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Agrippa Occult Philosophy Book 1 (1)

Agrippa Occult Philosophy Book 1 (1)

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Three Books of Occult Philosophy, or of

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.

BOOK I.
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 when they are destroyed. Plotinus. he cannot be possibly able to understand the rationality of Magick. but being cooled again after its burning. and property of every thing. and if he be not learned in Theologie [theology]. Hermippus followed: there were also other eminent. that Earth is not changed. as into this. if he be not skilled in naturall Philosophy. Egypt. Charmondas. Dardanus. nor any work that is meerly Magicall. but by transmutation. and many other renowned Philosophers travelled far by Sea to learn this Art: and being returned. or Sulphur. Water. that they might not be ignorant of the most sacred Memorials. whose Books being as it were lost. There are four Elements. as a mean. becometh Earth. and minister all things. passeth into Fire. but relented and mixed with other Elements. and travelled through almost all Syria. and set forth with his own Commentaries. and this being extinguished. every one of the Elements hath two specificall qualities. the Aire moist and ot. Osthanes also wrote excellently in this Art. amongst which principally Zamolxis and Zoroaster were so famous. as Fire to . Their track [footsteps] Abbaris the Hyperborean. and that it returns back into it self again. which do dissolve it. Earth. so into one another successively. as Mercurius Tresmegistus [Trismegistus]. passeth into Aire. the former whereof it retains as proper to it self. and in the Aspects. wherein are discovered the qualities of things. Besides Pythagoras. For there is no work that is done by meer Magick.and most famous Writers. Empedocles. the Earth dry and cold. of which all elementated inferiour bodies are compounded. but being evaporated through heat. Also it is well known that Pythagoras. iii. published it with wonderfull devoutness. and being dissolved. and union. Of the four Elements. and this is manifested by Lightening [lightning]: Plato also was of that opinion. and if he be not skilful in the Mathematicks. Damigeron. Porphyrius [Porphyry]. Now. upon which depends the sublime vertue. and that the rest of the Elements are changed. esteeming of it as a great secret. not by way of heaping them up together. For Fire is hot and dry. and mutuall mixtions. are contrary one to the other. choice men. and the same being made thick and hard. And so after this manner the Elements. and in which are found the occult properties of every Being. becomes Water. and Plato went to the Prophets of Memphis to learn it. Democritus. Germa the Babilonian [Babylonian]. and the Schools of the Caldeans [Chaldaeans]. Gog the Grecian. but they are more or less mixed. Iamblicus [Iamblichus]. Apollonius of Tyana. or Stone. But it is the opinion of the subtiller sort of Philosophers. and originall grounds of all corporeall things. as also that they might be furnished with Divine things. and Figures of the Stars. and that being kindled. it agrees with that which comes next after it. For there is none of the sensible Elements that is pure. according to two contrary qualities. Fire. their qualities. that many believed they were the inventors of this Science. Whosoever therefore is desirous to study in this Faculty. Chap. Plato. and apt to be changed one into the other: Even as Earth becoming dirty. which dispence [dispense]. becometh Earth again. that Earth was wholly changeable. wherein are manifested those immateriall substances. the Water cold and moist. that doth not comprehend these three Faculties. and Records of Magick. Proclus. Judea. Eudoxus. Democritus of Abdera recovered. in the other. returns back again into Aire. Aire. they are resolved into Elements. Orpheus the Thracian.

and Nature. that so the number of four may make up the number of twelve. darkness. and four times more movable. and four times more bright: and the Aire is twice more bright. vertues. and he which shall know these qualities of the Elements. Of the third Order are those Elements. Wherefore the Stoicks called the former passives. darkness and thickness. shall never be able to bring to pass any wonderfull matter. and are operative. viz. . and transmutations of all things. changeable. yet such as may by art be reduced to their pure simplicity. and again. In like manner Water receives two qualities of the Earth. In them is. upon which all vertue and wonderfull operation depends. but are incorruptible. Of the second Order are Elements that are compounded. thrice more movable. various. and the Aire to the Fire. and common operations of nature: and these are the foundation of the whole naturall Magick. four Elements. and therefore are called the middle nature. As therefore the Fire is to the Aire. therefore. through them. and wonderfull works. Now each of them is three-fold. but through which the vertues of all naturall things are brought forth into act. or Supercelestiall. iv. so is the Water to the Aire. the knowing and foretelling of things to come.Water. Of the first Order are the pure Elements. Wherefore Water is twice more bright then Earth. they are full of wonders. And according to these qualities the Elements of Fire and Earth are contrary. also the driving forth of evill. and others are light. by means of certain numbers. thinness and motion. Let no man. But the other Elements borrow their qualities from these. whose vertue. Chap. doth above all things perfect all occult. motion. without these three sorts of Elements. and shall be perfect in Magick. because they can do all things upon all things. which originally and of themselves are not Elements. But Fire is twice more thin then Aire. as the Earth is to the Water. thrice more thin. shall easily bring to pass such things that are wonderfull. when they are thus reduced to their simplicity. proceed the bindings. as Aire and Fire. so Divine: For from these. thickness and quietness. and impure. No man is able to declare their vertues. but to the Earth darkness. be confident that he is able to work any thing in the occult Sciences of Magick. nor admit of mixtion. They are the infallible Medium. Moreover. as Earth and Water. which are neither compounded nor changed. And this is the root and foundation of all bodies. degrees. the Elements are upon another account opposite one to the other: For some are heavy. And yet once again Plato distinguished them after another manner. and changeable one into the other. and orders. viz. thinness and motion. or Soul of the middle nature: Very few there are that understand the deep mysteries thereof. impure into pure. and not of which. but are twice compounded. into those of another. He which is ignorant of these. as in Magick Naturall. thrice more thin. Of a three-fold consideration of the Elements. and one of Fire. and four times more moveable then Water. viz. as we have said. and mysteries. the perfection of every effect in what thing soever. and Water to the Earth. and assigns to every one of them three qualities. and one of the Earth. and their mixtions. and the knowledge thereof. and Earth to Aire. loosings. and the gaining of good spirits. and by passing by the number of seven into the number of ten. whether Naturall. and astonishing. without the perfect knowledge whereof we can effect nothing in Magick. to the Fire brightness. natures. there may be a progress to the supream Unity. so Aire is to the Water. so that the Aire receives two qualities of the Fire. Celestiall. But whosoever shall know how to reduce those of one Order. but the latter actives. There are then.

of the Sun. It is in stones. and order. moveable. most rich in all disensations of it self. it is in Earth. giving life to all things. which we use is fetched out of other things. dark. and makes it (as we oftentimes see) to burn. and power of them in number. as also of him. That fire then. in the mid way it partakes of both. secretly increasing of it self. and mischievous part of the nature of things. and unknown. and penetrates through all things (as say the Pythagorians) also spread abroad in the Heavens. to smoake [smoke]: it is in Water. Fire and Earth. as Cleanthes witnesseth in Cicero. Chap. and shining: but in the infernall place streightened. clear. leaping back. parted. and makes that. and bright Fire drives away spirits of darkness. therefore the spirits of darkness are stronger in the dark: so good spirits. and light. enlightening. not lessened. are heat. and in differing subjects it is distributed in a different manner. sending forth the light of his Fire. and wells: it is in the depth of the Sea. Fire therefore in it self is one. Fire (as saith Pliny) is the boundless. as by mediating instruments. and living things whatsoever. The Celestiall. and heats springs. conveying that light into our Fire. incomprehensible. bending upwards. from whom every good thing that is given. and invisible. and makes that. and perfect operation of all Naturall things. consuming all things. And all Animals. manifold. being tossed with winds. but also by the light of our . in which it should manifest its proper action) it is boundless. of it self sufficient for every action that is proper to it.compounded into simple. warm: it is in the Aire. renewing. As. lives by reason of the inclosed heat. and through all things. vertue. who saith. not comprehended by lights that are vailed [veiled] over. and darkness. I am the Light of the World. impalpable. it will not be affronted or opposed. When it is by it self (no other matter coming to it. Of the wonderfull Natures of Fire. as also all Vegetables are preserved by heat: and every thing that lives. making all things Fruitfull. but as it were in a way of revenge. Comes. guarding nature. comprehending another. Powerfull. yielding it self after a maner to all things that come next to it. comes and goes away bright. but in that which receives it. or produceth most things. which is true Fire. not Comprehended it self. the latter passive. high. Fire (as saith Dionysius) in all things. The properties of the Fire that is above. which are Angels of Light. degrees. without dividing the substance. and shall know how to understand distinctly the nature. and is the vehiculum of that Superior light. are augmented. not only by that light. and is fetched out by the stroke of the steele. also this our Fire made with Wood drives away the same. alwayes raising motions. making all things barren. which are sufficient for the operation of all wonderfull things: the former is active. Fire it self is one. which is Divine. it will reduce on a sudden things into obedience to it self. and at the same time occult. and by these. and manifesting its greatness to things that receive it. quick in motion. in as much as it hath an Analogy with. Invisibly present in all things at once. and Earth. and the rest of the Celestiall bodies. There are two things (saith Hermes) viz. and communicating it first to the Sun. not standing in need of another. Active. it is in all things bright. and Celestiall secrets. and tormenting. and Celestiall. v. he shall easily attain to the knowledge. after digging up. the Father of lights. it being a question whether it destroys. The properties of the infernall Fire are a parching heat.

Of the wonderfull Natures of Water. Very great also is the vertue of it in the Religious Worship of God. and Minerall. as being that by vertue of which all things subsist. The seeds also of Trees. it is the Center. No Hearb [herb]. subject. and the truest Medicine that can restore. seperated. as Christ himself testified to Nicodemus. brings forth all things of it self. which Custome the Priests of the Altar did always observe. Now the Basis. Infinite are the benefits. of things swimming in the Waters. without the moistening of Water can branch forth. from whence all things spring. and the Hearbs [herbs] did not grow. or any other Water that is on purpose put to them. There is so great a necessity of Water. and they buried. are not less efficacious then the former. are partly attributed to the very Water. and influencies. and abounding with Heavenly vertues. neither is nature wanting to work wonderfull things in them. In it are great secrets. For Moses writes. if at any time it shall be purified by the help of Fire. and bright sparks of Metals. in it are contained the seeds. and of things flying in the Aire above the Earth. and upon the Earth. Thence it was that Thales of Miletus. that Spirituall regeneration cannot be done without it. It is the first matter of our Creation. or Rain. Take as much of it as you please. that without it no living thing can live. and all manner of Divine Worships whatsoever should not be performed without lighted Candles. and mother of all things. and is. and the Heavens. nor Plant whatsoever. For. and reduced unto its simplicity by a convenient washing. although they are earthy. where it saith that the Plants. and Plants. . and that they should not be removed untill the expiations were after a Holy manner performed. and Aire. the same Scripture testifies. Do not speak of God without a Light) and they commanded that for the driving away of wicked spirits. viz. and purifications. Hence it was that the first. And that those productions that are made in. Worms. It being made fruitfull by the other Elements. and said it was the first of all the Elements. and therefore it is said to be Animall. the necessity of it is no less then that of Fire. and Hesiod concluded that Water was the beginning of all things. Aire. whose seed is manifestly waterish. (Hence also was that significant saying of Pythagoras. must notwithstanding of necessity be rotted in Water. depurated. subtilized. and Winds. and divers are the uses thereof. and keep amongst the Romanes. is the Earth. also Stones. being full. of it self bring forth Plants. viz. as it were the first fountain. But he ascribes a twofold production of things to Water. are generated. Singings. and other living things. And the great Jehovah himself in the old Law Commanded that all his Sacrifices should be offered with Fire. In it is the Seminary vertue of all things. before they can be fruitfull. washed. Water. and foundation of all the Elements. or Torches. and that because it hath the mastery over all the rest.common Fire. Such is the efficacy of this Element of Water. yea. whether they be imbibed with the moisture of the Earth. in expiations. and Water bring forth a living soul. and that Fire should always be burning upon the Altar. and receptacle of all Celestiall rayes. Chap. if you let it lye [lie] in the open Aire a little while. and preserve us. especially of Animals. Lights and Fires should be kindled by the Corpses of the dead. and Seminall vertues of all things. vi. The other two Elements. Vegetable. foundation. for that is the object. that only Earth. it will. because God had not caused it to rain upon the Earth. and most wise institutors of Religions. nourished and increased. or with Dew. It receives the abundance of all things. and the most potent. and Ceremonies ordained. that Prayers.

and what therein is thrown. Loath Wine. hot at Sun-rise and setting Sun. on the seaventh day (no man knowing the reason of it) the Waters return again in abundance. who of this But only tast [taste]. as before. because of the Seaventh day. which was in the territories belonging to the Town of Elis. Wherefore the inhabitants thereabout called it the Sabboth-day river. into which whosoever stepped first. Who at Clitorius fountain thirst remove. came forth whole. and by the stretching forth of the clouds. Who hath not heard of obscene Salmacis? Of th' Æthiopian lake? for. Not only change the body but the minde. and abstinent. as if the springs were stopped. and then on a sudden ceaseth. holding a Bough of an Oke [oak] in his hand. A Lake in fair Arcadia stands. according to the Writings of Pliny. as often as the dryness of the Region threatned [threatened] the destruction of fruits. put it down to the bottome of the hallowed Spring. meer Water love. ----. Some fountains. with . Crathis and Sybaris (from the Mountains rol'd) Color the hair like Amber or pure Gold. Solinus. wholesome by day-light. Ovid also makes mention in these Verses. which was holy to the Jews. neer the river Citheron: which whosoever stepped into. being diseased. and all the six dayes you may pass over it dry-shod: but again. a mountain of Arcadia. and after the offering of Sacrifices. ascend on high. Very many are the wonders that are done by Waters. Josephus also makes relation of the wonderfull nature of a certain river betwixt Arcea. to which. With streams oppos'd to these Lincestus flowes: They reel. of the wonderfull vertue whereof. there was a spring called Agria. and Raphanea. after the Water was troubled by the Angel. Or forthwith fall into a deadly sleep.Hornd Hammons Waters at high noon Are cold. and forbear to drink thereof by night: By night unwholesome.as Pliny saith. Then the waters being troubled. of old Call'd Pheneus. a Vapour ascending from thence into the Air was blown into Clouds. challenge the Heaven for their own: the same falling become the Cause of all things that grow in the Earth. Wood. and many other Historians. The same vertue. devoutly praying to the Waters of the Spring. put in bub'ling Athemas is Fir'd. that in Lyceus. and efficacy we read was in a spring of the Ionian Nymphs. who drink too much of those. as drunk. The Moon then farthest from the Sun retir'd. and cured of all his diseases. Jupiters Priest of Lyceus went. was made whole of whatsoever disease he had. extinguish flames. The Gospel also testifies to a sheep-pool. of a more prodigious kinde. their wits no longer keep. Pausanias also reports. Cities of Syria: which runs with a full Channell all the Sabboth [Sabbath] Day. Circonian streams congeal his guts to Stone That thereof drinks. at a Village called Heraclea. Waters swallow up the Earth. suspected. as twofold: Fear.

and affords matter for divers strange Dreams and Divinations. which when the clouds are gone. by a certain kind of flowings forth of bodies from bodies. and then to the phantasy. doth. that is to say. and have often done it. Mountains. whence it is that be comes to be afraid. and I my self know how to do it. passing through all Beings. as well to the sight as to other senses. multiplyed in the very Aire) untill they come to the senses. and no way hindred. and as the resounding spirit of the worlds instrument. as artificiall. and then communicates them to the other Elements. and other animals in generall. and other Animals. is moved with fear and dread. as in a Looking-glass. but count it as a Medium or glew [glue]. that a man passing by a place where a man was slain. and other things. And carrying them with it. moving. as also of all manner of speeches. as when they be awake. may notwithstanding get some impression from the Heaven. and filling all things. watered all the Country most wholsomly [wholesomely]. whilest they be in the Aire. presently vanish. which being freed from cares. joyning things together. they offer. and retains them. yet of necessity it must be within 24 hours. is informed by them. by reason of which. wrote strange things concerning the wonders of Waters. which. the species of all things. and soul of him that receives them. It remains that I speak of the Aire. binding. move and trouble the spirit of the man with the like species. as it were a divine Looking-glass. as Plotinus proves and teacheth. And Aristotle in his Meteors shews. the whole Heaven was overspread: which being a little after dissolved into rain. not only spirituall. and sometimes work wonderfull things upon us. besides many other Authours. and subsistence to all things. For the species of things. that the effigies of bodies . but also naturall do flow forth from things. because the Aire in that place being full of the dreadfull species of Man-slaughter [manslaughter]. This is a vitall spirit. through their pores. when certain appearances. And we see how by the South wind the Air is condensed into thin clouds. through the prolonging of Images. makes an Impression upon them. for ought I know. or the Carkase [carcass] newly hid. For every thing that makes a sudden impression. and of many other impressions of the mind. astonisheth nature. Horses. Hence it is that the Hebrew Doctors reckon it not amongst the Elements. or similitudes. are found in no other Authour. as well when they sleep. and Men. And Albertus saith. as in a Looking-glass are reflected representations at a great distance of Castles. in which. The same also in time past did the Abbot Tritemius [Trithemius] both know and do. although he cannot precisely give an estimate of the time when it is. as also to all mixt [mixed] bodies: Also it receives into it self. together with the aptness and disposition of him that receives them. Moreover Ruffus a Physitian [physician] of Ephesus. although of their own proper nature they are carryed to the senses of men. expecting to meet such kind of species. that many Philosophers were of opinion that Aire is the cause of dreams. and entering into the bodies of Men. as well naturall. Hence they say it is. they may be carryed to the sence [sense] of one rather then of another. that a man should be able in a very time to signifie his mind unto another man. or species (which are fallen from things and speeches. and do gather strength in the Air. and far from all manner of superstition. Also. abiding at a very long and unknown distance from him. that a Rainbow is conceived in a cloud of the Aire. It immediately receives into it self the influences of all Celestiall bodies. being breathed in. And hence it is possible naturally. Whence it is. and shew themselves to us as well through light as motion.which being joyned together. no other spirit coming between. giving life.

in the same manner as the representations of things are in things. and reflected back together with the beams of the Moon. and the optick beam did relect back upon himself. which when ignorant men see. or whispers softly. Notus is the Southern Wind. For they are nothing else. But there are more secret arts then these. are grounded in the very nature of the Aire. saith. and greater then these. moist. became as it were a Looking-glass to him. and such whereby any one may at a very remote distance hear. blowing from the four corners of the Heaven. a white paper. and causes declared in Mathematicks. and many more. and could not penetrate the Aire. with his face towards him. he thought he saw his own image. cloudy. when indeed they are nothing else but semblances kin to themselves. in a moist Aire be easily represented. beside the Looking-glasses. viz. or written letters. And as these resemblances are reflected back to the sight. who shrowds His fearful aspect in the pitchie clouds. If any one shall take images artificially painted. or souls. to whom it happened by reason of the weakness of his sight. that the Aire that was near to him. Mists binde his Brows. as is manifest in the Echo. and Opticks. From setting Phoebus fruitfull Zeph'rus flies. 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. And barren Eurus from the Suns up-rise. being shined upon by the Sun. Eurus from the East. go before him. which Art of declaring secrets is indeed very profitable for Towns. but Air moved and stirred up. And from the bottom cloudy Notus flows. at a long distance sees. and understand what another speaks. And all these. or trick yet more wonderfull. whose resemblances being multiplyed in the Aire. and have their reasons. His white Haire stream's. Out flies South-wind. Notus from the South.may by the strength of nature. Of these there are four that are principall. with dropping wings. and without life. And there is another sleight. There are also from the airy Element Winds. or plain Looking-glass be set up against that light. whatsoever things are done without. what images we please. by the artificialnes of some certain Looking-glasses. and Circle of the Moon. and knows them in the very compass. Cold Boreas from the top of 'lympus [Olympus] blows. which Pontanus comprehending in these verses. And it is well known. and which is not unknown to some in these dayes. may be produced at a distance in the Aire. I will not except my self. that there may be seen upon them. And Aristotle tels of a man. and caught upward. which Hieronimus cals the butler of the rains. and sickly. Boreas from the North. reads. In like manner. they think they see the appearances of spirits. and Cities that are besieged. Zephyrus from the West. his Beard big-swoln with showres [showers]. . rain from his Bosome powres [pours]. so also sometimes to the hearing. and in a clear night set them against the beams of the full Moon. any other man that is privy to the thing. warm. so that whithersoever he went. Ovid describes it thus. being a thing which Pythagoras long since did often do.

Plants. And force her in her hollow Caves. and what relation there is betwixt the Elements themselves. what relation they stand in to the Elements. But Metals are waterish. or waterish argent vive. Plants have such an affinity with the Aire. removing the effects of Winter. and the Coast that glows With setting Phoebus. and descend. it is cold and moist. Congeal soft Snow. And Zephyrus. Force me befits: with this thick cloud I drive. which is most predominant. blowing from the West with a pleasant gale. and Animals: and although unto the generation of each of these all the Elements meet together in the composition. I make The Ghosts to tremble. and beat the Earth with haile. and clouds which ever weep. nor increase. and so hardened with dryness. To this Eurus is contrary. and Chymists [chemists] finde to be true. that unless they be abroad in the open Aire. Next after the four simple Elements follow the four kinds of perfect Bodies compounded of them. and discussing clouds. and may be melted. and the soul. makes the Aire serene. that they cannot be melted. they do neither bud. and resembles one of the Elements. knotty Okes [oaks] up-rive. that they are generated of a viscous Water. and roaring. When I my brethren in the Aire assaile. Whose gums perfume the blushing Mornes up-rise: Next to the Evening. and is called Apeliotes. and dispositions of men. and the ground to quake. and the frozen Wain: The land to this oppos'd doth Auster steep With fruitfull showres. for they are naturally heavy. fierce. which Naturalists confess. is most soft. For all Stones are earthy. and binds the Water with Frost. Beneath Boites. bringing forth Branches.But Boreas is contrary to Notus. Metals. (For thats our Field) we meet with such a shock. viz. and ravenous. cloudy. and they are Stones. Of these two Ovid sings thus: To Persis and Sabea. flowry Zeph'rus blows: In Scythia horrid Boreas holds his rain. Him doth Ovid thus bring in speaking of himself. it is waterish. So also all Animals . and Flowers. and is the Northern Wind. Of the kinds of Compounds. senses. yet every one of them follows. which is the Western Wind. Chap. vii. which is the Eastern wind. When through the Crannies of the Earth I flie. Eurus flies. Toss the blew Billows. That thundring Skies with our encounters rock And cloud-struck lightning flashes from on high.

and Silver are earthy. by reason of their thickness: and the leaves. And lastly. because of their subtility. and lastly in God himself. or which are resolved into Fire. Lead. borrowing their names from the qualifies of the Elements. in Divels [devils]. they are called some hot. according to Austin [Augustine]. and lastly the feeling is wholly earthy. Quicksilver is waterish: Copper. and dwell in the bowels of the Earth. that as in the originall. others airy.Have in their Natures a most fiery force. Amongst Animals also. which cannot live out of the Aire: others also are fiery. reason the Aire. sonic moist. the maker and originall example of all things. so also the Elements are not only in these inferior bodies. The actions also. and taketh gross bodies for its object. and exemplary World. & sluggishness. and more heavy. and the Stone Asbestus [asbestos]. viii. The Elements therefore are the first of all things. because of their juice: Flowers. And these humors also partake of the Elements. Estriches [ostriches]. and are spongious [spongeous]. in Angels. nor tast [taste]. And also spring from a Celestiall source. The Earth signifies a slow. wine cold. which swim upon the Water. and the humors the Water. and Light: the hearing is airy. and according to them. and the senses the Earth. some dry. or which are produced of Fire: as Thunderbolts. all things are in all. And again every one of those kinds is distinguished within it self by reason of degrees of the Elements. out of which fire is extracted. And Fire is so naturall to them. and such as the wise man cals beasts breathing Fire. neither can it perceive without Fire. as Fishes. and Crickets. as Salamanders. for the sight is fiery. the pumice Stone. and remisseness in working: Aire signifies chearfulness [cheerfulness]. and those waterish. the understanding resembles Fire. for a sound is made by the striking of the Aire. the Aire. but also in the Heavens. Beryll. Fire-stones. How the Elements are in the Heavens. as Pigeons. in Stars. and many other small creeping Vermine. The smell. Flegme [phlegm] instead of Water. imagination the Water. by reason of their multiplying spirit. which are transparent. as Worms and Moles. Also amongst Metals. such as are of a fiery heat. as the Stones of a Sponge. some are in comparison of others earthy. It is the unanimous consent of all Platonists. the vital spirit the Fire. in the Soul it self. in Animals the Bones resemble the Earth. in Divels [devils]. and are compacted of water. that that being extinguished they presently dye [die]. as Crystall. Lions. quick and angry disposition. in Angels. so also in this corporeal world. and tast [taste] resemble the Water. Flesh the Aire. all things are in all. and an amiable disposition: but Fire a fierce. The water signifies fearfulness. and firm motion. and the Stone Sophus: and they are called fiery. Now . Water. and Tin are airy: and Gold. for yellow choller [choler] is instead of Fire. In Plants also. For amongst the Stones they especially are called earthy that are dark. and Pearls in the shels [shells] of Fishes: and they are called airy. and black choller [choler]. and all things are of. in Stars. and the Seeds the Fire. And these senses also are divided amongst themselves by reason of the Elements. others are watery. and the operations of man are governed by the Elements. the roots resemble the Earth. Chap. Besides. and they are in all things. or melancholy instead of Earth. and Iron are fiery. blood instead of Aire. and lastly in God. living in the Fire. without the moisture of which there is neither smell. Besides. and diffuse their vertues through all things.

and the blessed Intelligencies. in Heavens are vertues. and end: so Aries possesseth the beginning of Fire. some watery: the Elements rule them also in the Heavens. and Venus: watery. watery Styx. and vertues. Who rulest the Waters that are higher then the Heavens [Ps148. some fiery. some are fiery. and more excellent manner. cleansing and regenerating? Is not the same Spirit breathing the breath of life. as Mars. Capricorn the end. Also in the Gospel we read of Hell Fire. then in sublunary things. fiery Phlegethon. in Intelligencies are distributed powers. and in all respects blessed. and the same according to Moses. and in all things after their manner. and powers. watery as Thrones. where he speaking of the Heavens. and in Celestials more pure. the heat of Fire without burning. Of the mixtions therefore of these Planets and Signes. Scorpius [Scorpio] the middle. Moreover also these Elements are placed in the Angels in Heaven. and some watery. but in the Heavens the Elements are with their natures. Moreover Divels [devils] also are upon this account distinguished the one from the other. and Sol. which is an earthly vertue. They shall skip from the Waters of the Snow to extremity of heat. some earthy. airy Cocytus. Aquarius the end. some airy. some are fiery. and increase. Elements therefore in the exemplary world are Idea's of things to be produced. only shining. Virgo the progress. some earthy.4. as Seraphin [Seraphim]. no man can deny: First in these inferiour bodies feculent and gross. that the earth shall he opened and bring forth a Saviour? Is it not spoken of the same.in these inferiour bodies the Elements are accompanied with much gross matter. with which being imbibed. A consuming Fire? That Elements therefore are to be found every where. viz. viz. Libra the progress. Leo the progress. . There are also amongst the signes. and giving life to all things by its heat. That the Earth is dark. and Sagittarius the end. also. and their love is shining Fire. Who makest Angels thy Spirits. after a Celestiall. and miserable darkness. that he shall be a fountain of living Water. in which is the stedfast seat of God. and communicate to us. also their mercy. as Jupiter. that the Lord will smite them with corrupt Aire. and Mercury: and earthy. and Principalities. the beginning. Also according to orders of Angels. and piety is a watery cleansing vertue. some airy. and the Moon (which notwithstanding by many is accounted watery) seeing. and thy Ministers a flaming fire. as Saturn. there is in them a stability of their essence. it attracts to it self the Celestiall waters. earthy as Cherubin [Cherubim]. and Archangels: airy as Dominions. but in supercelestials living. it doth by reason of its neerness [nearness] to us power [pour] out. together with the Elements are all bodies made. airy. such as inhabit the eighth Orbe. 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. middle. distributing to them these four threefold considerations Of every Element. Taurus the beginning of the Earth. and eternall Fire. into which the Cursed shall be commanded to go: and in the Revelation we read of a Lake of Fire.] also in them their subtill [subtle] breath is Aire. and covered with the darkness of death. and in another place the Psalmist speaks of them. Cancer the beginning of Water. Hence by the Psalmist they are called Waters. Hence also those four Infernall Rivers. Amongst the Stars. and in inferiour bodies gross forms. and Pauls testimony. and Pisces the end. saith. And in Job. and clear. as if it were Earth. Hence they are called in Scripture the Wings of the Wind. and in the same we read. Gemini the beginning of the Aire. and authorities. earthy Acheron. and Isaiah speaks of the damned. so that some are called fiery. Do we not also read of the original maker of all things.

ix. which follow the second. And some are in things compounded of Elements. may be cut down with insensible blows. stupifying [stupefying]. but that there had been such a most famous Lamp. nor Water. And these operations are called secondary qualities. we may carry red hot Iron in them. which men much wonder at. As maturation. some are Elementary. There are also other vertues in things. in which the stone Asbestos did burn. because they follow the nature. retaining. and so of the rest. as largely it is treated of in Physick [Medical] Books. into the Fire without any manner of harm. evaporating. which is not consumed by Fire. and there are made certain Confections. There is also a kind of flax. or the Sun. which they call the Greek Fire. or any other combustible matter may be so ordered. or put them into melted Metall. and caused. According therefore to these first. to drive away the noxious vapours of Minerals. which once did shine in the Temple of Venus. which Pliny calls Asbestum. attracting. and such are those that are maturating. the Confection whereof is well known. Chap. expelling. according to a certain proportion in the substance of the matter. which seems utterly incredible. conglutinating. and third qualities many diseases are both cured. resolving. corroding. absterging. which is called burning Water. strengthening.Chap. the Greeks call Ασβεζον. second. bestowing. to attract Iron. opening. that a Tree compassed about with it. to cool. and they are called third qualities. and it consumes nothing but it self: and also there are made Fires that cannot be quenched. and the second act: for these qualities only do wholly change the whole substance. and there is made a Fire. Of the naturall vertues of things. obstructing. and a Fire which is kindled either with Rain. which are not from any Element. lubrifying. Of the Occult Vertues of things. and perpetuall Lamps. or go with our whole bodies. repercussing. being first anointed therewith. so also is congelation. the Menstrua. burning. depending immediatly upon Elements. and proportion of the mixtion of the first vertues. with which the hands being anointed. to moisten. as to expell poyson [poison]. x. Wind. that cannot be heard. which is the operation of naturall heat. mollifying. which can be extinguished neither with Wind. as to heat. as such which provoke Urine. restringing. Wood. Also on the contrary. of which Anaxilaus saith. digesting. as is Fire. or any . and many more. In like manner there is made a Fire that is extinguished with Oyl [oil]. hardening. when it is sprinkled upon it. of which Aristotle teacheth many compositions in his particular Treatise of this subject. or first qualities. Elementary qualities do many things in a mixt [mixed] body. nor any other way. Milk. and is kindled with cold Water. which being once fired can never be extinguished. which they cannot do in the Elements themselves. as the second do the first. mitigating. which burns Water. And these operations sometimes act upon a certain member. and incombustible Oyles [oils]. Of the vertues of things Naturall. to dry. and these are more then first qualities. and they are called operations. and such like things as these may be done. Many things also there are artificially made. that it can receive no harm from the Fire. Induration is the operation of cold. which none of the other qualities can do.

