and if it be bound to any one. with which a man is slain. by which also the rage of dogs is restrained. doth. to be as fierce. or those Celestiall.membrane of the secondines of a dog doth the same. he would be most swift and fleet. and as raging as a Bear. that are proper to the Stars. and that it can never be hot again. though never so wild. and Flea-bane seed. and the sick drink thereof. They say also. and quickly penetrating our breast. and heart is an effectual remedy against the poisons of the said Toad. are of great force for the opportune receiving of Celestiall gifts under the rayes of the Stars. if it be put in drink. he shall be cured of his quartane. their manner. that spirits will presently come together. and that dogs will shun him that hath a dogs heart. daily. Some Suffumigations also. that make the images of spirits forthwith appear in the Aire. and breath.
Musk. Frankincense. chaseth away spirits from any place. or blood cast into that place. with which also if it be the hoof of the left foot. and if it be used about the graves of the dead. the Earth will seem to quake. and shall fume the place with Coriander. and as Porphyrius [Porphyry] saith. Saffron. with the blood of a Lapwing. but the horn of the Hart being burnt doth with its fume chase them all away. the Moon being in conjunction with the Sun. the fume of the burnt hoof of a Horse drives away Mice. infect the inhabitants. Chap. and such like instruments of Magick. and a Lyon [lion]. red Storax tempered together. and put to flight. which was wont to appear in the form of a Lion. vanished away. even as any contagious. that with the fume thereof all beasts are called out. because there is a contrariety betwixt a Cock. or Leprosie [leprosy] lying hid in a garment. So. if to the Moon. bruised together. and tempered with the juice of Hemlock. and so of the rest. So they say. and infuse a vertue into it. Therefore were certain suffumigations used to images. Saffron. which doth continue long. and if some Earth of plowed ground be cast there. and Lignum-aloes. and spirits. or Silver. The same doth a fume of the feathers of Peacocks. as Pliny mentions concerning the stone Liparis. it will quickly gather airy spirits together. rings. And Hermes saith. In like manner a fume made of Calamint. it gathers together spirits. that there is nothing like the fume of Sperma Ceti [spermaceti] for the raising of spirits: wherefore if a fume be made of that. with the juice of Hemlock. and shall fall into a frensie [frenzy]. of each a like quantity. if any one shall hide Gold. and black Poppy. very effectually. being kept for two yeers [years] in the Wall of a house. The Composition of some fumes appropriated to the Planets. gather all the Serpents together. that as there is a contrariety and enmity in Stars. are allayed by the burning of Sulphur. And we must know. xliv. puts all poisonous things to flight. and black Poppy. but by the setting of a Cock before it. made into a confection with red Storax. and so the like consideration. and hid treasures. and as the contagion of Pestilence. Now such kinds of vapours we must conceive do infect any body. and Lignum-aloes. that which is so hid shall never be found. or taken away. and vain imaginations. As Proclus gives an example of a spirit. and the Ghosts of the dead. drives away all evil spirits. with Lunary things. we must make suffumigations with Solary things. red Sanders. makes spirits and strange shapes appear: and if Smallage be added to them. Also the lungs of an Asse being burnt. and destroyes their visions. Peony. . Smallage. and spirits that are raised by the fume of Lignum-aloes. or poisonous vapour of the Pestilence. Roses.reedy Hearb [herb] Sagapen. Flies are driven away. the whole house will seem to be full of Water. and the Hearb [herb] Tapsus Barbatus. and that spirits shall continually keep it: and if any one shall endeavour to take it away. Pepperwort. Moreover it is said that by certain fumes certain Animals are gathered together. And they say. Henbane. and Henbane. or any other pretious [precious] thing. and Palma Christi. so the bones in the upper part of the throat of a Hart. and Sulphur. he shall be hurt by them. and if then there be some Sea Water. or blood. and Quick-silver [quicksilver]. So there is also a contrariety betwixt Lignum-aloes. doth long after infect him that wears it. so also in suffumigations unto the same. as often as we direct any work to the Sun. Mints. and practise is to be observed concerning such like things. the same doth the hoof of a Mule. being burnt. if a house or any place be smoaked [smoked] with the gall of a Cutle fish [cuttle-fish].
and incorporate them all with the brain of a Fox. Cloves. the tops of the feathers of a Peacock. according to the powers of the seven Planets. Frankincense. red Roses. For Mercury take Mastick. Saffron. root of Mandrake. and Frankincense. and the like. as hatred. the Lazule [lazuli] stone. Amber-gryse [ambergris]. all which being bruised. the gum Benjamin [benzoin]. as the leaf Indum. Opoponax. Mace. Cistus]. the roots of both Hellebors [hellebores]. must be incorporated with the brain of an Eagle. which must be incorporated with Menstruous blood. &c. Laudanum [labdanum. in every good matter. anger. as Aries hath Myrrh. Lignum-aloes. Storax. there must be a good fume. and the blood of a black Cat. i. The twelve Signes also of the Zodiack have their proper fumes. Camphir [camphor]. or the brain of a Hart. that according to the opinion of the Magicians. as Pepper-wort root. Lignum Cassia. Benjamin [benzoin]. as Nutmegs. as love. the Load-stone [loadstone]. gum Armoniack. Cancer. Benjamin. Libra. Capricornus. and the blood of a Pie [magpie]. For Mars take Euphorbium. and Bayberries. Lignum-balsaim [lignum balsam]. that which is compounded of the seven Aromaticks. and the like. Lignum-balsaim [lignum balsam]. and Bay-tree. Virgo Sanders [sandalwood]. and incorporate them with the blood of a Stork. the Load stone [loadstone]. and pretious [precious]. Frankincense. Cloves. all Gums. or the blood of a Bat. Violets. after the manner of Pils [pills]. Taurus. and mixt in such a proportion as may make a sweet odour. Musk. Pisces. to the Moon the leaves of all Vegetables. red Storax. Scorpio. and red Corall. Storax. the leaves of the Myrtle. . Frankincense. Myrrh. viz. Gemini. or Weesel [weasel]. Citron pill [lemon peel]. Lignum-aloes. Leo. and whatsoever seeds are odoriferous. Amber-gryse [ambergris]. or Trochiscks [troches]. and make them up with the brain of Sparrows. Know also. viz. as Cinnamon. Mastick. and the stone Achates. as Sanders [sandalwood].e. to Venus Flowers. Aquarius. as Roses. and Musk. there must be a stinking fume.We make a suffumigation for the Sun in this manner. Bdellium. Cloves: to Mars all odoriferous wood. Besides. Pepper-wort [pepperwort]. Frankincense. the fruit of the Laurell. to Saturne are appropriated for fumes all odoriferous roots. misery. odoriferous. or the blood of a white Cock. Lignum-aloes. and Myrrh. For Venus take Musk. For Jupiter take the seed of Ash. and the Hearb [herb] Cinquefoile. But Hermes describes the most powerfull fume to be. good will. Lignum-aloes. and the Frankincense tree: to Jupiter odoriferous fruits. the seed of white Poppy. the blood of a Man. of Saffron. and the blood of Pigeons. and in every evill matter. and Lignum-aloes: to the Sun. or the blood of a Goose. Euphorbium. Amber-gryse [ambergris]. and such like: to Mercury all Pils [peels] of Wood and fruit. of Henbane. and a little Sulphur. Cypress. Galbanum. or a Swallow. and Camphir [camphor]. the eyes of a Bull. For Saturne take the seed of black Poppy. that is of no worth. For the Moon we make a suffumigation of the head of a Frog dryed [dried]. and incorporate them all with the brain of a Hart. and make them up with the brain of a Cat. Mastick. Sagittarius.
and such like: so there are made Collyries. as I know how to make of the gall of a man. and cleerly [clearly] then the other senses. and transform it accordingly. and by touching it. which indeed being affected with divers species. shall sweet kisses give. When she imbracing [embracing]. as in Virgil we read that Venus prayes Cupid That when glad Dido hugs him in her lap At royall feasts. and love is induced. and Unguents. of a Bat. and forms. that so it cannot act only upon its own body. by which occasion there is caused in it a perception of such species. Love-Medicines. from Jupiter. that spirit doth easily affect the imagination. love is induced. if a smooth shining piece of Steel be smeered [smeared] over with the juice of Mugwort. when things seen do more often present themselves to us then things heard. crown'd with the cheering Grape. Pepper-wort [pepperwort]. and the eyes of a black Cat. poisonings. Nutmeg. from Venus Saffron. . pure lucid. as the hands. or elsewhere. and made to fume. attract. and of a Goat. or garments being anointed: Also by kisses. with some like quality. airy. transfigure. or any thing coming under the other senses. but also upon that which is neer [near] it. as if it were moved by externall objects.----- Now the sight. some things. because it perceives more purely. and of some other things. transmits the same by the same spirit unto the outward sense of sight. charmes. and their vertues. as is apparent in dreams. and they say. and spirits. from the Sun. from Mercury. and transform the spirit. that there seem to be seen terrible images. For because our spirit is the subtile. Inspire hid Flame. xlv. can multiply. it will make invocated spirits to be seen in it. and unctuous vapour of the blood. The like is made also of the blood of a Lapwing. and forms in that manner. and before others agree with the Phantastick spirit. from Mars. and Celestiall to our spirit. Cinnamon. they do the more stir up. and affect that by visible rayes. as also transpose those vertues which are in them into it. The like vertues have certain ointments. Unctions. Moreover Collyries. it is therefore fit to make Collyries of the like vapours. which are more sutable [suitable] to our spirit in subtance. and from the Moon. doth most of all. Lignum-aloes. Of Collyries. He would ----. making us forthwith to see the images of spirits in the Aire.for it receives from Saturne. the Myrtle. Chap. transmute. Therefore when Collyries transform visuall spirits. and fastening in us the marks of things more acutely. Hence by the touch sometimes sickness. and other confections. Mastick. and deeply. conveying the vertues of things Naturall. with deadly bane deceive. some things being held in the mouth. for then by reason of their likeness.
are angry. and superstitions. whilest he was in Italy. and images induced. Periclimenus. and when they had done such work as they would have them. and lights. or terrible. but also things themselves. or oyntments [ointments]. and abominable. turned them into working Catle [cattle]. and fly when none pursueth them. passions. by images. ceremonies. or Collyries. by looking glasses. by potions. When the soul of the world. all which shall be handled in their places. as the Poet relates of Proteus. by lamps. Of naturall alligations. and such like. by infusing into them Celestiall properties for the working of some wonderfull effects. By these alligations therefore. or unctions. And not only by these kind of arts. or any other such like way.So also there are some suffumigations. by its vertue doth make all things that are naturally generated. and sometimes to do those things. boldness. and water into blood. and contend. infused no otherwise. and mind are changed into sickness. which make men speak in their sleep. and fear where no fear is. And this is the cause why Maniacall. and suspensions. or delectable sounds. which are really changed. by Collyries. Acheloas. no body being present. or hatefull. and hear those things without. & of old in the sacrifices of Jupiter Lycæus. which their imagination doth only fancy within. and to do those things which are done by men that are awake. by Unguents. honoured. which men that are awake cannot. to walk. enchantments. suspensions. and Merra. and most false suspicions. befell a certain man called Demarchus. acceptable. or rejected. which Pliny saith. applications. charms. although by never so easy a contact. but also when they being conveniently wrapt [wrapped] up. and that this befell a certain Father called Prestantius. he heard of some women that by giving Sorceries in cheese to travellors [travelers]. turned them into men again. religions. then is manifest in the graffing [grafting] of trees. the daughter of Erisichthon: So also Circe changed the companions of Ulysses. Now these kind of passions are conceived to be by the abovesaid. are bound to. where the vitall . and Melancholy men believe they see. or dare not do. fruitfull. Such like passions also can magicall confections induce. and Musick. wrappings up. by Suffumigations. hence they fear things not to be feared. and joy. and fall into wonderfull. observations. were turned into Wolves. and contacts the Accidents of the body. the men that tasted of the inwards of the sacrifices. sadness. or hanged about the neck. Also by divers rites. do impress their vertue upon us. Chapter xlvi. then things themselves not only when applyed by suffumigations. the same opinion was Austin [Augustine] of: for he saith. by poisons. or potions. or in any other way applyed. or artificially made. and beloved. sounds. and transfigured into divers forms. apparitions. and did such like things. Some there are that make us to hear horrid. The Scriptures themselves testify that Pharao's [pharaoh's] Sorcerers turned their rods into Serpents. gratious [gracious]. and the like: They render them that carry them. health. fear.
and Characters. amiable. doth presently run out of his wits. and that they be done with wyer [wire]. and the manner which the Art requires. which were alwaies much esteemed of by the Ancients. that no man shall be able to ly [have sex] with her as long as she hath it about her. in as much as they do fortifie us against sickness. Now by these examples we see. being fastned [fastened] with the blood of a Fox and a brass nail to a gate. and make a Ring of the Metall that is sutable [suitable] to this Star. viz. and the like. or fearfull. do in like manner impress their vertue upon us. so in the female Palme tree. or conjunction of the Moon. whilest the Sun rules in the heaven: so thou shalt be endued with the Solary vertue of that thing. and then wrap it up in earth. and are bowed: which the gardeners seeing. in as much as they do affect the spirit of him that carries them with gladness or sadness. or terrible. when any Star ascends fortunately. and Communicated from the trunk to the twig graffed [grafted] into it. especially if thou desirest it for sadness. how by certain alligations of certain things. viz. and beray it with dung. when she comes neer to the male. and with a black thread hang it about thy neck. evill spirits. and Characters. and wrap it up in the skin of an Ass. and Hearb [herb] that is under that Star. but we shall speak more of these in another place. enemies. we may be able to receive some vertues thereby. or root under it. or the continuation of any thread. is this. bold. It is necessary that we know the certain rule of alligation. or sinews of certain animals. that the cramp-fish being touched afar off with a long pole. in which the carkass carcass of a man was buryed [buried]. evill medicines can do no hurt. we must take a stone. and shall carry it about her in a cloth which was used at the funerall. when they are opportunely made. that they be done under a certain. as they say. with the fortunate aspect. this being wrapped up in bay leaves. or the skins of animals. with hair. Of Rings. So we read in Philostratus Jarchus. or a silken thread of a yallow [yellow] colour. thou shalt in like maner take that thing whilest Saturn raignes. putting the Hearb [herb]. her boughs bend to the male. and all manner of hurtfull things. hang it about thy neck with a golden thread. where we shall treat of Images. poisons. at least will not suffer us to be kept under them. and render him courteous. names. Also it is said. as if it had by this continuation of the rope received the vertue of the male. In like manner we must conceive of the rest. Chapter xlvii. or silken threads. according to the sutableness [suitability] of things: as if you would procure the solary vertue of any thing. Rings also. by way of contact and alligation. or. that if a woman take a needle. In like manner we see. or the skin of a Lion. bind ropes from the male to the female.vertue is sent. as also suspensions. not omitting the inscriptions of images. doth presently stupify [stupefy] the hand of him that toucheth it. that a wise Prince of the Indians bestowed seven Rings made after . and suspension. and in it fasten the stone. and their compositions. or fine cloths. and sutable [suitable] constellation. And things that are to be wrapped up must be done in the leaves of hearbs [herbs]. or by a simple contact. And if any shall touch the sea Hare with his hand or stick. as also the proper suffumigations. Also if the fish called Stella [starfish]. But if thou dost desire the vertue of any Saturnine thing. which becomes straight again. or in a cloth used at a funerall. Now the manner of making these kinds of Rings. or hatefull.
