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.

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],

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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