Who would not wonder that Fishes should be digged out of the Earth. then in the Stomack [stomach]. requires much matter for its acting. And in another place. because then it should rather be changed by the Fire side. let the Tempests be never so imperious. Call'd by th' Assyrians Phoenix. Long since Metreas [Matreas] brought a very great wonderment upon the Greeks. and bred a beast that did devour it self. so it is changed by a certain hidden vertue which we know not: for truly it is not changed by heat. with which also the Gates of Caspia. besides the Elementary qualities which we know. Theophrastus. and half bruits [brutes]. scarce credible. by which means they could be spoiled neither with Sword nor Fire. because it hath more materiality. There are many such kind of wonderfull things. which were Animals. whose Stomack [stomach] they also report. made of Brass. So Salamanders. We read also that Noah's Ark was joyned together with this Bitumen. and indeed seldom or never have seen. and sows her self again. The like is said of a kind of Bitumen. and digests it into nourishment for his body. cannot be hurt with red hot Iron. And they are called occult qualities. yet they are not hurt. and find them out. the Sails also bearing a full Gale. He said that he nourished. which we know. and Crickets live in the Fire. and litle matter. and form of this or that thing. and most hard Iron. and makes them stand still. For these vertues having much form. who the wain Of age. although they seem sometimes to burn. So there are in things. and that it endured some thousands of years upon the Mountains of Armenia. with which the weapons of the Amazons were said to be smeared over. Wherefore Philosophers have attained to the greatest part of them by long experience. So the Estrich [ostrich] concocts cold. one whereof . and Polybius the Historian makes mention? And those things which Pausanius wrote concerning the singing Stones? All these are effects of occult vertues. and mans intellect cannot in any way reach. are of great efficacy. yet capable of speech. and these vertues are a sequell of the species. are reported to be smeared over by Alexander the great. and are amazed at. one only Bird. As we read in Ovid of the Phoenix. that by no means they can be moved. what this beast of Matreas should be. So that little Fish called Echeneis doth so curb the violence of the Winds.thing else. because their Causes lie hid. can do very much. other certain imbred vertues created by nature. repairs. and raging. All Birds from others do derive their birth. but an Elementary vertue. which we admire. Hence many to this day are solicitous. which is not granted to any Elementary quality. Ægyptus came to see this wondrous sight: And this rare Bird is welcom'd with delight. Amongst which Antiquity makes mention of Satyrs. rather then by the search of reason: for as in the Stomack [stomach] the meat is digested by heat. and Romans concerning himself. in shape half men. which renews her self. But yet one Fowle there is in all the Earth. and reason. and appease the rage of the Sea. being such as we know not. of which Aristotle. which notwithstanding are known by experience. that. it doth notwithstanding by its meer touch stay the Ships. whence also they being little in quantity.

or less powerful. that in the Soul of the world there be as many Seminal Forms of things. and insufficiency of the matter. divinely move. For Idea's are not only essential causes of every species.) God. incorporeal. all vertues of inferiour species. so that all the Idea's in God indeed are but one form: but in the Soul of the world they are many. Hierome reporteth. simple. . as Idea's in the mind of God. and lastly they place them in matter. as certain small seed of forms infused by the Idea's. or indisposition of the matter. and to be one. 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. but efficacious. Now these Vertues do not err in their actings. they place them in the very intelligible it self (i. least whatsoever is in the world. Platonists say that all inferiour bodies are exemplified by the superiour Ideas. Hereunto may be added. as Shadows. so that every species hath its Celestiall shape. viz. doing nothing in vain. by way of cause.e. In the second place. least God should be a compound substance. through the Seminal forms of the Soul of the world. That Celestial Vertues were infused according to the desert of the matter: Which also Virgil makes mention of. and sufficient. or inequality of the matter: For upon this account there are found things of the same species. more. for all Celestial Influences may be hindred by the indisposition. differing the one from the other by absolute forms. such as have a certain. immutable. through the help of the Soul of the World. viz. or figure that is sutable [suitable] to it from which also proceeds a wonderfull power of operating. powerfull. by a certain participation. indivisible. when he sings. Their natures fiery are. and now by degrees are distinguished more. and rayes of the Stars: and what things abound most with this Vertue. which proper gift it receives from its own Idea. souls. by reason of the impurity. and more. nor casuall. How Occult Vertues are infused into the severall kinds of things by Idea's. above bodies. and that they agree in essence. spake once unto holy Antonius the Hermite. also he affirms that there was one of them shewed openly alive. and desired him that he would pray unto the true God for him. and afterwards sent to Constantine the Emperour. on these Stars therefore. Now they define an Idea to be a form. whether they be joyned to the body. Chap. Now they place Idea's in the first place in very goodness it self (i. according to the purity. And from gross bodies freed. not fortuitous. shapes. and eternall: and that the nature of all Idea's is the same. or separated from the body. and stamped upon all these some properties. and that they are distinguished amongst themselves by some relative considerations only. and from above. but by accident. as also their properties do depend. xi. but are also the causes of every vertue.) in the Soul of the world. Whence it was a Proverb amongst the Platonists. They place them in nature. They are placed in the minds of all other things. which is in the species: and this is that which many Philosophers say. pure.e. should be but one thing without any variety.S. in worshipping such poor creatures as they were. and condemned the errour of the Gentiles. and properties. by which forms she did in the Heavens above the Stars frame to her self shapes also. and sure foundation. minds.

and partly through that obedientialness of the matter of things to be generated. but being put under. and dispositions are occasioned not only from the matter variously disposed. or scarce extinguished: a Carbuncle shines in the dark. and Orbes. by which it attracts Iron. but from a various influence. inclinations. and warmed draw a straw to them.Wherefore those things in which there is less of the Idea of the matter (i. that according to our conceptions of things. by reason of the imagination of superiour motions. various effects. and conceptions of the Stars. Angelical and Celestial. and aspects of the Stars in a certain peculiar harmonious consent. Whence Avicen saith. and figure of Celestials is the cause of all those excellent Vertues. and this especially if the Soul of the operator be inclined towards the same. that whatsoever things are done here. For every Individuall. It is well known to all. but peculiar. as in the species. cooperate. & imagine divers vertues. then the matter is moved obedientially to it: Also in Nature there appear divers prodigies. being like to the operation of a separated Idea. So many times when the Celestiall souls conceive several things. distributes to every one as he pleaseth. not truly with a specifical difference. peculiar gifts. God himself. that are in inferiour species. and Celestiall Constellation. And the degrees of these are variously distributed by the first Cause of all things. who being unchangeable. and situation of Celestiall Stars. How it is that particular Vertues are infused into particular Individuals. as wonderfull. Chap. and concourse of the rayes. Whence the Occult Vertues of things proceed. that there is a Certain vertue in the Loadstone. and that the Diamond doth by its presence take away that vertue of the Loadstone: so also Amber. xii. as many suppose. disposing of the Corporeal matter. and the Stone Asbestus [asbestos] being once fired is never. xiii. through the Soul of the World. the . So also they conceive. or Plants. or particular things. and other things that are committed to them. but also sometimes things artificial. and intelligences over-ruling them. and diverse form. causeth abortion. and this it doth partly by the influence of the Heaven. when it begins to be under a determined Horoscope.) such things which have a greater resemblance of things separated. All vertues therefore are infused by God. and these also are from the figure. even of the same Species. So in things. strengthens them. and proper. For we perceive that there is this in us. which obedientialness indeed is such as that of our bodies to our souls. yet by a particular power of resemblances. We see then that the situation. not only things naturall. have more powerfull vertues in operation. to the Soul of the World. and jeat [jet] rubbed. Chap. the Stone Aetites put above the young fruit of Women. as when we are afraid of. Contracts together with its essence a certain wonderfull vertue both of doing. our bodies are moved. and that cheerfully.e. or fly from any thing. must have been before in the motions. and suffering something that is remarkable. There are also in many Individuals. even besides that which it receives from its species. with whom notwithstanding second Causes. the Jasper stencheth [stauncheth] blood.

then from the aspects of the Heavens disposing. the liver of the Camelion [Chameleon] burnt. 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. nor specie. if those were of the same species. not Zenothemis. But to know from whence these come. not Zacharias the Babilonian [Babylonian]. not Evax. not Orpheus. causeth Oracles. and lakes are dryed [dried] up. answering the influencies of the Heavens. and makes him that wears it to be invisible. but many of the operations of the Stones agree neither in genere. the Heavens. that he was taught by an Oracle that there were many kinds of Hearbs [herbs]. Therefore Plato. not Arnoldus. not Hermes. There is also a Scythian Hearb [herb]. goes beside the truth: since all their sayings are the same in effect in most things. not Dioscorides. The Stone Heliotrope dazles [dazzles] the sight. he gives the seal of the Idea's to his servants the Intelligencies. they would not spare the Gods themselves. not Thebith. that Zacharias writes to Mithridites. to whom such a power is intrusted in things committed to them. a higher speculation is required. that great power. raiseth showers. the Stone Anachitis makes the images of the Gods appear. which haply might be supposed to be true. and in the Heavens by disposing . not Albertus. And although these Authors seem to thwart one the other. but that it was not lawfull for men to understand the knowledge of those things. who have set forth huge Volumes of the properties of things.litle fish Echeneis stops the ships: Rhubarb expels choller [choler]. and Stars. The Form therefore. and all other things may come from the Intelligencies. and humane destinies are couched in the vertues of Stones and Hearbs [herbs]. or disposed. Albertus to the specificall forms of things. and yet all these have confessed the same. and Apuleius saith. the Governours. For God in the first place is the end. the Stone Synochitis brings up infernal Ghosts. that whithersoever they shall come. whereas they have but a short time to live. These kinds of operations therefore are performed in these inferiour things by express forms. not Isaaick the Jew. and Vertue of things comes first from the Idea's. and his Schollers [scholars] attribute these vertues to Idea's. Hermes to the Stars. and attempt all manner of wickedness. then from the ruling. Alexander the peripateticke not going any further then his senses. The Ennecis put under them that dream. and the Giver of forms distributes them by the Ministry of his Intelligencies. not Bochus. yet none of them. Metals. to be opened. and thirst. with which they report ponds. they shall abound with plenty of all things. because. and lastly from the tempers of the Elements disposed. and their qualities. if they be rightly understood. the perfume of the Stone Lypparis cals forth all the beasts. with which being tasted. none of all these have shewed. with which men might prolong their lives for ever. There is an Hearb [herb] in Æthiopia [Ethiopia]. who as faithfull officers sign all things intrusted [entrusted] to them with an Ideall Vertue. is of the opinion that these proceed from Elements. and qualities. not Aaron. and all things that are shut. and Controllers over his Works. and thunders. and governing Intelligencies. Hearbs [herbs]. that so all Vertues of Stones. not Theophrastus. the Stone Lyucurius takes away delusions from before the eyes. not Zoroaster. and Stones. But Avicen reduceth these kinds of operations to Intelligencies. if they should be sure of a very long time. as instruments. and we read of an Hearb [herb] called Latace which the Persian Kings give to their Embassadours. they report the Scythians will endure twelve dayes hunger. the formers of things. or at least held in the mouth. But from whence these vertues are. by which the Elements themselves are ordered. and begining of all Vertues. they study mischief with all their might. which he hath set as Rulers.

which works then are called Miracles: But whereas secondary causes. because it is the property of the Soul to be from one matter extended into divers things. So when Christ was Crucified the Sun was darkened. is placed there. Synesius Symbolicall inticements. with whom all things do mutually. or profound Science whatsoever be found out. then the connexion [connection] of all things with the first Cause. and Speeches. and exemplary forms. necessarily act. And every vertue of Hearbs [herbs]. and vertue of every thing. from whence it lives. then they are called the greatest Miracles of God. or their officiating being suspended) works those things immediatly by himself. or occult. and appointment of the first Cause. Now the first Cause. and how by way of medium it unites occult Vertues to their subjects. xiv. and this is that which they understood. and Cattle. and inquired into by Divine Oracles only. whence every thing hath its determinate. and his imagination unto imaginable things. That all things are full of God. is content with the nature of it self. even from the governing Intelligencies every thing receiveth.vertues. about which it operates: So is a man. Of the Spirit of the World. and particular place in the exemplary world. and appointment. and exactly correspond. in Intelligencies by mediating rules. if God shall notwithstanding according to his pleasure so discharge. and all things which move in the Waters. as it were in Hymnes. beyond which. do by the Command. and all things that are of God. which Plato. Chap. and receives its originall being. Gods: which Zoroaster called Divine allurements. Stones. Democritus and Orpheus. as by the three Children in the fiery furnace were all things called upon to praise God with singings. Bless ye the Lord all things that grow upon the Earth. when they said. in the original Cause by Idea's. and are necessitated to produce their effects. agreeing in an harmonious consent. saying. and natures of inferior things. though at full Moon: And the reasons these operations can by no rationall discourse. 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. alwaies praising the highest Maker of all things. that the vertues of things did depend upon these. together with the sons of men. Metals. and suspend them. which is God. Words. There is therefore a wonderfull vertue. so also at the prayer of Hezekiah it went back ten degrees. especially from the Supream Cause. but greater in a Star. all fowls of the Heavens. viz. and not without cause: For there is nothing of such transcending vertues. There is therefore no other cause of the necessity of effects. and some also Souls. and their correspondency with those Divine patterns. and others call handmaids. said. that they shall wholly desist from the necessity of that Command. and the Heavens work upon these inferiour things. others called them Lives. doth sometimes (these Mediums being laid aside. Also they called those Divine Powers which are diffused in things. or understood. which being destitute of Divine assistance. Animals. and obtains many things for it self. who extends his intellect unto intelligible things. Beasts. and many Pythagorians having most diligently searched into the vertues of Celestiall things. or hours. although he doth by Intelligencies. That the . all which must of necessity agree in the execution of the effect. and eternall Idea's. what it is. and operation in every Hearb [herb] and Stone. but are to be learned. no Magick.

For which cause the Alchymists [alchemists] endeavour to separate this spirit from Gold. There is therefore such a kind of spirit required to be. but infused from above.e. by which the soul may be joyned to the body. Elementary vertue. as we see in Salt. hid from our senses. doth not attempt to make a thing inferiour to it self. or the matter is of it self unable. like. For as the powers of our soul are communicated to the members of the body by the spirit. through the rayes of the Stars: and can no otherwise but by experience. as it were the medium. It is now manifest that the occult properties in things are not from the nature of the Elements. Planets. but a certain first thing. if any one knew how to separate it from the Elements: or at least to use those things chiefly. Now this spirit may be more advantageous to us. which indeed come from the Life. viz. and went into another thing. and doth much degenerate from the Soul. therefore they say there is need of a more excellent Medium. or as it were no Soul. Chap. having its being above. and hindering the operations of it: As the Diamond hinders the operation of the Loadstone. that hath not a spark of the Vertue thereof. but as it were a Soul. and perfectly act. and not intense. in which this spirit is less drowned in a body. and extracted. Yet it is more. as ours is in the body of man. it cannot beyond its own bounds change and imperfect body into a perfect: which I deny not. xv. And we know how to do that. How we must find out. is moved of it self. and through Stars higher then the Planets. and Silver. for whatsoever hath long stood with Salt. Moon. and besides them. becomes Salt: for every agent.) any Metall. when it hath begun to act. and unfit for motion. altering it. which being rightly separated. which do most abound with this spirit. Sometimes also in substance it self. as well in property. nay most of all infused into those things which have received. and conjecture be enquired into by us. as in quality. This spirit is after the same manner in the body of the world. Stones. but the body. viz. 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. Now seeing the Soul is the first thing that is moveable. Occult vertue. so far forth as things render themselves conformable to them. and turns it self to its like. or taken in most of this spirit: Now this spirit is received or taken in by the rayes of the Stars. and sutable [suitable] to it self. viz. For seeing that is an extense form. but as it were a body. then the weight of that was. do more powerfully. Such a one that may be as it were no body. through the Sun. viz. and also more readily generate their like: for in it are all generative. and as they say. that every thing moves. if thou shalt afterward project upon any matter of the same kind (i. & seminary Vertues. and scarce at last known by our reason. whereby Celestiall Souls are joyned to gross bodies. Now they conceive such a medium to be the spirit of the World. viz. For these things. and examine the Vertues of things by way of similitude. presently will turn it into Gold. he that desires to enter upon this study must consider. and inclines that to it self with all its might. out of which we extracted the spirit.Soul of one thing went out. that it cannot attract Iron. By this spirit therefore every occult property is conveyed into Hearbs [herbs]. and less checked by matter. Metals. and have seen it done: but we could make no more Gold. but may be done by another way. and Animals. and the Spirit of the World. or Silver. Which also we . that which we call the quintessence: because it is not from the four Elements. and bestow upon them wonderfull gifts. but as much as may be. Wherefore.

and eyes especially. and of these let us take the heart. After this manner they say. and lungs. as boldness in a harlot. matrix [womb]. and the left eye thereof helps the soreness of his left eye. Wagtailes: and in these take those members. boldness. and Cocks conduce much to watchfulness: also the Nightingale. After the same manner doth a Frog. it is said. or a Cock. and in these let us take that part in which such a property.e. Crows. for if it be put upon him when he is asleep. he shall not sleep till he cast it away from him. After the same manner the Phoenix is renewed by a fire which she makes for her self. and Snake. 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. whose right foot being put under . or chance. or Vertue. sperme. head. as is manifest of the Viper. and an Owle make one talkative and of these specially the tongue. let us seek some Animall which is most loving. The same also the heart of the horn Owle [horned owl] is said to do. If therefore we would obtain any property or Vertue. if any shall carry the heart of a Crow. cold. or parts. sadness. these things do very much move. And it is well known amongst Physitians [physicians]. The same doth the head of a Bat dryed [dried]. left to left. or Vertue. or forehead. In like manner to increase boldness. love. as foot to foot. and draw love. to renew themselves. anger. right to right. testicles. makes a man speak in his sleep. and whatsoever things have a power in themselves. yard [penis]. or a Bat about him. but turns it into sensible flesh. let us seek for such Animals. in which the Venerall [venereal. also the sewet [suet] of a Hare laid upon the breast of one that is asleep. that he shall not be awaked till it be taken off from him. and menstrues. sexual] appetite is most vigorous. and restoring of youth. that Dogs. Therefore it is said. or Vertue is most vigorous: as if at any time we would promote love. and Bat. And so we must understand that which Psellus the Platonist saith. that brain helps the brain. So also it is said. whether it be in them by nature. if they be hanged about his neck in a Cloth of its naturall Colour: The like is reported of the eyes of a Crab. of which kind are Pigeons. and be that is bold moves to boldness. the lungs. and of the Animall. or any other passion. passion. especially the Testicles. that any Animall that is barren causeth another to be barren. and in these the heart. So the tongue also of a Water-frog laid under the head. In what things therefore there is an excess of any quality. or a Plant. hatred. or such other things whatsoever. and Water moves to Water. and the like vertue there is in a Pellican [pelican]. or sometimes also by art. viz. such as the heart. and bound to the right arme of him that is awake. i. as heat. hand to hand. Upon the same account do Animals that are long lived. or property. Matrix [womb]. and heart. if she drink every moneth of the Urin [urine] of a Mule. conduce to long life. So the foot of a Tortoise helps them that have the Gout in their being applyed thus. Swallows. that the right eye of a Frog helps the soreness of a mans right eye. So they report that a woman shall not conceive. which Physitians [physicians] have often professed they know to be true. and horn Owle [horned owl]. in which such a property is in a more eminent manner then in any other thing. Sparrows. and provoke to such a quality. let us look for a Lyon [lion]. And it must be done at that time when these Animals have this affection most intense: for then they do provoke. Turtles. conduce to the renovation of our body. And it is known that Harts renew their old age by the eating of Snakes. eyes. So Fire moves to Fire. or Urin [urine]. in which the nutritive Vertue doth not change the meat into an Hearb [herb]. fear. or any thing steeped in it.manifestly see in sensible Animals.

and Venus love the Sun. as Saturne to the Sun and Moon. Moon. that is an enemy. shall put him out of the glass. all the Planets besides Mars are friends to Jupiter. the Sun. In the next place it is requisite that we consider that all things have a friendliness. after three moneths [months] there is of that generated a Pellican [pelican]. Chap. Therefore some Physitians [physicians] by some certain confections made of Vipers. confident. and the Moon are enemies to him. it is certain are restored to sight again. There is another kind of enmity amongst the Stars. Venus. which Stone indeed doth not only draw Iron Rings. in Celestiall bodies. grounded in boldness. as Medea restored old Pileas. and melancholy. Jupiter. Venus. and indeed do sometimes restore it so. and the flesh of some such kind of Animals do restore youth. Jupiter to Mercury. and Venus enemies to him. but also besides this. The like story tels Pliny. and Aire to Earth. Mars to . that a cloth that was about a dead Corpse hath received from thence the property of sadness. xvii. or shall have about him that looking glass. Mars. In like manner they say. and every thing hath something that it fears & dreads. and on the contrary something that it rejoyceth. and is strengthened by. by this property. and that the halter wherewith a man was hanged hath certain wonderfull properties. How by enmity and friendship the vertues of things are to be tryed. through which by the same Vertue they also work upon other things. After this manner it is. but yet they agree amongst themselves. together with Iron. which afterwards are used to procure love. and a Weesel [weasel]. that they not only work upon all things that are neer them. Upon the same account Rings are put for a certain time in the nest of Sparrows. that a common harlot. because that Animall is the strongest creature. when they have opposite houses. Saturne are friends to the Moon. and wanton. Jupiter. Mars. Chap. which she daily looks into. putting under them some earth. The same may be done with Rings. and Mars his enemies. and are communicated one to the other. viz. also all besides Venus hate Mars. all besides Saturne love Venus. and enmity amongst themselves. and when it appears that the Lizard hath received his sight. and Moon are friends to Saturn. by their Vertue. if it be sucked out of her wound. the Sun. So in the Elements. and then shutting the vessel. and found out. Thou must know. and favor. whereby they are made like her self. Fire is an enemy to Water. Jupiter. and delighteth in. Mercury. xvi. as we see in the Loadstone. Mercury. It is also believed that the blood of a Bear. or Swallows. and Saturne are friends to Mercury.warm dung. that those Rings shall help sore eyes. they infuse into them a like power. Mars. Jupiter. impudent. or Gold Rings into a glass-vessel. And again. and Mercury her enemies. that so great is the power of naturall things. he shall thereby become bold. How the operations of several Vertues pass from one thing into another. and destructive to it. and impudence doth infect all that are neer her. which Austin [Augustine] and Albertus [Magnus] say they saw. doth increase strength of body. whereby they can do the same. but also infuseth a Vertue into the Rings themselves. if any shall put a green Lizard made blind. whose eyes after they are with any kind of prick put out. Therefore they say that if any one shall put on the inward garment of an Harlot. as they say. and Hellebor [hellebore].

and dreading the approach of it. as that of Saturne with Venus. Toads. and female: whereof when the bough of one shall touch the bough of the other. and the Stone Achates upon Eloquence. and the Sun. Also the same inclination there is betwixt the male palme. who agree in nature. eats Origanum [origano]. and enmity are nothing else but certain inclinations of things of the one to another. if any one eat. which the Loadstone hath upon Iron. shunning the contrary. when he goes to fight with the Basilisk. and there be Mares in Cappadocia. as the Physitians [physicians] say. Heraclitus therefore being guided by this opinion. neither doth the female bring forth fruit without the male. and Thrush. Snakes. of the Sun with Mars. and such a thing if it be absent. Stones. and the little Fish his guide are friendly. and to move towards it. of the Moon with Venus. and the Emrald [emerald] upon riches. and so escapes the danger of the poison. These dispositions therefore of friendship. black Turtle loves. Turtles. eats Rue. and Rue are effectuall against poison. of Jupiter. and the pye when . of Jupiter with the Moon. betwixt the Crow. seeks for a remedy in Origanum [origano]: and the Weesell [weasel]. of Mars with Saturn. or being contented with it. and is thereby strengthened: and the Stork. Neither is this amity in Animals amongst themselves. and Parrats [parrots]. and Pigeons. and Mars. and not resting in. the Whale. Now the inclinations of Friendship are such in Vegetables and Minerals. of whom. And of what sort the friendships. such are the inclinations of things subjected to them in these inferiour. and Vegetables. and the Olivetree. when she is alone is less fruitfull. professed that all things were made by enmity & friendship. he is wont to go to Rue. and leaps into it. The Vines love the Elme. quality. So in some Animals there is an imbred skil. by rubbing her self upon which she is said to conceive without a male. or Sage. and all manner of creeping poisonous things delight in the Plant called Pas-flower. and Rub the place wounded. as Mars with the Sun. as with Metals. Also the Bird that's green. & vertues of things from bruits [brutes]. and Fig tree. Again. So Swallows have shewed us that Sallendine is very medicinable for the sight. as Jupiter with Venus. The Tortoise also when he is hunted by the Adder. and myrtle love one the other: also the Olive-tree. desiring such. for when the Toad is wounded with a bite or poison of another Animall. so the Cat delights in the Hearb [herb] Nip [catnip]. of Venus with Jupiter.Venus. So Frogs. and medicinall art. and power. with which they cure the eyes of their young. as is that attractive inclination. But their friendship is the strongest. they fold themselves into mutual embraces. unless it be hindered. And the Almond tree. and Mercury. Whence Sappho writes to Phaon. And their enmity is stronger. but also with other things. So men have learned many excellent remedies of diseases. when he hath eat Snakes. Now in Animals there is amity betwixt the Blackbird. he shall dye [die] with laughing. betwixt Peacocks. whose exaltations are opposite: as of Saturne. whence we come to know that Origanum [origano]. and enmities of the superiours be. substance. To Birds unlike oftimes joyned are white Doves. wheresoever it sees it: Even so doth the root of the Hearb [herb] Aproxis draw Fire from afar off. of Venus. and to acquiess [acquiesce] in it when it is obtained. as also their friendship whose exaltation is in the house of another. and Heron. as Venus with the Moon. and favour. the Jasper upon the birth of any thing. In like manner there is a kind of Bituminous Clay that draws Fire. and by the attraction thereof conceive. that expose themselves to the blast of the wind.

and Agnus Castus against Lust. and sheep fly from Frog-parsley as from some deadly thing: and that which is more wonderfull. which cannot endure the Sun. Partriges [partridges]. Also they that are hurt with Spiders. Of the Inclinations of Enmities. Mice. puts a Bay-leafe into her nest. whence it is said that Mice will not touch Cheese. that they destroy one the other. cast it out by eating of this Hearb [herb]: the same do Goats in Candy. The Topaze against spirituall heats. cures himself with Southernwood. with the Hearb [herb] called Pellitory of the wall.she is sick. Blackbirds purge their nauseous stomacks [stomachs] with the same. and such like watery fowle. is recovered by eating of an Ape. the Saphir [sapphire] Stone against hot biles [boils]. and feavorish [feverish] heats. and the Lyon [lion]. being hurt. and all manner of excesses of love. So a Lizard is so contrary to Scorpions. Ducks. and drives it away out of its presence. and anger. with which also Crows allay the poison of the Chameleon. so Cucumbers hate oile. and resists Salamanders. and drives them sway from where it is. Leopards cure themselves. such as are covetousness. and is recovered. the Amethyst against drunkenness. Piony [peony] against the Falling sickness. and a certain kind of obstinate contrariety of nature. So Goats do so hate garden basil. and pains of the stomack [stomach]. lust. and will run themselves into a ring least they should touch it. Also Origanum [origano] is contrary to a certain poisonous fly. Cranes. Turtles. Cranes with Bull-rushes [bulrushes]. seek a remedy by eating of Crabs: Swine also being hurt by Snakes cure themselves by eating of them. doth naturally appear. . if the brains of a Weesel [weasel] be put in the rennet. Bears being hurt with Mandrakes. So Hinds. and Crows when they perceive they are poisoned with a kinde of French poison. Hinds with the Hearb [herb] called Cinnara. and the wing of a Bat. Corall against the ebullition of black Choller [choler]. and they are as it were the odium. And it is said that the Gall of a Crow makes men afraid. Hens. that being set by it. escape the danger by eating of Pismires [ants]. for they being wounded with an Arrow. so a Diamond doth disagree with the Loadstone. the Emrald [emerald]. it will not suffer Iron to be drawn to it. cure themselves with the Hearb [herb] called will-sage. In like maner. so the Harts have taught us that the Hearb [herb] Ditany is very good to draw out Darts. Pigeons. And again. if he be feavorish [feverish]. when they have swallowed a Chameleon help themselves with the wild olive. and besides that the Cheese will not be corrupt with age. as also certain other things. Geese. and offensive imaginations. a little before they bring forth. and loathes Cabbage with such a deadly hatred. and diseases of the eyes. purge themselves with a certain Hearb [herb] called Mountain Osier. from the presence of which they flie [fly]. amongst Animals. the Jasper against Flux of blood. nature hath pictured the sign of this death in the livers of sheep. On the contrary there are inclinations of Emnities. so that any thing shuns its contrary. by mans dung: Boars with Ivy. indignation. The like inclination is there also of Pismire [ants] against the Hearb [herb] Origanum [origano]. Chapter xviii. as if there were nothing more pernicious. The Lapwing being surfetted [surfeited] with eating of Grapes. Treacle against poison. in which the very figure of Frogparsley being described. Such kinds of inclinations hath Rhubarb against Choller [choler]. with the HEarb [herb] called Wolfes-bane. Dawes [jackdaws]. that it makes them afraid with its very sight. Achates against poison. seek for cure in the Oake. Elephants. and the heart of a Lapwing. and Weesels [weasels] do disagree.

hates Asses. and Swans. and if the Bird Ibis doth but touch a crocodile with one of his feathers. An Elephant when he rageth. he makes him immovable. it cures it. Lampreys. and Congers: Also the fish called Pourcontrel makes the Lobster so much afraid. There is also an enmity betwixt Scorpions. Egepis. and Pikes. And Orus Apollo saith in his Hieroglyphicks. and Mice: wherefore if a Mouse be applyed to a prick or wound made by a Scorpion. A Lyon [lion] fears nothing so much as fired Torches. that if she Plant it. but a stone. and are cured. and those things. An Elephant trembles at the hearing of the grunting of a Hog. and cannot eat their meat for fear. Also there is such a bitter enmity betwixt the litle bird called Esalon. as Daws [jackdaws]. A mad Bull is tamed by being tyed to a Fig-tree. and Crows. Also amongst Water Animals there is enmity. and Waspes. There is also enmity betwixt Foxes. the haires of the Panthers skin fall off. the Turtle. and Crocodile kil [kill] one the other. and pull the Foxes whelps. and flies from him. whose young are so annoyed by the Fox that she also will pinch. and that if Swine be hurt therewith they eat them. worms breed in the Wolf. that he hath no power to resist him. Amber draws all things to it besides Garden Basill. because they eat the Flowers of Thistles. the sheep are much troubled. and not at all be afraid. the Kite. The Sun also being in Cancer. and Dragons. Also the Scorpion. is struck dead. The Civet Cat is said to stand so in awe of the Panther. that the Lobster seeing the other but neer him. especially if Garlick hath been boiled in it. and Eagles. as betwixt Dolphins. A Horse fears a Camell. and a Hart runs away at the sight of a Ram. Harts. and Whirpools. Also the Lamb is very much afraid of the Wolf. or skin. or altogether wither. Serpents are tormented. that breaks Crows Eggs. is quieted by seeing of a Cock. and Daws [jackdaws]. and the Asse. as it is reported. betwixt which there is a kinde of a naturall Antipathy. and Conger tear one the other. by the throwing of which a wound being made. Amongst Birds also some are at a perpetuall strife one with another. and will be tamed by nothing so much as by these: and the Wolf fears neither sword. Aspes. but pursues a man that is clothed. And they say that if the taile. and Stalabors. Buls [bulls]. which are smeared with oile. and Ring-taile. that he may pass safely through the middle of his enemies. that their blood will not mix together. A Snake is afraid of a man that is naked. the Bird called Bustard flies away at the sight of a horse. and that at the braying of the Asse both the eggs and young of the Esalon perish. therefore they are killed with the oile of them. as also with other Animals. they help the Fox against her. or head of a Wolf be hanged upon the sheep-coate. called Marlin. as against a common enemy. and the Fox her self also: which when the Crows see. and Owles. it will either be alwayes unfruitfull. The Lobster. which oile also cures the wounds made by Scorpions. It is reported also that nothing is so much an enemy to Snakes as Crabs. And Pliny makes mention of a Bird. if any one be girt about with the skin of the Civet Cat. . There is also such a disagreement betwixt the Olive-tree and a Harlot. The litle Bird called a Linnet living in Thistles. or touch his skin: and they say that if the skins of both of them be hanged up one against the other. There is also an enmity betwixt Scorpions. 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. so that he cannot endure to see so much as his picture. nor spear.as also it puts them into a cold sweat. as also of a Viper. Mullets.