or by the influences of the Stars. obscure. by the benefit of which he lived above one hundred and thirty years. fennes. and all beautifull. Also we read in Plato that Gygus. and evil spirits. So they say that an Hearb [herb] growing upon the head of any image. the sick party not knowing what is done. to Apollonius. tottering. scattered. dreadfull houses. In like manner Moses the Law-giver. dark. if it be bound to the left arm. places of execution. Schools. or heart of a Swallow. if his right foot be marked about and. and being fasting. And it is reported That if any one shall cut a veine. being cast upon the Body. no body could see him. in which a Mule hath rolled himself. and solitary dens. when he turned it toward the palm of his hand. doth mitigate the heat of love. is said by Josephus to have made Rings of love. and what places are sutable to every Star. and in these villanies no body could see him. Tribunals. caves. and houses not inhabited by men. and at length by the benefit of this Ring be became King of Lydia. and strange vertues. there will no Fleas be bred in that place where it is scattered. We read also that Eudamus a cerain Philosopher made Rings against the bites of Serpents. standing pools. marked with the vertues. tombes. being gathered. and that any Hearb [herb] gathered out of the brooks or rivers before Sun rising. and oblivion. The same doth Josephus relate of Solomon. being skilled in the Egyptian Magick. Chapter xlviii. There was also. distinguishing them according to the names of the dayes. presently relieve those that have the falling sickness [epilepsy]. especially if it be rolled in the blood. fiery. shambles. and such like are appropriated to Saturne. all stinking places. and places where there have been great . King of Lydia had a Ring of wonderfull. as they say. as also alwaies retained the beauty of his youth. shall presently allay the headach [headache]. if it be bound to the body in a bright red cloth. of which he wore every day one. To Mars. that he shall fall into the same disease. also fish-ponds. Of the vertue of places. and bloody places. and being bound to the party. underground. and names of the seven Planets. and slew the King his Master. bake-houses. and bound up in some part of ones garment with a red thread. and old. makes them return to their hives. and clean places. But amongst places that are appropriated to the Stars. and ruler of the Hebrews. furnaces.this manner. and killed whomsoever he thought stood in his way. Chaires. continually preserve them. religious. or sprinkled with divers odours. And Pliny reports. For as Pliny relates of a Cuckow [cuckoo]. the seal of which. and pits. bewitchings. cures the quartane. which could procure love and honour. and scattered amongst Bees. and that the dust wherein a Hawk hath rolled her self. and that foot-step [footprint] digged up. There be wonderfull vertues of places accompanying them. or in any other way. shall go over a place where any one lately fell with the fit of a Falling sickness [epilepsy]. Consistories of noble men. as saith Aristotle. that to fasten an Iron naile in that place where he that fell with a fit of the Falling sickness first pitched his head. but he could see all things: by the opportunity of which Ring he ravished the Queen. Unto Jupiter are ascribed all privileged places. either from things there placed. So also that the dust. shall cure the Tertian. as Church-yards. So they say that the dust of the track of a Snake being gathered up. will free him from his disease. places for Exercises. and no body see him that gathers it. and monrnfull places. So doth the stone taken out of the nest of a Swallow. in what place any one doth first hear him. amongst the Cireneans a Ring of Battus.
then in the Son a beautifull overflowing brightness. rivers. or any other. and Elements severall colours are ascribed. To the Sun. ships. either by reason of the disposition of the body. and slaughters made. Mercuriall. to the very center. and all places belonging to women. or Joviall Hearb [herb]. and penetrates. but rather towards the Solary body. it is the first true light. and Magnificent places. or Lunary Hearb [herb]. schools. light places. Hence they that are to gather a Saturnall. To Mercury. and granaries for Corn. it becomes a dark heat. by reason of the good pleasure of him that bestows it. the Serene Aire. because of their principall houses. as the Peripateticks will have it. waters. The four corners of the Earth also pertain to this matter. pleasant fountains. shops. Colours. and the whole rationall: but this is manifold. flowrishing [flourishing] Gardens. no otherwise then things that stand in stinking places. high-waies [highways]. as Dyonisius saith. and all kingly. and thence to the sence [senses]. or hide them in a stew house. so that all things perceive the vigour of the light according to . and of a sweet savour. woods. groves. Theators [theaters]. and in the Holy Ghost a burning brightness. sea-shores. it is a clear discourse of reason. or South. and is extended to other perspicuous bodies. To the Moon. and light. green Meadows. an knowledge of divine things. To Venus. and the like. and a representation of the understanding: it is first diffused from the Mind of God into all things. are wont to bury for a certain time the instruments of their art. Houses. an abundant joy beyond all bounds of reason yet received in divers degrees. seas. yea. and those in an Aromaticall place. Thrones. Gemini. Taurus. but especially to that of the eyes. the Father of Light. must look towards the East. yet above the sense. And lastly in men. viz. so in any Solary work we must look towards the Eas. because in that place they will contract some venerall faculty. Martiall. mountains. and Lamps. In the fire a certain naturall liveliness infused into it by the heavens. fountains. and to what Stars. Exchange for Merchants. must look towards the West. From thence it passeth to the fancy. where it becomes a store of life.battailes [battles] fought. Of Light. Candles. and a shining beauty. forrests [forests]. Chapter xlix. In them it becomes a visible clearness. tormenting. because their principall houses. or else they must look Northward. images. or which is more true. Scorpius [Scorpio]. hils [hills]. and scorching. and partly.Sagittarius are Southern signes. garnished beds. whether they be rings. and the like. or South. of Seraphins. wildernesses. In Angels therefore it is a shining intelligence diffused. Upon this account they that endeavor to procure love. Then it descends into the Celestiall bodies. Kings Pallaces [palaces]. but in God the Father. But they that will gather a Venerall. dancing-places. ware-houses [warehouses]. become Aromaticall. even a visible splendor. in which it becomes a colour. Pulpits. where the beames of it being collected into a narrow place. Light also is a quality that partakes much of form. according to the Nature of the intelligence that receives it. partly because they desire to be orientall from the Sun. and such like. stews (and according to Orpheus) the sea. exceeding all Intelligencies. because they delight to be western. so also are Capricornus. the sea shore. Virgo are Northern signes. who gives it to every one as he pleaseth. and Princes Courts. and Pisces. and is a simple act. become stinking.> Aquarius. but in dark bodies it is a certain beneficiall and generative vertue. Cancer. viz. but only imaginable. rocks. and an effectuall propagation. looking-glasses. baths.
and Chyrannides. it makes Grapes to be seen. and eleventh saffron: the fourth. violet. golden. purple. Also there are made artificially some Lights. and the blood of a Lapwing. and vertues through all things. Colours also are a kind of lights. and the Moon. If Centory be mixed with Honey. will afterwards. Saphire [Sapphire]. So the Civet cat make all Dogs dumb with the very touch of her shadow. convey them into the opposite body. doth Hermes speak more of. Saffron. earthy. the first and seventh hath white colour: the second. green. because the rayes of the light penetrating. are wont to produce some wonderfull.their capacity. and ninth honey colour: the sixt. the Stars will seem to be scattered the one from the other. caused of coldness. The Elements also have their colours. it be extinguished in the mouth of a man newly dead. betwixt saffron. and liquors opportunely chosen. as Pliny reports out of Anaxilaus. black. all which joyning to it self with an enlivening heat. which when they be lighted. fiery. and shine alone. And they say when Grapes are in their flower. also Plato. and Celestiall effects. moisture and dryness makes black: reddish colour shews blood. and iron colours. and then the Oile be lighted in a Lamp. have relation to Saturne. which being tempered with wax. and airy colours. curious. Mercury. they that stand about will seem a great deal bigger then they are wont: and if it be lighted in a clear night. by Lamps. flaming. And we shall afterwards speak of some colours. This is the reason why Enchanters have a care to cover their Enchantments with their shadow. by which even the natures of fixed Stars themselves are understood. and the tenth red: the fift. belong to Jupiter. And so in other fruits. Candles. and burning. if being lighted. & lighted. resemble the Sun. For an earthy colour. and composed amongst themselves according to their congruity. make a strange sight of flies: and the skin of a Serpent lighted in a Lamp. and those which are alwaies green. and black. doth convey its qualities. and of the latter writers Albertus in a certain Treatise of this particular thing. Torches. that it being put into a Lamp. are wont to expose them to those Stars. Moreover amongst the houses of the heaven [signes of the zodiac]. brown. that a Candle made of some certain Saturnine things. bringing suddenly with it the noxious qualities of the sick bodies. which men many times wonder at. But all white. doth monstrously represent a sight of horse heads: the like may be done of Asses. Lamps. the blew [blue] tending towards whiteness. and flies. lucid. makes Black-mores [blackamoors] appear. mixed with Silver. and dryness is brown. For all colours. which also may be applyed to the flames of Lamps. black. bloody. Red colours. . according to the rule of the Stars. Such force also is in the inke of the Cuttle fish. clear. maketh Serpents appear. darkish. and eighth. It is also reported. of some certain thing. and twelfth green: the third. flaming. and passing through all things. purple. by which Naturall Philosophers judge of the complexion and property of their nature. and Candles. But in this place we shall relate how the colours of inferiour mixt things are distributed to divers Planets. to which they are agreeable. leaden. of a poison of Mares after copulation. which being mixed with things. Therefore Magicians forbid the Urin [urine] of a sick man to be sprinkled in the shadow a sick man. Golden. and manifests black Choller [choler]. and such like. but fiery. or to be uncovered against the Sun or the Moon. ruddy. and a Saturnine nature. and fear upon them that stand about it. as oft as it shines alone. which are the lights of the Planets. and shall let it alone till they be ripe. and bright colours. fair. and be put in a Lamp. bring great sadness. Of such like Torches. and affect that with a quality of the same kind. doth denote flegme [phlegm]: for cold makes white. purple. if any one shall bind a Viall to them full of Oile. and purple. which being lighted in Torches. resemble Mars. resemble Venus.
and the Art thereof. together with it self. but yet the mind Is wounded with the darts of Cupid blind. but if it be mixed with a melancholy humour. which by reason of its subtilty. it makes a citrine [citron] colour. rayes like to it self. whose raies [rays] being sent forth to the eyes of him that is opposite. into mine inward breast. it makes a Hempen colour: If flegme [phlegm] abound. no otherwise then the blood. which are the Vehiculum of the spirit into the eyes of him that is opposite to him. and in those things which resemble Celestiall bodies in colour. by the contagion of which. or stroke penetrating the whole body. viz. but if it be mixed with flegme [phlegm] alone. if choller [choler] predominate. generated of the purer blood. Now the instrument of Fascination is the spirit. as it appears in bleer [bleary]. and red. stir up a most vehement burning in my Marrow. if melancholy. Of Fascination. it makes a redish [reddish] colour. and looks upon them. in an equall proportion. shew choller [choler]. a pale. The body smitten is. even with a certain sudden looking on. and aptness to mix with others. being stirred up from the heart of him that strikes. or pretious [precious] stones. and lights to lights. and when raies [rays] are joyned to raies.burning hot. entering to his heart. and when their eyes are reciprocally intent one upon the other. doth dart its beams. for then the spirit of the one is joyned to the spirit of the other. Chapter l. Those rayes being sent forth. as if it were with a dart. which tender spirit strikes the eyes of him that is bewitched. and amorous blood being thus wounded. But if adust choller [choler] be mixed with blood. are carried forth upon the lover. when they be in silk. and flegme [phlegm] together. Fascination is a binding. Know therefore that men are most bewitched. wounds his heart. in an equall proportion. but with malancholy [melancholy]. by the heat of the heart. if there be an equall mixtion. a mud colour. carries the vapour of the corrupt blood. This doth alwaies send forth. and enchanter. Now all colours are more prevalent. Whence Lucretius sang concerning those amorous bewitchings. or palish. . when with often beholding they direct the edge of their sight to the edg [edge] of their sight that bewitch them. it makes a sad red. and that vapour a blood. if blood predominate. or in perspicuous substances. a certain pure. a blewish [bluish]. and somewhat red if choller [choler] prevaile. if unequally. which comes from the spirit of the Witch. and so most vehement loves are inflamed with the only raies of the eyes. it makes a black colour. through the eyes. whence then the spirit. especially in living things. it doth infect the eyes of the beholder with the like disease. and spirit of the vengeance of him that is slain. do carry with them a spirituall vapour. it makes a florid red. lucid. and intent upon any one with a strong imagination. So the eye being opened. and infects his spirit. it makes a Hempen colour. and blood be most predominant. and fixeth its sparks: So are strong ligations made. through the eyes of him that is bewitched. or in metals. and possesseth the breast of him that is stricken. subtile vapour. are upon him that slayes him. Thy eyes sliding down through my eyes. and red eyes. Whence Apuleius saith. doth cause divers colours more: for if it be mixed with blood.
they say. and in quartanes a piece of a naile from a Gibbet. and such like. cures them. Also they say that the falling sickness is cured by meat made of the flesh of a wild beast. that the Sun cannot reach it. Therefore Witches use Collyries. will cure such like diseases. as they say. to affect. will procure love. or Sparrows. shall never be sore or bleer [bleary]. that the paring of a sick mans nailes of his feet. a stone. wrapt up in Wooll. is said to be made thereby dull to . They say that certain acts. a Boar. Also they say. To induce fear. they use Saturnine. also they say that Arrows pulled out of the body of a man. if he that applies it. cure the quartan. the patient must be shut into a sleeping room. the blood of Doves. They say that by Wood stricken with lightning. To procure misery or sickness. or seven knots. doth a spear that is pulled out of the body of a man. and by this means will the disease be removed. and they say that that which begun to draw the nailes first must be taken. or dart. Also a Lizard killed in the Urine of a Calf. the dore [door] being sealed up with a Ring. Of certain observations. if it shall not first touch the ground. In like manner let all the parings of the nailes be put into Pismires caves [anthills]. that a woman is presently eased of her hard travel [labor]. tertian. and hands being mixed with wax. It is said that some do cure diseases of the groin with threed [thread] taken out of the Weavers Loom. and if they be before Sun rising fastened to another mans gate. or imposthume [aposteme. or a Bear were at one blow killed. any disease may be cured. cures them. and corroborate the spirit this or that manner. and so of the rest. ointments. Also the throat of him that hath a hard swelling. retains his lust that put it in: but he that shall put his own Urine into a Dogs Urine. they use venereall collyries. as they say. that they believe diseases may be expelled. also a Rope doth the like. slain in the same manner as a man is slain. if it be hanged up in a pot before the patients bed-chamber. and thus. is cured thereby. if any one shall put into the bed. producing wonderfull Vertues. especially when the vapours of the eyes are subservient to the affection. and quotidian Ague. and cast behind the back with ones hands. And Pliny saith. and bound to the neck. To procure love. viz. but know The blood appears in that which had the blow. being touched with the hand of him that dyed [died] by an immature death. alligations. where the woman in travel [labor] is. So great is the power of Fascination. or brought thus.All parts do Simpathize [sympathize] i' th' wound. and be put under any one lying down. Chapter li. So they say that quartanes may be driven away if the parings of the nails of the sick be bound to the neck of a live Eel in a linnen clout [linen cloth]. the Civet Cat. and she be let go into the water. a Man. Also they say that a mans eyes that are washed three times with the water wherein he hath washed his feet. they use Martiall Collyries. as he comes in and out. and ease it: After this. Also the Spleen of Catle [cattle] extended upon pained Spleens. with which either of these Animals. and some verse be repeated over nineteen times. being tyed [tied] in nine. as Hippomanes. that is taken from a Gallows. and hid under ground. touch it with his hand. saith that he is applying a medicine to the Spleen to cure. and the like. and such like. abscess]. The same also. if they have not touched the Earth. so that he may. and hanged about the neck. as of the eyes of Wolves. and observations have a certain power of naturall things. The Urine of a green Lizard cures the same disease. the name of some Widow being named at every knot.
They say also that if any one shall hold a Viper over a vapour with a staffe. if any one afterward shall be measured with the same rope in the same maner. or needle on the door. And a little Frog climbing up a tree.venerous acts. . having alwaies found it by most certain experience. Of the Countenance. is Sorcery. but be unfortunate. is said to cure the Cough. and Chyromancy [Chiromancy]. if he shall presently spit into the middle of that hand with which he gave the blow. and sadness. but easy to experience. and afterwards from the head to the feet. that is lying with a woman. is a charm. he shall not prosper. and sprinkled about the outsides of the field. They say. The Methanenses. They say that Wolves will not come to a field. it is a remedy against all evil medicines. or nigh at hand. out of doors. then dig them up. and break it. Arts of divination. or when a medicine is given to any one of them. or both knees. if whilest the wind blows. This was known by experience in Alcumena breeding Hercules: and so much the worse. and he answer. have their grounds. therefore it was forbiden [forbidden] to be done in the Counsels of Princes. and the enchantment will be quitted. he shall prophecy. or to spit in the shooe [shoe] of the right foot before it be put on. must walk round the Vineyard. the edge being downward. he that is in the bed with the woman cannot couple with her as long as those things shall be there. This hath been approved of in a four-footed beast that hath been sorely hurt. Some there are that aggravate the blow before they give it. and the blood let by little and little out of his legs. must that place bury the pieces of the Cock. And Albertus out of Chyrannis saith. with a knife. if any one standing before the door call the man by his name. the fingers being joyned [joined] together like the teeth of a Kemb [comb]. and to feel a benummedness in his loins. then from the shoulder to the same finger. These things Pliny recites. and Rulers. as a thing which hindred all acts. and her right sleeve. and that the staffe wherewith a Snake was beaten is good against diseases of breeding women. the party that was smitten shall presently be freed from pain. Citizens of Trezenium. what Pliny speaks of. and piss through her hood. And Pliny saith. if any one shall spit in his mouth. first with a sword. take the sheet [gown] she lies in. Also they say. that if any woman hath enchanted thee to love her. is good when any one passeth through a dangerous place. we must draw three circles round about them. Also to sit cross legged. if that be done about one. a white Cock should be pulled to pieces in the middle by two men. Chapter lii. being unbroken. and he himself be buried in that place. if one of them be taken. first from the Elbow to the biggest finger. the Habit. and to what Stars any of these do answer. both which keeping their part. that to sit by women great with child [pregnant]. If any one shall be sorry for any blow that he hath given another afar off. that if ones own Urine be dropped upon the foot in the morning. In like maner spitle [spittle] carried in the hand. and both meeting in the place from whence they began their Circuit. and then let him escape. that if any one shall measure a dead man with a rope. from which he was first drawn. and Metoposcopy. It is said also in gathering roots and hearbs [herbs]. if then he fasten a knife. taking heed in the mean time of a contrary wind. accounted it as a present remedy for preserving of Vines from the wrong of the Southern wind. and Figure of the Body. whence Physiognomy. making thrice those mensurations. And it is said. and fall into misery. It is a wonderfull thing. and Gesture.
short nostrils. fierce. embraces. Lunary are such as are moveable. For as Medicines. and a fixt look downwards. do affect the sight. A sowre [sour]. With hang'd down head. bold. and countenances: also walkings abroad. as of one honoring a King with one knee. of a rough skin. angry. and figure of the body. and honest countenance. darkish red. and figures. quick. and the like. as of one that is worshiping. striking his feet together as he walks. and countenance of any one lamenting. good stature. a fair. of great eyes. no man is ignorant. and yellowish colour. a seducer. crafty. as are used by an Austere. And as we have spoke of gestures. as of one praying. it causeth purging. Venereal. and muttering sound He doth express with powting [pouting] lips ----A cheerfull. crooked. and expose us to the superiour bodies. not equall. round face. by drawing the humor downward. gesture. as the bowing of the knee. and such like. such an one as the Satyrist describes. Jupiter signifies a man to be of a pale colour. makes the people joyfull: but fierce. crafty. dasht [dashed] with red. but more white. without much hair. of good disposition. So they that couple for generation. hairy all over his body. and produce certain effects in us. of a terrible. if thou pullest the leaf upward. and sharp looks. and internall passions do the soul. doth easily move to pitty [pity]: So the shape of an amiable person. of a handsome body. wise. a worshipfull gesture. and cheerfull countenances. are dances. and Animall spirit. laughters. which when thou gatherest. desirous of praise. saying. are ascribed to Mars. Mercuriall are inconstant. of a short stature. yellowish eyes. great veines. if downward. of that countenance which they themselves then form. For Saturne bespeaks a man to be of a black. striking of the head: also such as are Religious. of a red hair. large pupill. How much also the countenauce. faithfull. The Sun makes a man of a tauny [tawny] colour. as are beating of the breast. Thou must know that such like gestures. jocund. as harmonies of the body do expose it no otherwise to the Celestials. are ascribed to Jupiter. with the head lifted up. variable. clapping of the hands. and causeth vomiting. betwixt yellow and black. the motion. witty. with mixture of red. rough countenance. Mars makes a man red. of a heavy gate [gait]. Venus signifies a man to be tending towards blackness. bending of the knee. no otherwise then in Hellebor. as of one rejoycing [rejoicing]. great lips. of a frowning forehead. and curld. little eyes. and couragious [courageous] gestures. and sad. proud. and . and praising. and manners. cruell. and sad. imagination. Solary are honourable. bold. and countenances. and murderous. yet of a handsome body. so also are the shapes of men distinct. also weeping. and passions of the mind are by certain dispositions of the Heaven increased so also the gesture. For there are gestures resembling Saturne. for the most part are wont to make an impression on the children that are then begotten. conduce to the receiving of Celestiall gifts. lean. terrifies them: so the gesture. not black altogether. then odours. and Saturnine man. gesture. and motion of the body do get an efficacy by certain influences of the heavens. with eyes fixed to the ground. a handsome body. and gesture. amiable. His raging words bites in. great teeth before. which are melancholy.The countenance. poisonfull. it draws the humors upward. of yellow eyes. setting. of a thin beard. and such like gestures. being accidentall to us. and cheerfull countenance of a Prince in the City. and childish. eyes intent upon the ground. doth easily excite to love. or imagine: So a mild. curld hair. and the spirit of a Medicine. also the bending of the knee.
depending upon naturall causes. and in going thou seest a man.e. Viaram. high forehead. Then expounding their names. Many of these kinds Aristotle made mention of in his Book of Times. the names of which are. and every one of these out of probable signes do Prognosticate. but by reason of the harmoniacall correspondency of all the parts of the body. and sad Auspicia. long fingers. upon these figures. viz. not as causes. thin beard. or fell upon another part of his body then he should. shepheards [shepherds]. fair eyes. either in nature. Of Divination. Six on the right hand. to he ingenious. when the rod fell out of the hand of the Augure. foretelling future events. and shapes.round face. or elsewhere. that they would do nothing that did belong to private or publique [public] business without the counsell of the Augures: Cicero also in his Book of Divinations largely declares. also kind. There are some other kinds of divinations. Physiognomy. that the people of Tuscia would do nothing without this art. Some of these were called Piacula. some are called Caduca (i. The Moon signifies a man to be in colour white. Whosoever therefore doth the more exactly imitate the Celestiall bodies. of good manners. and Metoposcopy. viz. Emponenthem. Now there are divers kinds of Auspicia's: for some are called Pedestria (i. sociable.) when any fell in the temple. Mercury signifies a man not much white. by which Physitians [physicians]. gesture. Fervetus. gentle. with some marks in it. or a bird going. turn-coat. passions of the mind. Herrenam. mixed with a little red. the names of which he saith are Fernova. Michael Scotus makes mention of twelve kinds of Auguria's. not out of superstition. frowning forehead. Fernova is an Augurium. Confert. a subtile inquisitor. Confernova. Scassarnova. and its kinds. Amongst which Auguria. which were taken from sacrifices. which are taken from birds: Some are Celestiall. Confervetus. eyes not fully black. and jocund. and gestures. and can receive larger gifts from them. And although these divers kinds of divinations may seem to be done by inferiour. which are taken from thundrings. with which it was the custome to view. or condemned. To these is added Exauguration.e. and weak signes. and long nose. fair eyes. and Scassarvetus.) which are taken from four-footed beasts: Some are called Auguria. and subject to many fortunes. of a long face. must seek them out in books of Astrology. and lightnings. The Signes also. when prognostication is made by them. which were in former time in such esteem amongst the Romanes. yet the judgements of them are not to be slighted. motion. the blackness whereof is more intense. Mariners. husbandmen. he saith. when thou goest out of thy house to do any business. countenance. to have a streight [straight]. or flying. study. also kind. which he that would know. and Auspicia are the chiefest. of a fair stature. arts of divination do depend: Also Chyromancy [chiromancy]. caused by the same cause. to be in divers things. Chapter liii. round face. action. is so much the more like to the heavenly bodies.. as when a sacrifice escaped from the Altar. but as signes through like effects. and opportunity of the season. and experience. and honest love. Sonnasarvetus: and the other six on the left hand. or being smitten made a bellowing. and take notice of the Aupicium. and faces of Signes have their figures. so that either of them set himself before . Lastly. Sonnasarnova. Some were sacred. patient. not black. fair hair. or black. which are known to every one in his art.
or a bird passing by thee. The Ancients did also prognosticate from sneesings [sneezings]. thou seeing of him on thy right side. Scimasarnova is an Augurium. or a man resting himself before thee on the left side of thee. when a man. Hartena is an Augurium. Whence also whatsoever speech came into the breast. and thou shall see him resting any where. he rests. or flying. If any ill omen happen in the beginning of thy business. or a bird going. in which the intellect is vigourous. when thou shalt go out of thy house for to do any business. or a bird passing by thee. and resting in a place on thy left side. or flying shall pass behind thee. if in the beginning of thy work thou shalt perceive that Rats have gnawn thy garments. viz. that is an ill sign in reference to thy business: Viaram is an Augurium. but before he comes to thee he rests in that place. and resting in a place on thy right side. pass out of thy sight. is an Augurium of good to thee. or a bird comes behind thee.thee upon thy left hand. Thus much Scotus. that is a good sign concerning thy business. if a man or a bird coming from thy right hand.] Scassarvetus is when thou seest a man. and passing to thy right. when a man or bird in journeying. or if in the way thou shalt dash thy foot against any thing. or a bird. and other things which have a signification in Auguria's [auguries]. put off thy undertakings. and bending toward thy right. All the Auspicia [auspices] which first happen in the beginning of any enterprise are to be taken notice of: as. thou seeing of it. Confervetus is an Augurium. [Scassarnova is when thou seest a man. it is an evill sign to thee. [Confert is an Augurium. this is an evill sign. but before he comes at thee. because they thought they proceeded from a sacred place. Scimasarvetus is an Augurium. it is to thee a good sign. it is an ill sign concerning thy business. Confernova is an Augurium. coming from the left side of thee. and then he rest himself before thee on thy right side. or accomplished to no purpose. that is a good sign concerning thy business. and bending toward the left. thou seeing of it. or mind of a man rising in the morning unawares. is said to be some presage. when thou dost first find a man. or seest a man. the head. and outgoeth thee. goeth out of thy sight. or flying passeth before thee. that is a good signification. We see that . and in going thou findest or seest a bird. and operative. desist from thy undertakings. when first thou findest. goeth out of thy sight without resting. Of divers certain Animals. Fervetus is an Augurium. Chapter liiii. when a man or a bird in his journey. of which Homer in the seventeenth book of his Odyssey makes mention. least thy intentions be wholly frustrated. when thou seest a man.] Emponenthem is when a man. coming from thy left side. or bird behind thee. forbear thy journey. or a bird bending from thy right side. and an Augurium. it is a good sign. but expect and wait for a fortunate hour for the dispatching of thy affairs with a better omen. passing behind thy back to thy left. in reference to thy business. and is an evill sign concerning thy business. coming from the right side of thee. is a good sign. If going forth thou shalt stumble at the threshold.
did portend to him the Kingdome of the Romans. whether clamorous. The Phoenix promiseth singular good success. and female must be brought forth: But if (which seldom happens) two males be generated. fortune. for their cheerfulness doth presage happy events not only to Marriners [mariners]. who by the most potent Majesty of her soveraignty [sovereignty] makes null the predictions of all other birds. Therefore they that meet a single Daw. hearken. Orus Apollo saith in his Hyeroglyphicks [Hieroglyphics]. An Eagle setting her self unawares upon the Target of Hiero. betokened that he should be King. and going to Rome) and then flying high with it. fore-run [forwarn of] tempests. and because they have most respect to that place where the greatest slaughter shall be. It would be too long to relate all the passages. Son to Demarathus the Corinthian (flying from home by reason of some discord. and other peoples. for she flies higher then all other birds. learned by birds. fighting against the Crotoniensians gave them victory. and with his wings spread forth chase away the Lion. observing her setting as she sits. Also they foretell the places of slaughter. which are as significant as Daws. Then thou shall take heed to Swans. which follow the Auguria's. and is of more acute sight. honour. the males will not couple with any other females. as if they gaped after the greatest number of the slain. and in greater matters. it did betoken some evill. as of an Eagle. Doth not the Cock by his crowing diligently tell you the hours of the night. which being seen anew. Umbrians. Asia.many Animals are. Therefore what the Daw declares. or children. who foreknow the secrets of the waters. and mark. coming seven dayes before hand. propheticall. she alwaies lives single. and victory. For in all things the Oracles of things to come are hid: but those are the chiefest which Ominall [omenal] birds shall foretell. yea. for after the death of her mate. and chattering. whether she goes before. who was a Sage Author. and which way she goes. hardness. and examples. or silent. going forth to the first War. whether on the right hand. The same also doth a black Hen Pigeon betoken. An Eagle also taking off the hat of Lucias Tarquinius Priscus. which was verified in the beginning of building of Cities. nor females with any other males. if she speaks to the contrary. These are those which the Poets relate were turned from men into birds. and her manner of flying. Cilicians. Thou shalt as carefully observe Crows. and many birds with their singing. by a naturall power imbred in them. but by blood. and flies by their sharp pricking foretell rain. . Arabians. but will alwaies live without a mate. therefore the ancient Kings were wont to send out spies to take notice what place the Vulturs [vultures] had most respect to. Tuscians. Vulturs [Vultures] signifie difficulty. because she drinks no water but blood. whether she waits for the approach of him that passeth by. or two females. out of which male. or flies from him. ravenousness. divine thereby that they shall live a single life. These they have proved by many experiments. all these things must be diligently observed. and morning. which the Phrygians. but all other travellers. Two Eagles sitting all day upon the house at the birth of Alexander of Macedonia. and is never excluded from the secrets of Jupiter: She portends advancement. or follows after. either to his body. because this Animall brings forth two eggs. and solitary. Daws that are twins signifie marriage. and being come into Hetraria. unless they be overcome by the coming over of a stronger [bird]. It was Epictetus the Stoicks Philosophers judgment. The Pellican [pelican]. or left. viz. that if a Crow did croke [croak] over against any one. Rome was built very auspiciously. and Europe. and Dolphins by their often leaping above the water. wife. and afterwards putting it upon his head again. An Eagle flying over the Locrensians. did portend to him an omen of two Kingdomes.
if contrarywise. the Pie is talkative. who because she goes to her young by night unawares. and makes concord. And in another place. and betokens envy. and watchfulness. On the contrary. foreshew that a family shall be inlarged [enlarged]. but if birds of another kind shall fight with them. signifies that a man should out of the zeal of his love undergo much hardship. for she alone doth express love to her Dam [mother]. And Almadel saith. it portends a new condition. The bird Albanellus flying by any one. The Hawk also is a foreteller of contention. The bird Cacupha betokens gratitude. that Owls. and their flight. is therefore said to foretell death: yet sometimes. betokens cheerfulness of entertainment. doth betoken diligence. pittied [pitied] Æneas. and foreshewed the lenity of that people by its colour. doth betoken ingratitude for good turn. betokens the contrary. when she sate upon the spear of Hiero. so also is the horn Owl. also injustice. and foretels [foretells] guests. Hippopotamus that kils [kills] his Dam [mother]. because that arms amongst She alwaies lives ----Lelius the Embassadour of Pompey was slain in Spain amongst the Purveyours. when they turn aside to strange countries. and when Fregelia was pulled down for a conspiracy made against the Romans. when she sees the unlucky Owl. Sends forth her sad complaints with mournfull tone. and night-ravens. The bird Origis is most envious. that these kind of birds fighting amongst themselves. or departing from. being spent with old age. Cranes gives us notice of the trechery [treachery] of enemies. The painted bird gave the name to the City of Pictavia. The Heron is an Augurium of hard things.because she hazards her self for her young. or lessened. Whence Melampus the Augure conjectured at the slaughter of the Greeks by the flight of little . The Stork is a bird of concord. and are never seen to come together again. which she made good. For men that are dying have a neer affinity with dead Carkases [carcasses]. and state of that Country. We hate the Hawk. because she is not blind in the dark of the night. Amongst the smaller birds. by so much the more laudable. The Owl sitting on top of th' house alone. as Naso sings. The scritch [screech] Owl is alwaies unlucky. by how much the more serene it is. whence the Poet sang. Almadel saith. Also little birds by their coming to. for those birds are delighted with dead Carkases [carcasses]. which misfortune. and perceive them before hand. and voice. as death comes unawares. and those houses. betoken the death of the men of that country. is said to foretell. signifie the change of a Kingdome. Dido. if from the left to the right. The slothfull Owl by mortals is esteem'd A fatall omen ----The same same bird sang in the Capitoll when the Romane affaires were low at Numantia. or houses. a Hawk flying over the head.