The like vertue is there in the eyes of some Wolfes [wolves]. to be amazed. were said to slay him. that any particular thing that never was sick. and deceitfulness in a Fox. lust in a sparrow. ravenousness in a Wolf. and so of the rest. So also there were some certain women in Scythia. and Boar. and Albertus reports that in a City of the Ubians he saw a wench who would catch Spiders to eat them. as there be some men which do so wonderfully abhor the sight of a Cat. Yet some are in things individually. who as often as they looked angrily upon any man. So is boldness in a Harlot. make him amazed. assoon as they see them: the like power is there in the eyes of the Civet Cat. so in the eyes of a Basilisk. which makes any Animall that it hath looked upon. Chapter xx. and courage in a Lyon [lion]. viz. whom all poisonous things did shun. he himself not being hurt. fearfulness in a Thief. and why? The Wolf on Moeris first hath cast his eye. and Daw [jackdaw]. but according to the whole substance. not according to any one but all its parts. or in any one Individuall by way of speciall gift. that Dogs by the very touch of his shadow hold their peace. and Triballians. which fear it is manifest is not in them as they are men. this it doth not do according to any particular part. covetousness in a Crow. and in other things in certain parts. & Cock: fearfulness in a Hare. and so of the rest. or in all their parts. as that little fish Echeneis. and being much pleased with such a kind of meat. and melancholy in a Cat. But some vertues are in things according to some parts of it. who never had a feavor [fever]. flattery in a Dog. and members. is good against any manner of sickness: therefore they say that a bone of a dead man. was wonderfully nourished therewith. which if they see a man first. So Salendine is good for the sight. and amongst the Illyrians. frees him of his quartane. and seeds. being laid upon the patient. when he sings. to stand still. only in the tongue. is a most violent power to kill men. treachery. all of them dying. which are in them specifically. and so hoarse. he hath not the use of his voice: Of this Virgil makes mention.) the whole substance of them. as boldness. So the Civet Cat hath this in its whole substance. anger in a Tygre [tiger]. Again thou must consider. that they cannot look upon her without quaking. sadness. or some other members. or Lamb. not more in the root then in the leaves.e. Moeris is dumb. That naturall Vertues are in some things throughout their whole substance. Moreover thou must consider that the Vertues of things are in some things according to the species. or eyes. hath lost his voice. There are also many singular vertues infused into particular things by Celestiall bodies. which did by chance bite him. as we have shewed before. that if he would cry out. And upon this account it is that Philosophers say. . And Avicen tels of a man that lived in his time. which is said to stop a ship by its meer touch.Chapter xix. that the vertues of things are in some things in the whole (i. For the greatest part of naturall Vertues doth follow the species. and parts. and not able to move it self. pride in a Horse. How the Vertues of things are to be tryed and found out.

whether they be Stones. Moreover we must know that there are some properties in things only whilest they live. and the Basilisk. you must put the Frog into the water again. the ears hearing. who corrupted all things with their sight. doth help the watering of the eyes. Therefore Witches. or a Swallow. or a Weesel [weasel]. no other part of the body sticking to it. as Haire. and a Goats liver is an enemy to Butterflies and all Maggots. And there is a certain fish. Whence they say. for the like effects. So divers things have divers vertues dispersed variously through several parts. and dogs shun them that have the heart of a Dog about them. when they would after this manner work by witchcraft. or a Mole whilest it is yet warm with naturall heat. whose eye. So the gall of Lizards being bruised in Water is said to gather Weesels [weasels] together. So they say the right eye of a Serpent being applyed. as also that they will. if it be taken from it alive. the eyes sight. viz. of a woman. and hang it upon one that hath a quartane feavor [fever]. and she be let go into the Water again. and whilest it is yet warm. Dung. Also they say. Chapter xxi. Excrements. and foretelling: Hence is this generall rule. And these vertues are not cleared by reason. wherefore Jupiter drowned them. foot. which the Hebrews call LVZ. use the eyes of such kind of Animals in their waters for the eyes. that if the eyes of a Frog be before Sun rising bound to the sick party. as a Plant out of the seed. Nailes. but is alwaies preserved unhurt. and Foxes will not touch those poultry that have eaten the liver of a Fox. they must be taken from those Animals. and Catablepa kill with their sight. or great Serpent called Myrus. if a live Duck be applyed to the belly. as they are from above infused into them according to the diversity of things to be received. not the taile or the head of it. as they say. Also the ray of the fork fish being bound to the Navil [navel]. you must not kill the Wolf. which is subject to no corruption. any Member. when they are alive. they will drive away tertian ague. & lay it upon the place where the heart beats. Of the Vertues of things which are in them only in their life time. So if any one swallow the heart of a Lapwing. called Telchines. out of which. and it put into the Sea again. and if you take the tooth of a Wolf. neither is it overcome with Fire. but by experience. So they say that in the Colick. that so they may be alive afterwards. So writes Democritus. not from the head. understanding. when you take the tongue of a Frog. it drives it away. she shall answer truly whatsoever you ask her. That whatsoever things are taken out of Animals. and the gall of Goats put into the Earth in a brazen Vesel [vessel]. keep one alwaies watchfull without sleep. and so of the rest. it shall be helpfull to him for remembring [remembering]. yet living. gathers Frogs together. whilest they be yet living. is said to make a woman have an easie travel. So the litle fish Echeneis stops the ships. of the bigness of a pulse that is husked. and such as remain in them even after their death. or eyes. and some that remain after their death. our Animall bodies shall in the Resurrection of the dead spring up. if any one take out the tongue of a water-Frog. but when they are dead do no such thing. and her self dies: like to this is that which Archytas sayes.Also we read of a certain people of Rhodes. as in a mans body the bones receive nothing but life. If you take a heart newly taken out of an Animall. In like manner do Pismires [ants] fly from the heart of a Lapwing. And there is in mans body a certain little bone. if it be pulled . being bound with the flesh of a Nightingale in the skin of a Hart. it takes away the pain. if the Serpent be let go alive. and if it be possible. and the Frog be let go again blind into the Water.

is said to cure the inflamation [inflammation] of the eyes. or Lute with strings made of sheeps guts. as in an effect. and after a manner (as saith Proclus) they are one in the other. doth not cease to work wonderfull things. but also sometimes by their very sound. if they put their testicles into cold Water. and in superiour are inferiour: so in the Heaven are things Terrestriall. for you must take heed that it be not brought into the house. and that the eye of the fish grows again. being taken out whilest they are alive.out. that vertue is quick. Moreover there be some properties that remain after death: and of these the Platonists say. Also the teeth of all Serpents. & Signes which they are under: So we know that Solary things respect the heart. in which the Sun. in these. & Signes. are said to cure the quartane. but as in their cause. and Plants pulled asunder. and consume the feathers of all other birds. and heads ake [ache] by reason of drunkenness. by reason that Leo is the house of the Sun. drives away all creeping things. and in the Earth are things Celestiall. makes a drum made of a Lamb skin not to sound. in inferiour are superiour. and Aries the exaltation of the Sun: so things under Mars are good for the head. even after death that which is immortall in them. and Signes. So in the Hearbs [herbs]. and bound to the forehead of the patient. and dryed. and that he is taken blind that did not let the fish go. if it be about the outside of the house. doth conduce to a good success in trials. 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. that they are things in which the Idea of the matter is less swallowed up. Whence it is that these kind of things receive more operations. and hanged about the patient. and is profitable for women that are in travel. cure the tooth-ach [toothache]. Know therefore that according to the doctrine of the Arabians. the Sun rules . And Democritus relates that the tongue of a Chameleon. Thence it is. How inferior things are subjected to superior bodies. viz. will make no harmony. and testicles. and in a Celestiall manner. because that would be most dangerous. Chapter xxii. and being strained [strung] upon a Harp. and Dogs will not bark at those that have the taile of a Weesel [weasel] that is escaped. and how the bodies. So doth the tooth of a Mole taken out whilest she is alive. but after a Terrestriall manner. Hence they whose senses faile. & head. being afterwards let go. or wash them with Vinegar. that as the Eagle all her life time doth overcome all other birds: so also her feathers after her death destroy. It is manifest that all things inferiour are subject to the superiour. by reason of Aries. But in reference to these it is necessary to know how mans body is distributed to Planets. if it be taken from her alive. and properties. at what distance soever the sound of it is heard: and the strings of an instrument made of the guts [intestines] of a Wolf. and Scorpio. and Moon make a strong impression of their vertue. and dispositions of men are ascribed to Stars. like to those of the Stars. find present help. the actions. and certain which are Lunary. and operative which was infused at first into them by the Idea. So a drum made of the skin of a Wolf. So we say that there be here certain things which are Solary. Also a drum made of the skin of the fish called Rotchet.

as also the faculty of the common sense. and the spirit. the left to Venus. those under Venus to love. The severall Signes also of the Zodiack take care of their members. and the powers natural. That there are seven holes in the head of an Animall. and right ear. Saffron. the right eye to the Sun. and the rest of the Organs of the senses. Virgo the bowels. and Myrrh help the head. and know. the thigh. mouth. as those triplicities. and face. stomack [stomach]. Also all things under Saturne conduce to sadness. and the mouth to Mercury. Citron-pils. the testicles. and all such parts as server to venerall [venereal] acts. the belly. and Leo: so doth Rib-wort. as also the head. and dispositions of men are distributed according to the Planets. whence it is written by the Ancients. the menstrues. Aquarius the legs and shins. those under Mercury to Eloquence. which members answer the same triplicity. the privities. and the right hand. and womb. Frankincense. breast. so also they agree in the members. the right nostrell [nostril] to Mars. and heart. victory and courage. and melancholly [melancholy]. as also the power of increasing. Lignum Aloes. and left ear. and honour. melancholly . and especially to the houses. those under the Moon to a common life. the Hearb [herb] of Mars. lungs. the left to Jupiter. and loins. those under Jupiter to mirth. and breast are affected. legs. or inclination to those members that are attributed to that Planet. also the Os sacrum. Leo heart. belly. Also all the actions. That Mercury rules over the spleen. For Saturne governes old men. bowels. stomack [stomach]. Again they set Venus over the kidnies [kidneys].over the brain. and face. And some set Mars over the blood. motion of the sperm. which is sufficiently manifest by experience. the kidnies [kidneys]. Libra the kidnies [kidneys]. distributed to the seven Planets. the buttocks. those under the Sun to glory. blood. the privities. also the tongue. and agree in Celestials. the seed. Monkes. breast. because with the coldness of the feet. and buttocks. Amber. the bag of the gall [gall bladder]. stomack [stomach]. liver. Musk. and every member thereof according to the variety of the Signes: yet more particularly they ascribe to her the brain. although she may challenge the whole body. with which they give a kiss. heart. That Saturn rules over the liver and fleshy part of the stomack [stomach]. and all other excrements. Cancer the breast. marrow of the back bone [backbone]. and bottome of the stomack [stomach]. as also the flesh. the pain of the belly ceaseth. But Hermes saith. the marrow. bladder. Cynnamon [cinnamon]. and the irascible power. upon this account therefore Piony [peony]. Gemini the armes. the right ear to Saturne. are of litle account in this. and exaltations thereof. That Jupiter over the belly. by reason of sol [the Sun]. those under Mars to boldness. the back. Clove-gilliflowers. the back bone [backbone]. as well internall as externall. fat. have a certain particular aspect. also the hands. the stomack [stomach]. and the left eye. and veins. and Scorpio: and so of the rest. as by the warming of the feet. if a medicine be applyed to the one. Sagittarius the thigh. and the power of imagination. it helps the other. and concupiscible power. and testicles by reason of Aries. Remember therefore this order. So Aries governs the head. the mouth. thighs. arms. Pisces the feet. the womb. sweet Marjoram. contention. help the head. and shoulders. whence it is. And as the triplicities of these Signes answer one the other. Also some attribute to him the ribs. as a token of love. Now the Moon. navill [navel]. and armes. Capricornus the knees. and groins. that the effigies of a navil [navel] was laid up in the temple of Jupiter Hammon. and markes. lungs. Balme. lust. and back. that things which are under any one of the Planets. and navill [navel]. and concupiscence. the right eye. Aries. Taurus the neck. nerves. For the rest of the dignities. womb. the left to the Moon. Scorpius [Scorpio] the genitals. and anger. viz. feet.

and what things are under the Sun. Souldiers [soldiers].e.) following the Sun. Also do the other Stars signifie their office. those that are Religious. it doth wonderfully cheer up the mind. Now it is very hard to know. How we shall know what Stars naturall things are under. as if the Sun were eclypsed [eclipsed]. and puts away foolishness: So the stone called Iris. or things under the power of the Sun are. and spirlt of life. Physitians [physicians]. Executioners. all that make fires. Butchers. and its receiving that from the Sun which makes it cordiall. of a red mixture. it makes him that carries it to be safe. which is like Crystall in colour.e. that which is quick. and such kind of gains that are got lawfully: Mars rules over Barbers. and William of Paris confirm in their writings. in the humours. makes mention of in one of his Epistles unto . it comforts the brain.[melancholy] men. (i. and if it be bored through. or Emrald [emerald]. when it is held against the Sun. The Hyacinth also hath a vertue from the Sun against poisons. Gold by reason of its splendor. beset with red specks [i. Sergeants. which Albertus Magnus saith Æsculapius. Kings. what Star. there shines forth a golden Star. or Signe every thing is under: yet it is known through the imitation of their rayes. they which resemble the rayes of the Sun by their golden sparklings. amongst Elements. When it is joyned to the juice of a Hearb [herb] of the same name. it drives away idle imaginations. and bound to the left arme. it conduceth also to riches. which are called Solary. and those things which are obtained with long journies [journeys]. and poisons: so also the stone. makes a Rain-bow [rainbow] appear on the opposite wall. bloodstone]. or motion. So then Solary things. whilest it sends them forth. and be put into a vessell of Water: There is also another vertue of it more wonderfull. and hid treasures. and acceptable. that it doth not suffer him that carries it to see it. in which. the lucid flame. as they are described in the books of Astrologers. renowned. & helps those that be Asthmaticall. it strengthens the heart. and this comforts those parts that serve for breathing. when under some roof part of it is held against the rayes of the Sun. also it conduceth to long life: And the vertue of it indeed is most wonderfull upon the beams of the Sun. Also the Stone Heliotropion [heliotrope] green like the Jasper. being of a figure like to the Apple of the eye. and that is upon the eyes of men. and pestiferous vapours. which also is called Heliotropium [heliotrope]. whose sight it doth so dim. from the middle whereof shines forth a ray. the purer blood. & this it doth not do without the help of the Hearb [herb] of the same name. So the Carbuncle which shines by night. Also there is the stone Pyrophylus. which is called the eye of the Sun. and Dukes. makes a man constant. Amongst Metals. and wit. and difficulty. as doth the glittering stone Aetites which hath power against the Falling-sickness. Prelates. being often found with six corners. and melancholy fears. and the hole filled with the Mane of an Asse. Chirurgeons. Chapter xxiii. And amongst stones. These vertues doth Albertus Magnus.e. viz. but Jupiter. by way of reflection. being held in the mouth. and vaporous poison: so the Chrysolite stone is of a light green colour. and the other part is held in the shadow.) to appear of the colour of blood. and strengthens the sight. hath a vertue against all aiery. which it is said to turn into blood (i. it gathers the rayes of the Sun into it self. and famous. Also some of them are known by their colours and odours. who are every where called Martial men. and dazel [dazzle]. amongst tasts [tastes]. Bakers. which. or figure of the superiours. also some by the effects of their operations. answering to some Stars. mixed with sweetness.

The Wolf also was consecrated to Apollo. Also the beast called Baboon is Solary. the ash. to be renowned and dreadfull to his enemies. It is therefore also called Pantochras. also Libanotis. also shell fish. Aromaticus. Cinnamon. saying. which Apollonius is reported to have found. Also amongst birds these are Solary. and those things which never fear the extremities of the Winter. the Crocodile. which was by the Egyptians at Heliopolis dedicated to the Sun. and as it were call upon it to rise. and the Eagle. both which shine in the night. . the Boar. couragious [courageous]. Gentian. and which is called Pantaura. which also have a King. which because it in the Divinity of the Egyptians is an emblem of the spirit. and whatsoever repell poisons. it is turned into a stone. which turn towards the Sun. which is a creature that lies under Cow-dung. ambitious of victory. are hardened into a stone of a golden colour. as the Marygold [marigold]. and the fish called Stella [i. Sallendine. viz. The Lote-tree also is Solary. the Ivie [ivy].Octavius Augustus. Pepper. King of beasts. So also is Auripigmentum. most powerfull against all poisons. the Rubine. is by Porphyrius [Porphyry] reckoned amongst the Solary birds. as also driving away evill spirits.e. Saffron. the Queen of birds. so is the Cedar. and Margari [i. and expiations. from the fire. and in time of Equinoctium [equinox] pisseth [urinates] twelve times every hour: the same also it doth in the night. the Ram. as the Cock. and lightnings. and this is that stone which is called Pyrophylus. and Vine. but when it riseth unfold their leaves by little and little. because it contains all colours. The Phoenix. and things of a golden colour. and light. Chrysopassus. & Vervin [vervain]. Yellow honey. and an Ox was consecrated to Apis in Memphi [Memphis]. which twelve times in a day. Calamus. Balme. and Balagius. and it makes him that carries it. because it is spotted like the beast called the Panther. sweet Marjoram. starfish] for his parching heat. the Palm tree. It hath a wonderfull vertue against poison. Zedoary. The Baytree also is consecrated to Phoebus. also the Vulture. such whose eyes are changed according to the course of the Sun. are accounted Solary. Mastick. Crow. and the Betle [beetle]. and the fish called Pulmo. And amongst fish. and those things which come of them. that stone is most Solary. it is called by some Pantherus. all such things as have some resemblance of the works of the Sun. whence the Egyptians did Engrave him upon their Fountains. Balsome [balsam]. and being dryed. the Bull. and very lucid. Aaron cals it Evanthum. and in Herminthus a Bull by the name of Pathis. also the Hawk. Solary also are Mint. the spotted Wolf. Moreover. oyster]. and the fish called Strombi [i. so that if for any time it be put into the Fire. Cloves. which Orpheus cals the sweet perfume of the Sun. the Swan. as Worms shining in the night. and Latona. being but one of that kind. Dittany. as is manifest by the figure of the fruit & leaves. and those which fold in their leaves when the Sun is neer upon setting. and renown: as the Lyon [lion]. as the Topazius. King of the herd. Musk.e. Frankincense. But above all. strombite or sea-snail]. which they called Verites. There are also other Solary stones. those are Solary. as the Loadstone doth Iron. which draws other stones to it. also according to Appious interpretation. and those which sing at the rising Sun. Amongst Animals those are Solary which are magnanimous. every hour barks. So also Piony [peony]. Amongst plants also and trees. Amber. which is of use in prophecying [prophesying].e. that there is a certain poison so wonderfull cold. Lignum aloes. who doth resist lightning. Ginger. the Sea Calf is chiefly Solary. that follow their King. which preserves the heart of man being taken out from burning.

as Wasps of the Carkases [carcasses] of horses: Bees of the putrefaction of Cows. as Menstruous blood.Chapter xxiv. Also the Hearb [herb] Chinosta. viz. especially they which are White. which are under the influence of Mars. small Flies of putrefied wine. Amongst fish these are Lunary. Silver. are Lunary. in which time the Moon measures the whole Zodiack. Agnus Castu. Cats also are Lunary. these are Lunary. in substance. as doth the Heliotropion towards the Sun. and imitate the motion of the Moon: As the Baboon. whose eyes are changed according to the course of the Moon. and all kind of watery fowl as prey upon fish. according to the course of the Moon: and those things which are of like nature. as the Selenotropion. and all Animals that live in water as well as on land: as Otters. whose eyes become greater or less. flegme [phlegm]. and there remaines for the space of twenty eight daies. not only in Sap. amongst the Elements. Hinds. salt. and in the twenty ninth day. and Animals. The Civet-Cat also changing her sex. Lunary Animals are such as delight to be in mans company. Also all Monstrous beasts. having in it the figure of the Moon which daily increaseth. except Onions. as the Heron. As amongst flying things the Saturnine bird.) Lunary. which have contrary properties. and whatsoever . or under the power of the Moon. Amongst Plants and Trees.e. which turns towards the Moon. with a yellow brightness. shining from a white body. and insipid. and the Palme tree sends forth a bough at every rising of the Moon. Hyssope also. and Rosemary. and all moist things. sweat. the Silver Marcasite. of which are made wonderfull and strange things by Magicians. and such as prey upon fish. from whence then come Betles [beetles]. which indeed is in some sort common to all Plants. and Betles [beetles] of the flesh of Asses. Also the stone Selenites (i. Ælurus. that observe. These things are Lunary. amongst stones. it opens the dung and casts it into Water. amongst Metals. Geese. and all those stones that are White. as of the Rivers. which sometimes are generated by Coition. and the superfluities of bodies. or decreaseth as doth the Moon. which increaseth. and Green. Amongst tasts [tastes]. Lunary also are Swine. when it thinks there will be a conjunction of their brightness. Ducks. which is said to have a spot upon her shoulder like the Moon. sometimes of the putrefaction of the Earth. and such as do naturally excell in love. Goats. or hatred. and having horns that bend inwards. Also Pearls. as Mice. horned after the manner of a Bull: which digs under Cow-dung. as all kinds of Dogs: The Chameleon also is Lunary. and the Olive-tree. What things are Lunary. but most Lunary of all is the two-horned Betle [beetle]. fat. then the Water. Amongst fowle. and all Animals whatsoever. which are generated in shels [shells] of fishes from the droppings of Water. also the Berill [beryl]. Didoppers. viz. as well that of the Sea. Crystall. and Panther. such as without any manifest seed are equivocally generated. being obnoxious to divers Sorceries. called a Quaile is a great enemy to the Moon and Sun. imitating the motion of the Moon. the Earth. and number of leaves. and vertue. as the moisture of Trees. as the Whites of Eggs. and decreaseth with the Moon. and those that are equivocally produced. 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. increasing into a roundness.

Also the scrich-Owle [screech-owl]. and harsh voices. by reason of its weight. that feed grosly. and Juno. the Cypress-tree. are Earth. are the Aire: amongst humors. Saturnine things. of a black shadow. and dead. Amongst birds those are Saturnine. dull. and never bear fruit. Lead. Beril [beryl]. the Onix [onyx]. earthy things. . Cummin [cumin]. the brown Jasper. nourishment. the Bat. and a certain tree used at burials. the Mole. nightly. Oisters [oysters]. and black fruit. and are called Jovial. as Cranes. Chapter xxvi. yielding a most sharp pitch. the Dragon. and many sorts of Vermin. of a strong smell. also the Tortoise. weighty. and such things as proceed from putrefaction in the Earth. because it was mournfull. Cockles. and all such things as come of them. and all dark. Hellebor [Hellebore]. the Cat. contemplative. that take much pains. the Hare. the Wolf. living apart. the Asses. the Toad. wherefore it was lawfull to make their Garlands at feasts with all Hearbs [herbs]. Garden Basil. Chapter xxv. deadly. the tree from whence Benzoine comes. of a bitter tast [taste]. the Basilisk. as the Tortoise. the Hyacinth. Rue. Things under Jupiter. the Lamprey. and Peacocks. living apart from all other fish. and Gold. Spike. blood. Silver. as Mice. Bugloss. Of these kinds therefore are the Ape. Estriches [ostriches]. the Camonius. as the black Fig-tree. bearing a most unprofitable fruit. Amongst tasts [tastes]. What things are Saturnine. which have long necks. the Saphir [sapphire]. Amongst Metals. Scorpions. What things are under the power of Jupiter. Amongst Metals. and also Water: amongst humors. to which may be added Sea-spunges [sea-sponges]. fearfull. and aiery colours: Amongst Plants and Trees. and pleasant. Amongst tasts [tastes] such as are sweet. and vegetation of the life. the Echeneis. covetous. as is the Hearb [herb] pas-flower. also all things which respect the encrease [increase]. all Serpents. the hornOwle [horned-owl]. the Hog. Sea-green. green Jasper. Saphir [sapphire]. and Trees the Daffodill. and creeping things. the Chalcedon. in Water. Oisters [oysters]. and such as eat their young. or in the ruines of houses. dedicated to Pluto. the Lapwing. amongst Elements. Opium. Crabs. the Eel. which devours her young. adust Choller [choler] excepted. and those things which are never sown. amongst Elements. slow. which is the most envious bird of all. Pismires [ants]. and Gold. by reason of their temperateness: Amongst stones. the Bear. Mandrake. Amongst Plants. the Camel. Tin. as well natural. and those which bring forth berries of a dark colour. the Emrald [emerald]. the Mule. and solitary. with which they were wont Anciently to strow the graves before they put the dead bodies into them. the Quaile.observes the motion of the Moon. the Loadstone. Amongst stones. the Ziazaa. and Flowers besides pas-flowers. which never springs afresh with berries. black Choller [choler] that is moist. melancholly [melancholy]. or under the power of Saturne. soure. as adventitious. the Crow. Mace. which are dedicated to Saturn. and the spirit of life. sad. the Dog-fish. Also all creeping Animals. and the golden Marcasite. and not conducing to mirth. Cockles. Amongst fishes. tart. the Pine-tree. and those things which stupifie. Dragon-wort [drsgon's wort]. never dies with age. and Frogs. rough.

Leeks. Flies. the Dolphin. and wisdom in them. as Sheep and Lambs: Amongst birds. and those which are called the fatall Birds. Daws. the Hasle [hazel] tree. and ravenous. the tree æsculus [horse-chestnut] which is like an Oke [oak] but much bigger. the Ash. the Laurell. also Raisins. which above all the rest is dedicated to Mars. devour flesh. These things are Martiall. well trained up. the Nettle. by reason of his anger. as the Hart and Elephant. and such as make a noise in their swallowing. and also Oile. as Barley. Armoniack. the Pike. Libard [leopard]. and such as being eaten cause tears. Scammony. And amongst Fishes. and causing tears: Amongst Metals. Also all manner of Corn. as Gnats. and the Olive tree. Amongst fish. birds given to a kind of devotion which are Emblemes of gratitude. and such as are hungry. the Beech tree. the Violet. the Swallow. Hellebor. which is dedicated to Mars. the Blood-stone [bloodstone]. and sharp tast [taste]. as the Eagle. Euphorbium. Rhubarb. Henbane. ravenous. Mastick. and red Brass. Mirabolaus. and Trees. as the Horse. the wild Ass. Castrels. bold. and those which are gentle. as the Horn-Owl. burn it. Chapter xxvii. the Poplar tree. Mustardseed. Sugar. What things are under the power of Mars. together with all adust. Amongst Plants. and those which are mild. the Dog-tree. as are Nuts. Wolf. amongst Elements. and of clear fancy. and all such things whose sweetness is manifest. and subtile. roots of Peony. the Stork. Almonds. also bitter tasts [tastes]. the Sheath fish. Mule. and Dragons full of displeasure and poyson [poison]. and all thorny Trees. the Vultur [vulture]. The Eagle is dedicated to Jupiter. the Faulcon [falcon]. and those which are beset round about with prickles. by reason of too much heat. prick it. Crow-foot. the Scrich-Owl [screech-owl]. by reason of his devoutness. and the Amethist [amethyst]. Pine-apples [pineapples]. the white Fig tree. and sulphureous things: Amongst Stones the Diamond. or by touching the skin. red. the Fish that hath horns like a Ram. Filberds [filberts]. the stone that consists of divers kinds. Pistake Nuts [pistachios]. Serpents also. as Onyons [onions]. as Hens. as Crows. the Fork-fish. Darnell. and Clemency. the Pie. the Pellican [pelican]. the Hawk. and all such as are poysonous [poisonous]. she is the Ensigne of Emperours. All birds that are ravenous. and are called Martial. Garlick. and sharp things: Amongst humours. Ascolonia. . Radish. and of good dispositions. the fish called Anchia [anchovy]. the Pheasant. Wheat. and Manna. the Holm tree. and the Dog-tree. and burning the tongue. the Barbell. Choller [choler]. partaking somewhat of an astringent. the Vine. the Jasper. Amongst Animals such as have some stateliness. Kites. Goat. Cartabana. and all fiery. together with the Yolk of their Eggs. those that are of a temperate complexion. Also the Partridge. Loadstone. all which are great devourers. And all such Animals as are warlike. the Cuckow [cuckoo]. Fire. and those which are called lucky trees. the Sturgeon. the Glacus. Kid. as Cardis.Mints. also all such as are offensive to men. Orpheus adds Storax. as the Oke [oak]. Baboon. Iron. break bones. and ravenous. the Plum tree. and an Embleme of Justice. the Service tree. Elicampane. Licorish [licorice]. Wolfs-bane [wolfsbane]. tart. the Apple tree. or make it swell. the Pear tree.

and are called Venereall. the Swallow. those which are sweet.Chapter xxviii. . both yellow. unctuous. Emrald [emerald]. Amongst birds the Swan. Crab fighting for his Mate. which is dedicated to Venus. amongst Metals. the stone Aetites. and the Calf for his wantonness. the lustfull Pilchards. Flegm [phlegm]. and Trees. and male. because she is prone to Venery. as Dogs. Five-leaved-grass. and green Colour. and mixed: amongst Metals. and all sweet perfumes. Figs. the Wagtail. the Berill [beryl]. and divers colours. also the Bull for his disdain. which by the Arabian is called Phu. Pomegranats [pomegranates]. as sweet Pears. Also the Egyptians called the Eagle Venus. stinking Sheep. and sweet smell. Fumitary. amongst Elements. Sanders [sandalwood]. various. These things are under Venus. strange. Amongst Plants. amongst Plants and Trees the Vervin [vervain]. the Emrald [emerald]. amongst Stones. Moreover all luxurious. those especially which are mixed. and green. Spirit. and Pigeon. which was Commanded in the Law to be used in the purification. & those which have a colour mixed with yellow. the Lazull [lazuli] stone. Also the Crow. for they say that he couples after the seventh day of his being brought forth. red Marble. the Hazle [hazel]. amongst humors. The Sparrow also was dedicated to Venus. and such as have shorter and less leaves. Achates [agates]. and all of a fair. if the Male call her. Musk. and red. the gum Ladanum. & those that are artificiall. Chrysolite. first sown by Venus. one whereof was Commanded to be offered at the purification. Chapter xxix. which generates sooner then any other Animall. and Goats. she runs to him again. and those which are of divers colours. amongst humours. Aire. amongst tasts [tastes] those that are various. and sweet fruits. amongst tasts [tastes]. although it moves all things indistinctly. being compounded of mixed natures. Amongst fishes. Saphir [sapphire]. after the Leprosie [leprosy]. and Seed. Maidenhaire. both female. after bringing forth. and various figures naturally. Amber-grise [ambergris]. in Cyprus. Marjoram. a martiall disease. Conies. which the Poets say was. Water. amongst Elements. Quick-silver. the Hearb [herb] Mercury. these are Venereall. also Thyme. with Blood. and Brass. Things under Mercury are these. Corall. and Water. the Burgander. amongst stones. and are called Mercuriall. Violet. and of a strong love. Topaze. and Tithymallus for its fragrance. also the Myrtle tree of Hesperus. as also the Animall spirit. as glass. Tin. Valerian. What things are under the power of Venus. the letcherous [lecherous] Gilthead. and delectable. for after she hath been trod thirteen times a day. Silver. Corneola [carnelian]. white. green Jasper. What things are under the power of Mercury. the Pellican [pelican]. Pimpernell. the Slver Marcasite. Also the Rose of Lucifer was dedicated to her. Parsly [parsley]. then which nothing was of more force to resist it. the Whiting for her love to her yong [young]. Coriander. and delightfull. and the Turtle [turtledove]. delicious Animals. which are very loving to their yong [young].