took a Hen-Egg and hatched it in her bosome. because she hinders conception. for they signifie an obsequious people. they do yet continually return. Fulvius at Minturn. Swallows. such as you can give no credit to: which was known in the progeny of Romanes. and at length came forth a Cock chick with a great comb. because when they are dying they provide a place of safety for their young. who when he was pronounced an enemy to his country. and the journey of him that is undertaking it. if this Animall shall wear any unusuall colour. as by a certain law of nature. yet she flies. For the faith which they long since sucked from their mother the Wolf. To meet a Lion. A Mule also is bad. A Hog is pernicious. saw an Asse disdaining provender that was offered to him. which the Augures interpreted that the child that should be born of her should be King. by their crowing all night. which being granted. A Wolf meeting any one is a good sign. But when they are joyned together in a Chariot. by which Augury. crows. seeing she is amongst Animals the strongest. and kept to themselves from the beginning. is good. An Asse is an unprofitable creature. and so escaped the threats of Silla the Conqueror. they signifie that peace is to be hoped for. and striking terrour into all the rest. passed over to their posterity. he signifies labor. it portends to . because barren. because they draw with an equall yoke. for she flies from the Hawk. and hinderances. where she is in as great danger: yet in love she is fortunate. because being oftentimes driven away. Bees are a good omen to Kings. Africanus. Thou seest that no bird taketh his flight in fair weather. In like manner also omens of events are taken from beasts. and running to the water. and makes hast [haste] to the Owl. and therefore signifies pernicious men. confirmed to him the success of the Kingdom: but yet the Wolf makes him speechless whom he sees first. and fightings: whence Anchises seeing of white Horses. A Sparrow is a bad omen to one that runs away. A Horse betokens quarrellings. also meeting of a Hare is an ill omen to a traveller. do portend a great patrimony. cries out in Virgil. because that bird when he is beaten is silent.birds. and Goats is good. It is read also in the Ostentarian of the Tuscians. did presage that the Bætians would obtain victory against the Lacedæmonians: and the reason is according to the Augures interpretations. If the Foal of an Asse meet any one going to an Augury. for a Lionesse brings forth but once. With War are Horses arm'd. Also domestick birds are not without some Auguria's. for Cocks by their crowing promote hope. is bad. A Wolf rent in pieces a Watchman of P. signifies an evasion: for although she have no wings. But for a woman to meet a Lionesse. and impudency. couples seven times in an hour. Also he signifies perfidious men. yea threaten War. the effect whereof was seen in Hiero of Sicilia. for being stirred up with lust. he was set into a little ship. unless she be taken. when he saith. A Bat meeting any one running away. he supposing he saw a way of safety shewed to him. for such is his nature. For the meeting of a Weesel [weasel] is ominous. intreated the aid of his friends. and C. but when he himself hath overcome. from whom a Wolf snatching away a book whilest he was at school. when the Romane Army was overcome by the fugitives in Sicilia. that they would convey him to the Sea. when she was great with him. patience. To meet Sheep. yet did Marius good. Flies signifie importunity. or Legacy after the death of friends. Moreover Livia the mother of Tiberius. And Cicero writes that at Thebais Cocks.
And changing. it was advised. But in the Meadows Rams shall Skarlet [scarlet] bear. and let the female escape. is an ill omen. which did presage the greatness of the Empire. . that he should take heed of the tumult of a multitude. and Cassius both Generals. In the foundation of the City of Rome the head of a man was found with his whole face. and M. So a Viper signifies lewd women. without all question these are more efficacious. complexion. were slain. Also amongst small Animals. yet by the favour of their Auspicium will recompence thee again. take heed of an ill tongued enemy. and all such like things. and causes of things. which also the Angel. Hence. killed the male. which although breaking the way hinder thy journey. Two Snakes were found in the bed of Sempronius Gracchus. a great Army. hinders one from their wishes. or burning the place. that there is a certain Auspicium naturally in mens souls of their eternity. exercise. and leaves them to the Hunters. Meeting of Monks is commonly accounted an ill omen. profession. Whence Virgil to Pollio sings thus. words. and cleer. because they know how to provide for themselves. for the knowing of all the courses. there is none more effectuall. station.the Emperour plenty of all things. companion of Tobit did not scorn as a companion. when the Pismires [ants] had devoured a tame Dragon of Tiberius Caesar. and foretell a good event of things. The Castor. both the Consuls were intercepted by Hannibal by way of ambush neer Tarentum. saying. A Snake creeping into Tiberius his pallace [palace]. and so much the rather. If a Snake meet thee. because he bites off his Testicles. and wicked children. and observe the condition of the man that meeteth thee. A Dog in a journey is fortunate. because these kind of men live for the most by the sudden death of men. For seeing there are in all other Animals so many discoveries of presages. wherefore a Soothsayer told him. if it be early in the morning. The Locust making a stand in any place. as Vulturs [vultures] do by slaughters. nor is ever found in the company of any. Thou shalt therefore diligently note. and Brutus. For this Animall hath no power but in his mouth. speech. But amongst all Auspicia's [auguries] and omens. his age. and riches. which Tully [Cicero] himself testifies. Also the Pismires [ants]. The Spider weaving a line downwards. is said to signifie hope of money to come. either he or his wife would shortly dye [die]. and an Eel signifies a man displeased with every body: For she lives apart from all other fishes. whom though they did slay as a presage of ill success. together with much happiness. because Cyrus being cast into the woods was nourished by a Dog till he came to the Kingdom. and to prepare safe nests for themselves. if he would let the male. portended his fall. Antonius. yet they were unfortunate in the batle [battle]. and portends that a man will injure himself. For the same day that they did gnaw Gold in the Capitoll. and potent then man. or the female escape. gesture. The Brutian souldiers [soldiers] fighting against Octavius. which are infused into mans soul. and is an ill omen. but better to meet them plowing. motion. It is good also to meet Oxen treading out Corn. Mice signifie danger. and within a few dayes he dyed [died]. name. habit. and gave the name to the Mountain of the Capitoll. on the contrary the Grasshoppers [grasshoppers] promote a journey. none that doth signifie the truth more cleerly. sometimes golden Fleeces wear. portend security. he preferring the life of his wife. found an Aethiopian [Ethiopian] in the gate of their Castle.
By the same instinct Partridges [partridges] know their Dam. her feathers being pulled off. & are set in their gesture. by one of which a son of her hosts was killed. for she coming to a certain mans table in Egypt. which afterwards were had in great esteem with all Nations. The same doth Varro. Nor that their prudence is above the fates. called the Asp. and gather together into places where they shall be. as signs. He also makes mention of a certain horse. How Auspica's are verified by the light of Naturall instinct. Aristotle. as if from this. By the like instinct Vulturs [vultures] foresee future slaughters in batles [battles]. and would never return to that house any more. or thinks of his being there. So a thief lying hid in any house. falling upon them with a full mouth. Orpheus the divine himself (as we read) did teach and shew first of all. how the lights of presage may descend upon some Animals. coming two miles off. and horror ceaseth much upon men when they think nothing of these things. or marks of things. bit off his own Stones [testicles] by way of revenge upon himself for his incest. some lights of divination may descend upon four-footed beasts. and men. William of Paris also makes mention of a certain woman in his time. Now they are verified by the light of naturall instinct. and terror. and Pliny relate concerning horses. So a harlot being hid in some very large house. as saith William of Paris. and very neer. and Auguria. who not knowing his dam [mother]. that did such a like thing. after she knew of it. and apprehend them. which foretell things to come by Animals. who being judged guilty by a multitude of Storks whom the male gathered together. winged. & sate upon them. and leaping of [copulating with] her. is more sublime then all humane apprehension. Now by these examples you see. as if they fore-saw the flesh of dead Carkases [carcasses]. although no body knows. and she having brought forth some young. could discern unclean women. not only by his eyes. was. being heard afar off. By the same instinct also certain hurtful and terrible things are perceived (the soul of the men being altogether ignorant of them) whence terror. because the brightness of this instinct is not in all men. It is mentioned in Histories that Heraiscus a certain Egyptian. and finde them out. was there daily fed. is sometimes perceived to be there by some one that is altogether ignorant of her being there. that by the same instinct perceived a man whom she loved. And Pliny makes mention of a certain Serpent. torn in pieces by them. yet of some of them. Nor think I Heaven on them such knowledge states. Also he relates that in his time was a certain Stork convicted of unchastity by the smell of the male. and other Animals. as it manifestly appears in some Dogs. when afterwards he understood what he had done. and a troublesomeness of mind into the inhabitants of that house. discovering to them the fault of his mate. . and of some rules of finding of it out. a man of a divine nature. Now this Instinct of nature. Auspicia. & birds. and most like to prophecy.Chapter lv. By this instinct there is a certain wonderfull light of divination in some Animals naturally. strikes fear. whichm they never saw and leave the Partridge which stole away her Dams Eggs. killed that young one. although haply not of all. who know by this instinct theeves [thieves]. and thereupon did fall into a most grievous headach [headache]. by which they are able to presage to us of the events of things: which Virgil seems to be sensible of. but by their voice. when he sings.
are all of them called terrible. what are Joviall. singing Swan In her presages ----. Venus dissembling. flying. But the Swan is a delicious bird. and their bodies and affections to be affected with their powers. and deadly. fair weather. because she is a Saturnall Solitary bird. and Mars. voice. going. or taken to disdain. Venereall.All this is not for naught. Cranes. as the Crow. whether to the right hand. they are said to portend evill. meat. Eagles. how many fly together: upon this account if Cranes fly apace. as the Scritch [screech] Owl. Buzzards. by which for the most part they agree with the superiours. by the name of which they are ascribed to the Dieties [Deities]. and is said to be most happy in her presages. We must consider therefore what Animals are Saturnall. as this is shewed of number. because that is a number of confusion. and the like: for they are to be considered in their flying.----. Now the birds that portend future things by their flying are. As they return with sounding wings. also the horn Owl. as in Virgil. Most happy is the cheerfull. Also when two Eagles fly together. and what Martiall. and singing. of which the Poet saith.----There are also some birds that presage with their mouth. whether they fly slowly. ----. The ugly Owl. whence Ovid sings. they sport.----. the boneBreakers. because she is never drowned in water. teacheth her son Aeneas in these verses.motion. Swans. . colour. Moreover it belongs to an artist to observe a similitude in these conjectures. Pie. or to the left.This did fore-show Oft from the hollow holm that ominous Crow. especially in the Auspicia's of Mariners. and such like. viz. In like manner thou shalt enquire into the reason of the rest. whence Virgil. whence also the tacid consents of Animals seem to agree with divine bodies. ---------. and is reputed to be most unfortunately ominous. the Hawlet. Else we in vain my parents Augury taught. also nightly. they signifie a tempest: when slowly. and according to their properties to draw forth their presages: so those birds which resemble Saturn. there is a certain power put into inferiour things. and most sad events. And Heaven surrounding in a long consort. Daw. For according to the doctrine of the Platonists. Lo! twice six Swans in a glad company Joves bird pursued through the etheriall Skie [sky] In Heavens broad tracks: now earth in a long train They seem to take. Fortels [foretells] misfortunes. and Dedicated to Phoebus. or swiftly. which no bird well resents. and so of the rest. and others which we have mentioned before. Vulturs [vultures].
he said to his companions. went to see. and Apollonius the Tyanean [Apollonius of Tyana]. who shall eat the heart. made a . or with full sailes the Bay obtain'd. that the heart of a Mole conduceth to presages. as Apollonius said. seeing Sparrows sitting upon a tree. and branch of th' entrals [entrails] doth increase. as joy. or being smitten. of whom Lucan sang. who as we read. whereof the one was called the head for the City. and Thales. Also the Arabians say. that they can understand the meaning of bruits [brutes]. And if this Art by Tages was but feigned. in which were two heads. And if the Inwards have no credit gained. because every voice of any Animall is significative of some passion of its soul. or anger. and the Victory of Caesars. And Hermes saith. shall understand the voices of birds. by naming the birds. & understand the speeches of Animals. they search the heart. and shall boil the first bird which he catcheth. that of old when Apollonius sate in company amongst his friends. which voices it is not so wonderfull a thing should be understood by men conversant about them. at which they much wondered. these were deadly presages. as we read in Lucan. sadness. Also if a sacrifice fled from the Altar. Melampus. Then the bowels being finished. saying. and liver of Dragons. and so it was. saith. or the like. and Auspicia's which were taken from the inwards of sacrifices. they pronounced Victory. the inventor whereof was Tages. or a head was wanting in the Liver. and then flying away. and whom they report had excellent skill in the language of birds: of whom Philostratus. if any one shall go forth to catch birds on a certain day of the Kalends of November. the other for the enemy. as saith Pliny. that the inwards did signifie the slaughter of Pompeys men. Hence the Sooth-sayers [soothsayers] enquiring after future things in the inwards. did first look into the liver. I say. should understand the voices of birds. of which whosoever did eat. according to these verses. of whose blood mixed together was produced a Serpent. I' th' inwards all defects are ominous On part. and the heads of this.Just so. that there was a Swallow: for it was certain. and all other Animals. Also Porphyrius [Porphyry] the Platonist in his third book of Sacrifices. Proclus also the Platonist believed. who hear. making a great chattering and noise. Another part is weak. or another part being compared together. Beats. There were also divinations. and that the wheat was scattered upon the ground: many being much moved with these words. all the rest following him. and moves with quick pulse the arteries. that that Sparrow told the rest that an Asse being burdened with wheat fell down in a hole neer the City. Most wonderful is that kind of Auguring of theirs. But Democritus himself declared this art. and were called piacularia. and Porphyrius [Porphyry] speak. with the heart of a Fox. and Tiresias. Now if there were a sacrifice found without an heart. and flagging lies. thy friends and fleet have gain'd The port. that all that shall eat of this bird. The Romane Religion thought that the liver was the head of the inwards. excelled. and one Sparrow coming from elsewhere unto them. and wrote. in which as amongst the Ancients.
But as often as Monstrous. the figure of a Crown appeared in the head of the Liver: which Posthumius the Soothsayer interpreted to portend a Victory with a Kingdome. that the most potent. But all these in these dayes. by Constellations. and of them who at that time are employed about the affairs of Princes. and the like for like. and wise men sought after them. and M. Chapter lvi. and how monstrous. C. that before the rest they might be prefigured. with specks of sprinkled blood They were --------------There was in times past such a venerable esteem of these arts. And when C. Petellius Coss: were offering sacrifices. the entrals [entrails] foretelling so much: which was thought to be done by the power of the Gods. some great matter. by wonders. Also when Caius the prince. the Prophets. Marius Utica was sacrificing. and partly by the authority of the Fathers. and Lightenings. another was slain by men of Lyguria. Of these Lucan made mention. as also some curious searcher. and what happened after that. and sitting in a golden chair. as is most certain. and blew [blue]. and prodigious things are to be interpreted. and how Monstrous. one of them dyed [died] of a disease. For with foul spots pale entrals [entrails] tinged were. and Provinces. The colour also of the inwards is to be considered. or the like hath been seen in former Ages. and of wonders. and sacrificing. and have ascribed Gods to every one of them. that the Liver was consumed away suddenly: and not long after. we must consider that very thing. So prodigies have come before the birth. whilest he was sleeping. Now the Sooth-sayings of Flashes. or help of the divell [devil]: Hence it was accounted a thing of great concernment amongst the Ancients as oft as any thing unusuall was found in the inwards: as when Sylla was sacrificing at Laurentum. or the like. and wondrous things happen. they do presage. and L. as Cicero makes mention of Midas a boy. Now if the same thing. by shewing rules for understanding the signification of them. or fell upon any part of his body then he ought to do. and Lightenings. into whose mouth. For they have ordained sixteen Regions of the Heavens. partly by the negligence of men. to fortell the same.lowing. and by prodigies. Both black. and therefore advised that Sylla should eat those entrals [entrails] himself. there was wanting a Liver. are abolished. prodigious. For the Celestials take such care only for Princes. because the same signs are for the same things. and admonished. and death of many eminent men and Kings. and provinces. Struck at the colour Prophets were with fear. and Priests of Hetruscus have taught the Art. it was the like ominous. yea the Senate. by Stars. there was twice a Heart wanting. and Kings did nothing without the Counsell of the Augures. Now their interpreter must be some excellent conjecturer of similitudes. and prodigious things are to be interpreted. Of the Sooth sayings of Flashes. Marcellus. and nine Gods. and besides eleven kinds of Lightenings. the Pismire [ant] put . peoples. Claudius. We read that when Julius Caesar on a day went forth to procession with his purple Robe. which should dart them forth. and according to these.
and Pyromancy. Annius was slain by Milus. it rained Milk. Aeromancy. the judgements of the Celestial influencies must not be neglected. the swelling. Hydromancy. And in the wars of Denmark. which should set on fire Troy. there appeared a flame licking the Crown of Ascanius his head. neer which place a yeer [year] after T. have got their names. and C. whence those four famous kinds of Divinations. opened themselves. were found on the ground. it rained Wool about the Castle of Corisanum. when she was bringing forth Paris. saith. the trembling. at that time when Annibal did spoil Italy. Pyromancy. The mother of Dionysius dreamed she brought forth a Satyr. the Rocks. seeing it did portend the Kingdom to Ascanius. and Mountains high Foretell the truth ----The first therefore is Geomancy. in the yeer when Annibil [Annibal] dyed [died] it rained blood for two dayes. Marcellus being Consuls. and the Skie. Also concerning the second punick war. A little before the destruction of Leuctra the Lacedemonians heard a noise of Arms in the temple of Hercules. & in the yeer before Marcus Crassus was slain in Parthia. whicb foresheweth future things by the motions of the earth. perswaded him to depart. with which the whole house was overflowed. and exhalation. and the arms that were hanged on the wall. The like events may be prognosticated of other like things. and Blood. that water mixed with blood came down from Heaven like rain. for monstrous prodigies did fore-run great and eminent destruction. The Earth. the noise of Arms. with which also all the souldiers [soldiers] of Lucania. Also in Lucania it rained spongious [spongeous] Iron. being a very numerous Army. the Aire. Chapter lvii. and at the same time in the temple of Hercules the doors that were shut with bars. by which was foretold the sweetness of his speech. foretold that he should have the Kingdom. and all Asia. Hecuba. Aeneas disputing with Anchises his father concerning a flight [?]. as oftentimes in times past something hath been foretold of them. Paulus. saw a burning Torch. which did presage that a very great Pestilence should the next yeer [year] over-spread Rome. of which we shall more largely treat in the following Chapters. Attilius. . and C. the Chaos. which was an omen of great riches. The wife of Tarquinius Priscus seeing a flame lick the head of Servius Tullius. which prodigious dreams the event that followed made good. So Bees sate upon the mouth of Plato when he was sleeping in the Cradle. that M. And Livie [Livy] concerning the Macedonian wars. the chops. the Fields. four Divinations of Elements. So we read in Pliny.corns of Wheat. There appeared unto the mother of Phalaris the image of Mercury pouring forth blood upon the earth. Geomancy. The Seas. as also the noise. In like manner after Troy was taken. Moreover the Elements themselves teach us fatall events. Of Geomancy. and doing of him no hurt: which thing. Aeromancy. of which the Sorceress in Lucan seems to boast her self. But concerning these also. Portius being Consuls. Hydromancy. Also L. when she saith. he saith. and sound of a Trumpet was heard in the Aire. the pits. were slain.
pale. as Varro reports. to which also are added visions. their tempests. and colours. and imaginations in the fire. by fiery Colours. Also Torches when they strike the fire before them. by the blowing of the Winds. neer the Sea. written upon with certain images. But there is another kind of Geomancy. their increases. the art of which Almadel the Arabian sets forth. which foretold in an hundred and fifty verses all the events of Mithridates his War. from a skin full of water. had in great esteem amongst the Assyrians. it portends wind. and are not kindled. So the wife of Cicero foretold that he would be Consul the next year. Of this kind are those that Pliny speaks of. and Clouds. into which. and winding. and depressions. and when a Coal is very bright. names. would look in the ashes. by a certain power in the fall of it. by which Lead. and it was called Lecanomancy. To this may be referred that art. by Rainbows. did appear. and of strange shapes. as the Fathers-Fountain at Achaia. of which kind there was use made by the Lycians in a certain place. their ebbing and flowing. let down roasted meat. in a Wood dedicated to Apollo. but of these more in the following Chapters. and presently that place was filled with waters. and buzzing fires presage tempests.and other impressions. and that which was called the water of Juno in Epidaurus. and sparkles. So also Pyromancy divines by fiery impressions. Hither also may be referred the divination of Fishes. by the forms of which the Prophet foretold what should come to pass. . a boy saw in the water the effigies of Mercury. in the History of the Lycians. and cast into the water. which is not of present speculation. Also when a Coal sticks to Pots taken off from the fire. Circles about the snuffs of Candles betoken rain. that terrene. and when the fire casts off the ashes. he that went to consult of future things. by Mists. These things doth Atheneus more at large relate out of Polycharmus. where we shall speak of Oracles. unknown to men. what we desire to know. there suddenly broke forth a flame. do express manifest marks of images. which was called Dina. upon which they put plates of Gold. or when ashes are hard grown together on the hearth. and the like. There was of old a kind of Hydromancy. but of that we shall speak hereafter. A kind of Divination found by the Persians. and visions in the Aire. and characters. and Silver. for in the water he called up the gods. and pretious [precious] Stones. and a great multitude of Fish. We read also that Numa Pompilius practiced Hydromancy. made hollow in the dry sand. a long time after Numa practised. because when a certain man after the Sacrifice was ended. Now Hydromancy doth perform its presages by the impressions of water. and by imaginations in Clouds. and by Stars with long Tailes. by visions. There were also in former years Fountains that did foretell things to come. and Wax being melted. which are made in the waters. which Divines by points written upon the earth. Which art also Pythagoras. if the flame fly turning. After the same maner doth Aeromancy divine by airy impressions. by Circles about the Moon and Stars. and learned of them things to come.
which we read in these Verses in Statius. Some say that he revived by the puting into his body a medicine made of . and bright. and Magicall confections. The Arabian Philosophers agree. a man pertaining to the Consull. were raised to life again. and put upon the fire. amongst the answers of the Oracles. the Physitians [physicians] coming to see it. Hence they think. or on one side. or making alive. and every patient. She makes acute. and Thalia being dead. so called from smoak [smoke]. whom they say. and smoak [smoke]. and also all the spirits obey the perfect souls. and we have above mentioned out of Juba. and cry of his Dam [mother]. Auguries were taken from fires. And because. and of sleeping. are made of the same natures. sounds. such as they say are made of the ashes of the Phoenix. Of the reviving of the dead. and thin colours. and to run round Like to a Serpent ----Also in the Aethnean Caves. Also we read that Glaucus. which indeed to many seems fabulous. if they did receive what was cast into them. is made alive again by the breath. Let us implore the Gods for divine aid. Corfidius. a certain man that was dead. and the cast skin of a Snake do much conduce. and Xanthus. all like things being applyed to their like. And then she makes the flames without all bound. For to wind in and out. or round. when they are carryed upright. Cæius. towring flames. others cast into the fire. as Pliny testifies of Aviola. Lamia. and above their sensitive powers. as the Historians relate of Aesculapius. that to this vivification. Increas'd by th' aire. if they did reject them. and to some impossible. and Magicians raised from death again.To these is added Capnomancy. and flames. and Fields of the Nymphs in Apollonia. And Lions make alive their dead Whelps by breathing upon them. and Intelligencies. Tindoreus. as they say. But of these things we shall speak in the following Chapters. and Apollonius the Tyanean. and many others. the middle being white. For we read of some that have been drowned in water. As a Weesell [weasel] that is killed. also that many were by Physitians [physicians]. Seeing therefore all the souls of men are perpetuall. and on th' Altar laid. and sad. others otherwise tryed. and motions. Also we read that Aesop the Tale-maker. Magicians think that perfect men may by the powers of their soul repair their dying bodies with other inferiour souls newly separated. because it searcheth into the flame. Chapter lviii. some Hearbs [herbs]. and wanting victuals many years together. unless it could be accounted approved by an Historicall faith. of L. Let Piety be bound. the sons of Jupiter. Gabienus. joyful. and a certain Arabian. is endowed with the nature of that agent. the hearb [herb] Dragon-wort restored to life. others slain in war. and inspire them again. beyond all expectation. receive into themselves by the perfection of the Heavens. a divine vigour. Hercules. and after a few dayes were alive again. that some men may elevate themselves above the powers of their body. and Philostratus concerning Tillo. Tubero. and those being surmounted. and made con-naturall. red. and thing that receives into it self the act of any agent. and Palicy.
And it is said in the same book. that in times of Pestilence many that are carried for dead to the graves to be buryed [buried]. To outsleep Epimenides. that in his time a certain country man being wearied in Germany. and the Winter following. and another upon his brest [breast]. And these are such as very seldom happen. that the man is not yet truly dead. although it be hard to be believed. were by the Nation of the Marsi. as Paulus . and so lye as if he were dead. And this is often found. Eclesiasticall [Ecclesiastical] Histories confirm this opinion concerning the seven sleepers. which Patriarcha translated. untill she was boyled [boiled]. who was suffocated for six dayes. Now we may conceive that such kind of extasies [ecstasies] may continue a long time. Also it is said that a man by reason of a fal [fall] from a high place. untill they awaked. whom they say slept 196 yeers. as to make them seem older: The same doth Pliny testifie of a certain boy. untill the Summer. and he lay like a dead man. as they that were tryed by the stinging of Serpents. Hence the proverb arose. but lies astonied [dazed]. as if she were dead. then makes a beating in his veines [CPR!?]. there was no alteration in them. and did neither eat nor drink. that a certain man by being filled with Water. or great noise. Damascenus tels. and Physitians [physicians] do raise dead men to life. may fall into a swoun [swoon]. and so. and be freed from all bodily action: So that the life. and continue immovable. be oppressed with vehement extasies [ecstasies]. layes a certain Hearb [herb] upon the mouth of the body of a young man being dead. and out of his wits. We read also that Epimenides Gnosius slept fifty seven yeers in a Cave. and his arteries became hard. when the hay began to be eaten up. and the young man speaks. slept for the space of a whole Autumn. whence the proverb. Also. by reason of fits of the Mother. which sleep all Winter. There was in Norvegia a Cave in a high Sea shore. or rising of the propitious Sun. although they seem to be dead. which may continue fourty eight [forty-eight] hours. and when presently in boyling [boiling] the water the dissected members did shew life. praying silently (a great assembly of people striving to see it) in the first place heaved up his brest [breast]. The same also hath often befeln women. as it is in Dor-mice [dormice]. after which the Carkase ariseth. And I have often seen a Dormouse dissected. slept fifty seven yeers in a Cave. This is the manner. And in the same place there is mention made of a man that buried a man that seemed to be dead seventy two hours after his seeming decease. Apuleius also relating the manner of these kinds of restorings to life. and so killed him. although a man be not truly dead. because he buried him alive. and his journey. being wearied with heat. under a heap of hay. unless there be some means used to recover them. forsake the body. makes mention of a man. or long staying under the Water. and in the time of sleep. Glaucus was raised from death by taking in Honey into his body. and are in such a dead sleep. that some men have slept for many yeers together. we read in some approved Historians. lost the pulse of his whole body. and Crocodiles. then he was found awakened as a man halfe dead. and indeed will dye [die]. If these things are true. then turning towards the East. his face being very green. or some other cure.Honey. sometimes lying hid in their bodies. and the Psilli restored to life. then his body to be filled with breath [mouthto-mouth?]. and there are given signs whereby it may be known who are alive. saith of Zachla the Egyptian prophet: The prophet being thus favourable. where. that they can scarce be awakened with fire. revive again. And Rabbi Moises out of the book of Galen. as Phlebotomy. and many other Serpents. and as it were dead for a certain time. so that the heart was not perceived to move. by which we understand Magicians. motion. the dying souls must. whom he saith. sense. M.
being all well disposed. and Methodius the Martyr write. and daily experience. and . & little. as also he tels of a Miracle of our Age. But Marcus Damascenus proves it by many reasons to be possible. After the same account you must conceive of Dreams. but that he lately confirmed it. which is caused by the Celestiall influences in the phantastick spirit. arts. the memory is confirmed by sence [sense]. neither doth he think it irrationall. or sleepy disease. There is also a certain kind of Divination by Dreams. and as Aristotle saith. And John Bocatius makes mention of a man in his time. and sciences are obtained. an Helvetian by Nation. fortune. who used no meat. event. without consuming. that this long sleeping was appointed by God as a punishment for some certain sins. that there was a woman in lower Germany at the same time. fourty [forty] dayes. as also by the knowledge of many experiences. but yet that is not sufficient. who would every yeer fast four dayes without any meat. that some should without meat. seeing there are the same accidents to things. and like befall like. Of Divination by Dreams. Chapter lix. And this may befall a man by reason of some poisonous potion. and their events. That also is wonderfull which Theophrastus mentions concerning a certain man. confirmed by the traditions of Philosophers. so that after a while. moneths. or years. or such like causes. and fasted in the strength of that meat. being forewarned by that punishment. or drink. Whence Synesius commands that every one should observe his Dreams. The rule of interpreting this is found amongst Astrologers. to commit to memory all things that are seen. and naturall. so be which hath often fallen upon the same visible thing. and the people that went in to disturb them were contracted. A Dreams I call here. viz. or of the passions of their mind. and have no Divination in them. and dispositions of the phantastick spirit: wherefore there cannot be given one common rule to all for the interpretation of Dreams. not vain Dreams. it suggests it self to him that is asleep. mind. And there are grave Authors who describe a certain hearb [herb] of Sparta. passion. which to us may seem incredible. and according to the divers quality. and wearied with cares. I call that a Dream here. they durst not hurt them. by little. Now Xenocrates. seven men lay sleeping a long time without corruption. hath assigned to himself the same opinion. action. But that was a greater wonder. and drink. that his brother Nicolaus Stone. without meat or drink. and such like rules. or idle imaginations: for those are vain.Diaconus. if they do but tast [taste] it. because these kind of Dreams come by use to divers men after a divers manner. And Physitians [physicians] say that there are some Antidotes. who took no food till the thirteenth yeer of her age. in that part which is wrote concerning questions. and avoyding excrements. besides Milk. the examples of Histories. or hold it in their mouth. But according to the opinion of Synesius. walked. or remission of the power of the medicine. and by keeping in memory the same thing knowledge is obtained. a man of no mean repute amongst Philosophers was of opinion. of which they that take too great a potion. sleep many moneths. who lived twenty yeers in the wilderness without meat. or corruption. For as the mind is taken up about. the authorities of Divines. according to the intention. and disturbance of the body. with which they say the Scythians can endure twelve dayes hunger. shall be able to endure hunger a long time. called Philinus. till he dyed [died]. or drawn together. in Venice. or body. for certain dayes. as Elias in former time being fed with a certain food by an Angell. but arise from the remains of watchings.