These which are brought forth of their own accord without Seed. their weight. all that bring forth fruit. the Hart. their life from the Sun. but they that bring forth Flowers. Arabia. the Bird Ibis. and all roots from Saturne. Nightingale. swift. and happy Arabia: under . their use. All beauty is from Venus. all Seed. and Bark is from Mercury. and accordingly receives its vertue. Wherefore. Thrush. Clamminess. In like manner naturall active causes observe the Sun. and every thing that bears Flowers is from Venus. Foxes. and inconstant. their hardness from Mars. and not fruit. and Mercury. (many of which countries are in the lesser Asia) are under Saturne with Capricorn. under him are the Sauromatian Country. Apes. the Gnatsapper. and Mule. Also in stones. are distributed to Planets. the sudden effecting of any thing. this for his dexterity. Oxiana. Aire is under Jupiter. and Saturn. inconstant. Weesels [weasels]. all strength from Mars. Mars. and those things which are in it. their occult vertue from Mercury. as Dogs. in the Earth. and every Planet rules. and Mercury. that for his vehemency. Media and Æthiopia [Ethiopia]. every thing that bears fruit is from Jupiter. and the starry Heaven. which Countries for the most part belong to the more inward Asia. melodious. And amongst fish. Sogdiana. Illyria. and Kingdomes are distributed to Planets. and changeableness. and Provinces to the Planets. are of Venus. the fruitfulness of active causes Jupiter. the bird Porphyrio. and the Fork fish for its industry. Thracia. which goes into himself. and disposeth that which is like to it. Gordiana. the black Betle [beetle] with one horn. the Mullet also that shakes off the bait on the hook with his taile. and Mercury. the fish called Trochius. are of Saturne and Jupiter. and those which can change their Sex. Chapter xxx. ingenious. and their common use from the Moon. as the Hare. are of the Moon. and all Wood from Mars. the heat of it under Mars. the Pie. Venus. the whole mass of it under Saturne. Chapter xxxi. the fruitfullness of the matter. Lark. and leaves from the Moon. but with Aquarius. the matter the Moon. and Signes: For Macedonia. Under Jupiter with Sagittarius are Tuscana. and Seed. Amongst birds. Phazania. Blackbird. those which are naturally witty. and Sliptickness is of Saturne. the bird Calandra. and Water the Moon. and all Animals that are of both sexes. and such as become easily acquainted with men. and such like. Arriana. but in the middle Elements. and not Flowers. that are of quick sence. but being mixed are under Mercury. and temperament of Jupiter. Moreover whatsoever is found in the whole world is made according to the governments of the Planets. That the whole sublunary World. as the Linet. strong. So in Fire the enlivening light thereof is under the government of the Sun. Civet-Cat. the various superficies thereof under the Moon. How Provinces. and manifold vertue: But the permanent continuation of all things is ascribed to Saturne. also Pourcontrell for deceitfulness. Celtica. Spaine. the Parret [parrot]. Moreover the whole Orb of the Earth is distributed by Kingdoms. Also amongst Vegetables. their beauty and fairness from Venus. and Venus.Animals also.

to Pisces Hart-wort. Phenicia. Assyria. the lower parts of Syria. the lots of the Apostles. viz. Africa. Moreover I will according to the doctrine of Hermes. Bastarnia. But Hermes. to Virgo Calamint. of Oasis. and Ela. to Venus Wound-wort. Chaldea. Lydia. and Pisces over Fishes. black Hellebor. produceth Scorpions. And to the Planets these. rules Hircania. to which according to the writings of other Astrologers many more may be added. Sicilia. and Lybia. and typicall seales of the sacred Scripture. Persia: but with Libra she commands the people of the Island Bractia. and of Troglodys. whereof the first is called the head of Algol. Mantiana. Armenia. to Cancer Comfrey. Mars with Aries governs Britany. Paphlagonia. Mesopotamia. of Seres. Mercury with Gemini. Comagena. and amongst stones. to the Sun Knotgrass. Now Apuleius distributes certain and peculiar Hearbs [herbs] to the Signes. Colchica. and Planets. he rules Syria. and their Images. Pamphylia. rules over the Diamond. to Capricorn the Dock.him with Pisces. the fixed Stars. What things are under the Signes. to Libra Mug-wort. and Garden Basill rubbed betwixt two stones. and Leo over Lyons [lions]: Virgo over Virgins. So also that Cancer should rule over Crabs. Peony. of Thebais. Media. viz. France. Cilicia. to Mercury Cinquefoile. distributes to the Planets these. and Getulia. The Sun with Leo governs Italy. and Ox to be under the Celestiall Taurus. Cappadocia. and . and the lower Egypt: but with Virgo. But he which knows how to compare these divisions of Provinces according to the divisions of the Stars. 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. For of the shavings of Ramshorn sowed. to Jupiter Henbane. and all Carchedonia. to Taurus Vervine [vervain] that growes straight. and blessings of the Tribes of Israel. Goos-foot. to Gemini Vervine [vervain] that growes bending. to Leo Sowbread. Mauritania. Cyrenaica. Capricorn over Goats. and Garden-basill under Scorpio. and Judea: with Scorpio. with the Ministery [Ministry] of the ruling Intelligencies. Achaia. to the Moon. and the Dog-star over Dogs. Germany. and Thebit reckon up some of the more eminent Stars. to Mars Rib-wort. are Lycia. and Scorpio over Scorpions. viz. Nasamonia. the Seas of litle Asia. Chapter xxxii. to Mars Sulphur-wort. to Jupiter Agrimony. Carthage. Also the Celestiall Ursa over Bears. Cyprus. Phrygia. to the Sun Marygold [marigold]. & the Orchenians. Creta. whence they of that place are in Scripture called Elamites. whom Albertus follows. and so of the rest. To Aries the Hearb [herb] Sange [sage]. comes forth Asparagus. We also know by experience that Asparagus is under Aries. Apulia. These we have in this manner gathered from Ptolemies [Ptolemy's] opinion. Greece. to Saturne Sengreen. The Moon with Cancer governs Bithivia. Sagittarius over Horses. of things to come. Metagonium. Idumea. Hydra over Serpents. to Aquarius Dragonwort [dragon's-wort]. to the Moon. shall be able to obtain great and propheticall oracles concerning every Region. Venus with Taurus governs the Isles Cyclades. to Saturne the Daffodill. to Venus Vervine [vervain]. to Mercury Mulleine. Parthia. Babylon. to Scorpio Scorpion-grass. Marmarica. amongst Plants. to Sagittarius Pimpernell. Numidia. of Caspia.

and the Heart of the Scorpion. Moreover this we must know. The sixth is called the lesser Dog-star. amongst stones. whose leaves. Rosemary. is the Sardonius. amongst Plants long Aristolochy. and Mercury. and Flowers turn towards the North. the Sea Calf is under the Sun. So amongst stones. The third is the Star Aldeboran. rules over the Loadstone. are under Jupiter. Mugwort. and Ruby: amongst Plants. Succory. amongst Plants. The fourth is called the GoatStar. which amongst stones. which amongst stones. the Topaze under the Sun. under which. and Venus: Coriander to Venus. as saith Hermes. Mint. and Mastick. Mugwort. and the Sun. under this. not separated. and Frankincense. and Fumitary. the Milky Thistle. Trifoile. The Jasper. The ninth is called the Wing of the Crow. is not governed by one Star alone. rules over the Granate. Mugwort and Dragonwort: and amongst Animals the tongue of a Snake. but conjoyned. Jupiter. The tenth is called Spica. from many Stars. amongst stones. Quadraginus. and amongst Animals the tongue of a Frog. The Fox.Mugwort. The eighth is the Taile of the lesser Bear. The twelfth is called Elpheia. amongst Hearbs [herbs]. and Mints. and the stone Diodocus. Quick-silver [quicksilver]. the Chalcedony is under Saturne. and the Star Elpheia: the Diamond under Mars. and the Star Spica. or Plant. The eleventh is called Alchamech. which amongst stones. Mugwort. Horehound. under which. is under Mars. that every stone. but many of them receive influence. and Mercury. Perwinkle [periwinkle]. and Jupiter. or seven Stars. and Mandrake. Sage. Majoram [marjoram]. The second are the Pleiades. to the Sun. which amongst stones. and Mint under the Goat star: Hellebor is dedicated to Mars. and Mandrake. which is of divers kinds is under Mars. amongst stones. amongst stones. the Chrysolite is under the Sun. and the Head of Algol. rule over Crystall. the Hearb [herb] Diacedon. amongst stones. is the Topaze. The fifth is called the great Dog-star. and Ivy. and the Celestiall Dragon. Henbane. Sallendine. Venus. Venus. and the Star Alhajoth. Jupiter. Amongst Animals. the Emrald [emerald] under Jupiter. and amongst Animals the tooth of a Wolf. Savin. The seventh is called the Heart of the Lyon. and the Star Alchamech. The thirteenth is called the Heart of the Scorpion. rules over Achates [agates]: amongst Plants the Flowers of Marigold. Saturne. but Mastick is also under the Heart of the Lyon. and the Sun and Moon. and Fennill [fennel]: and amongst Metals. amongst Plants. together with the Taile of Scorpion. rules over the Jasper: amongst Plants the Plantain. and Saturne. and Mercury. amongst Plants. rules over the Berill [beryl]: amongst Plants. and Capricorn. and. which amongst stones. which hath under it. and the flowers of Perwinckle [periwinkle]. amongst stones. and Nip [catnip]. Mugwort. which hath under it. The Amethyst. and Comfrey. The Saphir [sapphire] under Jupiter. amongst stones. and Matry-silva. and Sanders. In like manner amongst Vegetables. Trifoile. amongst Plants. The fifteenth is the Taile of Capricorn under which. amongst stones. the Emrald [emerald]: amongst Plants. and Penyroial [pennyroyal]. and the root of Mandrake. the Hearb [herb] Dragon is under Saturne. and the Head of Algol. as also under the Star which is called the falling Vultur. are such stones as are of the Colour of the black Onyx stone: amongst Plants the Bur. or any other thing. and Saffron. and Amethist [amethyst]. or Animall. Mosse. also Mugwort. and Ape under Saturne. under which. the Carbuncle. Mastick. The fourteenth is the Falling Vultur. amongst stones. is the Chalcedone [chalcedony]: amongst Plants. which rules. is the Chrysolite: amongst Plants Succory. and Mercury: and . the Saphir [sapphire]. Tutia is under Jupiter.

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

. For there is so great a power in prepared matters which we see do then receive life. and can hardly be dissipated: as we sometimes see stones. viz. by collyries. bestows Celestiall influences. Yet this is not to be less wondred at which Eudoxus Giudius reports of an artificiall kind of honey. as a prevalent cause doth from the beginning of every thing to be generated by the concoction. and admirable art of the Bees. by so much the more prone. made according to naturall Philosophy. being joyned together doth indeed cause wonderfull thing. as also a sensible soul. is every where firm to it self. are read in the book of Chiramis. by how much their temper is more remote from contrariety. and powerfull to act. For every mixtion. So the tree Ebeny [ebony] is one while wood. Chapter xxxvi. and perfect digestion of the matter. there results a certain common form. and Hermes. Of the Union of mixt things. which viz. And this vertue descends by a certain likeness. and not far inferiour to that of the Bees. and there have been seen some Animals which have been turned into stones. who is named Alchorat. endowed with many gifts of the Stars: as in the honey of Bees.other is obtained by a certain. and sensible soul to receive more noble. contains the vertue of all. and united. and that very good. and aptness that is in things amongst themselves towards their superiours. and just as much as the following do by degrees correspond with them that go before. is then most perfect. that they seem to be wholly one thing: as we see two trees by grafting to become one. also Oisters [oysters] with stones by a certain occult vertue of nature. then the variety of Celestiall actions on the one hand. and of the mixtions of them according to certain proportions. but in living bodies it doth alwaies burn. and prepared in fit seasons. to make them alive. that which is gathered out of the juice of innumerable Flowers. and so united with the substance of the stone. that by how much the more noble the form of any thing is. when it is so firmly compacted in all parts. For so much the more perfect life things receive. when they are put to matters that are mixed. by a kind of divine. and of many others. Moreover we must know. and of naturall powers on the other hand. When therefore any one makes a mixtion of many matters under the Celestiall influencies. and sublime vertues. and apt it is to receive. that it becomes one. by procuring life for them from the Stars. as Sulphur kept from Flame. vapours. Then the vertues of things do then become wonderfull. where the patient is fitly applyed to its agent. by ointments. and such like. that they seem to make one body. by fumes. Now the Heaven. such as agree with the heaven under a certain Constellation. according to the Capacity that is in that life. Archyta. and wonderfull gifts. together with life. which a certain Nation of Gyants [giants] in Lybia knew how to make out of Flowers. and the introduction of a more noble form. when a perfect mixtion of qualities seems to break the former contrariety. and Astronomy. Democritus. So from a certain composition of Hearbs [herbs]. and divers bodies to be by a certain naturall power conglutinated. and brought into one form. as kindled Sulphur. and the Senses of life. as a more noble form. For the Celestiall vertue doth otherwise lye asleep. and artificiall mixtion of things mixt amongst themselves. and that also homogeneous. which consists of many severall things. and such like. and another while stone.

his legs being taken of [off]. Now such kind of attractions by the mutuall correspondency of things amongst themselves. is not unfit to receive the Celestiall influence. a Scorpion. from the series. receiveth life. say. such as are read of in the book of Nemith. and vitall Gifts. the Aire with Fire. or the spirit of the world. of a Duck dryed into powder. of superiours with inferiours. that it is impossible that a prepared matter should not receive life. which Magicians say hath in it wonderfull vertues. which the Egyptians seeing. and receive from heaven that Celestiall power they call the quintessence. and what kind of matters are either of nature. And after this course. and some divine thing is drawn by nature. and the hair of a Horse taile put into Water. and of the hairs of a menstrous Woman put under dung. and put into Water. and corruption. the water with moist Aire. are bred Serpents.then by its vapour it fils all the places that are next to it. begun. and of sutable things by sutable.) the very Magicall power it self. because such kind of monstrous generations are not produced according to the Laws of Nature. the Grecians called συµπαθιαν [sympathies]. And there is an art wherewith by a Hen sitting upon Eggs may be generated a form like to a man. which doth so daily flow in upon things naturall. Hence every thing may be aptly reduced from these inferiours to the Stars. For that is the binding and continuity of the matter to the soul of the world. and artificiall preparations we may attract certain Celestiall. So the earth agrees with cold water. according to their degree receive the originall power of the whole perfection. neither is Fire mixed with water. and he buried in the ground. that all sublunary things are subject to generation. and through this the supream [Supreme] it self. as also in the intellectuall world. but after a Celestiall manner. because when nothing doth hinder the Celestials to send forth their lights upon inferiours. or perfected. are generated Scorpions. and put into a moist place under the ground. Platonists. through the mediation of the other. are generated Frogs. and cut into pieces. but in the most perfect manner of all in the exemplary. and all occult Philosophy flowes: For every day some naturall thing is drawn by art. or the middle nature. so certain wonderfull works are wrought. and manner. of a Crab. and better fashion. which is tituled a Book of the Laws of Pluto. and pure. of a Calf. or art. and is turned into a pernicious Worm. and from the intellectuall world a spirituall and enlivening vertue transcending all qualities whatsoever. and this they call the true Mandrake. and Ox Bees. You must therefore know which. together with Hermes. that every inferiour thing should in its kind answer its superiour. they suffer no matter to be destitute of their vertue. but if it be baked in a Pie. or a more noble form. in the attracting of like by like. and what Celestiall influencies they are able to receive. How by some certain naturall. Wherefore as much matter as is perfect. For a Congruity of naturall things is sufficient for the receiving of influence from Celestiall. For we know that of Worms are generated Gnats. . and the Mecubals of the Hebrews confess. (i. & knww how to make. and all things which nature hath prepared. from the Stars to their Intelligencies. called Nature a Magicianess. of a Horse Waspes. and from thence to the first cause it self. and Jarchus Brachmanus.e. and lastly from the exemplary or originall world. but in a far more perfect. Chapter xxxvii. and that also there are the same things in the Celestiall world. or compounded of more things. Toads are generated of it: of the Hearb [herb] Garden Basill bruised betwixt two stones. which I have seen. the Fire with the Heaven in water. and order whereof whole Magick.

but by the spirit. metals. of man. the mind to the intellect. and at the motion of the inferiour. by which vertue indeed. to draw forth things that are . and mind in the soul. and conveyed to us. as in wood the dryness is fitted to receive oile.but by Aire.) half Animall. and divine gifts from above. and continuity of nature. the Celestial Angels. and vitall. the first cause. Hearbs [herbs] with Animals. This spirit is the instrument to obtain of God the understanding. the Fire is the vehiculum of light. the Heavens with Intelligencies. Of the same also Austin [St. and the oile being imbibed is food for the Fire. of plants. to which the other doth answer. Proclus. but also certain Intellectuall. of the world. dispersing its rayes even to the very last things. and Metals have a correspondency with Hearbs [herbs]. Animals with the Heavens. come to the very supream [Supreme] of all. as a certain string stretched out. plants. of beasts. that all superior vertue doth flow through every inferiour with a long. and opportunely gathered together according to the rules of Naturall Philosophy. with the whole School of Platonists confirm. And again in things spirituall. the imagination to the senses. How we may draw not only Celestiall. that not only Celestiall. as manifest things are produced out of occult causes. and likness all things are created. the Plant agrees with a bruit [brute] in Vegetation. and the super-naturall [supernatural] by naturall. of which string if one end be touched. Chapter xxxviii. nor the Aire with the Earth. beasts. Angelicall. but also certain Intellectuall. an Angell with God in immortality. but by water. and inferiours through their superiours. the whole doth presently shake. Iamblichus. and vitall. and artificiall preparations. By these examples you see how by some certain naturall. For so inferiours are successively joyned to their superiours. after whose image. stones. of Zeophyton. the intellect to the intention. as they are servants of the Stars. For this is the harmony of the world. and half Plant. because there is one operative vertue that is diffused through all kinds of things. to the lowermost things of all. and continued series. So we see that when nature hath framed the body of an infant. may be procured. will presently be animated by that Angel. so a Magician doth make use of things manifest.) which have a naturall correspondency with the superiors.e. and divine gifts may be received from above by some certain matters.e. man. the senses at last to things. having a naturall power of divinity (i. and those with divine properties. the Zeophyton (i. and with God himself. being rightly received. that an Image rightly made of certain proper things. For stones. and body. and such a touch doth sound to the other end. man with an Angel in understanding. Now the first Image of God is the world. and Synesius. that there proceeds an influence from their head. For this is the band. and Astronomy: And Mercurius Trismegistus writes. the superiour also is moved. we are in a capacity to receive certain Celestiall gifts from above. that things supercelestiall be drawn down by the Celestiall. appropriated to any one certain Angel. Magicians teach that Celestial gifts may through inferiors being conformable to superiors be drawn down by opportune influencies of the Heaven. Augustine] makes mention in his eighth book De Civitate Dei [the City of God]. and so also by these Celestial [gifts]. the intention to the imagination. a bruit [brute] with a man in sense. nor the understanding to the spirit but by the soul. as strings in a Lute well tuned. of metals. and attributes. by this very preparative she presently fetcheth the spirit from the Universe. So neither is the soul united to the body. Divinity is annexed to the mind.

such as were in times past in the sacrifices of Priapus. And Bees being drowned. being killed. saith he. Again. was restored to life: and Juba reports. sense. Also we know that the Pellican [pelican] doth restore her yong [young] to life. and incorporeall. No man is ignorant that evill spirits. devout humiliation. and Eels being dead for want of water. and in the worship of the Idoll which was called Panor. that with a certain Hearb [herb] called Balus. Neither to these is that unlike (if it be true. which Magicians drinking of. the Moon stone [moonstone]. do in like manner recover life in the juice of the hearb Nip [herb catnip]. will all of them in a few dayes recover life. viz. can prophesie [prophesy]. that are drowned.occult. which wickednesses the foolish dotage of women is subject to fall into. and he is entred into a confederacy with all the principalities together. and we again obey him. the Gods of the world may be raised by us. and likewise we. being called up. no man is ignorant that supercelestiall Angels or spirits may be gained by us through good works. we shall discourse in the following Chapter. and divine measures. and manifest that such things can be done upon other animals. or prophesie [prophesy]: The same is Selenite. as saith Pliny. and wonderfull thing by certain naturall things: so the stone that is bred in the Apple of the eye of a Civet Cat. and accompany. lights. secret prayers. The like doth the Hearb [herb] Aglauphotis do. held under the tongue of a man. also that by the same a certain man of Tillum. and their ministring spirits. all the power. or any other naturall thing. and harmony. sounds. of Satan dwells there. to whom they did sacrifice with their privy members [genitals] uncovered. there is a kind of reason. and the blood of a Vultur [vulture] being put to them. besides corporeall qualities. 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. which are agreeable to Celestiall: in which. and live. a pure mind. through the rays of the Stars. they revive. through fumes. so they say that the Images of Gods may be called up by the stone called Anchitis. Also there is an Hearb [herb] called Rheangelida. with her own blood. Moreover there are some Hearbs [herbs] by which the dead are raised to life. be put into warm ashes. and like to these are manifest in Witches and mischeivous [mischievous] women. . kept up by the stone Synochitis. and the like. that in Arabia a certain man was by a certain Hearb [herb] restored to life. and the which Magicians use. So we read that the Ancients were wont often to receive some divine. So if flies. and naturall things. Chap. and not a fable) which is read concerning the detestable heresy of old Churchmen. Now it is certain. whence Xanthus the Historian tels. was made alive again. By these. with him. on the contrary side. But whether or no any such things can be done indeed upon man by the vertue of Hearbs [herbs]. is said to make him to divine. As a wicked spirit spake once to Iohn [John] of one Cynops a Sorcerer. whom most detestable and abominable filthiness did follow. and Cynops obeys us. They say that if the fish Echeneis be cut into peices [pieces]. and orders. Let no man therefore doubt that in like manner by some certain matters of the world. and cast into the sea. and such as these evill spirits are raised. and prophane [profane] Arts may be raised up as Psellus saith Sorcerers are wont to do. and that the Ghosts of the dead may be. a young Dragon being killed. if with their whole bodies they be put under mud in vineger [vinegar]. reported to do. whom a Dragon killed. xxxix. by evill. growing upon the Marbles of Arabia. which is called Marmorites.

. not supercelestiall. that it cannot bring forth fruit: the binding of any place. and do wonderfull things by them: no otherwise then evill spirits are wont to do. by numbers. though never so strong. and images. which are scarce credible. and tempests. that though it be never so strong. what sort they are of. much less higher. that they are believed to be able to subvert. that they shall not be able to fly. Now there are such kind of bindings as these made by Sorceries. but rejoycing [rejoiced] in them. viz. and change all inferiour things. by inchantments [enchantments]. and robbers. xli. Of bindings. they do alwaies and willingly abide in them. the binding of an army. that they cannot pass over any bound. and their power. the binding of Merchants. Collyries. And Corn bear standing from anothers Farm. And curious drugs. have Moeris spide [spied] Chang'd to a wolfe. and infused into them the spirits of the stars. according Virgils Muse. consume. that no winds. Also the binding of birds. Also the binding of thieves. and such like. and characters. by words. for there great plenty grows. or servants of these Gods. So we read that the antient [ancient] Priests made statues. shall be able to carry them out of the Haven. yet often known by experience. xl. can burn no combustible thing that is put to it. when they possess mens bodies. and wild beasts. I many times. by images. by charmes. the airy spirits. invocations. sickness or health. by lights. Unguents. with these. or run away. sacrifices. Of Sorceries. Moeris for me these hearbs [herbs] in Pontus chose. which were not kept there by constraint in some certain matters. and observations. and in the woods to hide: From Sepulchres would souls departed charm. and in what wayes they are wont to be done. and speak. And such like as these. that they cannot bark. by sound. that the water cannot be drawn up out of them: The binding of the ground. as acknowledging such kinds of matter to be sutable [suitable] to them. by strong imaginations. and wonderfull efficacy of naturall things. Chap. and hanging up of things. love potions. consecrations. or hatred. and imprecations. by rings. that they shall do no hurt. by binding to. that nothing can be built upon it: The binding of fire. that they cannot steale in any place. by swearing. and names. or sell in any place. Chap. conjuring. It remains now that we understand a thing of great wonderment: and it is a binding of men into love. foretelling things to come. The force of Sorceries is reported to be so great.or at least the ministring spirits. and passions. Also the binding of a mill. and such like. W EE have spoken concerning the vertues. Also the bindings of lightnings. devotions. or fountain. that it can by no force whatsoever be turned round: the binding of a Cisterne. that they cannot buy. and as Mercurius [Hermes Trismegistus] saith. and by divers superstitions. The binding of dogs. the binding of ships.

concerning the companions of Ulysses. that Sorceress. and come whither the stink of their haire led them. and most fit for these her arts. endeavouring to procure love. there are some kinds of these sorceries mentioned by Lucan concerning that Sorceress Thessala. then she offers sacrifices (their inchanted entralls [enchanted entrails] lying panting). and there privately worships. and feel. which waters fear and hate. where he saith. and blind force of the Gods. and love into the house. The marrow of a Hart with Serpents fed Were not wanting. restored them into men again. and fingers. and spots his speckled wings With sundry colours ---------Now. and in the upper part thereof makes a great hole open to all the orientall. and the work being done. whom The cruell Goddess Circe there invests With fierce aspects. and their skulls mangled with the teeth of wild beasts. come skipping. Hyena's knot imbred. goeth up to the tyled rough [tiled roof]. that he heard of some women Sorceresses. that were so versed in these kind of arts. sometimes with mountain honey. having before furnished her mournfull house with sutable furniture. and other aspects. Then presently with an irresistible power of Magick. And such as Apuleius tells of concerning Pamphila. and hellish bane Chang'd to a bird. Here all natures products unfortunate. the bodies of those whose haires did smoke. sometimes with fountain water. Of the wonderful vertues of some kinds of Sorceries. and with divers members of buryed carkasses [buried carcasses] cast abroad: here noses. with divers odours to be burnt. and leaping with joy. And a litle after. Fomr [foam] of mad Dogs. there the fleshy nailes of those that were hanged. that by giving cheese to men. with plates of Iron with strange words engraven upon them. Guts of the Lynx. and in another place the blood of them that were murdered. assume the spirit of a man. xlii. and mead: Then she ties those haires into knots. with all kinds of spices. they could presently turn them into working cattell [cattle]. and walk. sometimes with cowes milk. Chap. . calling up ghosts. and layes them on the fire.Also in an other place. and sprinkles them with divers kinds of liquors. no nor the sea Lamprey Which stops the ships. and crash. When love from Picus Circe could not gaine Him with her charming wand. and hear. and insteed of Bæotius the young man. with sterns of ships that were cast away. nor yet the Dragons eye. Austin [Augustine] also reports. 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. and chang'd to savage beasts. and much lamented.

they make all cankars [cankers].Now I will shew you what some of the Sorceries are. it makes linnen [linen] black that are boyled [boiled]. to die. even in the years of virginity. if they happen betwixt the decrease. and yet much greater. that wound is incurable: it kils [kills] whole hives of Bees. and razors. it makes brass rust. if it comes over new wine. and if they being thus mad shall bite any one. and by its very touch it makes all Plants. or drink after they are bitten with a mad dog. which is in the forehead of a Colt newly foaled. and black. how much power it hath in Sorcery. that if menstruous women shall walk naked about the standing corn. Also they say that they are able to expell hail. The ashes of menstruous clothes. if onely a menstruous cloth be put under the cup. and drank in a cup with the blood of him that is in love. moreover it cures the fits of the falling sickness. when they happen in the first years. dulls the edges of knives. beetles. Besides. more of which Pliny makes mention of. and all hurtfull things fall off from the corn: but they must take heed that they do it before Sun rising [sunrise]. which unless the Mare her self doth presently eat. There is also Hippomanes. if they be cast upon purple garments that are to be washed. Also they say that the threads of any garment touched therewith. and makes fruit fall off from the Trees. Moreover if the stomack [stomach] of a Hart be burnt or rosted [roasted]. it makes it soure. that by the example of these there may be a way opened for the consideration of the whole subject of them. and especially if it be done by the woman her self. and drives them from the hives that are but touched with it. they are an incurable poyson [poison]. it will make crass-bows [cross-bows] useless for the killing of any game: The haires of a menstruous woman put under dung. And for this cause they say there is a most wonderful power in it to procure love. which amongst Sorceries is not the least taken notice of. that they are poyson [poison] to poysonous [poisonous] creatures. Of these therefore the first is menstruous bloud [blood]. tempests. we will now consider. will drive away Serpents with their smell. it will spread no further. if it be powdered. and if it doth but touch the Vine it spoyles [spoils] it for ever. and smell very strong: it makes dogs mad. They say that it drives away tertian. and smeared over with a menstruous cloth. that they are a greater poyson [poison] if they happen in the decrease of the Moon. for if they do but touch the posts of the house there can no mischeif [mischief] take effect in it. she will never after love her foals. But most especially it cures them that are affraid [afraid] of water. There is also another . if they do but tast [taste] of it. Know this. it burns up all the hearbs [herbs] in the garden. But they are of greatest force of all. and change of the Moon: But if they happen in the Eclypse [eclipse] of the Moon or Sun. worms. So great a poysonous [poisonous] force is in them. Also it is said that the root of Peony being given with Castor [oil]. and it is a little venemous [venomous] piece of flesh as big as a fig. 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. for. or let it suck. and quartane Agues. which. as also if the soles of the patients feet be noynted [anointed] therewith. dims the beauty of Ivory. and Trees barren. or else they will make the corn to wither. and takes away colours from flowers. they report. and they that be newly set. and if they be cast into the fire. and to it be put a perfuming made with a menstruous cloth. if it be put into the wooll of a black Ram. and lightnings. it darkens the brightness of a looking glass. flyes [flies]. cannot be burnt. as they say. and makes Iron presently rusty. and tyed [tied] up in a silver bracelet. it makes Mares cast their foal if they do but touch it. cureth the falling sickness. change the colour of them. breed Serpents: and if they be burnt. the patients not knowing of it.

especially if the hearb [herb] of the same name. and if be it altogether black. The same also is done with the eye. Hippomanes. that if any man do but look upon a woman. being decocted with the blood of a Weesell [weasel] shall become odious to all. The wofull [woeful] bane of cruell stepdames use. viz. and that if it be bound unto the left arm. it will make her follow him presently. that a stone that is bit with a mad dog hath power to cause discord. if any one hath never so little of it about him. as Pliny reports. The flowre [flower] of this hearb [herb].e. smear over his body. the root under the earth. They say also that a tyck [tick]. saith he. hath such great force in Sorcery. Of this doth Juvenall the Satyrist [Satirist] make mention. if it be put in drink. who standing at his feet. and that he shall dye [die]. and great men in power. Apollonius also in his Argonauticks makes mention of the hearb [herb] of Prometheus. & shall ask of him concerning his disease. is like Saffron. They say also that the blood of a Basilisk. and of his prayers from God. the civet cat's] forehead doth withstand bewitchings. the posts of a dore [door] being touched with her blood. that puts the tongue of a dog in his shooe [shoe] under his great toe. and grant of any priveledge [privilege]. Also it is said that the straight gut is administered against the injustice. of which Virgill makes mention. and corruption of Princes. issuing out of the share of a Mare what time she desires a horse. when he sings Hence comes that poison which the Shepherds call Hippomanes. if any one shall after he hath performed his devotion to Proserpina. hath great vertue in the prognostick of life. whilest the Vultur [vulture] was gnawing upon the liver of Prometheus upon the hill Caucasus. and from Mares groines doth fall. and that the skin of her [i. or fire. it is such a present [?] charm. and also remedies of diseases. one farther then the other the length of a cubit. which they call the blood of Saturn. and charmes Are given to Sons in law. there is certain hope of life.Sorcery. poysons [poisons] that boyled [boiled] are. with which. good success of his Petitions. And with a charme 'mongst powerfull drugs infuse. that it procures for him that carryes it about him. and for success of Petitions. if he make no answer. And that a . that the Gods cannot be called up. houndstongue be joyned with it. They say also. as flesh newly cut. having a double stalk hanging out. a venemous [venomous] humour. that there was a certain man called Froton. sends forth a blackish juice as it were of a beech. and will by no means be perswaded to talk with them. The civet Cat also abounds with Sorceries: for. if it be pulled out of the left eare of a dog. he saith. Hippomanes. which is called by the same name. and controversies. from great men in power. he cannot be hurt either with sword. which he saith groweth from corrupt blood dropping upon the earth. and to conduce to ending of suits. the Arts of Juglers [jugglers] and Sorcerers are so invallid. Also that they that are anoynted [anointed] with the ashes of the ankle bone of her left foot. and that he shall not be barked at by dogs. viz. viz. for if the sick party shall answer him that brought it in. with such like harmes. which when he had put on he could not be hurt with the point or edge of any weapon. who had a garment. Also Saxo Gramaticus [Grammaticus] writes. being decocted.

and Flea-bane seed. hath wonderfull power in Sorceries: For if the snaffle of the bridle. and roots of Violets. There are also suffumigations under opportune influencies of Stars. hence they are called spirits Hearbs [herbs]. They say also that a cup of liquor being made with the brains of a Bear. the litle bone which is on the right side. and throat. and heart is an effectual remedy against the poisons of the said Toad. raise showers. and if it be bound to any one. and names should be written upon it. no other distemper being all the while perceived in him. being cast into cold water. They say also. may be tamed. especially when he shall with Porphyrius [Porphyry] consider. For our breath is very much changed by such kind of vapours.membrane of the secondines of a dog doth the same. Chap. they say that with these any horse. doth. On the contrary. and that it can never be hot again. it stirreth up lust. As the Liver of a Chamelion [chameleon] being burnt on the top of the house. also it is said to cure quartanes if it be bound to the sick in a snakes skin. tire. or perfumings. and their love is procured. that are proper to the Stars. and judge all things he sees to be Bears. wherewith men were beheaded. and breath. and quickly penetrating our breast. doth make one to fore-see [foresee] things to come. and Lightnings. and brambles. In like manner the head. and Lightnings. in as much as they do strongly work upon the Aire. and Parsly [parsley]. xliii. cause Storms. Also it is said that the sword. if any man shall dip a sword. and so to continue in that madness. and power. airy spirits are presently raised. and doth conduce to prophecying. or elswhere. that spirits will presently come together. And Pliny reports that there is a red toad that lives in bryers [briars]. do fit us to receive divine inspiration: So they say that fumes made with Lin-seed [linseed]. if they be burnt with Oken [oaken] wood. Smallage. as it is manifest. are of great force for the opportune receiving of Celestiall gifts under the rayes of the Stars. makes hot water cold. Wherefore Suffumigations are wont to be used to [by] them that are about to Sooth-say [soothsay]. that make the images of spirits forthwith appear in the Aire. he would be most swift and fleet. or Suffumigations. for to affect their fancy. or spurs be made of it. and is full of Sorceries and doth wonderfull things: for the little bone which is in his left side. But yet they will that some Characters. and the sick drink thereof. and hemlock be made a fume. that if of Coriander. if it be put in drink. Of Perfumes. Thus much Pliny writes. and drank out of the skull. as also Thundrings. So they say. though never so hard rod [rode]. And that the spleen. and gentled: and that if a Horse should be shod with shooes [shoes] made with it. Let no man wonder how great things suffumigations can do in the Aire. which indeed being duly appropriated to any certain Deities. and think himself to be changed into a Bear. and Lightnings. daily. and never. untill the force of that draught shall be dissolved. though never so wild. if both vapours be of another like: The Aire also being through the said vapours easily moved. doth wonderfully reduce us to the like qualities. in wine. and as raging as a Bear. he shall be cured of his quartane. makes it presently very hot. unless that be taken out. Henbane. Also it is said that a fume made of the root of the . shall make him that drinks it. or affected with the qualities of inferiours. as also all other feavors [fevers]. that by certain vapours exhaling from proper suffumigations. and such like things. by which also the rage of dogs is restrained. with which a man is slain. and lust. Some Suffumigations also. and restrain love. to be as fierce. or those Celestiall. and that dogs will shun him that hath a dogs heart. their manner. and vitals.

it will quickly gather airy spirits together. and if some Earth of plowed ground be cast there. and hid treasures. and Palma Christi. and if then there be some Sea Water. and so of the rest. and as Porphyrius [Porphyry] saith. And Hermes saith. even as any contagious. and Lignum-aloes. and Quick-silver [quicksilver]. so also in suffumigations unto the same. makes spirits and strange shapes appear: and if Smallage be added to them. being burnt. very effectually. which doth continue long. bruised together.reedy Hearb [herb] Sagapen. if a house or any place be smoaked [smoked] with the gall of a Cutle fish [cuttle-fish]. So they say. chaseth away spirits from any place. Flies are driven away. or Silver. and spirits that are raised by the fume of Lignum-aloes. of each a like quantity. The Composition of some fumes appropriated to the Planets. gather all the Serpents together. and such like instruments of Magick. and shall fume the place with Coriander. and tempered with the juice of Hemlock. In like manner a fume made of Calamint. and a Lyon [lion]. the Moon being in conjunction with the Sun. and that spirits shall continually keep it: and if any one shall endeavour to take it away. and Lignum-aloes. red Storax tempered together. infect the inhabitants. but the horn of the Hart being burnt doth with its fume chase them all away. or blood. and as the contagion of Pestilence. he shall be hurt by them. doth long after infect him that wears it. Saffron. made into a confection with red Storax. So there is also a contrariety betwixt Lignum-aloes. that as there is a contrariety and enmity in Stars. Saffron. Now such kinds of vapours we must conceive do infect any body. and so the like consideration. and destroyes their visions. that which is so hid shall never be found. and shall fall into a frensie [frenzy]. or poisonous vapour of the Pestilence. and vain imaginations. Frankincense. with which also if it be the hoof of the left foot. that with the fume thereof all beasts are called out. or any other pretious [precious] thing. are allayed by the burning of Sulphur. And we must know. As Proclus gives an example of a spirit. we must make suffumigations with Solary things. xliv. with Lunary things. Roses. So. if to the Moon. And they say. and black Poppy. but by the setting of a Cock before it. Chap. if any one shall hide Gold. Peony. Moreover it is said that by certain fumes certain Animals are gathered together. and spirits. and if it be used about the graves of the dead. red Sanders. and the Ghosts of the dead. and infuse a vertue into it. Pepperwort. rings. and the Hearb [herb] Tapsus Barbatus. so the bones in the upper part of the throat of a Hart. the whole house will seem to be full of Water. and black Poppy. because there is a contrariety betwixt a Cock. puts all poisonous things to flight. vanished away. that there is nothing like the fume of Sperma Ceti [spermaceti] for the raising of spirits: wherefore if a fume be made of that. the fume of the burnt hoof of a Horse drives away Mice. Musk. as Pliny mentions concerning the stone Liparis. and practise is to be observed concerning such like things. as often as we direct any work to the Sun. or blood cast into that place. Therefore were certain suffumigations used to images. Smallage. being kept for two yeers [years] in the Wall of a house. or Leprosie [leprosy] lying hid in a garment. Henbane. . Mints. and Sulphur. the same doth the hoof of a Mule. with the blood of a Lapwing. with the juice of Hemlock. and put to flight. the Earth will seem to quake. which was wont to appear in the form of a Lion. Also the lungs of an Asse being burnt. or taken away. The same doth a fume of the feathers of Peacocks. and Henbane. it gathers together spirits. drives away all evil spirits.

Benjamin [benzoin]. Cloves. Sagittarius. the gum Benjamin [benzoin]. and Musk. the leaves of the Myrtle. and the stone Achates. or the blood of a Bat. Lignum-balsaim [lignum balsam]. the Load-stone [loadstone]. as Roses. and in every evill matter. Cloves. to Venus Flowers. the Load stone [loadstone]. Libra. Storax. viz. For Saturne take the seed of black Poppy. Lignum-aloes. and red Corall. &c. and the like. anger. and Camphir [camphor]. all Gums. good will. or the blood of a white Cock. or the brain of a Hart. and pretious [precious]. of Henbane. Lignum-aloes. there must be a stinking fume. Cypress. Frankincense. Amber-gryse [ambergris]. as love. Frankincense. and Bayberries. Violets. Lignum-aloes. as Nutmegs. to Saturne are appropriated for fumes all odoriferous roots. and make them up with the brain of a Cat. and the like. Lignum-aloes. that which is compounded of the seven Aromaticks. to the Moon the leaves of all Vegetables. viz. as Pepper-wort root. odoriferous.We make a suffumigation for the Sun in this manner. which must be incorporated with Menstruous blood. of Saffron. Cloves: to Mars all odoriferous wood. and incorporate them all with the brain of a Fox. as hatred. and such like: to Mercury all Pils [peels] of Wood and fruit. Frankincense. i. and whatsoever seeds are odoriferous. the Lazule [lazuli] stone. Lignum-balsaim [lignum balsam]. Pisces. Mastick. Camphir [camphor]. misery. gum Armoniack. The twelve Signes also of the Zodiack have their proper fumes. For Mars take Euphorbium. or Trochiscks [troches]. and mixt in such a proportion as may make a sweet odour. Amber-gryse [ambergris]. For Mercury take Mastick. Opoponax. and the Hearb [herb] Cinquefoile. Storax. after the manner of Pils [pills]. Bdellium. as Sanders [sandalwood]. Myrrh. Mace. and Lignum-aloes: to the Sun. the roots of both Hellebors [hellebores]. Leo.e. For the Moon we make a suffumigation of the head of a Frog dryed [dried]. or a Swallow. Cancer. Know also. all which being bruised. and make them up with the brain of Sparrows. Taurus. and the Frankincense tree: to Jupiter odoriferous fruits. Euphorbium. Gemini. in every good matter. Cistus]. But Hermes describes the most powerfull fume to be. Laudanum [labdanum. Besides. Virgo Sanders [sandalwood]. there must be a good fume. Galbanum. and incorporate them all with the brain of a Hart. and the blood of a Pie [magpie]. root of Mandrake. Frankincense. as Aries hath Myrrh. red Storax. . the seed of white Poppy. the fruit of the Laurell. and Bay-tree. the tops of the feathers of a Peacock. and Myrrh. Musk. Amber-gryse [ambergris]. Scorpio. and the blood of a black Cat. or Weesel [weasel]. For Jupiter take the seed of Ash. as the leaf Indum. and the blood of Pigeons. that is of no worth. must be incorporated with the brain of an Eagle. Capricornus. as Cinnamon. and Frankincense. according to the powers of the seven Planets. Pepper-wort [pepperwort]. or the blood of a Goose. the eyes of a Bull. the blood of a Man. and a little Sulphur. Saffron. red Roses. and incorporate them with the blood of a Stork. Citron pill [lemon peel]. For Venus take Musk. Benjamin. Lignum Cassia. Mastick. Aquarius. that according to the opinion of the Magicians.

and the eyes of a black Cat. Nutmeg. from Jupiter. as the hands. Of Collyries. from Mars. can multiply. and forms in that manner. that spirit doth easily affect the imagination. some things being held in the mouth. and by touching it. and from the Moon. if a smooth shining piece of Steel be smeered [smeared] over with the juice of Mugwort. charmes. as I know how to make of the gall of a man. from the Sun. with some like quality.for it receives from Saturne. The like vertues have certain ointments. or garments being anointed: Also by kisses. the Myrtle. and before others agree with the Phantastick spirit. and cleerly [clearly] then the other senses. and love is induced. transfigure. or elsewhere. . and made to fume. and transform the spirit. He would ----. xlv. and their vertues. Mastick. Cinnamon. or any thing coming under the other senses. some things. and unctuous vapour of the blood. transmits the same by the same spirit unto the outward sense of sight. as in Virgil we read that Venus prayes Cupid That when glad Dido hugs him in her lap At royall feasts. crown'd with the cheering Grape. and affect that by visible rayes. and spirits. Hence by the touch sometimes sickness. and such like: so there are made Collyries. making us forthwith to see the images of spirits in the Aire. shall sweet kisses give. The like is made also of the blood of a Lapwing. Therefore when Collyries transform visuall spirits. which indeed being affected with divers species. Inspire hid Flame. when things seen do more often present themselves to us then things heard. love is induced. Chap. airy. conveying the vertues of things Naturall. Unctions. it will make invocated spirits to be seen in it.----- Now the sight. which are more sutable [suitable] to our spirit in subtance. and fastening in us the marks of things more acutely. it is therefore fit to make Collyries of the like vapours. but also upon that which is neer [near] it. Love-Medicines. and Celestiall to our spirit. When she imbracing [embracing]. that so it cannot act only upon its own body. doth most of all. as if it were moved by externall objects. and of some other things. that there seem to be seen terrible images. and forms. as also transpose those vertues which are in them into it. For because our spirit is the subtile. Lignum-aloes. poisonings. Pepper-wort [pepperwort]. they do the more stir up. for then by reason of their likeness. and Unguents. attract. and other confections. of a Bat. and of a Goat. and deeply. transmute. by which occasion there is caused in it a perception of such species. from Venus Saffron. and they say. as is apparent in dreams. and transform it accordingly. with deadly bane deceive. pure lucid. Moreover Collyries. from Mercury. because it perceives more purely.

and hear those things without. and such like. which men that are awake cannot. by looking glasses. or any other such like way. By these alligations therefore. or hanged about the neck. and abominable. by poisons. or Collyries. or delectable sounds. and lights. but also when they being conveniently wrapt [wrapped] up. turned them into men again. or rejected. or hatefull. befell a certain man called Demarchus. gratious [gracious]. or dare not do. and contend. and the like: They render them that carry them. to walk. Of naturall alligations. or unctions. turned them into working Catle [cattle]. and Merra. ceremonies. he heard of some women that by giving Sorceries in cheese to travellors [travelers]. or terrible. or potions. by its vertue doth make all things that are naturally generated. or oyntments [ointments]. and mind are changed into sickness. but also things themselves. passions. Now these kind of passions are conceived to be by the abovesaid. whilest he was in Italy.So also there are some suffumigations. hence they fear things not to be feared. Such like passions also can magicall confections induce. the same opinion was Austin [Augustine] of: for he saith. the daughter of Erisichthon: So also Circe changed the companions of Ulysses. were turned into Wolves. sadness. and fall into wonderfull. and fear where no fear is. and fly when none pursueth them. and when they had done such work as they would have them. and most false suspicions. by Collyries. honoured. applications. which their imagination doth only fancy within. Some there are that make us to hear horrid. sounds. then is manifest in the graffing [grafting] of trees. enchantments. Chapter xlvi. by infusing into them Celestiall properties for the working of some wonderfull effects. do impress their vertue upon us. observations. and did such like things. fear. and to do those things which are done by men that are awake. fruitfull. & of old in the sacrifices of Jupiter Lycæus. and transfigured into divers forms. The Scriptures themselves testify that Pharao's [pharaoh's] Sorcerers turned their rods into Serpents. and beloved. and joy. wrappings up. And not only by these kind of arts. no body being present. health. where the vitall . and images induced. by images. When the soul of the world. and sometimes to do those things. by Unguents. and Melancholy men believe they see. are bound to. which are really changed. infused no otherwise. and that this befell a certain Father called Prestantius. by potions. Periclimenus. and superstitions. charms. religions. the men that tasted of the inwards of the sacrifices. by lamps. and Musick. apparitions. are angry. as the Poet relates of Proteus. then things themselves not only when applyed by suffumigations. which make men speak in their sleep. Also by divers rites. boldness. or artificially made. all which shall be handled in their places. Acheloas. by Suffumigations. and contacts the Accidents of the body. acceptable. or in any other way applyed. which Pliny saith. although by never so easy a contact. suspensions. and water into blood. And this is the cause why Maniacall. and suspensions.

and suspension. Also if the fish called Stella [starfish]. as if it had by this continuation of the rope received the vertue of the male. and wrap it up in the skin of an Ass. that no man shall be able to ly [have sex] with her as long as she hath it about her. with the fortunate aspect. It is necessary that we know the certain rule of alligation. names.vertue is sent. and in it fasten the stone. or by a simple contact. and shall carry it about her in a cloth which was used at the funerall. bold. at least will not suffer us to be kept under them. is this. by way of contact and alligation. Rings also. evill medicines can do no hurt. where we shall treat of Images. and their compositions. or fine cloths. this being wrapped up in bay leaves. or terrible. how by certain alligations of certain things. so in the female Palme tree. And if any shall touch the sea Hare with his hand or stick. and the like. that if a woman take a needle. not omitting the inscriptions of images. but we shall speak more of these in another place. being fastned [fastened] with the blood of a Fox and a brass nail to a gate. doth presently run out of his wits. and all manner of hurtfull things. and Hearb [herb] that is under that Star. with hair. that a wise Prince of the Indians bestowed seven Rings made after . when any Star ascends fortunately. or the continuation of any thread. which were alwaies much esteemed of by the Ancients. So we read in Philostratus Jarchus. or root under it. as also the proper suffumigations. In like manner we see. or sinews of certain animals. and Characters. when they are opportunely made. Also it is said. viz. in as much as they do affect the spirit of him that carries them with gladness or sadness. and with a black thread hang it about thy neck. we may be able to receive some vertues thereby. bind ropes from the male to the female. doth presently stupify [stupefy] the hand of him that toucheth it. that they be done under a certain. In like manner we must conceive of the rest. viz. and sutable [suitable] constellation. in which the carkass carcass of a man was buryed [buried]. in as much as they do fortifie us against sickness. and Communicated from the trunk to the twig graffed [grafted] into it. especially if thou desirest it for sadness. or a silken thread of a yallow [yellow] colour. hang it about thy neck with a golden thread. or the skins of animals. and then wrap it up in earth. or the skin of a Lion. putting the Hearb [herb]. thou shalt in like maner take that thing whilest Saturn raignes. and beray it with dung. which becomes straight again. that the cramp-fish being touched afar off with a long pole. whilest the Sun rules in the heaven: so thou shalt be endued with the Solary vertue of that thing. and Characters. or. Now by these examples we see. when she comes neer to the male. her boughs bend to the male. and render him courteous. and the manner which the Art requires. according to the sutableness [suitability] of things: as if you would procure the solary vertue of any thing. or silken threads. enemies. as they say. we must take a stone. Now the manner of making these kinds of Rings. and make a Ring of the Metall that is sutable [suitable] to this Star. and that they be done with wyer [wire]. and are bowed: which the gardeners seeing. do in like manner impress their vertue upon us. or in a cloth used at a funerall. or conjunction of the Moon. And things that are to be wrapped up must be done in the leaves of hearbs [herbs]. or hatefull. poisons. Of Rings. Chapter xlvii. amiable. as also suspensions. or fearfull. evill spirits. But if thou dost desire the vertue of any Saturnine thing.

presently relieve those that have the falling sickness [epilepsy]. no body could see him. or in any other way. shall presently allay the headach [headache]. or heart of a Swallow. religious. dreadfull houses. In like manner Moses the Law-giver. by the benefit of which he lived above one hundred and thirty years. that to fasten an Iron naile in that place where he that fell with a fit of the Falling sickness first pitched his head. fiery. underground. and clean places. also fish-ponds. To Mars. and ruler of the Hebrews. to Apollonius. So doth the stone taken out of the nest of a Swallow. but he could see all things: by the opportunity of which Ring he ravished the Queen. furnaces. and that any Hearb [herb] gathered out of the brooks or rivers before Sun rising. as also alwaies retained the beauty of his youth. So they say that the dust of the track of a Snake being gathered up. There be wonderfull vertues of places accompanying them. Unto Jupiter are ascribed all privileged places. and solitary dens. standing pools. and places where there have been great . the sick party not knowing what is done. continually preserve them. that he shall fall into the same disease. And Pliny reports. and oblivion. So also that the dust. if his right foot be marked about and. makes them return to their hives. shall cure the Tertian. Tribunals. Chaires. amongst the Cireneans a Ring of Battus. being gathered. The same doth Josephus relate of Solomon. places of execution. Consistories of noble men. if it be bound to the left arm. and monrnfull places. obscure. as they say. will free him from his disease. and bound up in some part of ones garment with a red thread. if it be bound to the body in a bright red cloth. in which a Mule hath rolled himself. shall go over a place where any one lately fell with the fit of a Falling sickness [epilepsy]. There was also. Schools. and houses not inhabited by men. cures the quartane. the seal of which. and names of the seven Planets. and in these villanies no body could see him. distinguishing them according to the names of the dayes. or sprinkled with divers odours. bake-houses. and pits. which could procure love and honour. and that the dust wherein a Hawk hath rolled her self. is said by Josephus to have made Rings of love. and slew the King his Master. and being bound to the party. and at length by the benefit of this Ring be became King of Lydia. or by the influences of the Stars. as saith Aristotle. and scattered amongst Bees. being skilled in the Egyptian Magick. and all beautifull. King of Lydia had a Ring of wonderfull. So they say that an Hearb [herb] growing upon the head of any image. caves. and what places are sutable to every Star. and killed whomsoever he thought stood in his way. doth mitigate the heat of love. places for Exercises. For as Pliny relates of a Cuckow [cuckoo]. all stinking places. fennes. of which he wore every day one. and being fasting. tombes. Of the vertue of places. there will no Fleas be bred in that place where it is scattered. marked with the vertues. We read also that Eudamus a cerain Philosopher made Rings against the bites of Serpents. and evil spirits. when he turned it toward the palm of his hand. bewitchings. being cast upon the Body. And it is reported That if any one shall cut a veine. either from things there placed. and bloody places. and that foot-step [footprint] digged up. shambles. especially if it be rolled in the blood. and such like are appropriated to Saturne. and old. as Church-yards. Also we read in Plato that Gygus. But amongst places that are appropriated to the Stars. in what place any one doth first hear him. Chapter xlviii. tottering. scattered. and no body see him that gathers it. and strange vertues. dark.this manner.

even a visible splendor. it is the first true light. and Pisces. but especially to that of the eyes. of Seraphins. waters. where it becomes a store of life. and the like. Theators [theaters]. flowrishing [flourishing] Gardens. Virgo are Northern signes. Upon this account they that endeavor to procure love. and is extended to other perspicuous bodies. must look towards the East. exceeding all Intelligencies. an knowledge of divine things. ships. either by reason of the disposition of the body. by reason of the good pleasure of him that bestows it. high-waies [highways]. because of their principall houses. because in that place they will contract some venerall faculty. Taurus. The four corners of the Earth also pertain to this matter. as Dyonisius saith. wildernesses. then in the Son a beautifull overflowing brightness. Gemini. Mercuriall. light places. whether they be rings.Sagittarius are Southern signes. and partly. viz. Martiall. Scorpius [Scorpio]. garnished beds.battailes [battles] fought. rivers. Kings Pallaces [palaces]. so in any Solary work we must look towards the Eas. images. But they that will gather a Venerall. but only imaginable. green Meadows. To Venus. who gives it to every one as he pleaseth. mountains. as the Peripateticks will have it. and an effectuall propagation. Hence they that are to gather a Saturnall. Colours. and slaughters made. dancing-places. seas. and penetrates. Pulpits. become Aromaticall. and Elements severall colours are ascribed. in which it becomes a colour. the Serene Aire. or Joviall Hearb [herb]. fountains. must look towards the West. and Princes Courts. And lastly in men. and the whole rationall: but this is manifold. or hide them in a stew house. forrests [forests]. according to the Nature of the intelligence that receives it. sea-shores. Of Light. Exchange for Merchants. stews (and according to Orpheus) the sea. but in God the Father. the Father of Light. are wont to bury for a certain time the instruments of their art. and to what Stars. pleasant fountains. so that all things perceive the vigour of the light according to . or else they must look Northward. or Lunary Hearb [herb]. because their principall houses. and such like. where the beames of it being collected into a narrow place. become stinking. baths. or South. Light also is a quality that partakes much of form. groves. and light. Chapter xlix. From thence it passeth to the fancy. tormenting. and in the Holy Ghost a burning brightness. Thrones. hils [hills]. and a representation of the understanding: it is first diffused from the Mind of God into all things. To the Sun. to the very center. but in dark bodies it is a certain beneficiall and generative vertue. and of a sweet savour. In them it becomes a visible clearness. woods. and all places belonging to women. rocks. because they delight to be western. and is a simple act. the sea shore. In Angels therefore it is a shining intelligence diffused. and all kingly. so also are Capricornus. ware-houses [warehouses]. To the Moon. Candles. and those in an Aromaticall place. or which is more true. or any other. an abundant joy beyond all bounds of reason yet received in divers degrees. To Mercury. partly because they desire to be orientall from the Sun. yet above the sense. In the fire a certain naturall liveliness infused into it by the heavens. viz.> Aquarius. and scorching. and Lamps. shops. Houses. or South. and Magnificent places. no otherwise then things that stand in stinking places. looking-glasses. and thence to the sence [senses]. it is a clear discourse of reason. and a shining beauty. Then it descends into the Celestiall bodies. yea. and the like. but rather towards the Solary body. and granaries for Corn. it becomes a dark heat. schools. Cancer.

and black. of some certain thing. It is also reported. fiery. But in this place we shall relate how the colours of inferiour mixt things are distributed to divers Planets. and vertues through all things. bringing suddenly with it the noxious qualities of the sick bodies. and then the Oile be lighted in a Lamp. which are the lights of the Planets. are wont to expose them to those Stars. and eleventh saffron: the fourth. Red colours. So the Civet cat make all Dogs dumb with the very touch of her shadow. Mercury. if being lighted. and those which are alwaies green. and flies. betwixt saffron. the Stars will seem to be scattered the one from the other. golden. which being lighted in Torches. doth Hermes speak more of. green. according to the rule of the Stars. that a Candle made of some certain Saturnine things. and the tenth red: the fift. that it being put into a Lamp. and the blood of a Lapwing. they that stand about will seem a great deal bigger then they are wont: and if it be lighted in a clear night. and of the latter writers Albertus in a certain Treatise of this particular thing. or to be uncovered against the Sun or the Moon. it makes Grapes to be seen. Also there are made artificially some Lights. Torches. Moreover amongst the houses of the heaven [signes of the zodiac]. and burning. the blew [blue] tending towards whiteness. violet. the first and seventh hath white colour: the second. makes Black-mores [blackamoors] appear. Colours also are a kind of lights. If Centory be mixed with Honey. and such like. black. and Celestiall effects. resemble Mars. as Pliny reports out of Anaxilaus. doth convey its qualities. For an earthy colour. & lighted. bloody. because the rayes of the light penetrating. and fear upon them that stand about it. caused of coldness. For all colours. and dryness is brown. and affect that with a quality of the same kind. belong to Jupiter. doth denote flegme [phlegm]: for cold makes white. ruddy. and passing through all things. and a Saturnine nature. and eighth. Lamps. And we shall afterwards speak of some colours. which being mixed with things. and ninth honey colour: the sixt. by which Naturall Philosophers judge of the complexion and property of their nature. Saffron. and airy colours. maketh Serpents appear. The Elements also have their colours. by Lamps. which when they be lighted. flaming. as oft as it shines alone. also Plato.their capacity. and shall let it alone till they be ripe. and twelfth green: the third. . it be extinguished in the mouth of a man newly dead. and composed amongst themselves according to their congruity. which men many times wonder at. And so in other fruits. and iron colours. bring great sadness. purple. will afterwards. to which they are agreeable. Such force also is in the inke of the Cuttle fish. darkish. curious. and bright colours. which being tempered with wax. Candles. and liquors opportunely chosen. and purple. by which even the natures of fixed Stars themselves are understood. have relation to Saturne. and Candles. fair. Golden. and Chyrannides. but fiery. and be put in a Lamp. which also may be applyed to the flames of Lamps. and the Moon. make a strange sight of flies: and the skin of a Serpent lighted in a Lamp. all which joyning to it self with an enlivening heat. Saphire [Sapphire]. This is the reason why Enchanters have a care to cover their Enchantments with their shadow. leaden. flaming. purple. and shine alone. mixed with Silver. convey them into the opposite body. Therefore Magicians forbid the Urin [urine] of a sick man to be sprinkled in the shadow a sick man. brown. and manifests black Choller [choler]. Of such like Torches. black. doth monstrously represent a sight of horse heads: the like may be done of Asses. earthy. moisture and dryness makes black: reddish colour shews blood. And they say when Grapes are in their flower. purple. clear. if any one shall bind a Viall to them full of Oile. are wont to produce some wonderfull. resemble Venus. of a poison of Mares after copulation. resemble the Sun. But all white. lucid.

and lights to lights. and that vapour a blood. doth dart its beams. Now all colours are more prevalent. if there be an equall mixtion. and red eyes. and blood be most predominant. when with often beholding they direct the edge of their sight to the edg [edge] of their sight that bewitch them. Thy eyes sliding down through my eyes. whose raies [rays] being sent forth to the eyes of him that is opposite. Now the instrument of Fascination is the spirit. if choller [choler] predominate. it doth infect the eyes of the beholder with the like disease. and looks upon them. Whence Apuleius saith. by the heat of the heart. it makes a black colour. if blood predominate. and amorous blood being thus wounded. which are the Vehiculum of the spirit into the eyes of him that is opposite to him. a pale. a mud colour. it makes a Hempen colour: If flegme [phlegm] abound. But if adust choller [choler] be mixed with blood. and possesseth the breast of him that is stricken. together with it self. through the eyes of him that is bewitched. wounds his heart. but if it be mixed with a melancholy humour. The body smitten is. This doth alwaies send forth. especially in living things. no otherwise then the blood. and in those things which resemble Celestiall bodies in colour. it makes a redish [reddish] colour. a blewish [bluish]. as if it were with a dart. Those rayes being sent forth. or pretious [precious] stones. . in an equall proportion. which tender spirit strikes the eyes of him that is bewitched. shew choller [choler]. which comes from the spirit of the Witch. or stroke penetrating the whole body. but yet the mind Is wounded with the darts of Cupid blind. and the Art thereof. and spirit of the vengeance of him that is slain. rayes like to it self. but with malancholy [melancholy]. Fascination is a binding. are upon him that slayes him. or in perspicuous substances. Know therefore that men are most bewitched. in an equall proportion. it makes a Hempen colour. are carried forth upon the lover.burning hot. it makes a sad red. subtile vapour. into mine inward breast. lucid. through the eyes. generated of the purer blood. or in metals. which by reason of its subtilty. whence then the spirit. or palish. and fixeth its sparks: So are strong ligations made. for then the spirit of the one is joyned to the spirit of the other. and red. and aptness to mix with others. and intent upon any one with a strong imagination. Of Fascination. and enchanter. it makes a citrine [citron] colour. as it appears in bleer [bleary]. if unequally. but if it be mixed with flegme [phlegm] alone. and infects his spirit. Whence Lucretius sang concerning those amorous bewitchings. if melancholy. by the contagion of which. viz. even with a certain sudden looking on. and somewhat red if choller [choler] prevaile. stir up a most vehement burning in my Marrow. and when raies [rays] are joyned to raies. being stirred up from the heart of him that strikes. and so most vehement loves are inflamed with the only raies of the eyes. when they be in silk. Chapter l. and when their eyes are reciprocally intent one upon the other. it makes a florid red. and flegme [phlegm] together. doth cause divers colours more: for if it be mixed with blood. carries the vapour of the corrupt blood. do carry with them a spirituall vapour. a certain pure. So the eye being opened. entering to his heart.