He saith also. and divination. Homer. that by its force. and Poets. and estranged from all publike [public] affairs. when the Moon over-runs that Sign. Therefore we understand a melancholy humor here. as in watching. saying in his Treatise of divination: Melancholy men. if it be any thing within the body. and became Poets. and with a diligent observation consider with himself the rules by which these are to be examined. and dry. doth alwaies as with call his mind from outward businesses. which it doth induce. and terrible a thing. So also there have been many melancholy men at first rude. were for the most part melancholy. that they were thought. saying. and untractable. or revolution of that yeer. do not well understand what they wrote. and certain divination. is a melancholy humor. some men are made as it were divine. and little to interpret his Dreams. who on a suddain were taken with a madness. Tynnichus. and Naturall Phylosophers [philosophers]. and Divinations which are made when men are awake. for by this means shall a Diviner be able by little. as all Artists by reading of them judge. and oracles. By Melancholy. which was in the ninth number of tbe Nativity. and Niceratus the Syracusan. and examine that which belongs to prophecyings. and Amon. by which Spirits are sometimes induced into mens bodies. The cause therefore of this madness. and quickly conceive a habit. saith he. neither doth it proceed from nature or humane Arts. and passages of future things. that the Sibyls. and teacheth that it proceeds from a melancholy humor. And this is Aristotles meaning in his book of Problemes. burns. and of the power of a Melancholy humor. were by their naturall Melancholy complexion Prophets. And in his Problemes saith. Democritus. besides madness. For it is a most true. not that which they call black choller [choler]. and Lucretius were. that had such excellent wits. that not only they that are asleep. especially of Saturn. Calcinenses. by divine inspiration. For this. Celestiall spirits also are sometimes drawn . as they say Hesiod. as is a melancholy humor. after the violence of their madness was abated. seeing he is the Author of secret contemplation. and Plato attest the same. or in the ninth Sign from the Sign of perfection. and white choller [choler]. Now Dreams are more efficacious. and some men are made Poets. Divine. many Prophets. Chapter lx. that all men that were excellent in any Science. and the highest of all the planets. when it is stirred up. who seeing he is cold. do far better conjecture. and bestows upon him the knowledge. yet treated acurately [accurately] of each Art in their madness. foretelling things to come. but also they that are watchfull do with a kind of instigation of minde. and most easily receive an impression of the Celestials. increaseth. Whence divine Plato in Ion saith. or a kind of madness. as well in sleep. hath his influence upon it. which Divination Aristotle cals ravishment. and preserveth it. if so be nothing slip out of his memory. Of Madness. so also makes it ascend higher. and stirs up a madness conducing to knowledge. also to entice evill spirits to seize upon mens bodies. ignorant. Besides. which they themselves scarce understood. We shall now discuss. It happens also sometimes. So great also they say the power of melancholy is of. and the Bacchides.accidents that befall. and prophecied wonderfull. that the violence of it is said by Physitians [physicians]. by reason of their earnestness. and seemed to be more divine then humane. that there were some melancholy men. which is so obstinate. and divine things. especially if it be helped by any Celestiall influx. but from purified minds. to be a naturall. Ion.
and mentall. is wholly carried into imagination. or of the knowledge of good. innundations. As we read in Aulus Gelius. and Pompey were to fight in Thessalia. Rule with paternall power th' appeased earth He shall ---------Then he adds. tempests. and issue of the battell [battle]. and himself their object be. the prophet to come. then it becomes a receptacle of sublime spirits. earthquakes. and learns of them the secrets of divine things. it becomes a receptacle for midle [middle] spirits. but when the mind is wholly elevated into the understanding. and doth suddenly become a seat for inferior spirits. And times great order now again is born. with Gods shall see Mixt Heroes. and humane things. when Cesar. If any prints of our old vice remain'd By thee they'r voyd. and salvation of souls. So we see that any most ignorant man doth presently become an excellent painter. Hence it obtains the knowledge. or contrivers of building. antiquity testifies men have been made drunk. and the changing of the law. and to become a master in any such Art. It foresees things which are appointed by Gods speciall predestination. that Cornelius Patarus his Priest did at the time. saith.into mens bodies. nothing moderating the power of the body. rationall. as future prodigies. when the mind is forced with a melancholy humor. So we see that a man sometimes doth on a suddain become a Philosopher. great mortality. And a little after intimating that originall sin shall be of no effect. and restitutions of Ages. the orders of Angels. they shew those things which belong to the disturbing of the Elements. and spake most wonderful things. Saturnian Realms return. by whose presence. that thence the fall of the Serpent. They say therefore. imaginative. slaughter. Cumæa's prophesie Now from high heaven springs a new progenie. and understanding of natural. and instinct. and fear shall leave the Land. and the poison of the tree of death. order. according to a threefold apprehension of the soul. He a Gods life shall take. So Virgil understanding that Christ was at hand. And that they think happens under a threefold [three-fold] difference. Last times are come. being taken with a madness. or miracles. and evill shall be nulled. and remembring what the Sybill [Sibyl] Cumaea had said. and changes of times. as the Sybill [Sibyl] did to the Romanes. and passing beyond the bonds of the members. The Maid returns. and foretels [foretells] mutations of Kingdomes. Physitian [physician]. by whom it oftentimes receives wonderfull wayes. or an excellent Orator. as rain. . So the Sybills [Sibyls] Prophecyed of Christ a long time before his coming. saying. and the like. viz. But when the mind is turned wholly into reason. and such things as belong to them. and such things as belong to the knowledge of things eternall. and forms of manuall Arts. such as the Law of God. sang thus to Pollio. famine. But when these kinds of spirits portend to us future things. foretell the time.
and the Mind: of the threefold appetite of the Soul. that they which are placed in the more eminent part of the body. known to every one. And at last with a most great hyperbole cryes out to his child. as the off-spring [offspring] of God. of spirits both good and bad. made of them all. and Water together. one body.The Serpent shall And the deceitfull hearb [herb] of venome fall. being so ordered. Dear race of Gods. They divide the Sense into External. to Lust the Womb. and Plato favor. seeing they are no more subject to the body. and passions of the Will. betwixt naturall. adoring him in these words. For the Eyes placed in the uppermost place. and being weakened with old Age. but by the assistance of the heavenly Spirits compound. they must have been immortall. and also the Inward. by how much the more men are less hindred by their sence. and therefore immortalized them: but that all kinds of mortall animals were made at the command of God. and have an affinity with the Nature of Fire. and because they are neerer to the place whither they must go. How all things at th' approaching Age rejoyce! Oh! that my life would last so long. There are also some prognosticks. which opinion Alchinous. to the meaner of them. as the Tower of the whole body. and then the manifold Organs of Speech. and Light: then the Ears have the . so much the more acurately they understand. for if he should have created them. The spirits therefore mixing Earth. The externall are divided into five. and heavens immense. put together. and supernaturall divination. are the most pure. and Internall. and frame him. of the external Senses. Aire. Fire. easily perceive the light of divine revelation. That God did not immediately creat [create] the body of man. It is the opinion of some Divines. Behold! the world shakes on its ponderous axe. or subjects. See earth. to which there are allotted five Organs. great stock of Jupiter. do sometimes foresee things to come. Some steps of ancient fraud shall yet be found. because as saith Plato. and voyce. Yet he intimates that some sparks of originall sin shall remain. and th' Ocean tracts. which they subjected to the service of the soul. have a greater degree of purity.---------. as it were Foundations. and their bonds being as it were a little loosed. Chapter lxi. assigning in it severall Provinces to each power thereof. Of the forming of Man. thinking that God is the chief Creator of the whole world. which are in the midle [middle]. mean and low places: as to Anger the Midriff. as in those who are neer to death. when he saith. but to the more noble senses the Head. As would suffice thy actions to rehearse.
and flights. but those things which appear by the Intellect. and speeches. the Organs of Voice. and operations. For it is the last impression of the understanding. and to present them to the third faculty of inward sense. and in this. the incorporeall mind possesseth the highest place. and accommodates the externall to the internall. and middle part of the head. and is content in the contemplation of the truth. Now these senses have their Organs in the head. the windpipe. And this is that which shews us future things by dreams: whence the Fancy is sometimes named the Phantasticall Intellect. the Teeth. and sends forth the impressions of other powers unto others: And those things which appear by sence [sense]. as by a Dog. and things seen. to retain those representations which are received by the former senses. Election. For it is most certain that man hath this sense. persecutions. and Speech are many. bodies Hard. as the inward muscles of the breast betwixt the ribs. who Hears. seeing it represents nothing. the manner of Discipline. and is compared to the grossness of Earth. and progress of those things which are contained in the order of nature. But the touch perceives both wayes. Soft. For the vertues thereof in generall. the understanding of intellectuals. what or what kind of thing that is of which the representations are. and Moist. Counsel. and as Sight discerns by the medium of the Aire. the arteries. the lungs. and Eagles see more acutely then all other Animals. and by its property. although Aristotle placeth the Organ of the Common sence [sense] in the heart. whose work is also to perceive. but the cogitative power possesseth the highest. are discourse. is belonging to all the powers of the mind. and perfect all the representations which are drawn in by the outward senses. and it hath a double nature. and purity. and lastly. and all those parts and muscles that serve for breathing. and tast [taste] he excels all other animals. and stirrings up to action: but in particular. but in the other three he is excelled by some animals. and adjudged. the memory the hinmost part thereof. But the proper Organ of Speech is the Mouth. Above the sensible soul. the Tongue. the touching is diffused through the whole body. The second is the imaginative power. as saith Iamblicus. so the touch perceives by the medium of a stick or pole. then the Tast [taste]. Sees. according to their assimilation. and impresses the body with its impression. divided into four.second order of place. for the Common sence [sense]. Now the touch only is common to all animals. the breasts. and the Water. as Seeing. and are compared to the Aire: the Nostrils have the third order. the Palate. in which are framed words. whose office is. and . but of it self it receives images from all. and the Linx [lynx]. The more pure senses are those which perceive their Objects farthest off. or power of judging. and judge by the representations received. which is grosser and most like to the nature of Water: Last of all. Now the interior senses are. the one. which inquireth into the causes. because it doth first collect. and Smels [smells] more acutely then Man. it stirs up into an opinion. and forms all figures. The other is a power of the mind. according to Averrois. and imagination take up the two former Cels [cells] of the brain. for it perceives bodies nigh. then the Smelling. dispositions. which expresseth its powers by the Organs of the body. &c. and have a middle nature betwixt the Aire. which doth not perceive but those that are nigh. in the second place it offers to opinion. which is the phantasie. & Man. vertues. which is therefore called the contemplative intellect. then the Organ of tasting. and Hearing. the bowing of the Tongue. Moreover. doth properly assign them. which discerning by consulting what things are to be done. and to commit those things which are thus discerned. to the memory to be kept. whereof the first is called Common sence [sense]. properties. the Lips. forms all the actions of the soul. which. resemblances of species.
For when they follow the sensitive apprehension. This Order of powers therefore nature ordained in man. which are neither bodies. praise or disgrace. Sensual. and it is divided into irascible. or voluntary passions. and is therefore ealled the Active Intellect. Now the subject of the . or dissolution of the power. are three sorts of passions in the Soul. as also things abstracted by the mind and intellect. It is said to be without any advantage to it self. with which in like manner the body is affected sometimes. and Intellectuall. of those things. and not willingly consents to that pleasantness which the senses hold forth. under the notion of profitable. Sadness. this would be rather out of love to himself. Fear. which is an inclination of nature into its end. as it was in the Devil. and concupiscible: the third is intellective. as of a stone downward. which the sense follows. or animall passions. the grief or perplexity it self doth also beget so many contrary passions. And according to this threefold order of the powers of the soul. Sadness at anothers prosperity. or unprofitable. yet because it is free by its essence. and intention of the present good is melted. because if any one should for his own profit rejoyce at an other mans harm. And according to these three. nor any thing like them. which we call Envy. i. their Original [origin].what things to be shunned. whilest it assents to the inferiour powers. they are called rationall. and are called naturall. Whereof the first is called Oblectation. delightfull and offensive. which is therefore defined to be an inclination of the mind to an effeminate pleasure. Of the Passions of the Mind. desiring himself to be equall with God. thinking it self to have attained to some great good. When they follow the Intellectuall apprehension. and diffuseth it self to enjoy it. of all things that are possible. And these four passions arising from a depraved appetite for pleasure. difference. without his own hurt. which may be presented to the senses. there are three appetites in the soul: The first is naturall. under the notion of just or unjust. honest or dishonest. profitable or unprofitable. as of good or evill. is wholly taken up in consultation. viz. in this. The passions of the mind are nothing else but certain motions or inclinations proceeding from the apprehension of any thing. then they respect a temporall good or evill. convenient or inconvenient. which is a remission of. which is a certain quietness or assentation of the mind or will. true or false.e. The second is called effusion. Now these kind of apprehensions are of three sorts. But the will. or synderesis. that by the externall sences [senses] we might know corporeall things. under the notions of Vertue or Vice. as pity is a certain kind of sadness at anothers misery. differing from the sensitive. although it be of it self. and respect good or bad. the sensitive is of it self. nothing unless in some manner comprehended.. viz. and loftiness. without any advantage to it self. desiring. in the enjoyment of which it prides it self and glorieth. Rationall. Chapter lxii. by the internall the representations of bodies. when beyond the oblectation the whole power of the mind. When they follow the rational apprehension. The third is vaunting. because it obeys. which is called the will. as Horror. or a certain kind of pleasure or delight at another mans harm. Whence from its depraved appetite there arise four passions in it. they are called intellectuall passions. and action. and so respect good or bad. and kinds. The fourth and the last is Envy. then out of ill wil [will] to another. and therefore is altered and depraved with pleasure and continuall anguish. which is in all stones: another is animal. and Sorrow at anothers good. it may be also of things that are impossible.
by changing the Accidents. and pulse. as absent. a bitter tast [taste]. The Phantasie. and so is caused horror. Horror. long diseases follow. but suddenly. that with too much joy. and moving the spirit. And how great heats love stirs up in the Liver. did both suddenly dye [die] at the news of a Tragicall victory. hatred is caused: When it respects good. under the notion of some difficulty. Desire. and irascible. Sometimes also by reason of these like Passions. then there is caused delight. How the passions of the mind change the proper body. mirth. Love or Lust. or avoid the other. as absent. So in joy. is known to all. So Naustratus knew that Antiochus was taken with the love of Stratonica. the heart is dilated outward. or at hand. and evil absolutely. Joy. as present. but when with diffidency. or on the contrary. Love. Also it is manifest. or pleasure. as present. speechlessness. grief. Pitty [pity]. Now what sadness can do. when they follow the sensuall apprehension. or loathing: or if it respect good. by little and little. there is caused Anger. and is divided into concupiscible. that amongst some lovers there is such a strong tye [tie] of love. Physitians [physicians] know. drawn back. Boldness. the spirits are driven outward. Chapter lxiii. For when the concupiscible power respects good. and Anger. trembling of the heart. and this sometimes with confidence: and so there is caused Hope or Boldness. by changing the Accidents in the body. and a blewish [bluish] whiteness. and Fear. anxiety. So a certain woman seeing her son returning from the Canensian battle. and are sometimes cured. Hatred. But when that irascible power riseth into revenge. or outward. or desire of revenge produceth heat. and both respect good and bad. And so we find eleven passions in the mind. and by producing divers qualities in the members. and this be onely about some evill past. discerning by that kind of judgement the name of her that is beloved. when they are most vehement. are dim-sighted. men many times dye [die]. and weakened. so desire is caused. dyed [died] suddenly. are moved to the brain. Grief. Despair. Sadness causeth sweat. that it seems to be the body of another man affected. the other suffers. sadness. tremble. in an Heroick Passion. It is also manifest that such like Passions. doth often ill affect the body of him that takes pitty [pity]. which are. So also some men looking from an high place. and falling-sickness. and blackness. flying from. redness. according to the diversity of the Passions. but if evill. or imaginative power hath a ruling power over the passions of the soul. may cause death. And this is manifest to all men. that Sophocles. in sadness. by reason of great fear. in bashfulness. as it were of injury or hurt offered. and sometimes loose their senses. So we read. We know that Dogs oftentimes dye [die] with sadness for the death of their masters. and by moving the spirit upward or downward. that what the one suffers. love. to obtain the one. First of all change the proper body with a sensible transmutation. and a looseness. So in joy. and are sometimes freed from a disease.passions of the soul. or evill. in fear. and Dionysius the Sicilian Tyrant. Fear induceth cold. but under a different notion. and little inward. After the same manner in anger or fear. which is a kind of sadness. For this doth of its own power. is constringed by little. then sadness. But the irascible power respects good or bad. and paleness. Hope. . Anxiety induceth dryness. then Despair. inward. is the concupitive power of the soul. Again anger. Fear. So fears. hatred.