and such like. or brought thus. where the woman in travel [labor] is. shall never be sore or bleer [bleary]. and if they be before Sun rising fastened to another mans gate. and the like. alligations. to affect. or imposthume [aposteme. and bound to the neck. they use Saturnine. abscess]. as Hippomanes. and quotidian Ague. slain in the same manner as a man is slain. Also a Lizard killed in the Urine of a Calf. as of the eyes of Wolves. retains his lust that put it in: but he that shall put his own Urine into a Dogs Urine. and some verse be repeated over nineteen times. and in quartanes a piece of a naile from a Gibbet. tertian. a stone. And Pliny saith. or seven knots. and so of the rest. The Urine of a green Lizard cures the same disease. the Civet Cat. with which either of these Animals. that they believe diseases may be expelled. that a woman is presently eased of her hard travel [labor]. if it shall not first touch the ground. Chapter li. the dore [door] being sealed up with a Ring. viz. as he comes in and out. In like manner let all the parings of the nailes be put into Pismires caves [anthills]. Also they say. being tyed [tied] in nine. wrapt up in Wooll.All parts do Simpathize [sympathize] i' th' wound. So great is the power of Fascination. a Boar. will cure such like diseases. as they say. and corroborate the spirit this or that manner. and by this means will the disease be removed. and such like. or dart. or a Bear were at one blow killed. ointments. Also the Spleen of Catle [cattle] extended upon pained Spleens. and cast behind the back with ones hands. if any one shall put into the bed. Of certain observations. as they say. To procure love. the patient must be shut into a sleeping room. if they have not touched the Earth. and hands being mixed with wax. and thus. and she be let go into the water. and hid under ground. being touched with the hand of him that dyed [died] by an immature death. and ease it: After this. Also they say that the falling sickness is cured by meat made of the flesh of a wild beast. and be put under any one lying down. doth a spear that is pulled out of the body of a man. To induce fear. They say that by Wood stricken with lightning. and observations have a certain power of naturall things. touch it with his hand. also a Rope doth the like. Therefore Witches use Collyries. Also they say that a mans eyes that are washed three times with the water wherein he hath washed his feet. if it be hanged up in a pot before the patients bed-chamber. that the paring of a sick mans nailes of his feet. They say that certain acts. also they say that Arrows pulled out of the body of a man. if he that applies it. cure the quartan. any disease may be cured. Also the throat of him that hath a hard swelling. but know The blood appears in that which had the blow. producing wonderfull Vertues. they say. To procure misery or sickness. that is taken from a Gallows. they use Martiall Collyries. that the Sun cannot reach it. they use venereall collyries. will procure love. is cured thereby. a Man. and they say that that which begun to draw the nailes first must be taken. 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]. or Sparrows. the blood of Doves. cures them. The same also. is said to be made thereby dull to . cures them. It is said that some do cure diseases of the groin with threed [thread] taken out of the Weavers Loom. the name of some Widow being named at every knot. especially when the vapours of the eyes are subservient to the affection. so that he may. saith that he is applying a medicine to the Spleen to cure. and hanged about the neck.

if one of them be taken. It is said also in gathering roots and hearbs [herbs]. Some there are that aggravate the blow before they give it. taking heed in the mean time of a contrary wind. Chapter lii. or nigh at hand. the Habit. and the blood let by little and little out of his legs. This was known by experience in Alcumena breeding Hercules: and so much the worse. or when a medicine is given to any one of them. accounted it as a present remedy for preserving of Vines from the wrong of the Southern wind. if any one shall spit in his mouth. It is a wonderfull thing. or to spit in the shooe [shoe] of the right foot before it be put on. as a thing which hindred all acts. a white Cock should be pulled to pieces in the middle by two men. must that place bury the pieces of the Cock. that if any woman hath enchanted thee to love her. They say also that if any one shall hold a Viper over a vapour with a staffe. Citizens of Trezenium. he shall prophecy. if then he fasten a knife. if any one standing before the door call the man by his name. if any one afterward shall be measured with the same rope in the same maner. but easy to experience. Also they say. and fall into misery. and Rulers. and Chyromancy [Chiromancy]. or needle on the door. Also to sit cross legged. They say that Wolves will not come to a field. the edge being downward. is said to cure the Cough. and afterwards from the head to the feet. and to what Stars any of these do answer.venerous acts. or both knees. and sadness. whence Physiognomy. he that is in the bed with the woman cannot couple with her as long as those things shall be there. therefore it was forbiden [forbidden] to be done in the Counsels of Princes. if that be done about one. making thrice those mensurations. what Pliny speaks of. we must draw three circles round about them. . and then let him escape. If any one shall be sorry for any blow that he hath given another afar off. And it is said. And Albertus out of Chyrannis saith. both which keeping their part. and both meeting in the place from whence they began their Circuit. and Gesture. and the enchantment will be quitted. it is a remedy against all evil medicines. being unbroken. that if any one shall measure a dead man with a rope. he shall not prosper. And Pliny saith. if he shall presently spit into the middle of that hand with which he gave the blow. These things Pliny recites. out of doors. but be unfortunate. and piss through her hood. then from the shoulder to the same finger. is good when any one passeth through a dangerous place. the party that was smitten shall presently be freed from pain. first with a sword. with a knife. is a charm. and that the staffe wherewith a Snake was beaten is good against diseases of breeding women. and her right sleeve. In like maner spitle [spittle] carried in the hand. The Methanenses. then dig them up. that to sit by women great with child [pregnant]. Of the Countenance. that is lying with a woman. Arts of divination. if whilest the wind blows. is Sorcery. and he himself be buried in that place. and sprinkled about the outsides of the field. This hath been approved of in a four-footed beast that hath been sorely hurt. having alwaies found it by most certain experience. and Metoposcopy. that if ones own Urine be dropped upon the foot in the morning. and he answer. take the sheet [gown] she lies in. and Figure of the Body. have their grounds. first from the Elbow to the biggest finger. and break it. And a little Frog climbing up a tree. from which he was first drawn. must walk round the Vineyard. the fingers being joyned [joined] together like the teeth of a Kemb [comb]. and to feel a benummedness in his loins. They say.

conduce to the receiving of Celestiall gifts. of a thin beard. such an one as the Satyrist describes. as harmonies of the body do expose it no otherwise to the Celestials. darkish red. Mars makes a man red. and causeth vomiting. saying. The Sun makes a man of a tauny [tawny] colour. or imagine: So a mild. eyes intent upon the ground. laughters. then odours. bold. A sowre [sour]. cruell. How much also the countenauce. which when thou gatherest. and countenances. great veines. do affect the sight. gesture. yellowish eyes. and passions of the mind are by certain dispositions of the Heaven increased so also the gesture. of great eyes. and manners. Solary are honourable. setting. without much hair. which are melancholy. for the most part are wont to make an impression on the children that are then begotten. fierce. Venus signifies a man to be tending towards blackness. so also are the shapes of men distinct. and a fixt look downwards. and yellowish colour. large pupill. terrifies them: so the gesture. it draws the humors upward. great teeth before. embraces. imagination. a handsome body. also the bending of the knee. and the spirit of a Medicine. as are beating of the breast. Venereal. crafty. a fair. no man is ignorant. not black altogether. and figure of the body. desirous of praise. doth easily excite to love. and figures. a worshipfull gesture. of a rough skin. curld hair. and curld. being accidentall to us. also weeping. clapping of the hands. His raging words bites in. and Animall spirit. And as we have spoke of gestures. and couragious [courageous] gestures. doth easily move to pitty [pity]: So the shape of an amiable person. a seducer. as of one rejoycing [rejoicing]. as of one that is worshiping.The countenance. amiable. and such like. With hang'd down head. of yellow eyes. and . it causeth purging. Lunary are such as are moveable. and internall passions do the soul. bending of the knee. and the like. good stature. and sharp looks. of a short stature. of good disposition. hairy all over his body. no otherwise then in Hellebor. little eyes. of a terrible. and countenance of any one lamenting. not equall. and expose us to the superiour bodies. the motion. So they that couple for generation. Jupiter signifies a man to be of a pale colour. and childish. as of one honoring a King with one knee. betwixt yellow and black. with the head lifted up. yet of a handsome body. rough countenance. are dances. are ascribed to Mars. bold. and produce certain effects in us. and muttering sound He doth express with powting [pouting] lips ----A cheerfull. as are used by an Austere. quick. poisonfull. variable. Mercuriall are inconstant. as the bowing of the knee. with eyes fixed to the ground. proud. and cheerfull countenances. jocund. of a frowning forehead. as of one praying. of a red hair. with mixture of red. makes the people joyfull: but fierce. but more white. witty. For there are gestures resembling Saturne. For Saturne bespeaks a man to be of a black. and Saturnine man. wise. if downward. and cheerfull countenance of a Prince in the City. and such like gestures. lean. short nostrils. striking his feet together as he walks. Thou must know that such like gestures. and motion of the body do get an efficacy by certain influences of the heavens. crafty. and murderous. gesture. of a heavy gate [gait]. and gesture. if thou pullest the leaf upward. and praising. and sad. and sad. great lips. crooked. round face. faithfull. are ascribed to Jupiter. dasht [dashed] with red. and honest countenance. striking of the head: also such as are Religious. of that countenance which they themselves then form. angry. and countenances: also walkings abroad. by drawing the humor downward. For as Medicines. of a handsome body.

round face. Amongst which Auguria. Fernova is an Augurium. viz. Lastly. Fervetus. not out of superstition. Some of these were called Piacula. Viaram. Chapter liii. patient. eyes not fully black. To these is added Exauguration. Sonnasarvetus: and the other six on the left hand. or a bird going. when prognostication is made by them. which are taken from thundrings. husbandmen. of a long face. or fell upon another part of his body then he should. which were in former time in such esteem amongst the Romanes. Michael Scotus makes mention of twelve kinds of Auguria's. turn-coat. either in nature. and Scassarvetus. and its kinds. of good manners. the names of which he saith are Fernova. or black. Mercury signifies a man not much white. arts of divination do depend: Also Chyromancy [chiromancy]. Some were sacred. or being smitten made a bellowing. which are taken from birds: Some are Celestiall. fair hair. fair eyes. round face. also kind. There are some other kinds of divinations. Of Divination. and Auspicia are the chiefest. to he ingenious. or elsewhere. depending upon naturall causes. and lightnings. a subtile inquisitor. and sad Auspicia. and gestures. and opportunity of the season. or condemned. long fingers. yet the judgements of them are not to be slighted. Herrenam. countenance. fair eyes. thin beard. and long nose. is so much the more like to the heavenly bodies. action. and weak signes. Mariners. but by reason of the harmoniacall correspondency of all the parts of the body. upon these figures. sociable. to have a streight [straight]. and experience. and subject to many fortunes. he saith. also kind. and can receive larger gifts from them. by which Physitians [physicians]. 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. but as signes through like effects. study. the blackness whereof is more intense. The Signes also. The Moon signifies a man to be in colour white. 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. with some marks in it. Confernova. when thou goest out of thy house to do any business. shepheards [shepherds]. which he that would know. so that either of them set himself before . which are known to every one in his art. and in going thou seest a man. Physiognomy. viz. not black. which were taken from sacrifices.. and Metoposcopy. passions of the mind. And although these divers kinds of divinations may seem to be done by inferiour.) which are taken from four-footed beasts: Some are called Auguria.e. gesture. and take notice of the Aupicium.e. must seek them out in books of Astrology. with which it was the custome to view. when the rod fell out of the hand of the Augure. motion. high forehead. some are called Caduca (i. and jocund. Confervetus. that the people of Tuscia would do nothing without this art. frowning forehead. and faces of Signes have their figures. Now there are divers kinds of Auspicia's: for some are called Pedestria (i. not as causes. gentle. as when a sacrifice escaped from the Altar.) when any fell in the temple. mixed with a little red. Emponenthem. and shapes. foretelling future events. Confert. and honest love. Sonnasarnova. Whosoever therefore doth the more exactly imitate the Celestiall bodies. of a fair stature. Six on the right hand. or flying. Scassarnova. to be in divers things. caused by the same cause. Then expounding their names.

and then he rest himself before thee on thy right side. when thou dost first find a man. [Scassarnova is when thou seest a man. or a bird comes behind thee. and operative. or if in the way thou shalt dash thy foot against any thing. Of divers certain Animals. thou seeing of it. coming from the left side of thee. or a bird. and resting in a place on thy right side. is a good sign. but expect and wait for a fortunate hour for the dispatching of thy affairs with a better omen. Scimasarnova is an Augurium. pass out of thy sight. that is a good signification. or mind of a man rising in the morning unawares. or seest a man. or a bird passing by thee. and passing to thy right. thou seeing of him on thy right side.] Emponenthem is when a man. because they thought they proceeded from a sacred place. passing behind thy back to thy left. when a man or a bird in his journey. and thou shall see him resting any where. or bird behind thee. [Confert is an Augurium. it is to thee a good sign. if a man or a bird coming from thy right hand. Fervetus is an Augurium. goeth out of thy sight without resting. and bending toward the left. when first thou findest. thou seeing of it. and bending toward thy right. it is a good sign. Thus much Scotus. Confervetus is an Augurium. in reference to thy business. the head. is said to be some presage.] Scassarvetus is when thou seest a man. it is an evill sign to thee. coming from thy left side. and is an evill sign concerning thy business. and an Augurium. when thou shalt go out of thy house for to do any business. Scimasarvetus is an Augurium. and other things which have a signification in Auguria's [auguries]. that is an ill sign in reference to thy business: Viaram is an Augurium. or a bird passing by thee. or flying passeth before thee.thee upon thy left hand. or a bird going. If any ill omen happen in the beginning of thy business. All the Auspicia [auspices] which first happen in the beginning of any enterprise are to be taken notice of: as. forbear thy journey. least thy intentions be wholly frustrated. but before he comes to thee he rests in that place. and resting in a place on thy left side. and in going thou findest or seest a bird. If going forth thou shalt stumble at the threshold. Confernova is an Augurium. goeth out of thy sight. Hartena is an Augurium. or a man resting himself before thee on the left side of thee. is an Augurium of good to thee. and outgoeth thee. he rests. in which the intellect is vigourous. but before he comes at thee. coming from the right side of thee. when a man or bird in journeying. We see that . The Ancients did also prognosticate from sneesings [sneezings]. if in the beginning of thy work thou shalt perceive that Rats have gnawn thy garments. or a bird bending from thy right side. Chapter liiii. put off thy undertakings. desist from thy undertakings. when thou seest a man. that is a good sign concerning thy business. this is an evill sign. viz. or accomplished to no purpose. or flying. that is a good sign concerning thy business. it is an ill sign concerning thy business. when a man. of which Homer in the seventeenth book of his Odyssey makes mention. Whence also whatsoever speech came into the breast. or flying shall pass behind thee.

Rome was built very auspiciously. it did betoken some evill. wife. Vulturs [Vultures] signifie difficulty. . whether on the right hand. which was verified in the beginning of building of Cities. These they have proved by many experiments. propheticall. ravenousness. fore-run [forwarn of] tempests. which the Phrygians. by a naturall power imbred in them. Also they foretell the places of slaughter. and is never excluded from the secrets of Jupiter: She portends advancement. for she flies higher then all other birds. and victory. whether she goes before. and being come into Hetraria.many Animals are. all these things must be diligently observed. and which way she goes. and is of more acute sight. coming seven dayes before hand. An Eagle flying over the Locrensians. and examples. Son to Demarathus the Corinthian (flying from home by reason of some discord. It would be too long to relate all the passages. or left. fortune. and female must be brought forth: But if (which seldom happens) two males be generated. and in greater matters. Orus Apollo saith in his Hyeroglyphicks [Hieroglyphics]. whether she waits for the approach of him that passeth by. fighting against the Crotoniensians gave them victory. Arabians. as if they gaped after the greatest number of the slain. because this Animall brings forth two eggs. nor females with any other males. The Pellican [pelican]. out of which male. It was Epictetus the Stoicks Philosophers judgment. An Eagle also taking off the hat of Lucias Tarquinius Priscus. unless they be overcome by the coming over of a stronger [bird]. that if a Crow did croke [croak] over against any one. if she speaks to the contrary. therefore the ancient Kings were wont to send out spies to take notice what place the Vulturs [vultures] had most respect to. yea. and because they have most respect to that place where the greatest slaughter shall be. she alwaies lives single. honour. Then thou shall take heed to Swans. and other peoples. and Dolphins by their often leaping above the water. and morning. For in all things the Oracles of things to come are hid: but those are the chiefest which Ominall [omenal] birds shall foretell. which are as significant as Daws. whether clamorous. The same also doth a black Hen Pigeon betoken. and many birds with their singing. Two Eagles sitting all day upon the house at the birth of Alexander of Macedonia. Daws that are twins signifie marriage. who was a Sage Author. betokened that he should be King. and her manner of flying. but will alwaies live without a mate. who foreknow the secrets of the waters. viz. who by the most potent Majesty of her soveraignty [sovereignty] makes null the predictions of all other birds. Asia. Therefore what the Daw declares. or silent. and flies by their sharp pricking foretell rain. as of an Eagle. Umbrians. and Europe. and afterwards putting it upon his head again. but by blood. did portend to him the Kingdome of the Romans. learned by birds. Tuscians. which follow the Auguria's. hearken. observing her setting as she sits. Doth not the Cock by his crowing diligently tell you the hours of the night. and solitary. for after the death of her mate. An Eagle setting her self unawares upon the Target of Hiero. Therefore they that meet a single Daw. The Phoenix promiseth singular good success. the males will not couple with any other females. hardness. for their cheerfulness doth presage happy events not only to Marriners [mariners]. and with his wings spread forth chase away the Lion. or follows after. which being seen anew. Cilicians. and going to Rome) and then flying high with it. Thou shalt as carefully observe Crows. or two females. either to his body. but all other travellers. These are those which the Poets relate were turned from men into birds. and mark. and chattering. or flies from him. or children. going forth to the first War. divine thereby that they shall live a single life. did portend to him an omen of two Kingdomes. because she drinks no water but blood.

which she made good. when she sees the unlucky Owl. signifies that a man should out of the zeal of his love undergo much hardship. and foretels [foretells] guests. betoken the death of the men of that country. because she is not blind in the dark of the night. and betokens envy. for those birds are delighted with dead Carkases [carcasses]. Hippopotamus that kils [kills] his Dam [mother]. Also little birds by their coming to. that these kind of birds fighting amongst themselves. On the contrary. Dido. For men that are dying have a neer affinity with dead Carkases [carcasses]. The bird Albanellus flying by any one. and those houses. The Owl sitting on top of th' house alone. also injustice. and their flight. and are never seen to come together again. And Almadel saith. and night-ravens. when she sate upon the spear of Hiero. as death comes unawares. because that arms amongst She alwaies lives ----Lelius the Embassadour of Pompey was slain in Spain amongst the Purveyours.because she hazards her self for her young. The bird Origis is most envious. And in another place. signifie the change of a Kingdome. as Naso sings. foreshew that a family shall be inlarged [enlarged]. by so much the more laudable. or departing from. when they turn aside to strange countries. if contrarywise. The painted bird gave the name to the City of Pictavia. who because she goes to her young by night unawares. doth betoken ingratitude for good turn. and watchfulness. whence the Poet sang. The scritch [screech] Owl is alwaies unlucky. it portends a new condition. being spent with old age. The Stork is a bird of concord. Cranes gives us notice of the trechery [treachery] of enemies. Whence Melampus the Augure conjectured at the slaughter of the Greeks by the flight of little . betokens the contrary. is said to foretell. is therefore said to foretell death: yet sometimes. if from the left to the right. and foreshewed the lenity of that people by its colour. for she alone doth express love to her Dam [mother]. Almadel saith. but if birds of another kind shall fight with them. by how much the more serene it is. a Hawk flying over the head. Sends forth her sad complaints with mournfull tone. the Pie is talkative. We hate the Hawk. Amongst the smaller birds. and state of that Country. so also is the horn Owl. and perceive them before hand. that Owls. The Hawk also is a foreteller of contention. The bird Cacupha betokens gratitude. and when Fregelia was pulled down for a conspiracy made against the Romans. and makes concord. or houses. The Heron is an Augurium of hard things. or lessened. doth betoken diligence. betokens cheerfulness of entertainment. 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. which misfortune. pittied [pitied] Æneas. and voice.

and the journey of him that is undertaking it. But when they are joyned together in a Chariot. A Bat meeting any one running away. yea threaten War. because being oftentimes driven away. and hinderances. For the faith which they long since sucked from their mother the Wolf. which being granted. by which Augury. they signifie that peace is to be hoped for. by their crowing all night. if this Animall shall wear any unusuall colour. such as you can give no credit to: which was known in the progeny of Romanes. is bad. do portend a great patrimony. With War are Horses arm'd. For the meeting of a Weesel [weasel] is ominous. as by a certain law of nature. A Sparrow is a bad omen to one that runs away. for a Lionesse brings forth but once. the effect whereof was seen in Hiero of Sicilia. did presage that the Bætians would obtain victory against the Lacedæmonians: and the reason is according to the Augures interpretations. Moreover Livia the mother of Tiberius. it portends to . and impudency. A Wolf rent in pieces a Watchman of P. It is read also in the Ostentarian of the Tuscians. Fulvius at Minturn. patience. Also domestick birds are not without some Auguria's. and at length came forth a Cock chick with a great comb. for they signifie an obsequious people. A Horse betokens quarrellings. An Asse is an unprofitable creature. signifies an evasion: for although she have no wings. but when he himself hath overcome. for such is his nature. they do yet continually return. and C. when he saith. yet she flies. A Hog is pernicious. he supposing he saw a way of safety shewed to him. Swallows. confirmed to him the success of the Kingdom: but yet the Wolf makes him speechless whom he sees first. To meet Sheep. But for a woman to meet a Lionesse. and so escaped the threats of Silla the Conqueror. also meeting of a Hare is an ill omen to a traveller. and therefore signifies pernicious men. who when he was pronounced an enemy to his country. and kept to themselves from the beginning. for being stirred up with lust. couples seven times in an hour. because she hinders conception. because they draw with an equall yoke. because that bird when he is beaten is silent. A Wolf meeting any one is a good sign. and fightings: whence Anchises seeing of white Horses. and Goats is good. In like manner also omens of events are taken from beasts. Also he signifies perfidious men. from whom a Wolf snatching away a book whilest he was at school. because barren. Flies signifie importunity. intreated the aid of his friends. he signifies labor. And Cicero writes that at Thebais Cocks. or Legacy after the death of friends. Africanus. crows. Bees are a good omen to Kings. for she flies from the Hawk. cries out in Virgil.birds. and striking terrour into all the rest. and running to the water. yet did Marius good. A Mule also is bad. 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. passed over to their posterity. when the Romane Army was overcome by the fugitives in Sicilia. seeing she is amongst Animals the strongest. when she was great with him. because when they are dying they provide a place of safety for their young. unless she be taken. is good. he was set into a little ship. that they would convey him to the Sea. where she is in as great danger: yet in love she is fortunate. took a Hen-Egg and hatched it in her bosome. and makes hast [haste] to the Owl. Thou seest that no bird taketh his flight in fair weather. If the Foal of an Asse meet any one going to an Augury. for Cocks by their crowing promote hope. To meet a Lion.

it was advised. For the same day that they did gnaw Gold in the Capitoll. exercise. and Cassius both Generals. portended his fall. and let the female escape. portend security. In the foundation of the City of Rome the head of a man was found with his whole face. and gave the name to the Mountain of the Capitoll. and potent then man. Hence. and to prepare safe nests for themselves. yet by the favour of their Auspicium will recompence thee again. because they know how to provide for themselves. The Locust making a stand in any place. for the knowing of all the courses. or burning the place. speech. as Vulturs [vultures] do by slaughters. which also the Angel. For seeing there are in all other Animals so many discoveries of presages. were slain. Two Snakes were found in the bed of Sempronius Gracchus. and leaves them to the Hunters. and an Eel signifies a man displeased with every body: For she lives apart from all other fishes. saying. and Brutus. A Snake creeping into Tiberius his pallace [palace]. Antonius. A Dog in a journey is fortunate. If a Snake meet thee. nor is ever found in the company of any. and all such like things. It is good also to meet Oxen treading out Corn. killed the male. is said to signifie hope of money to come. which are infused into mans soul. which Tully [Cicero] himself testifies. which did presage the greatness of the Empire. The Castor. So a Viper signifies lewd women. both the Consuls were intercepted by Hannibal by way of ambush neer Tarentum. on the contrary the Grasshoppers [grasshoppers] promote a journey. The Brutian souldiers [soldiers] fighting against Octavius. Mice signifie danger. sometimes golden Fleeces wear. and portends that a man will injure himself. And changing. which although breaking the way hinder thy journey. and causes of things. words. whom though they did slay as a presage of ill success. but better to meet them plowing. companion of Tobit did not scorn as a companion. found an Aethiopian [Ethiopian] in the gate of their Castle. if it be early in the morning. and so much the rather. because he bites off his Testicles. and within a few dayes he dyed [died]. because Cyrus being cast into the woods was nourished by a Dog till he came to the Kingdom. and is an ill omen. and observe the condition of the man that meeteth thee. and wicked children. and foretell a good event of things. motion. . But amongst all Auspicia's [auguries] and omens. and riches. when the Pismires [ants] had devoured a tame Dragon of Tiberius Caesar. take heed of an ill tongued enemy. habit. For this Animall hath no power but in his mouth. together with much happiness. a great Army. complexion. either he or his wife would shortly dye [die]. is an ill omen. his age. hinders one from their wishes. station. or the female escape. there is none more effectuall. none that doth signifie the truth more cleerly. Meeting of Monks is commonly accounted an ill omen. and M. because these kind of men live for the most by the sudden death of men. that there is a certain Auspicium naturally in mens souls of their eternity. Whence Virgil to Pollio sings thus. if he would let the male. Thou shalt therefore diligently note. without all question these are more efficacious. name. he preferring the life of his wife. that he should take heed of the tumult of a multitude. Also amongst small Animals. yet they were unfortunate in the batle [battle]. Also the Pismires [ants]. The Spider weaving a line downwards. wherefore a Soothsayer told him. But in the Meadows Rams shall Skarlet [scarlet] bear. and cleer.the Emperour plenty of all things. profession. gesture.

Now this Instinct of nature. whichm they never saw and leave the Partridge which stole away her Dams Eggs. although no body knows. and leaping of [copulating with] her. and terror. her feathers being pulled off. By the like instinct Vulturs [vultures] foresee future slaughters in batles [battles]. And Pliny makes mention of a certain Serpent. and Pliny relate concerning horses. was there daily fed. Aristotle. when he sings. and most like to prophecy. & birds. and apprehend them. . bit off his own Stones [testicles] by way of revenge upon himself for his incest. By the same instinct Partridges [partridges] know their Dam. and other Animals. some lights of divination may descend upon four-footed beasts. and very neer. although haply not of all. and a troublesomeness of mind into the inhabitants of that house. Auspicia. is more sublime then all humane apprehension. Orpheus the divine himself (as we read) did teach and shew first of all. who not knowing his dam [mother]. being heard afar off. So a harlot being hid in some very large house. Also he relates that in his time was a certain Stork convicted of unchastity by the smell of the male. as saith William of Paris. William of Paris also makes mention of a certain woman in his time. He also makes mention of a certain horse. Now they are verified by the light of naturall instinct. yet of some of them. winged. strikes fear. It is mentioned in Histories that Heraiscus a certain Egyptian. and she having brought forth some young. is sometimes perceived to be there by some one that is altogether ignorant of her being there. a man of a divine nature. and gather together into places where they shall be. after she knew of it. who being judged guilty by a multitude of Storks whom the male gathered together. that did such a like thing. but by their voice. The same doth Varro. discovering to them the fault of his mate. who know by this instinct theeves [thieves]. and thereupon did fall into a most grievous headach [headache]. Nor think I Heaven on them such knowledge states. which afterwards were had in great esteem with all Nations. & are set in their gesture. and would never return to that house any more. because the brightness of this instinct is not in all men. by one of which a son of her hosts was killed. as if from this. Now by these examples you see. So a thief lying hid in any house. By the same instinct also certain hurtful and terrible things are perceived (the soul of the men being altogether ignorant of them) whence terror. called the Asp. when afterwards he understood what he had done. as it manifestly appears in some Dogs. torn in pieces by them. could discern unclean women. how the lights of presage may descend upon some Animals.Chapter lv. By this instinct there is a certain wonderfull light of divination in some Animals naturally. and of some rules of finding of it out. and finde them out. that by the same instinct perceived a man whom she loved. How Auspica's are verified by the light of Naturall instinct. & sate upon them. which foretell things to come by Animals. or thinks of his being there. not only by his eyes. or marks of things. killed that young one. as signs. and horror ceaseth much upon men when they think nothing of these things. and Auguria. as if they fore-saw the flesh of dead Carkases [carcasses]. Nor that their prudence is above the fates. and men. by which they are able to presage to us of the events of things: which Virgil seems to be sensible of. falling upon them with a full mouth. coming two miles off. was. for she coming to a certain mans table in Egypt.

viz. Cranes.----. Venus dissembling. and deadly. flying. and is said to be most happy in her presages. by the name of which they are ascribed to the Dieties [Deities]. Vulturs [vultures]. fair weather. what are Joviall. especially in the Auspicia's of Mariners.----. And Heaven surrounding in a long consort. whence Ovid sings. because she is a Saturnall Solitary bird. which no bird well resents. and most sad events. Venereall. ----. Eagles. voice. and what Martiall. the boneBreakers. Moreover it belongs to an artist to observe a similitude in these conjectures. are all of them called terrible. and so of the rest. We must consider therefore what Animals are Saturnall. and the like: for they are to be considered in their flying. whence also the tacid consents of Animals seem to agree with divine bodies. also the horn Owl. as the Scritch [screech] Owl. and Mars. they sport. or taken to disdain. Now the birds that portend future things by their flying are. they signifie a tempest: when slowly. ---------.All this is not for naught. Also when two Eagles fly together. In like manner thou shalt enquire into the reason of the rest. teacheth her son Aeneas in these verses. whether they fly slowly.motion. whether to the right hand. as in Virgil. and singing. and such like. as this is shewed of number. and is reputed to be most unfortunately ominous. because that is a number of confusion. and according to their properties to draw forth their presages: so those birds which resemble Saturn. Daw. Buzzards. But the Swan is a delicious bird. or to the left. going. or swiftly. Most happy is the cheerfull. Swans. there is a certain power put into inferiour things. . whence Virgil. how many fly together: upon this account if Cranes fly apace. as the Crow. and others which we have mentioned before. colour. The ugly Owl. Pie. also nightly. Fortels [foretells] misfortunes. 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.----There are also some birds that presage with their mouth. and their bodies and affections to be affected with their powers. For according to the doctrine of the Platonists. of which the Poet saith. the Hawlet. by which for the most part they agree with the superiours. meat. singing Swan In her presages ----. As they return with sounding wings. they are said to portend evill.This did fore-show Oft from the hollow holm that ominous Crow. Else we in vain my parents Augury taught. and Dedicated to Phoebus. because she is never drowned in water.

did first look into the liver. he said to his companions. the inventor whereof was Tages. and shall boil the first bird which he catcheth. Also Porphyrius [Porphyry] the Platonist in his third book of Sacrifices. sadness. or the like. as Apollonius said. if any one shall go forth to catch birds on a certain day of the Kalends of November. and the heads of this. making a great chattering and noise. they pronounced Victory. which voices it is not so wonderfull a thing should be understood by men conversant about them. Now if there were a sacrifice found without an heart. all the rest following him. and branch of th' entrals [entrails] doth increase. I' th' inwards all defects are ominous On part. But Democritus himself declared this art. I say. The Romane Religion thought that the liver was the head of the inwards. they search the heart. with the heart of a Fox. these were deadly presages. and Tiresias. that of old when Apollonius sate in company amongst his friends. Then the bowels being finished.Just so. Hence the Sooth-sayers [soothsayers] enquiring after future things in the inwards. the other for the enemy. Melampus. and liver of Dragons. and moves with quick pulse the arteries. went to see. who hear. or being smitten. And if this Art by Tages was but feigned. as saith Pliny. or a head was wanting in the Liver. and that the wheat was scattered upon the ground: many being much moved with these words. and one Sparrow coming from elsewhere unto them. that there was a Swallow: for it was certain. and Apollonius the Tyanean [Apollonius of Tyana]. Another part is weak. should understand the voices of birds. that the heart of a Mole conduceth to presages. saith. made a . of whom Lucan sang. who shall eat the heart. that they can understand the meaning of bruits [brutes]. or anger. of whose blood mixed together was produced a Serpent. and Auspicia's which were taken from the inwards of sacrifices. There were also divinations. or another part being compared together. and so it was. Beats. and then flying away. and all other Animals. and whom they report had excellent skill in the language of birds: of whom Philostratus. at which they much wondered. Also the Arabians say. and the Victory of Caesars. and Thales. And Hermes saith. excelled. as joy. seeing Sparrows sitting upon a tree. in which as amongst the Ancients. who as we read. saying. Proclus also the Platonist believed. and were called piacularia. according to these verses. and flagging lies. Most wonderful is that kind of Auguring of theirs. and Porphyrius [Porphyry] speak. by naming the birds. of which whosoever did eat. & understand the speeches of Animals. and wrote. that the inwards did signifie the slaughter of Pompeys men. in which were two heads. whereof the one was called the head for the City. Also if a sacrifice fled from the Altar. that all that shall eat of this bird. shall understand the voices of birds. thy friends and fleet have gain'd The port. as we read in Lucan. that that Sparrow told the rest that an Asse being burdened with wheat fell down in a hole neer the City. or with full sailes the Bay obtain'd. And if the Inwards have no credit gained. because every voice of any Animall is significative of some passion of its soul.

prodigious. and prodigious things are to be interpreted. and according to these. that the most potent. and therefore advised that Sylla should eat those entrals [entrails] himself. the Pismire [ant] put . by Constellations. one of them dyed [died] of a disease. because the same signs are for the same things. the entrals [entrails] foretelling so much: which was thought to be done by the power of the Gods. and death of many eminent men and Kings. Now the Sooth-sayings of Flashes. and admonished. and nine Gods. as is most certain. as Cicero makes mention of Midas a boy. which should dart them forth. But as often as Monstrous. by shewing rules for understanding the signification of them. into whose mouth. For with foul spots pale entrals [entrails] tinged were. that before the rest they might be prefigured. and Provinces. For they have ordained sixteen Regions of the Heavens. Chapter lvi. and of wonders. and have ascribed Gods to every one of them.lowing. and by prodigies. and Lightenings. C. and besides eleven kinds of Lightenings. and how monstrous. with specks of sprinkled blood They were --------------There was in times past such a venerable esteem of these arts. and Kings did nothing without the Counsell of the Augures. Of these Lucan made mention. Of the Sooth sayings of Flashes. partly by the negligence of men. We read that when Julius Caesar on a day went forth to procession with his purple Robe. Struck at the colour Prophets were with fear. 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. as also some curious searcher. and L. that the Liver was consumed away suddenly: and not long after. and wise men sought after them. or fell upon any part of his body then he ought to do. and Priests of Hetruscus have taught the Art. Now if the same thing. And when C. Marcellus. and provinces. there was wanting a Liver. by wonders. and wondrous things happen. or the like. and how Monstrous. they do presage. For the Celestials take such care only for Princes. or the like hath been seen in former Ages. and prodigious things are to be interpreted. and partly by the authority of the Fathers. another was slain by men of Lyguria. Petellius Coss: were offering sacrifices. and blew [blue]. and the like for like. it was the like ominous. the Prophets. by Stars. peoples. whilest he was sleeping. there was twice a Heart wanting. Marius Utica was sacrificing. yea the Senate. and M. Also when Caius the prince. So prodigies have come before the birth. But all these in these dayes. and what happened after that. the figure of a Crown appeared in the head of the Liver: which Posthumius the Soothsayer interpreted to portend a Victory with a Kingdome. Now their interpreter must be some excellent conjecturer of similitudes. and of them who at that time are employed about the affairs of Princes. Both black. and Lightenings. and sitting in a golden chair. are abolished. Claudius. and sacrificing. some great matter. to fortell the same. we must consider that very thing. The colour also of the inwards is to be considered.

it rained Wool about the Castle of Corisanum. Annius was slain by Milus. the Rocks. Marcellus being Consuls. the swelling. saith. And Livie [Livy] concerning the Macedonian wars. opened themselves. Hydromancy. Also in Lucania it rained spongious [spongeous] Iron. Aeromancy. Chapter lvii. and doing of him no hurt: which thing. it rained Milk. which was an omen of great riches. But concerning these also. foretold that he should have the Kingdom. of which the Sorceress in Lucan seems to boast her self. and Pyromancy. whicb foresheweth future things by the motions of the earth. Hydromancy. as also the noise. Aeromancy. the Aire. and the arms that were hanged on the wall. So we read in Pliny. Attilius. and exhalation. Geomancy. saw a burning Torch. Paulus. which did presage that a very great Pestilence should the next yeer [year] over-spread Rome. the pits. with which also all the souldiers [soldiers] of Lucania. the Fields. by which was foretold the sweetness of his speech. neer which place a yeer [year] after T. and at the same time in the temple of Hercules the doors that were shut with bars. he saith. have got their names. when she was bringing forth Paris. The Seas. and all Asia. . A little before the destruction of Leuctra the Lacedemonians heard a noise of Arms in the temple of Hercules. in the yeer when Annibil [Annibal] dyed [died] it rained blood for two dayes. There appeared unto the mother of Phalaris the image of Mercury pouring forth blood upon the earth. there appeared a flame licking the Crown of Ascanius his head. were found on the ground. And in the wars of Denmark. In like manner after Troy was taken. and the Skie. as oftentimes in times past something hath been foretold of them. which prodigious dreams the event that followed made good. whence those four famous kinds of Divinations. The wife of Tarquinius Priscus seeing a flame lick the head of Servius Tullius. were slain. with which the whole house was overflowed. that water mixed with blood came down from Heaven like rain. Of Geomancy. at that time when Annibal did spoil Italy. seeing it did portend the Kingdom to Ascanius. for monstrous prodigies did fore-run great and eminent destruction. and C. the Chaos. perswaded him to depart. the chops. and Mountains high Foretell the truth ----The first therefore is Geomancy. being a very numerous Army. Pyromancy.corns of Wheat. and Blood. Hecuba. of which we shall more largely treat in the following Chapters. & in the yeer before Marcus Crassus was slain in Parthia. The like events may be prognosticated of other like things. and sound of a Trumpet was heard in the Aire. the trembling. when she saith. Aeneas disputing with Anchises his father concerning a flight [?]. that M. four Divinations of Elements. The mother of Dionysius dreamed she brought forth a Satyr. the noise of Arms. Also L. The Earth. which should set on fire Troy. Moreover the Elements themselves teach us fatall events. Portius being Consuls. and C. the judgements of the Celestial influencies must not be neglected. So Bees sate upon the mouth of Plato when he was sleeping in the Cradle. Also concerning the second punick war.

So also Pyromancy divines by fiery impressions. and winding.and other impressions. by the blowing of the Winds. To this may be referred that art. names. and Silver. and by imaginations in Clouds. After the same maner doth Aeromancy divine by airy impressions. and learned of them things to come. and Clouds. which are made in the waters. and the like. if the flame fly turning. and cast into the water. by Rainbows. a boy saw in the water the effigies of Mercury. in the History of the Lycians. A kind of Divination found by the Persians. unknown to men. as Varro reports. and Wax being melted. So the wife of Cicero foretold that he would be Consul the next year. and visions in the Aire. a long time after Numa practised. there suddenly broke forth a flame. and are not kindled. or when ashes are hard grown together on the hearth. by Mists. These things doth Atheneus more at large relate out of Polycharmus. would look in the ashes. of which kind there was use made by the Lycians in a certain place. and sparkles. but of these more in the following Chapters. did appear. by visions. which Divines by points written upon the earth. and a great multitude of Fish. because when a certain man after the Sacrifice was ended. . their tempests. and imaginations in the fire. and by Stars with long Tailes. into which. which foretold in an hundred and fifty verses all the events of Mithridates his War. by the forms of which the Prophet foretold what should come to pass. Of this kind are those that Pliny speaks of. and when the fire casts off the ashes. But there is another kind of Geomancy. from a skin full of water. pale. There were also in former years Fountains that did foretell things to come. and pretious [precious] Stones. Now Hydromancy doth perform its presages by the impressions of water. which is not of present speculation. the art of which Almadel the Arabian sets forth. and buzzing fires presage tempests. by which Lead. which was called Dina. do express manifest marks of images. by a certain power in the fall of it. made hollow in the dry sand. and depressions. and of strange shapes. Which art also Pythagoras. where we shall speak of Oracles. in a Wood dedicated to Apollo. that terrene. as the Fathers-Fountain at Achaia. to which also are added visions. and presently that place was filled with waters. Also when a Coal sticks to Pots taken off from the fire. for in the water he called up the gods. There was of old a kind of Hydromancy. Also Torches when they strike the fire before them. neer the Sea. Hither also may be referred the divination of Fishes. and it was called Lecanomancy. by Circles about the Moon and Stars. We read also that Numa Pompilius practiced Hydromancy. had in great esteem amongst the Assyrians. it portends wind. and when a Coal is very bright. their increases. written upon with certain images. Circles about the snuffs of Candles betoken rain. he that went to consult of future things. and colours. by fiery Colours. let down roasted meat. and characters. and that which was called the water of Juno in Epidaurus. their ebbing and flowing. what we desire to know. upon which they put plates of Gold. but of that we shall speak hereafter.

As a Weesell [weasel] that is killed. is made alive again by the breath. Hercules. She makes acute. and Thalia being dead. also that many were by Physitians [physicians]. as the Historians relate of Aesculapius. and of sleeping. and a certain Arabian. and after a few dayes were alive again. the Physitians [physicians] coming to see it. and to some impossible. and thin colours. And Lions make alive their dead Whelps by breathing upon them. beyond all expectation. Also we read that Aesop the Tale-maker. and Fields of the Nymphs in Apollonia. of L. Of the reviving of the dead. Hence they think. Chapter lviii. Auguries were taken from fires. when they are carryed upright. or on one side. some Hearbs [herbs]. whom they say. are made of the same natures. and wanting victuals many years together. and motions. the middle being white. For to wind in and out. all like things being applyed to their like. and Magicians raised from death again. and above their sensitive powers. Tubero. For we read of some that have been drowned in water. and those being surmounted. and we have above mentioned out of Juba. and on th' Altar laid. a certain man that was dead. so called from smoak [smoke]. others otherwise tryed. as Pliny testifies of Aviola. as they say. and Magicall confections. Corfidius. and made con-naturall. unless it could be accounted approved by an Historicall faith. joyful. and Xanthus. the hearb [herb] Dragon-wort restored to life. and bright. Also we read that Glaucus. and flames. Magicians think that perfect men may by the powers of their soul repair their dying bodies with other inferiour souls newly separated. is endowed with the nature of that agent. a man pertaining to the Consull. such as they say are made of the ashes of the Phoenix. and inspire them again. others slain in war. Let us implore the Gods for divine aid. because it searcheth into the flame. and to run round Like to a Serpent ----Also in the Aethnean Caves. Gabienus. which indeed to many seems fabulous. The Arabian Philosophers agree. and smoak [smoke]. Lamia. and put upon the fire. And because. Cæius. that to this vivification. or round. and many others. and also all the spirits obey the perfect souls. and Intelligencies. Some say that he revived by the puting into his body a medicine made of . and the cast skin of a Snake do much conduce. Increas'd by th' aire. sounds. Seeing therefore all the souls of men are perpetuall. and sad. and cry of his Dam [mother]. and Apollonius the Tyanean. that some men may elevate themselves above the powers of their body. and thing that receives into it self the act of any agent. which we read in these Verses in Statius. and Philostratus concerning Tillo. towring flames. and every patient. receive into themselves by the perfection of the Heavens. others cast into the fire. the sons of Jupiter. And then she makes the flames without all bound. were raised to life again. red. amongst the answers of the Oracles. a divine vigour. Let Piety be bound. Tindoreus.To these is added Capnomancy. But of these things we shall speak in the following Chapters. if they did receive what was cast into them. if they did reject them. and Palicy. or making alive.

and did neither eat nor drink. We read also that Epimenides Gnosius slept fifty seven yeers in a Cave. sometimes lying hid in their bodies. Hence the proverb arose. forsake the body. 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. then he was found awakened as a man halfe dead. under a heap of hay. There was in Norvegia a Cave in a high Sea shore.Honey. untill she was boyled [boiled]. slept for the space of a whole Autumn. And I have often seen a Dormouse dissected. To outsleep Epimenides. we read in some approved Historians. This is the manner. be oppressed with vehement extasies [ecstasies]. there was no alteration in them. sense. as if she were dead. because he buried him alive. although they seem to be dead. motion. untill they awaked. that in his time a certain country man being wearied in Germany. as to make them seem older: The same doth Pliny testifie of a certain boy. and are in such a dead sleep. that in times of Pestilence many that are carried for dead to the graves to be buryed [buried]. and the young man speaks. then turning towards the East. that a certain man by being filled with Water. so that the heart was not perceived to move. and when presently in boyling [boiling] the water the dissected members did shew life. then his body to be filled with breath [mouthto-mouth?]. and so killed him. after which the Carkase ariseth. layes a certain Hearb [herb] upon the mouth of the body of a young man being dead. where. as Phlebotomy. the dying souls must. or long staying under the Water. and there are given signs whereby it may be known who are alive. Damascenus tels. Glaucus was raised from death by taking in Honey into his body. although a man be not truly dead. slept fifty seven yeers in a Cave. and as it were dead for a certain time. and the Winter following. or great noise. and his arteries became hard. and so lye as if he were dead. whence the proverb. The same also hath often befeln women. M. which sleep all Winter. revive again. If these things are true. that they can scarce be awakened with fire. and out of his wits. and another upon his brest [breast]. being wearied with heat. Apuleius also relating the manner of these kinds of restorings to life. and continue immovable. unless there be some means used to recover them. or some other cure. when the hay began to be eaten up. Eclesiasticall [Ecclesiastical] Histories confirm this opinion concerning the seven sleepers. whom he saith. as they that were tryed by the stinging of Serpents. and Physitians [physicians] do raise dead men to life. but lies astonied [dazed]. who was suffocated for six dayes. lost the pulse of his whole body. and the Psilli restored to life. which may continue fourty eight [forty-eight] hours. that some men have slept for many yeers together. and many other Serpents. And Rabbi Moises out of the book of Galen. as Paulus . although it be hard to be believed. may fall into a swoun [swoon]. and in the time of sleep. and he lay like a dead man. And it is said in the same book. and his journey. which Patriarcha translated. by reason of fits of the Mother. Now we may conceive that such kind of extasies [ecstasies] may continue a long time. praying silently (a great assembly of people striving to see it) in the first place heaved up his brest [breast]. as it is in Dor-mice [dormice]. And this is often found. were by the Nation of the Marsi. his face being very green. then makes a beating in his veines [CPR!?]. or rising of the propitious Sun. whom they say slept 196 yeers. Also it is said that a man by reason of a fal [fall] from a high place. that the man is not yet truly dead. makes mention of a man. And these are such as very seldom happen. and indeed will dye [die]. and be freed from all bodily action: So that the life. saith of Zachla the Egyptian prophet: The prophet being thus favourable. and so. by which we understand Magicians. and Crocodiles. untill the Summer. Also.

hath assigned to himself the same opinion. which to us may seem incredible. as also by the knowledge of many experiences. that this long sleeping was appointed by God as a punishment for some certain sins. in that part which is wrote concerning questions. and drink. as also he tels of a Miracle of our Age. the memory is confirmed by sence [sense]. and their events. by little. or idle imaginations: for those are vain. or drawn together. neither doth he think it irrationall. or remission of the power of the medicine. moneths. And Physitians [physicians] say that there are some Antidotes. or corruption. or drink. or years. There is also a certain kind of Divination by Dreams. A Dreams I call here. and fasted in the strength of that meat. called Philinus. That also is wonderfull which Theophrastus mentions concerning a certain man. or of the passions of their mind. and daily experience. And there are grave Authors who describe a certain hearb [herb] of Sparta. and such like rules. because these kind of Dreams come by use to divers men after a divers manner. or such like causes. who lived twenty yeers in the wilderness without meat. it suggests it self to him that is asleep. who took no food till the thirteenth yeer of her age.Diaconus. according to the intention. walked. arts. being forewarned by that punishment. but that he lately confirmed it. And John Bocatius makes mention of a man in his time. The rule of interpreting this is found amongst Astrologers. not vain Dreams. After the same account you must conceive of Dreams. and . who used no meat. or body. till he dyed [died]. to commit to memory all things that are seen. fourty [forty] dayes. being all well disposed. viz. Of Divination by Dreams. I call that a Dream here. But that was a greater wonder. or hold it in their mouth. and like befall like. an Helvetian by Nation. and the people that went in to disturb them were contracted. and have no Divination in them. so that after a while. the examples of Histories. without consuming. that some should without meat. And this may befall a man by reason of some poisonous potion. and Methodius the Martyr write. passion. that his brother Nicolaus Stone. action. but arise from the remains of watchings. of which they that take too great a potion. with which they say the Scythians can endure twelve dayes hunger. so be which hath often fallen upon the same visible thing. sleep many moneths. For as the mind is taken up about. event. seeing there are the same accidents to things. if they do but tast [taste] it. for certain dayes. as Elias in former time being fed with a certain food by an Angell. that there was a woman in lower Germany at the same time. and avoyding excrements. Now Xenocrates. in Venice. and disturbance of the body. and naturall. confirmed by the traditions of Philosophers. a man of no mean repute amongst Philosophers was of opinion. and dispositions of the phantastick spirit: wherefore there cannot be given one common rule to all for the interpretation of Dreams. they durst not hurt them. the authorities of Divines. But Marcus Damascenus proves it by many reasons to be possible. who would every yeer fast four dayes without any meat. and according to the divers quality. But according to the opinion of Synesius. without meat or drink. Whence Synesius commands that every one should observe his Dreams. seven men lay sleeping a long time without corruption. which is caused by the Celestiall influences in the phantastick spirit. and by keeping in memory the same thing knowledge is obtained. shall be able to endure hunger a long time. but yet that is not sufficient. besides Milk. and as Aristotle saith. and sciences are obtained. or sleepy disease. Chapter lix. mind. & little. and wearied with cares. fortune.

and little to interpret his Dreams. Now Dreams are more efficacious. And this is Aristotles meaning in his book of Problemes. doth alwaies as with call his mind from outward businesses. that all men that were excellent in any Science. and examine that which belongs to prophecyings. Democritus. many Prophets. as they say Hesiod. seeing he is the Author of secret contemplation. For this. By Melancholy. For it is a most true. is a melancholy humor. which was in the ninth number of tbe Nativity. Divine. and divination. that there were some melancholy men. and estranged from all publike [public] affairs. and Poets. foretelling things to come. neither doth it proceed from nature or humane Arts. especially if it be helped by any Celestiall influx. besides madness. and terrible a thing. but also they that are watchfull do with a kind of instigation of minde. not that which they call black choller [choler]. and passages of future things. Tynnichus. that the Sibyls. by which Spirits are sometimes induced into mens bodies. Homer. Celestiall spirits also are sometimes drawn . and Plato attest the same. which it doth induce. and the Bacchides. that not only they that are asleep. after the violence of their madness was abated. if it be any thing within the body. And in his Problemes saith. and became Poets. Chapter lx. so also makes it ascend higher. hath his influence upon it. Ion. or revolution of that yeer. So great also they say the power of melancholy is of. and Lucretius were. as in watching. Calcinenses. were for the most part melancholy. as all Artists by reading of them judge. and Naturall Phylosophers [philosophers]. Of Madness. We shall now discuss. yet treated acurately [accurately] of each Art in their madness. and stirs up a madness conducing to knowledge. and the highest of all the planets. Besides. that had such excellent wits. and prophecied wonderfull. that they were thought. or a kind of madness. but from purified minds. as well in sleep. when the Moon over-runs that Sign. and most easily receive an impression of the Celestials. by divine inspiration. and white choller [choler]. and Divinations which are made when men are awake. So also there have been many melancholy men at first rude. It happens also sometimes. saying in his Treatise of divination: Melancholy men. burns. and certain divination. were by their naturall Melancholy complexion Prophets. do far better conjecture. which Divination Aristotle cals ravishment. and Amon.accidents that befall. by reason of their earnestness. saying. some men are made as it were divine. and bestows upon him the knowledge. saith he. and preserveth it. and with a diligent observation consider with himself the rules by which these are to be examined. and dry. and some men are made Poets. when it is stirred up. increaseth. for by this means shall a Diviner be able by little. The cause therefore of this madness. that the violence of it is said by Physitians [physicians]. as is a melancholy humor. if so be nothing slip out of his memory. or in the ninth Sign from the Sign of perfection. ignorant. which is so obstinate. and teacheth that it proceeds from a melancholy humor. that by its force. and divine things. and Niceratus the Syracusan. Therefore we understand a melancholy humor here. Whence divine Plato in Ion saith. and quickly conceive a habit. and of the power of a Melancholy humor. and oracles. to be a naturall. and seemed to be more divine then humane. who seeing he is cold. He saith also. especially of Saturn. who on a suddain were taken with a madness. do not well understand what they wrote. also to entice evill spirits to seize upon mens bodies. and untractable. which they themselves scarce understood.

then it becomes a receptacle of sublime spirits. sang thus to Pollio. and instinct. or an excellent Orator. tempests. as rain. But when these kinds of spirits portend to us future things. when the mind is forced with a melancholy humor. Rule with paternall power th' appeased earth He shall ---------Then he adds. and issue of the battell [battle]. and forms of manuall Arts. as future prodigies. They say therefore. rationall. and foretels [foretells] mutations of Kingdomes. and himself their object be. The Maid returns. saying. and humane things. as the Sybill [Sibyl] did to the Romanes. imaginative. and changes of times.into mens bodies. earthquakes. and such things as belong to them. Saturnian Realms return. and fear shall leave the Land. Hence it obtains the knowledge. And that they think happens under a threefold [three-fold] difference. and the changing of the law. but when the mind is wholly elevated into the understanding. Physitian [physician]. and remembring what the Sybill [Sibyl] Cumaea had said. So we see that any most ignorant man doth presently become an excellent painter. and passing beyond the bonds of the members. As we read in Aulus Gelius. slaughter. that Cornelius Patarus his Priest did at the time. foretell the time. when Cesar. Last times are come. the prophet to come. and such things as belong to the knowledge of things eternall. by whose presence. And a little after intimating that originall sin shall be of no effect. and evill shall be nulled. innundations. the orders of Angels. and spake most wonderful things. And times great order now again is born. and the like. such as the Law of God. saith. they shew those things which belong to the disturbing of the Elements. with Gods shall see Mixt Heroes. and to become a master in any such Art. order. and mentall. So Virgil understanding that Christ was at hand. or contrivers of building. is wholly carried into imagination. or miracles. If any prints of our old vice remain'd By thee they'r voyd. But when the mind is turned wholly into reason. and salvation of souls. It foresees things which are appointed by Gods speciall predestination. it becomes a receptacle for midle [middle] spirits. nothing moderating the power of the body. and restitutions of Ages. by whom it oftentimes receives wonderfull wayes. and Pompey were to fight in Thessalia. viz. and understanding of natural. that thence the fall of the Serpent. antiquity testifies men have been made drunk. So the Sybills [Sibyls] Prophecyed of Christ a long time before his coming. and the poison of the tree of death. or of the knowledge of good. and doth suddenly become a seat for inferior spirits. He a Gods life shall take. So we see that a man sometimes doth on a suddain become a Philosopher. . Cumæa's prophesie Now from high heaven springs a new progenie. according to a threefold apprehension of the soul. famine. and learns of them the secrets of divine things. great mortality. being taken with a madness.

and Water together. they must have been immortall. of the external Senses.The Serpent shall And the deceitfull hearb [herb] of venome fall. and therefore immortalized them: but that all kinds of mortall animals were made at the command of God. and Light: then the Ears have the . and th' Ocean tracts. and heavens immense. adoring him in these words. The spirits therefore mixing Earth. when he saith. but by the assistance of the heavenly Spirits compound. and have an affinity with the Nature of Fire. thinking that God is the chief Creator of the whole world. seeing they are no more subject to the body. and Internall. Behold! the world shakes on its ponderous axe. Of the forming of Man. assigning in it severall Provinces to each power thereof. which opinion Alchinous. Yet he intimates that some sparks of originall sin shall remain. That God did not immediately creat [create] the body of man. known to every one. and their bonds being as it were a little loosed. and Plato favor. as the Tower of the whole body. to Lust the Womb. to which there are allotted five Organs. of spirits both good and bad. It is the opinion of some Divines. mean and low places: as to Anger the Midriff. Aire. For the Eyes placed in the uppermost place. so much the more acurately they understand. betwixt naturall. that they which are placed in the more eminent part of the body. and also the Inward. made of them all. easily perceive the light of divine revelation. And at last with a most great hyperbole cryes out to his child. Chapter lxi. one body. The externall are divided into five. but to the more noble senses the Head. as it were Foundations. Fire. Some steps of ancient fraud shall yet be found. to the meaner of them. are the most pure. have a greater degree of purity. because as saith Plato.---------. as the off-spring [offspring] of God. and the Mind: of the threefold appetite of the Soul. for if he should have created them. do sometimes foresee things to come. which they subjected to the service of the soul. See earth. as in those who are neer to death. There are also some prognosticks. or subjects. How all things at th' approaching Age rejoyce! Oh! that my life would last so long. and being weakened with old Age. and frame him. put together. and then the manifold Organs of Speech. and voyce. Dear race of Gods. which are in the midle [middle]. They divide the Sense into External. being so ordered. and supernaturall divination. As would suffice thy actions to rehearse. great stock of Jupiter. by how much the more men are less hindred by their sence. and because they are neerer to the place whither they must go. and passions of the Will.

and in this. For the vertues thereof in generall. and things seen. the bowing of the Tongue. and is content in the contemplation of the truth. and impresses the body with its impression. the touching is diffused through the whole body. as by a Dog. and Moist. and imagination take up the two former Cels [cells] of the brain. the memory the hinmost part thereof. and progress of those things which are contained in the order of nature. the Teeth. and have a middle nature betwixt the Aire. which inquireth into the causes. but the cogitative power possesseth the highest. and Smels [smells] more acutely then Man. bodies Hard. the Tongue. vertues. the incorporeall mind possesseth the highest place. &c. the understanding of intellectuals. dispositions. according to their assimilation.second order of place. For it is the last impression of the understanding. it stirs up into an opinion. in which are framed words. the arteries. as Seeing. for the Common sence [sense]. because it doth first collect. and are compared to the Aire: the Nostrils have the third order. whereof the first is called Common sence [sense]. resemblances of species. and by its property. which. and flights. and Speech are many. the windpipe. divided into four. what or what kind of thing that is of which the representations are. The second is the imaginative power. which doth not perceive but those that are nigh. and accommodates the externall to the internall. The more pure senses are those which perceive their Objects farthest off. forms all the actions of the soul. and forms all figures. or power of judging. Soft. persecutions. and perfect all the representations which are drawn in by the outward senses. Moreover. the breasts. are discourse. properties. whose work is also to perceive. and all those parts and muscles that serve for breathing. and Eagles see more acutely then all other Animals. then the Tast [taste]. and judge by the representations received. seeing it represents nothing. is belonging to all the powers of the mind. then the Organ of tasting. But the proper Organ of Speech is the Mouth. Now the touch only is common to all animals. which is grosser and most like to the nature of Water: Last of all. and middle part of the head. which is therefore called the contemplative intellect. Now these senses have their Organs in the head. as the inward muscles of the breast betwixt the ribs. and is compared to the grossness of Earth. which expresseth its powers by the Organs of the body. Now the interior senses are. who Hears. and stirrings up to action: but in particular. and sends forth the impressions of other powers unto others: And those things which appear by sence [sense]. and the Water. and tast [taste] he excels all other animals. but those things which appear by the Intellect. doth properly assign them. and adjudged. and operations. whose office is. as saith Iamblicus. And this is that which shews us future things by dreams: whence the Fancy is sometimes named the Phantasticall Intellect. and purity. and to commit those things which are thus discerned. but of it self it receives images from all. the lungs. so the touch perceives by the medium of a stick or pole. and to present them to the third faculty of inward sense. For it is most certain that man hath this sense. and as Sight discerns by the medium of the Aire. and Hearing. although Aristotle placeth the Organ of the Common sence [sense] in the heart. which discerning by consulting what things are to be done. But the touch perceives both wayes. in the second place it offers to opinion. the Organs of Voice. and the Linx [lynx]. the Lips. to retain those representations which are received by the former senses. and lastly. Sees. which is the phantasie. but in the other three he is excelled by some animals. Above the sensible soul. and it hath a double nature. Election. The other is a power of the mind. to the memory to be kept. Counsel. the one. & Man. according to Averrois. the manner of Discipline. the Palate. for it perceives bodies nigh. then the Smelling. and speeches. and .