whilest it vehemently moves the species. and also transported. and are in a fire. and meditate upon the sight [fight?]. Also the seeing of any filthy thing causeth nauseousness. as if they did truly burn. perceive a bitter spitle [spittle] in their mouth. For a vehement cogitation. which is said to send forth a flame out of his mouth. And such like things sometimes appear in beasts. and ardent affection made him speak. but in the morning was found horned. which power the vehement imagination moves. who being circumvented with a battle in India. How the Passions of the mind change the body by way of imitation from some resemblance. that he saw a man. whom his mother brought forth dumb. So with a suddain fall oftentimes life. Many at the sight of mans blood fall into a swoun [swoon]. And sometimes mens bodies are transformed. . gapes also. on the members that are nourished by it. Hitherto may be referred those many scarrs of King Dagobertus. Sometimes wonderfull effects are produced. but the soul. Some when they see bitter meat given to any. Also of the transforming. and the blood impresseth from it self. As the imagination of a woman with child impresseth the mark of the thing longed for upon her infant. Alexander the great shews. So men may grow grey on a suddain. and this oft-times when they are in a dream. Chapter lxiv. elevating corniferous humors into his head. and sometimes when they are awake.sometimes follow sobbing. impresseth upon his Urine the image of Dogs. many are transported from place to place. as upon those of the same body. And how much vehement anger. but only a resemblance apprehended by their imagination. have grown up from boies [boys] into perfect men. and what force the imaginative power hath not only over the body. the reason of the vertue which the likeness of the thing hath to change it. and presently again are sometimes returned. So Cyprus after he was chosen King of Italy. Upon this account some that are in a dream think they burn. And some by the dream of one night. and in the thought thereof did sleep a whole night. sparks of fire. and are fearfully tormented. and translating of men. when as neither the substance of the medicine. and the imagination of a man bit with a mad Dog. or because we see or imagine another to eat sharp or soure things. that at the sight of a medicine. which they represent in their blood. So he which sees another gape [yawn]. as in the son of Cræsus. was seen to send forth from himself lightening [lightning] and fire. which they received. And William of Paris saith. The Father of Theodoricus is said to have sent forth out of his body. as in setting the teeth on edge at the sight or hearing of something. the one whilest he was afraid of correction. So. their tongues waxeth tart. went to stool as oft as he pleased. and Marks of Franciscus. which naturally he could never do. so upon those of anothers. can do. nor the tast [taste] of it came to him: but only a kind of resemblance was apprehended by him. and producing horns. or motion on a suddain leave the members. joyned with great audacity. sense. yet a vehement fear. and transfigured. so that sparkling flames did leap out with a noyse [noise]. the other whilest he did wonderfully meditate upon the wounds of Christ. nor the odour. The foresaid Passions sometimes alter the body by way of imitation. pictures out the figure of the thing thought on. and victory of Buls [bulls]. when as the substance of the fire is not neer them. no otherwise then by the vegetative power being stirred up by a vehement imagination. as in Tiberius his horse. did very much wonder at. and some when they hear any one name soure things.
They report of Gallus Vibius. no man is ignorant: for it is neerer to the substance of the soul then the sense is. that when any one pricked. and extrinsecall things. So women by certain strong imaginations. not casually. burnt in love towards Jason. and. when they please. if they cryed out aloud. or speculation altogether abstracted from the body. yet he could. or fear. Now how much imagination can do upon the soul. And it is well known. The Passions of the Soul which follow the phantasie. that they can scarce at all be discerned. as is that which Avicen describes of a certain man. and are moved without any mistake unto the imagined place. But of these abstractions we shall discourse more fully in the following Chapters. as out of a bag. that women have been turned into men. who as oft as he pleased. being mixed with vapors. or burnt him. so that some wonderfull impressions are thence produced in Elements. or boldness are impressed upon their spirits. but on purpose: for whilest he did imitate mad men. but also in other bodies. and inflamed with a strong imagination. that he did fall into madness. and another called Aemilia. and there appear in his Urine the shapes of . as to work upon another body. And we see that in these dayes there are many who can so imitate. a certain woman called Caietava. And Austin [Augustine] makes mention of some men who would move their ears at their pleasure. not out of sight. How the Passions of the Mind can work out of themselves upon anothers Body. and express the voices of Birds. were changed into men. when they are most vehement. So they say that Medea only by a dream. but also can transcend so. and some that would move the crown of their head to their forehead. or bring some disease of the mind or body. Dogs. and pour forth abundance of tears: and that there are some that can bring up what they have swallowed. thither doth it lead the body. So great a power is there of the soul upon the body. and suggestions brought in by certain Magicall Arts do oftentimes bind them into a strong loving of any one. that which way soever that imagines. and became mad indeed. that in his time. fires and unpassable places. So he which is bitten with a mad Dog presently fals into a madness. So the soul sometimes is by a vehement imagination. and also can so take away. and could draw it back again when they pleased: and of another that could sweat at his pleasure. who when he pleased could affect his body with the palsie [palsy]. Also Pliny relates by divers examples. after they were married. as Celsus relates of a certain Presbyter. We read many other examples by which the power of the soul upon the body is wonderfully explained. when the species of any vehement desire. Whence they stir up the members. viz. and some men. sends forth health or sickness. and lie like a dead man. hear mens voices as it were afar off. that a Camell may fall by the imagination of any one. So Avicen is of the opinion. wherefore it acts more upon the soul then the sense doth. he felt no pain. he assimilated their madness to himself. For the Passions of the Soul are the chiefest cause of the temperament of its proper body. and Organs of motion to motion. who after many years. together with phantasie. as he said. Pontanus testifieth. Chapter lxv. but from the interiour fantasy [phantasy]. So the Soul being strongly elevated. not only in its proper body. cannot only change their own body. by degrees. Cattle. do move the Organ of the touch in their original. and dreams that it goes. but lay without any motion or breathing. which is the original of locall motion. could make himself senseless. dreams.passing over rivers. that some can weep at their pleasure.
Upon this account they say. Again. Pythagoras. but also anothers. and mischievous men must be shunned. For as the smell of Assa-fetida [asafetida]. For it is manifest that a body may most easily be affected with the vapour of anothers diseased body. that the society of evill. and Triballi. fervent. killing men with their looks. Chapter lxvi. because by their nearness they do us much good. when it Signs the infant in the womb with the mark of the thing longed for. which was by her bed. On the contrary. many monstrous generations proceed from monstrous imaginations of women with Child. and holy men of our Religion. whom her mother affected with a religious kind of horrour [horror] upon the picture of John Baptist. who was rough and hairy all over her body. with white Clothes. Whence we produce white Pea-Cocks [peacocks]. . whilest they be coupling. infects them that are near with a hurtfull Contagion. Therefore let no man wonder that the body. Algazel. and fortunate men be endeavored after. Therefore Philosophers advise. By this means we read that many miracles were done by Apollonius. by hanging round the places where they couple. when it is fixt upon God for any good with its whole intention. so of bad something of bad. and how necessary the Constancy of the mind is in every work. and lastly. So we read that Jacob the Patriarch. So the longing of a woman with Child. like a wild beast. where we shall discourse of Religion. by which it should work. killed whomsoever they looked angry upon. and habit only. amongst the Illyrians. doth not only affect its own proper body. in the vapours of the eyes there is so great a power. a Town scituated [situated] upon the territories of Pisa. and soul of one may in like manner be affected with the mind of another. or Musk. then to anothers body. afterwards brought forth after this fashion. and many Prophets. they have much greater power in the mind. And certain women in Scythia. and other Birds. doth act upon anothers body. So. or Basilisk. did discolour the Sheep of Laban. and more prevalent in its motion then vapours exhaling out of bodies. That the Passions of the mind are helped by a Celestiall season. that they can bewitch and infect any that are near them. and Leprosie [leprosy]. and sometimes continues a long time. doth oftentimes affect anothers body as well as its own with some divine gift. they advise that the society of good. may act upon another. Now by these examples it appears how the affection of the phantasie. in as much as the reason is more excellent then the Phantasie. viz. with his speckled Rods set in the watering places. neither is anothers body less subjected to anothers mind. which we plainly see in the Plague. seeing the mind is far more powerfull. and Gallen assent. when it vehemently intends it self. But of these more fully in the following Chapters.Dogs. a wench that was presented to Charls [Charles] King of Bohemia. of good something of good. Empedocles. but also is done amongst bruit [brute] Creatures. doth bewitch men most perniciously with stedfast [steadfast] lookes. neither are there wanting Mediums. is derived upon them that are nigh. Philolaus. they have certainly a greater power in the reason. as the Cockatrice. in time of conception. And this we see is not only in men. Aristotle. that a man by him affection. Now then if the foresaid Passions have so great a power in the Phantasie. impress a colour upon their wings. for this. strong. as Marcus Damascenus reports that at Petra Sancta. So also the desire of Witches to hurt. To these things Avicen. So the imaginative powers of Pea-Cocks. for their soul being full of noxious rayes.
then any materiall things. and this. and Physick [=medicine]. if we shall by the Heaven make our selves sutable [suitable] to it in our thoughts. and become most powerfull by vertue of the Heaven. the same doth the strong imagination of the Physitian [physician] work. a fixt intention. through its passion. and also by reason of their dignity. and together with them impress certain wonderfull vertues upon inferiour things. Therefore he that works in Magick. and an undoubted hope. and strong belief doth work wonderfull things. or by us. as suddenly to be filled with the vertues of that Star. and application of things. in any work. For our mind can through imaginations. imaginations. especially when the patient placeth much confidence in the Physitian [physician]. And it is verified amongst Physitians [physicians]. and deliberation. nature. as if it were a proper receptacle of the influence thereof. and suddenly expose us. For our mind doth effect divers things by faith. For as a firm. and cals [calls] it self back to things separated. and united to our labours without a firm. The Philosophers. and neerness to the superiors. and gives power to the work which we intend to do. Now the contemplating mind. and Intelligencies of the Celestials. be so conformed to any Star. although it be in false works. and Intelligencies. Chapter lxvii. and solid vertue of our mind. as they agree with the heaven. by that means disposing himself for the receiving of the vertue of the Physitian [physician]. conduce much to health. elections. and break the vertu [vertue] of the mind of the worker. For such like passions do vehemently stir up our spirit to their likeness. We must therefore in every work. say. It conduceth therefore very much for the receiving of the benefit of the Heavens. yea more sometimes than the medicine it self. seems to differ nothing from him who hath this of nature. and medicine. and power of all things. so because all things have a naturall obedience to it. as because there is in it an apprehension. contemplations. which is a firm adhesion. and effects. or receiver. imagine. deliberations. So that there is made as it were in us the image of the vertue to be received. For the same that the efficacy. to him that co-operates in any thing. and a vehement application of the worker. which is the medium betwixt both extreams. and believe strongly. hope. or by voluntary Election. is not of present consideration. affections. whence it happens. and of necessity an efficacy. and vertue of the medicine works. and more to that which desires them with a strong desire. so distrust and doubting doth dissipate. or enquiry. for that will be a great help. and ours to the superior significators of such like passions. as saith Ptolomeus [Ptolemy]. must be of a constant belief. is joyned with the mind of the Stars. either by any naturall agreement. or reason by a kind of imitation. and the thing to be done in us. unless it exposeth it self to Saturn. especially the Arabians. that he is frustrated of the desired influence of the superiors. he which chooseth that which is the better. How mans mind may be joyned with the mind. be credulous. and are helpfull. and the like. and love towards the Physitian [physician]. do much more partake of the Celestials. that a strong belief.The Passions of the mind are much helped. as it withdraws it self from all sense. when it is most intent upon any work. that mans mind. imagination. and things. For. and not at all doubt of obtaining the effect. affect vehemently. And according to this is . which could not be joyned. and being so joyned is the cause of some wonderfull vertue be infused into our works. being able to change the qualities in the body of the sick.
and acquire certain wonderfull vertues. hath an efficacy to cause love. so from the opportunity. Figures. makes such like things more fit for it self. and to him which is inclined to them. or hinder things which have an inferior. in order of the Moon to servitude or infirmities. confesseth. and all things obey them. and the like. because the presence of the Solary vertue is more agreeable to a Cock then to a Lion: So a Loadstone draws Iron. hath an efficacy to hurt. and binding to that which they desire. attracting. or attract. & whatsoever the mind of him that strongly hates. Speeches. or is otherwise affected. or vertue. oftentimes presently takes of it self a strong. in those things which the soul doth dictate in that hour to them. and obedience. By this means whatsoever the mind of him that is in vehement love affects. and bind inferiour things to that which it desires. as also efficatious to that which it desires. in order of Jupiter to worship. in order of Venus to love. as if he were the Author of them. according as they agree. and boundless affection of the souls. with the concourse of the Celestiall order. . in a Mercuriall order to perswasion [persuasion]. in the power of the universe. in that hour when such a like appetite doth invade it. and converts it to it self. and follow certain admirable operations by great affections. moving the mind in that manner. if he become stronger in a Solary vertue. or opportunity. because in the order of Mars it is superior to it. that every mind that is more excellent in its desire. and obsequiousness. bind. So the Diamond hinders the Loadstone. and discord. In like manner any man when he is opportunely exposed to the Celestiall influencies. and the like. By this reason things that receive a superior degree of any Star. as from the soul of the operator. because in order it hath a superior degree of the Celestiall Bear. dictates. images. Words. must know the vertue. For all those things which the mind acts. Now the ground of such a kind of binding is the very vehement. and some speeches. And it is a generall rule in them. and Celestiall influence. For our mind. Every one therefore that is willing to work in Magick. inchantments [enchantments]. and affection. so by the due applications of naturall things. There is also a certain vertue in the minds of men. or disagree amongst themselves. Whence a Lion is afraid of a Cock. Which Thomas Aquinas in his third book against the Gentiles. which the mind affects with a strong desire. when it is carried upon the great excess of any Passion. and the inferior is by the same reason converted to the superior. when they are carried into a great excess of any Passion or vertu [vertue]. in order of Mars to fear. and many other wonderfull experiments to every thing which the mind affects. binds and draws the inferior into admiration. and dictates by Characters. and more convenient hour.verified the Art of Characters. Gestures. How our mind can change. And this is the manner by which their efficacy is found out. in a Saturnall order to quietness or sadness. help the appetite of the soul. or very little but to the Author of them. and destroy. For the superior binds that which is inferior. and degree of his own soul. order. measure. hindring. But the dissolutions. so as to exceed those things which they bind. of changing. So many wonderfull vertues both cause. and joy. better. Chapter lxviii. The like is in other things. that such kind of things confer nothing. are made by a contrary effect. But know. or hinderances of such a like binding. as by the affections of his mind. and wrought upon.
but greatest of all in speeches. Words therefore are the fittest medium betwixt the speaker and the hearer. Chapter lxx. And lastly. The Platonists therefore say. and supernaturall. As in dreams we seem to speak. for as the greater excess of the mind binds. by which part we do chiefly excell all other Animals. When Saturn or Mars. and motions. and the vertue of Words. For in the heaven. and where all things are governed with love. internall. Now those words are of greater efficacy then others.and that more excellent or strong. and contrary the one to the other (i. Of Speech. which Galen saith. making that a declarer. that these are most at enmity. and then is expressed by voices. and supercelestiall things. of which they are the vehicula. there can in no wise be hatred. and whilest we are awake we run over a whole speech silently. and with the speech of his tongue. and speech to the mind. or name framed. almost all men testifie: For the naturall power of things proceeds first from the objects to the senses. Also those that come from a more worthy tongue. that oftentimes they change not only the hearers. and then from these to the imagination. where there is nothing wanting. and words. and dispute with our selves. and things that have no life. oppose Venus or Jupiter: for Astrologers say. and are called rationall. is also common to bruits [brutes]. which represent greater things. with opening of his mouth. so also it looseth. and motion of the soul. First conceived in the . which is called declarative reason. speech. Now a word is twofold. receive a power of Celestiall. for these. by which we chiefly differ from bruits [brutes]. as intellectuall. But an uttered word hath a certain act in the voice. but we are called rationall. oppose Saturn. from that reason which is according to the voice understood in words. but also other bodies. as it were certain Signs. and is brought forth with the breath of a man. or word. and speech. or from any of a more holy order. but also the vertue of the speaker with a certain efficacy unto the hearers. For λογος [logos] in Greek signifies.) causing contrary effects in these inferior bodies. and understanding. in which it is first conceived. so from a power put into them by the vertue of the speaker. or enmity. not from reason. carrying with them not only the conception of the mind. It being shewed that there is a great power in the affections of the soul. and the names of things. that in this very voice. that the power of the thing as it were some kind of life. in which nature hath coupled the corporeall voice. lies under the form of the signification. as from the vertue of things explained. and properties of locution. and this oftentimes with so great a power. And of this we now speak. reason. that there is no less Vertue in words. which is made without a voice. An internall word is a conception of the mind. viz. as more expressly. and hindreth. Celestiall. and uttered. and interpreter of the conception of our intellect to the hearers. so more misteriously [mysteriously]. Of the vertue of proper names. you must know moreover. and a word.e. which contains the affections. although in a less degree. and representations. Chapter lxix. That proper names of things are very necessary in Magicall operations. which is taken for that part of the soul. and from this to the mind. with its Articles. when the [thou] fearest Venus.