then they respect a temporall good or evill. praise or disgrace. because if any one should for his own profit rejoyce at an other mans harm. honest or dishonest. without any advantage to it self. which is therefore defined to be an inclination of the mind to an effeminate pleasure. differing from the sensitive. without his own hurt. which are neither bodies. viz. which is called the will. that by the externall sences [senses] we might know corporeall things. under the notions of Vertue or Vice. which is an inclination of nature into its end. and is therefore ealled the Active Intellect. delightfull and offensive. Now these kind of apprehensions are of three sorts. and kinds. Rationall.what things to be shunned. and respect good or bad. this would be rather out of love to himself. the grief or perplexity it self doth also beget so many contrary passions. although it be of it self. thinking it self to have attained to some great good. is wholly taken up in consultation. by the internall the representations of bodies. in the enjoyment of which it prides it self and glorieth. or synderesis. as of a stone downward. When they follow the Intellectuall apprehension. with which in like manner the body is affected sometimes. which is a certain quietness or assentation of the mind or will. And according to this threefold order of the powers of the soul. and action. nor any thing like them. true or false. and loftiness. This Order of powers therefore nature ordained in man. The third is vaunting. and Sorrow at anothers good. as also things abstracted by the mind and intellect. Of the Passions of the Mind. which we call Envy. and not willingly consents to that pleasantness which the senses hold forth. it may be also of things that are impossible. which is in all stones: another is animal. convenient or inconvenient.e. or unprofitable. It is said to be without any advantage to it self. as pity is a certain kind of sadness at anothers misery. difference. and diffuseth it self to enjoy it. Fear. desiring.. profitable or unprofitable. and are called naturall. as Horror. in this. or voluntary passions. as of good or evill. Sadness at anothers prosperity. they are called rationall. nothing unless in some manner comprehended. and Intellectuall. and intention of the present good is melted. under the notion of just or unjust. then out of ill wil [will] to another. the sensitive is of it self. yet because it is free by its essence. their Original [origin]. And these four passions arising from a depraved appetite for pleasure. Whence from its depraved appetite there arise four passions in it. and it is divided into irascible. or animall passions. of all things that are possible. When they follow the rational apprehension. because it obeys. or dissolution of the power. and concupiscible: the third is intellective. which the sense follows. and therefore is altered and depraved with pleasure and continuall anguish. But the will. whilest it assents to the inferiour powers. Whereof the first is called Oblectation. are three sorts of passions in the Soul. desiring himself to be equall with God. which is a remission of. as it was in the Devil. and so respect good or bad. or a certain kind of pleasure or delight at another mans harm. Sadness. under the notion of profitable. Sensual. when beyond the oblectation the whole power of the mind. there are three appetites in the soul: The first is naturall. The passions of the mind are nothing else but certain motions or inclinations proceeding from the apprehension of any thing. For when they follow the sensitive apprehension. The fourth and the last is Envy. And according to these three. i. The second is called effusion. viz. Chapter lxii. of those things. which may be presented to the senses. they are called intellectuall passions. Now the subject of the .

that Sophocles. by changing the Accidents. Despair. But the irascible power respects good or bad. then Despair. And this is manifest to all men. We know that Dogs oftentimes dye [die] with sadness for the death of their masters. Sadness causeth sweat. by changing the Accidents in the body. So in joy. dyed [died] suddenly. but if evill. and moving the spirit. in an Heroick Passion. is known to all. and evil absolutely. there is caused Anger. and Anger. and blackness. and weakened. is constringed by little. So also some men looking from an high place. the other suffers. Physitians [physicians] know. and by moving the spirit upward or downward. Sometimes also by reason of these like Passions. by little and little. Love. For this doth of its own power. Desire. Chapter lxiii. and both respect good and bad. is the concupitive power of the soul. or at hand. or loathing: or if it respect good. did both suddenly dye [die] at the news of a Tragicall victory. Anxiety induceth dryness. The Phantasie. doth often ill affect the body of him that takes pitty [pity]. and a looseness. So fears. but when with diffidency. as it were of injury or hurt offered. Hatred. and Fear. that amongst some lovers there is such a strong tye [tie] of love. and paleness. and Dionysius the Sicilian Tyrant. drawn back. For when the concupiscible power respects good. which is a kind of sadness. mirth. and this sometimes with confidence: and so there is caused Hope or Boldness. then there is caused delight. grief. or outward. but suddenly. sadness. hatred is caused: When it respects good. and by producing divers qualities in the members. And how great heats love stirs up in the Liver. which are. may cause death. and irascible. to obtain the one. and is divided into concupiscible. Joy. Fear. So Naustratus knew that Antiochus was taken with the love of Stratonica. anxiety. in sadness. men many times dye [die]. How the passions of the mind change the proper body. After the same manner in anger or fear. But when that irascible power riseth into revenge. Fear induceth cold. Now what sadness can do. as present. love. according to the diversity of the Passions. Boldness. in fear. and sometimes loose their senses. hatred. trembling of the heart. then sadness. or avoid the other. flying from. Also it is manifest. or pleasure. First of all change the proper body with a sensible transmutation. as present. by reason of great fear. and are sometimes cured. and are sometimes freed from a disease. So a certain woman seeing her son returning from the Canensian battle. that with too much joy. Love or Lust. or imaginative power hath a ruling power over the passions of the soul. Horror. when they follow the sensuall apprehension.passions of the soul. that what the one suffers. And so we find eleven passions in the mind. redness. So in joy. discerning by that kind of judgement the name of her that is beloved. and little inward. the spirits are driven outward. Pitty [pity]. Grief. or desire of revenge produceth heat. that it seems to be the body of another man affected. tremble. the heart is dilated outward. Again anger. and pulse. or on the contrary. so desire is caused. and falling-sickness. under the notion of some difficulty. or evill. inward. long diseases follow. Hope. when they are most vehement. as absent. . and a blewish [bluish] whiteness. So we read. a bitter tast [taste]. in bashfulness. as absent. and so is caused horror. speechlessness. but under a different notion. are moved to the brain. are dim-sighted. and this be onely about some evill past. It is also manifest that such like Passions.

and some when they hear any one name soure things. and the blood impresseth from it self. sparks of fire. How the Passions of the mind change the body by way of imitation from some resemblance. that at the sight of a medicine. and translating of men. And such like things sometimes appear in beasts. and this oft-times when they are in a dream. was seen to send forth from himself lightening [lightning] and fire. pictures out the figure of the thing thought on. which power the vehement imagination moves. and presently again are sometimes returned. Upon this account some that are in a dream think they burn. which is said to send forth a flame out of his mouth. which naturally he could never do. have grown up from boies [boys] into perfect men. nor the odour. For a vehement cogitation. whilest it vehemently moves the species. when as neither the substance of the medicine. and ardent affection made him speak. but only a resemblance apprehended by their imagination. and in the thought thereof did sleep a whole night. Also the seeing of any filthy thing causeth nauseousness. gapes also. the reason of the vertue which the likeness of the thing hath to change it. as if they did truly burn. sense. as in Tiberius his horse. went to stool as oft as he pleased. And sometimes mens bodies are transformed. their tongues waxeth tart. So. perceive a bitter spitle [spittle] in their mouth. joyned with great audacity. The foresaid Passions sometimes alter the body by way of imitation. and what force the imaginative power hath not only over the body. the other whilest he did wonderfully meditate upon the wounds of Christ. Hitherto may be referred those many scarrs of King Dagobertus. so that sparkling flames did leap out with a noyse [noise]. Alexander the great shews. or motion on a suddain leave the members. whom his mother brought forth dumb. no otherwise then by the vegetative power being stirred up by a vehement imagination. Many at the sight of mans blood fall into a swoun [swoon]. or because we see or imagine another to eat sharp or soure things. Chapter lxiv. and meditate upon the sight [fight?]. So men may grow grey on a suddain. yet a vehement fear. So he which sees another gape [yawn]. but in the morning was found horned. . as upon those of the same body. And William of Paris saith. so upon those of anothers. and also transported. nor the tast [taste] of it came to him: but only a kind of resemblance was apprehended by him. as in setting the teeth on edge at the sight or hearing of something. As the imagination of a woman with child impresseth the mark of the thing longed for upon her infant. And some by the dream of one night. So Cyprus after he was chosen King of Italy. elevating corniferous humors into his head. So with a suddain fall oftentimes life. And how much vehement anger. as in the son of Cræsus. impresseth upon his Urine the image of Dogs. many are transported from place to place. Some when they see bitter meat given to any. did very much wonder at. which they represent in their blood. and transfigured. and the imagination of a man bit with a mad Dog. and are fearfully tormented. The Father of Theodoricus is said to have sent forth out of his body. Sometimes wonderfull effects are produced. which they received. and victory of Buls [bulls]. when as the substance of the fire is not neer them. and are in a fire. on the members that are nourished by it. Also of the transforming. can do. and producing horns.sometimes follow sobbing. that he saw a man. who being circumvented with a battle in India. and Marks of Franciscus. the one whilest he was afraid of correction. but the soul. and sometimes when they are awake.

and became mad indeed. and Organs of motion to motion. as he said. They report of Gallus Vibius. were changed into men. And Austin [Augustine] makes mention of some men who would move their ears at their pleasure.passing over rivers. The Passions of the Soul which follow the phantasie. So Avicen is of the opinion. and suggestions brought in by certain Magicall Arts do oftentimes bind them into a strong loving of any one. fires and unpassable places. sends forth health or sickness. Dogs. Cattle. when they please. being mixed with vapors. as Celsus relates of a certain Presbyter. Now how much imagination can do upon the soul. that women have been turned into men. no man is ignorant: for it is neerer to the substance of the soul then the sense is. that they can scarce at all be discerned. We read many other examples by which the power of the soul upon the body is wonderfully explained. and could draw it back again when they pleased: and of another that could sweat at his pleasure. So the Soul being strongly elevated. and are moved without any mistake unto the imagined place. so that some wonderfull impressions are thence produced in Elements. if they cryed out aloud. but from the interiour fantasy [phantasy]. who when he pleased could affect his body with the palsie [palsy]. So women by certain strong imaginations. that in his time. thither doth it lead the body. or speculation altogether abstracted from the body. when the species of any vehement desire. and pour forth abundance of tears: and that there are some that can bring up what they have swallowed. not casually. and. and lie like a dead man. And it is well known. who as oft as he pleased. but on purpose: for whilest he did imitate mad men. when they are most vehement. as out of a bag. yet he could. But of these abstractions we shall discourse more fully in the following Chapters. and also can so take away. dreams. or boldness are impressed upon their spirits. or burnt him. And we see that in these dayes there are many who can so imitate. Chapter lxv. do move the Organ of the touch in their original. as is that which Avicen describes of a certain man. but lay without any motion or breathing. and some that would move the crown of their head to their forehead. not only in its proper body. or bring some disease of the mind or body. and extrinsecall things. and some men. he assimilated their madness to himself. and express the voices of Birds. he felt no pain. but also can transcend so. together with phantasie. So the soul sometimes is by a vehement imagination. Whence they stir up the members. hear mens voices as it were afar off. So great a power is there of the soul upon the body. that when any one pricked. that which way soever that imagines. not out of sight. that a Camell may fall by the imagination of any one. burnt in love towards Jason. Also Pliny relates by divers examples. wherefore it acts more upon the soul then the sense doth. cannot only change their own body. that some can weep at their pleasure. which is the original of locall motion. but also in other bodies. and another called Aemilia. and inflamed with a strong imagination. who after many years. as to work upon another body. So they say that Medea only by a dream. and there appear in his Urine the shapes of . that he did fall into madness. How the Passions of the Mind can work out of themselves upon anothers Body. a certain woman called Caietava. and dreams that it goes. viz. For the Passions of the Soul are the chiefest cause of the temperament of its proper body. So he which is bitten with a mad Dog presently fals into a madness. by degrees. after they were married. could make himself senseless. Pontanus testifieth. or fear.

which was by her bed. amongst the Illyrians. So we read that Jacob the Patriarch. is derived upon them that are nigh. and fortunate men be endeavored after. and habit only. and lastly. or Musk. and mischievous men must be shunned. By this means we read that many miracles were done by Apollonius. that the society of evill. So also the desire of Witches to hurt. Again. whilest they be coupling. in as much as the reason is more excellent then the Phantasie. Philolaus. a Town scituated [situated] upon the territories of Pisa. when it Signs the infant in the womb with the mark of the thing longed for. and soul of one may in like manner be affected with the mind of another. killing men with their looks. strong. and Leprosie [leprosy]. For it is manifest that a body may most easily be affected with the vapour of anothers diseased body. and sometimes continues a long time. with white Clothes. and holy men of our Religion. On the contrary. for their soul being full of noxious rayes. with his speckled Rods set in the watering places. viz. doth act upon anothers body. So the longing of a woman with Child. because by their nearness they do us much good. . in time of conception. And this we see is not only in men. Now then if the foresaid Passions have so great a power in the Phantasie. whom her mother affected with a religious kind of horrour [horror] upon the picture of John Baptist. may act upon another. seeing the mind is far more powerfull. they advise that the society of good. Now by these examples it appears how the affection of the phantasie. that they can bewitch and infect any that are near them. or Basilisk. and Gallen assent. a wench that was presented to Charls [Charles] King of Bohemia. so of bad something of bad. neither are there wanting Mediums. many monstrous generations proceed from monstrous imaginations of women with Child. which we plainly see in the Plague. Chapter lxvi. killed whomsoever they looked angry upon. That the Passions of the mind are helped by a Celestiall season. for this. For as the smell of Assa-fetida [asafetida]. who was rough and hairy all over her body. in the vapours of the eyes there is so great a power. by which it should work.Dogs. and many Prophets. Aristotle. but also anothers. and Triballi. Upon this account they say. Empedocles. To these things Avicen. But of these more fully in the following Chapters. So. doth oftentimes affect anothers body as well as its own with some divine gift. doth bewitch men most perniciously with stedfast [steadfast] lookes. Whence we produce white Pea-Cocks [peacocks]. like a wild beast. and more prevalent in its motion then vapours exhaling out of bodies. by hanging round the places where they couple. as Marcus Damascenus reports that at Petra Sancta. fervent. Algazel. but also is done amongst bruit [brute] Creatures. So the imaginative powers of Pea-Cocks. where we shall discourse of Religion. and how necessary the Constancy of the mind is in every work. when it vehemently intends it self. Therefore let no man wonder that the body. of good something of good. when it is fixt upon God for any good with its whole intention. infects them that are near with a hurtfull Contagion. impress a colour upon their wings. they have much greater power in the mind. that a man by him affection. then to anothers body. Pythagoras. as the Cockatrice. they have certainly a greater power in the reason. and other Birds. Therefore Philosophers advise. neither is anothers body less subjected to anothers mind. And certain women in Scythia. afterwards brought forth after this fashion. doth not only affect its own proper body. did discolour the Sheep of Laban.

and the thing to be done in us. For our mind doth effect divers things by faith. How mans mind may be joyned with the mind. Therefore he that works in Magick. and together with them impress certain wonderfull vertues upon inferiour things. and power of all things. then any materiall things. and Intelligencies. and medicine. or enquiry. or by voluntary Election. deliberations. and application of things. seems to differ nothing from him who hath this of nature. the same doth the strong imagination of the Physitian [physician] work. and the like. and are helpfull. as if it were a proper receptacle of the influence thereof. although it be in false works. that mans mind. and Physick [=medicine]. imagine. and become most powerfull by vertue of the Heaven. for that will be a great help. unless it exposeth it self to Saturn. and believe strongly. as suddenly to be filled with the vertues of that Star. especially the Arabians. and ours to the superior significators of such like passions. and a vehement application of the worker. and being so joyned is the cause of some wonderfull vertue be infused into our works. contemplations. nature. which could not be joyned. that he is frustrated of the desired influence of the superiors. hope. and effects. For. It conduceth therefore very much for the receiving of the benefit of the Heavens. if we shall by the Heaven make our selves sutable [suitable] to it in our thoughts. or receiver. as saith Ptolomeus [Ptolemy]. and things. and not at all doubt of obtaining the effect. and deliberation. or reason by a kind of imitation. and cals [calls] it self back to things separated. elections. he which chooseth that which is the better. as because there is in it an apprehension. For our mind can through imaginations. For the same that the efficacy. For such like passions do vehemently stir up our spirit to their likeness. so distrust and doubting doth dissipate. which is the medium betwixt both extreams. So that there is made as it were in us the image of the vertue to be received. or by us. and Intelligencies of the Celestials. and suddenly expose us. being able to change the qualities in the body of the sick. by that means disposing himself for the receiving of the vertue of the Physitian [physician]. through its passion. and strong belief doth work wonderfull things. conduce much to health. and vertue of the medicine works. The Philosophers. We must therefore in every work. is joyned with the mind of the Stars. affect vehemently. and gives power to the work which we intend to do. do much more partake of the Celestials. be credulous. say. especially when the patient placeth much confidence in the Physitian [physician]. imagination. and an undoubted hope. as it withdraws it self from all sense. whence it happens. And it is verified amongst Physitians [physicians]. in any work. a fixt intention. and also by reason of their dignity. and this. affections. and united to our labours without a firm. Now the contemplating mind.The Passions of the mind are much helped. For as a firm. as they agree with the heaven. and of necessity an efficacy. imaginations. which is a firm adhesion. when it is most intent upon any work. so because all things have a naturall obedience to it. and more to that which desires them with a strong desire. to him that co-operates in any thing. yea more sometimes than the medicine it self. Chapter lxvii. and break the vertu [vertue] of the mind of the worker. that a strong belief. and solid vertue of our mind. is not of present consideration. And according to this is . and neerness to the superiors. either by any naturall agreement. be so conformed to any Star. must be of a constant belief. and love towards the Physitian [physician].

and obsequiousness. inchantments [enchantments]. binds and draws the inferior into admiration. and the inferior is by the same reason converted to the superior. and dictates by Characters. so by the due applications of naturall things. when it is carried upon the great excess of any Passion. But the dissolutions. in order of Venus to love. and more convenient hour. when they are carried into a great excess of any Passion or vertu [vertue]. as also efficatious to that which it desires. and some speeches. and the like. For the superior binds that which is inferior. or very little but to the Author of them. For our mind. as by the affections of his mind. confesseth. order. and acquire certain wonderfull vertues. There is also a certain vertue in the minds of men. and bind inferiour things to that which it desires. because in the order of Mars it is superior to it. So many wonderfull vertues both cause. And it is a generall rule in them. And this is the manner by which their efficacy is found out. and Celestiall influence. according as they agree. and to him which is inclined to them. Speeches. that such kind of things confer nothing. or hinder things which have an inferior. so as to exceed those things which they bind. as if he were the Author of them. Words. Figures. as from the soul of the operator. in a Saturnall order to quietness or sadness. because the presence of the Solary vertue is more agreeable to a Cock then to a Lion: So a Loadstone draws Iron. or attract. The like is in other things. and follow certain admirable operations by great affections. measure. By this reason things that receive a superior degree of any Star. oftentimes presently takes of it self a strong. and converts it to it self. must know the vertue. and many other wonderfull experiments to every thing which the mind affects. in that hour when such a like appetite doth invade it. and degree of his own soul. & whatsoever the mind of him that strongly hates. or opportunity. hath an efficacy to cause love. and boundless affection of the souls. Whence a Lion is afraid of a Cock. and wrought upon. and all things obey them. dictates. bind. because in order it hath a superior degree of the Celestiall Bear. Which Thomas Aquinas in his third book against the Gentiles. in those things which the soul doth dictate in that hour to them. help the appetite of the soul. But know. hindring. images. and affection. in the power of the universe. By this means whatsoever the mind of him that is in vehement love affects. so from the opportunity. in order of the Moon to servitude or infirmities. Now the ground of such a kind of binding is the very vehement. in order of Jupiter to worship. makes such like things more fit for it self. in order of Mars to fear. moving the mind in that manner. Every one therefore that is willing to work in Magick. attracting. in a Mercuriall order to perswasion [persuasion]. or vertue. or is otherwise affected. Chapter lxviii. and joy. or hinderances of such a like binding. For all those things which the mind acts. if he become stronger in a Solary vertue. and discord. are made by a contrary effect. and binding to that which they desire. better.verified the Art of Characters. that every mind that is more excellent in its desire. and obedience. How our mind can change. with the concourse of the Celestiall order. So the Diamond hinders the Loadstone. In like manner any man when he is opportunely exposed to the Celestiall influencies. . and destroy. of changing. which the mind affects with a strong desire. and the like. hath an efficacy to hurt. or disagree amongst themselves. Gestures.

but we are called rationall. by which we chiefly differ from bruits [brutes]. and the names of things. For λογος [logos] in Greek signifies. oppose Saturn. or word. so also it looseth. and speech. almost all men testifie: For the naturall power of things proceeds first from the objects to the senses. and a word. speech.e. Chapter lxx. in which it is first conceived. receive a power of Celestiall. as intellectuall. and from this to the mind. with its Articles. Celestiall. Of the vertue of proper names. and properties of locution. Now a word is twofold. And of this we now speak. which contains the affections. But an uttered word hath a certain act in the voice. and representations. and is brought forth with the breath of a man. which is made without a voice. and contrary the one to the other (i. and dispute with our selves. and then from these to the imagination. internall. that in this very voice. An internall word is a conception of the mind. oppose Venus or Jupiter: for Astrologers say. as from the vertue of things explained. and the vertue of Words. so more misteriously [mysteriously]. That proper names of things are very necessary in Magicall operations. lies under the form of the signification. that oftentimes they change not only the hearers. When Saturn or Mars. that the power of the thing as it were some kind of life. which is called declarative reason. and understanding. Words therefore are the fittest medium betwixt the speaker and the hearer. where there is nothing wanting. for these. is also common to bruits [brutes]. It being shewed that there is a great power in the affections of the soul. in which nature hath coupled the corporeall voice. for as the greater excess of the mind binds. Chapter lxix. carrying with them not only the conception of the mind. that there is no less Vertue in words. there can in no wise be hatred. making that a declarer. as it were certain Signs. by which part we do chiefly excell all other Animals. As in dreams we seem to speak. from that reason which is according to the voice understood in words. and where all things are governed with love. or name framed. and with the speech of his tongue. and motions. but greatest of all in speeches. For in the heaven. of which they are the vehicula. Of Speech. and supernaturall. viz. or from any of a more holy order. and interpreter of the conception of our intellect to the hearers. which Galen saith. and hindreth. or enmity. which is taken for that part of the soul. that these are most at enmity. and words. and supercelestiall things. which represent greater things.) causing contrary effects in these inferior bodies. and whilest we are awake we run over a whole speech silently. and speech to the mind. First conceived in the . And lastly. so from a power put into them by the vertue of the speaker. and are called rationall. but also the vertue of the speaker with a certain efficacy unto the hearers. Now those words are of greater efficacy then others. you must know moreover. reason. and this oftentimes with so great a power. but also other bodies. and motion of the soul. Also those that come from a more worthy tongue. when the [thou] fearest Venus. and uttered. and things that have no life. The Platonists therefore say. with opening of his mouth. and then is expressed by voices. not from reason. as more expressly. although in a less degree.and that more excellent or strong.

which names indeed contain in them wonderfull powers of the things signified. So we read in Philostratus. as Virgil sings. then that name is with a double vertue. as in sentences. ----. and are put upon them by him who numbers the multitude of the Stars. as the essence of the thing signified. and astrictions of charms. and blest abodes. saying. that proper names of things are certain rayes of things. that he should name them. which being known. finde it out in Livy. Hence Magicians say. naturall. did overcome them. Besides the vertues of words and names. which hath a very great power of impressing. Your names are written in Heaven. then by that. knowing the influencies of the Heavens. and time. which being known. of which names Christ in another place speaks. although oftentimes otherwise by this. and did curse the inhabitants of that City. Adam therefore that gave the first names to things. under whose protection it was. binding. and Macrobius. that when a maid at Rome dyed [died] the same day she was married. so the name of it was. every where present at all times. It was an observation amongst the Romanes in their holy rites. where God brought all things that he had created before Adam. so that being used it doth shine the more. as it is written in Genesis. calling them all by their names. there is also a greater vertue found in sentences. our Gods Their Altars have forsook. changing. For as the great operator doth produce divers species. Every voice therefore that is significative. they did then with some verse call forth the Gods that were the protectors of that City. and by the Elements. viz. and that can naturally be acted upon by it. as oft as it shall be uttered in due place. which are put upon them by the said harmony or men. Of many words joyned together. they did diligently enquire into the proper. first of all signifies by the influence of the Celestiall harmony: Secondly. he pronounced some occult thing. as by proper. and being resisted is . rules. and is discerned in them. then by voices or words. let him that would know. and living Images. from the truth contained in them. keeping the power of things. and was presented to Apollonius. and of the vertues. he accurately inquired into her name. and lastly kept in writings. as a birth brought forth. and true name of it. that when they did besiege any City. but also many of these Serenus Samonicus in his book of secret things makes mention of. Chapter lxxi. and verses. and the name of that God. and establishing. so at length their Gods being absent. Now the verse with which the Gods were called out. and seriously with an intention exercised upon the matter rightly disposed. made most efficatious to act.mind as it were through certain seeds of things.That kept this Realm. and as he named any thing. and the enemies were curst [cursed]. and properties of all things. and know the things by them. together with the vertues of Planets. and particular things by the influencies of the Heavens. so according to the properties of the influencies proper names result to things. by which she revived. and arbitrary. when the City was assaulted round about. But when both significations meet in any voice or name. gave them all names according to their natures. by the imposition of man.

by their courses. or miracles. as according to the number. to them to whom such a verse belongs. and other things which are concealed in her temple in the City Eleusis in Attica. which wise men know. of which we shall speak more at large in their proper place. invocations. proportion of their Articles. and dispraising those things which it is wont to destroy. you must diligently consider what vertues any Star contains. with all attention. by praising. living. and direct it to the same purpose for which the affections. and efficatious then spirits. or name. enchantments. breathing. They that desire further examples of these. composed of its parts. I beseech thee by thy fruitfull right hand. that so the whole vertue of the soul be directed to the thing inchanted [enchanted]. verses also from the opportunity of time. do confer a very great power in the inchanter [enchanter]. as also what effects. affection. and pray by the names of the same Star.more confirmed. with the divers sorts of the names of the Stars. and begging for that which we desire to get. and powerfull vertues. which vertue is not in simple words. to bind. and such like. and opportunely pronounced with vehement affection. endued with sence. and words. Moreover Magicians command that we call upon. Such like verses being aptly. and being full of signification. & vapors exhaling out of the Vegetable life. Now the instrument of inchanters [enchanters] is a most pure harmoniacall spirit. and indeed more sublime. by the furrows of the Sicilian earth. and setting forth those things which such a kind of Star is wont to cause by way of its influence. warm. then which nothing is more efficatious in naturall Magick. the devouring Wagon. and duly made according to the rule of the Stars. & meaning. and breath [breathe] upon them the words of the verse. And here it is to he noted. roots. obtestations. by their wonderfull things. As Psyche in Apuleius prayes to Ceres. saying. And therefore Magicians inchanting [enchanting] things. Besides. and conceived by reason. and orations. and consolidated. But to return to our purpose. conjurations. as . so according to the form resulting from the Articles. or Deity. gums. Therefore in composing verses. for attracting the vertue of any Star. and to infer them in verses. that every oration. by their strong. and duly distinct by Articles. and detesting that which we would have destroyed. the clammy earth. and by vilifying. and brightness that is in it. receive from above most excellent vertues. let them search into the hymns of Orpheus. they command us to call upon them by the names of the Intelligencies. By the quality therefore of this spirit. by which any thing is affirmed. being disposed for the receiving the said vertue. I intreat thee by the joyfull Ceremonies of harvests. by the quiet silence of thy chests. with competent numbers. and waies in their sphear [sphere]. and signification. and such like. amplifying. if they together with their circumstances. imprecations. besides those things which have already been spoken of. by the winged Chariots of Dragons thy servants. extolling. deprecations. aromaticall things. by their light. ruling over the Stars themselves. of which sort are verses. be used according to a due harmony. by the dignity of their Kingdome. orations. and returns at the light inventions of her daughter. and operations. & hindered: and after the same manner to make an elegant oration. and by supplicating. writting [writing]. bringing with it motion. and sometimes transfers it upon the thing inchanted [enchanted]. and by the Celestiall similitude thereof. and fumes. and hinder. or denyed. out of hearbs. and proportions. and by the violence of imagination. and by such like as these. or to breath [breathe] in the vertue with the spirit. adjurations. by the beauty. by the place of going down into cellars at the light Nuptials of Proserpina. are wont to blow. but in sentences. and by condemning. and speeches of the inchanter [enchanter] are intended.

burst in the Meads. all this Was by the hearing of a verse ---------And a little before. And elsewhere. . Charms can command the Moon down from the Skie. the Moon is clarified. swift Rivers are turned back. Chapter lxxii. Acorns from Okes [oaks]. Circes Charms chang'd Ulisses [Ulysses'] company. That it did make a greater heat of love. The courses of all things did cease. And in another place. more unto unusuall effects. the day is kept back. They say that the power of inchantments [enchantments]. as saith Apuleius. so also besides their usuall order. saith. the Winds are breathed out with one accord. With charms doth with'ring Ceres dye. the Sun is stopt. the slow sea is bound. being pronounced. inchanted [enchanted] Grapes And Apples from trees fall. and of these things sings Lucan. 'twas long before 'twas light. No dregs of poison being by him drunk. charms bear Corn standing from anothers Farm. that with a Magicall whispering. and verses is so great. Dried are the fountains all. Thessalian verse did into 's heart so flow. and form. Of the wonderful power of Inchantments [Enchantments]. Astonied was the headlong world. A cold Snake being charm'd. the night Prolonged was. the night is prolonged. or wrote backwards.they induce accustomed motions by their accustomed numbers. and proportions. His wits decay'd inchanted [enchanted] ----Also Virgil in Damon. sine Titulo. the Stars are pulled out. And Ovid in his book. that it is believed they are able to subvert almost all nature.

continuing. Oakes from their seasures [seizures] draw. And therefore Magicians command. did espy. I And turning th' Course of rivers. Sea toss. clear Clouds. Of all which that Inchantress [enchantress] seems to boast her self in Ovid. and fair. And whatsoever is in the mind. And at her pleasure scatters Clouds i'th' Air. I make swift streams retire To their fountains. and Charms I break the Vipers jaw. Chapter lxxiii. there be imprecations. there would not be such strict penall Statutes made against them. with Clouds deform. end.If these things were not true. that in every work. whereof each undertake. according to the Egyptian doctrine. as Corn to be removed. and smooth. that mans body. according to the number of the faces of the Zodiack Signs. Lightenings to be commanded. and fetcheth bones away from th' fires. in word. viz. And makes it Snow in Summer hot. and Ghosts from graves awake. which as yet are extant in his writings. when she saith. diseases to be cured. Her with Charms drawing Stars from Heaven. that should inchant [enchant] fruit. and such like. thirty six spirits. For Cato himself in Country affairs used some inchantments [enchantments] against the diseases of beasts. And thee O Moon I draw ----Moreover all Poets sing. which is not perfected with the act of ones voice. Earth for to groan. is to express the inwards of the mind. ----. in oration. and to declare the will of the speaker. Cleave Solid Rocks. Of the vertue of writting [writing]. which being called upon. Now writing is the last expression of the mind. Also Celsus Africanus reports. And as nothing which is conceived in the mind is not expressed by voice. and from thence to draw forth the secrets of the thoughts. The use of words. and speech. whilest their banks admire. and inscriptions. and is the number of speech and voice. and defend their proper part.At will. the whole. Whole Woods remove. She parts the earth. as also the collection. and in speech. restore to health with their inchantments [enchantments] the diseased parts of the body. whose names they call with a peculiar voice. state. and Ghosts from Sepulchers Draws up. and all of this is in writing also. by which the operator may express his affection: that if he gather . was taken care of by so many. And Tibullus saith of a certain Imchantress [enchantress]. Also Josephus testifies that Solomon was skilled in those kinds of inchantments [enchantments]. and iteration. that by verses many wonderfull things may be done. and Philosophers do not deny. and of making imprecations. the airy Mountains shake. making a habit. in voice. With Spells. and inscriptions made. so nothing which is expressed is not also written.

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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