and particular things by the influencies of the Heavens. and lastly kept in writings. binding. and verses. and by the Elements. and living Images. our Gods Their Altars have forsook. then that name is with a double vertue. they did then with some verse call forth the Gods that were the protectors of that City. keeping the power of things. together with the vertues of Planets. ----. so the name of it was. But when both significations meet in any voice or name. and did curse the inhabitants of that City. and properties of all things. Every voice therefore that is significative. as a birth brought forth. For as the great operator doth produce divers species. under whose protection it was. where God brought all things that he had created before Adam. So we read in Philostratus. did overcome them. Chapter lxxi. and Macrobius. and establishing. but also many of these Serenus Samonicus in his book of secret things makes mention of. rules. gave them all names according to their natures. that when they did besiege any City. and arbitrary. Of many words joyned together. that proper names of things are certain rayes of things. there is also a greater vertue found in sentences. then by voices or words. changing. then by that. every where present at all times. by the imposition of man. knowing the influencies of the Heavens. as by proper. by which she revived. and being resisted is . which being known. first of all signifies by the influence of the Celestiall harmony: Secondly. and seriously with an intention exercised upon the matter rightly disposed. and was presented to Apollonius. and the enemies were curst [cursed]. and are put upon them by him who numbers the multitude of the Stars. and true name of it. and is discerned in them. and time. calling them all by their names. saying. so that being used it doth shine the more. It was an observation amongst the Romanes in their holy rites. he accurately inquired into her name. Besides the vertues of words and names.mind as it were through certain seeds of things. naturall. and the name of that God. Now the verse with which the Gods were called out. and know the things by them. and that can naturally be acted upon by it. as in sentences. and astrictions of charms. they did diligently enquire into the proper. which being known. so at length their Gods being absent.That kept this Realm. which are put upon them by the said harmony or men. and as he named any thing. as oft as it shall be uttered in due place. which hath a very great power of impressing. and blest abodes. from the truth contained in them. that when a maid at Rome dyed [died] the same day she was married. he pronounced some occult thing. finde it out in Livy. Your names are written in Heaven. so according to the properties of the influencies proper names result to things. and of the vertues. Adam therefore that gave the first names to things. made most efficatious to act. Hence Magicians say. when the City was assaulted round about. let him that would know. as Virgil sings. although oftentimes otherwise by this. which names indeed contain in them wonderfull powers of the things signified. as the essence of the thing signified. of which names Christ in another place speaks. viz. that he should name them. as it is written in Genesis.
be used according to a due harmony. by praising. and indeed more sublime. composed of its parts. besides those things which have already been spoken of. and speeches of the inchanter [enchanter] are intended. aromaticall things. & hindered: and after the same manner to make an elegant oration. Besides. and fumes. by their light. you must diligently consider what vertues any Star contains. Moreover Magicians command that we call upon. and efficatious then spirits. and waies in their sphear [sphere]. conjurations. As Psyche in Apuleius prayes to Ceres. and by vilifying. and duly made according to the rule of the Stars. enchantments. or denyed. By the quality therefore of this spirit. the clammy earth. endued with sence. extolling. and by the violence of imagination. breathing. gums. and sometimes transfers it upon the thing inchanted [enchanted]. and begging for that which we desire to get. so according to the form resulting from the Articles. And therefore Magicians inchanting [enchanting] things. But to return to our purpose. by the furrows of the Sicilian earth. by the quiet silence of thy chests. and by the Celestiall similitude thereof. as also what effects. let them search into the hymns of Orpheus. invocations. and proportions. ruling over the Stars themselves. with the divers sorts of the names of the Stars. which vertue is not in simple words. roots. And here it is to he noted. or name. with competent numbers. and powerfull vertues. and returns at the light inventions of her daughter. amplifying. and breath [breathe] upon them the words of the verse. warm. with all attention. affection. obtestations. Now the instrument of inchanters [enchanters] is a most pure harmoniacall spirit. then which nothing is more efficatious in naturall Magick. adjurations. proportion of their Articles. I intreat thee by the joyfull Ceremonies of harvests. do confer a very great power in the inchanter [enchanter]. and by supplicating. they command us to call upon them by the names of the Intelligencies. if they together with their circumstances. and signification. receive from above most excellent vertues. living. and by condemning. and opportunely pronounced with vehement affection.more confirmed. which wise men know. and direct it to the same purpose for which the affections. and brightness that is in it. and duly distinct by Articles. deprecations. as . verses also from the opportunity of time. and setting forth those things which such a kind of Star is wont to cause by way of its influence. They that desire further examples of these. out of hearbs. writting [writing]. that every oration. or to breath [breathe] in the vertue with the spirit. by which any thing is affirmed. being disposed for the receiving the said vertue. but in sentences. by the beauty. and such like. and being full of signification. and dispraising those things which it is wont to destroy. are wont to blow. and to infer them in verses. and hinder. or miracles. or Deity. by their courses. Therefore in composing verses. as according to the number. and such like. and operations. Such like verses being aptly. of which sort are verses. for attracting the vertue of any Star. by their strong. imprecations. bringing with it motion. saying. I beseech thee by thy fruitfull right hand. to them to whom such a verse belongs. by the dignity of their Kingdome. & meaning. orations. and conceived by reason. and orations. of which we shall speak more at large in their proper place. and pray by the names of the same Star. by the winged Chariots of Dragons thy servants. to bind. that so the whole vertue of the soul be directed to the thing inchanted [enchanted]. and detesting that which we would have destroyed. and words. and consolidated. by their wonderfull things. & vapors exhaling out of the Vegetable life. by the place of going down into cellars at the light Nuptials of Proserpina. and other things which are concealed in her temple in the City Eleusis in Attica. and by such like as these. the devouring Wagon.
or wrote backwards. and form. Chapter lxxii. His wits decay'd inchanted [enchanted] ----Also Virgil in Damon. and of these things sings Lucan. And Ovid in his book. the night is prolonged. being pronounced. and proportions. Acorns from Okes [oaks]. Of the wonderful power of Inchantments [Enchantments]. They say that the power of inchantments [enchantments]. sine Titulo. as saith Apuleius. That it did make a greater heat of love. the Stars are pulled out. the Sun is stopt. A cold Snake being charm'd. that with a Magicall whispering. Circes Charms chang'd Ulisses [Ulysses'] company. the day is kept back. Thessalian verse did into 's heart so flow. all this Was by the hearing of a verse ---------And a little before. and verses is so great. the slow sea is bound.they induce accustomed motions by their accustomed numbers. saith. inchanted [enchanted] Grapes And Apples from trees fall. burst in the Meads. And elsewhere. swift Rivers are turned back. so also besides their usuall order. . 'twas long before 'twas light. that it is believed they are able to subvert almost all nature. No dregs of poison being by him drunk. With charms doth with'ring Ceres dye. the Moon is clarified. Charms can command the Moon down from the Skie. Astonied was the headlong world. charms bear Corn standing from anothers Farm. And in another place. more unto unusuall effects. The courses of all things did cease. Dried are the fountains all. the night Prolonged was. the Winds are breathed out with one accord.
viz. and speech. Also Celsus Africanus reports. whereof each undertake. and is the number of speech and voice. and Philosophers do not deny. and defend their proper part.If these things were not true. as also the collection. that by verses many wonderfull things may be done. and inscriptions made. clear Clouds. in oration. and all of this is in writing also. And as nothing which is conceived in the mind is not expressed by voice. whose names they call with a peculiar voice. Oakes from their seasures [seizures] draw. continuing. as Corn to be removed. according to the number of the faces of the Zodiack Signs. thirty six spirits. which is not perfected with the act of ones voice. by which the operator may express his affection: that if he gather . did espy. and in speech. is to express the inwards of the mind. And thee O Moon I draw ----Moreover all Poets sing. Chapter lxxiii. according to the Egyptian doctrine. so nothing which is expressed is not also written. And at her pleasure scatters Clouds i'th' Air. And Tibullus saith of a certain Imchantress [enchantress]. Cleave Solid Rocks. with Clouds deform. restore to health with their inchantments [enchantments] the diseased parts of the body. end. She parts the earth. Of all which that Inchantress [enchantress] seems to boast her self in Ovid. that mans body. the whole. And therefore Magicians command. I make swift streams retire To their fountains. there be imprecations. Whole Woods remove. diseases to be cured. Earth for to groan. The use of words. that should inchant [enchant] fruit. ----. whilest their banks admire. that in every work. Now writing is the last expression of the mind. the airy Mountains shake. there would not be such strict penall Statutes made against them. and such like. in word. and from thence to draw forth the secrets of the thoughts. which as yet are extant in his writings. and inscriptions. Sea toss. in voice. state. and Ghosts from graves awake. And makes it Snow in Summer hot. and smooth. and to declare the will of the speaker. and fetcheth bones away from th' fires. and of making imprecations. Also Josephus testifies that Solomon was skilled in those kinds of inchantments [enchantments]. and fair. was taken care of by so many. For Cato himself in Country affairs used some inchantments [enchantments] against the diseases of beasts.At will. I And turning th' Course of rivers. making a habit. Her with Charms drawing Stars from Heaven. Lightenings to be commanded. With Spells. which being called upon. and Ghosts from Sepulchers Draws up. and iteration. And whatsoever is in the mind. and Charms I break the Vipers jaw. when she saith. Of the vertue of writting [writing].
an Hearb [herb], or a Stone, he declare for what use he doth it; if he make a picture, he say, and write to what end he maketh it; with imprecations, and inscriptions. Albertus also in his book called Speculum, doth not disallow, without which all our works would never be brought into effect; Seeing a disposition doth not cause an effect, but the act of the disposition. We find also that the same kind of precepts was in use amongst the Ancients, as Virgil testifies, when he sings, ----- I walk a round First with these threads, in number which three are, 'Bout th' Altars thrice I shall thy Image bear. And a little after. Knots, Amaryllis tye [tie]! of Colours three, Then say, these bonds I knit, for Venus be. And in the same place. As with one fire this clay doth harder prove, The wax more soft; so Daphnis with our love.
Chapter lxxiv. Of the proportion, correspondency, reduction of Letters to the Celestiall Signs, and Planets, according to various tongues, and a Table shewing this.
God gave to man a mind, and speech, which (as saith Mercurius Trismegistus) are thought to be a gift of the same vertue, power, and immortality. The omnipotent God hath by his providence divided the speech of men into divers languages; which languages have according to their diversity received divers, and proper Characters of writing, consisting in their certain order, number, and figure, not so disposed, and formed by hap, or chance, nor by the weak judgement of man, but from above, whereby they agree with the Celestiall, and divine bodies, and vertues. But before all notes of languages, the writing of the Hebrews is of all the most sacred in the figures of Characters, points of vowels, and tops of accents, as consisting in matter, form, and spirit. The position of the Stars being first made in the seat of God, which is heaven, after the figure of them (as the masters of the Hebrews testifie) are most fully formed the letters of the Celestiall mysteries, as by their figure, form, and signification, so by the numbers signified by them, and also by their various harmony of their conjunction. Whence the more curious Mecubals of the Hebrews do undertake by the figure of their letters, the forms of Characters, and their signature, simpleness, composition, separation, crookedness, directness, defect, abounding, greatness, litleness, crowning, opening, shutting, order, transmutation, joyning together, revolution of letters, and of points, and tops, by the supputation of numbers by the letters of things signified to explain all things,
how they proceed from the first cause, and are again to be reduced into the same. Moreover they divide the letters of their Hebrew Alphabet, viz. into twelve simple, seven double, and three mothers, which they say signifie as Characters of things, the twelve Signs, seven Planets, and three Elements, viz. Fire, Water, and Earth, for they account Aire no Element, but as the glew [glue], and spirit of the Elements. To these also they appoint points, and tops: As therefore by the aspects of Planets, and Signs, together with the Elements, the working spirit, and truth all things have been, and are brought forth, so by these Characters of letters, and points, signifying those things that are brought forth, the names of all things are appointed, as certain Signs, and vehicula's of things explained, carrying with them every where their essence, and vertues. The profound meanings, and Signs are inherent in those Characters, and figures of them, as also numbers, place, order, and revolution; so that Origenes therefore thought that those names being translated into another Idiome, do not retain their proper vertue. For only originall names, which are rightly imposed, because they signify naturally, have a naturall activity: It is not so with them which signifie at pleasure, which have no activity, as they are signifying, but as they are certain naturall things in themselves. Now if there be any originall [language], whose words have a naturall signification, it is manifest that this is the Hebrew, the order of which he that shall profoundly, and radically observe, and shall know to resolve proportionably the letters thereof, shall have a rule exactly to find out any Idiome. There are therefore two and twenty Letters, which are the foundation of the world, and of creatures that are, and are named in it, and every saying, and every creature are of them, and by their revolutions receive their Name, Being, and Vertue. He therefore that will find them out, must by each joyning together of the Letters so long examine them, untill the voice of God is manifest, and the framing of the most sacred letters be opened, and discovered. For hence voices, and words have efficacy in Magicall works: because that in which nature first exerciseth Magicall efficacy, is the voice of God. But these are of more deep speculation, then to be handled in this book. But to return to the division of the Letters. Of these, amongst the Hebrews, are three mothers, viz., é,
å, à; seven double, viz. ú, ø, ô, ë, ã, ð, á. The other 12, viz. ù, ÷,ö,ò, ñ, â, î, ì, è,ç, æ, ä are simple. The same rule is amongst the Chaldeans; And by
the imitation of these the letters of other tongues are distributed to Signs, Planets, and Elements, after their order. For the Vowels in the Greek tongue, viz. Α Ε Η Ι Ο Υ Ω answer to the seven Planets. Β Γ ∆ Ζ Κ Λ Μ Ν Π Ρ Σ Τ are attributed to the twelve Signs of the Zodiack, the other five Θ Ξ Φ Χ Ψ represent the four Elements, and the spirit of the world. Amongst the Latine there is the same signification of them. For the five Vowels A E I 0 U, and J and V Consonants are ascribed to the seven Planets; and the Consonants B C D F G L M N P R S T are answerable to the twelve Signs. The rest, viz. K Q X Z make four Elements. H the aspiration represents the Spirit of the World. Y because it is a Greek, and not a Latine Character, and serving only to Greek words, follows the nature of its Idiome. But this you must not be ignorant of, that it is observed by all wise men, that the Hebrew letters are the most efficacious of all, because they have the greatest similitude with Celestials, and the world, and that the letters of the other tongues have not so great an
efficacy, because they are more distant from them. Now the disposition of these, the following Table will explain. Also all the Letters have double numbers of their order, viz. Extended, which simply express of what number the letters are, according to their order: and collected, which recollect with themselves the numbers of all the preceding letters. Also they have integrall numbers, which result from the names of Letters, according to their various manners of numbring [numbering]. The vertues of which numbers, he that shall know, shall be able in every tongue to draw forth wonderfull mysteries by their letters, as also to tell what things have been past, and foretell things to come. There are also other mysterious joynings of letters with numbers: but we shall abundantly discourse of all these in the following Books: Wherefore we will now put an end to this first Book.
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