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All rights reserved. You will need a Hebrew font installed to read some of this book. For an excellent edition of this important book, see Three Books of Occult Philosophy (Llewellyn's Sourcebook). For the Latin text, see Universitätsbibliothek Basel, kf II 24 (Basel, 1550). Heinrich Cornelius Agrippa (1486-1535) is the most influential writer of Renaissance esoterica, and indeed all of Western occultism. Without doubt, his book de occulta philosophia should be at the top of any required reading list for those interested in Western magic and esoteric traditions. Written in three books between the years 1509 and 1510 (he would have been 23 at the time), it was an ambitious attempt to rejuvenate the art of magic which had degenerated during the dark ages. He did this by assembling an intellectual and theoretical foundation from his extensive collection of sources. Agrippa started with a "systematic exposition of ...
Ficinian spiritual magic and Trithemian demonic magic (and) ... treatised in practical magic" (I. P. Couliano in Hidden Truths 1987, p. 114). Other major sources used by Agrippa include Liber de mirabilibus mundi of pseudo-Albertus Magnus, Giovanni Pico's Oratio de Dignitate Hominis and Apologia, Johannes Reuchlin's De Verbo Mirifico, Pliny's Historia Naturalis, as well as Picatrix and the Hermetic and Neoplatonic texts. The resulting text circulated widely in manuscript form. Over twenty years later Agrippa undertook an extensive expansion and careful revision of the work, which was printed in 1533. Typesetting had scarcely begun before the book was denounced as heretical by the Dominican Inquisitor Conrad Köllin of Ulm. These last minute difficulties account for the inclusion of the lengthy retraction appended to book 3, as well as the absence of the printer's name or location. (Cf. V. Perrone Compagni, Cornelius Agrippa: De occulta philosophia Libri tres, Leiden: E.J. Brill, 1992, p. 11.) In his Mysteriorum Libri, John Dee makes frequent mention of Agrippa's book, to the extent that he seems almost to have memorized it. Portions of Agrippa's work are also frequently found appended to
magical manuscripts or even liberally merged with the text. The English translation appeared in London in 1651. The translator, identified only as "J.F." was probably John French, not J. Freake. (See Ferguson, I, 13 and DNB.) In 1801 Agrippa's text, in a slightly abridged form, was shamelessly plagiarized and published as his own work by Frances Barrett (The magus, or Celestial intelligencer, London 1801). This work can still be found in print. The latter was in turn plagiarized and published as his own work by L.W. de Laurence (The Great Book of Magical Art, Hindoo Magic & Indian Occultism, (Chicago, 1915)! He managed the 'Hindoo' part by replacing certain of the Hebrew names with pseudo-Sanskrit fabrications. This edition is a transcription of the Gregory Moule edition (Moule: London, 1651.) I have added text in  primarily to facilitate searches, but also to include some corrections based on the original Latin (Leiden: E.J. Brill, 1992.) Note the Willis F. Whitehead edition (Chicago, Hahn & Whitehead, 1898) was used in the initial stages of this transcription, but it was found to be less accurate, so I went back and redid the transcription to reflect the earlier edition. His editorial efforts, aside from modernizing spelling,
Translated out of the Latin into the English tongue. For the drawings I have relied on the 1533 Köln (Cologne) Latin edition. The Hebrew lettering in the English edition is full of errors. Unfortunately. therefore I have used the Latin Edition (Leiden: E.mainly consists of substituting euphemisms for sexual references or deleting them entirely (for examples see chapters 15 and 16).J. Brill. By J. . this does not help track errors propagated from the defects in the early English editions. WRITTEN BY Henry Cornelius Agrippa. OF NETTESHEIM. THREE BOOKS OF Occult Philosophy. Counseller to CHARLES the Fifth. EMPEROR of Germany: AND Iudge of the Prerogative Court.F. 1992) to restore these per Agrippa's original intent.
NATURAL MAGIC [Contents] Introduction Agrippa to the reader. 3.London: Printed by R. and Mutual Mixtions. Trithemius to Agrippa. Chap. 1651. How Magicians Collect vertues from the Three-fold World. What Magic is. . Of the Four Elements. for Gregory Moule.W. Chap. and are to be sold at the Sign of the three Bibles neer the West-end of Pauls. is Declared in these Three Books. 2. Chap. 1. their Qualities. Agrippa to Trithemius. What are the Parts thereof. and How the Professors thereof must be Qualified. BOOK ONE .
Chap. Chap. 7. 9. Of the Wonderful Natures of Water. in Devils. and what Relation there is betwixt the Elements themselves and the Soul. Chap. even of the same Species. Chap. Whence the Occult vertues of Things . Of the vertues of things Natural. 13.Chap. 4. and Rays of the Stars. Senses and Dispositions of Men. Chap. 6. 10. How it is that Particular vertues are Infused into Particular Individuals. Chap. and what Things abound most with this vertue. depending immediately upon Elements. Of the Wonderful Natures of Fire and Earth. Chap. Of a Three-fold Consideration of the Elements. in Angels. thrugh the Help of the Soul of the World. in Stars. and lastly in God himself. 12. 8. Of the Kinds of Compounds. How the Elements are in the Heavens. Air and Winds. Chap. 5. Chap. Of the Occult vertues of Things How Occult vertues are Infused into the several kinds of Things by Ideas. 11. what Relation they stand in to the Elements.
Chap. Chap. The Natural vertues are in some Things throughout their Whole Substance.Chap. and in other Things in certain Parts and Members. Of the Spirit of the World. Chap. 19. 21. and Such as Remain in them even After their Death. 22. Chap. How Inferior Things are Subjected to . Chap. 14. and are Communicated one to the other. Of the vertues of Things which are in them only in their Life Time. 16. 20. How the vertues of Things are to be Tried and Found Out. 15. and how by way of medium It Unites occult vertues to their Subjects. Of the Inclinations of Enmities. Chap. What It Is. Chap. 18. Proceed. How the Operations of several vertues Pass from one thing into another. Chap. How by Enmity and Friendship the vertues of things are to be Tried and Found Out. which are in them Specifically. 17. or in any one Individual by way of Special gift. How we must Find Out and Examine the vertues of Things by way of Similitude.
Chap. Chap. or Under the Power of the Moon. That the Whole Sublunary World. Chap. or Under the Power of Saturn. 26. Chap. Chap. 32. and how the Bodies. Superior Bodies. Chap. and are called Jovial. the Fixed Stars. and those Things which are in It. 29. Chap. What Things are Saturnine. and Dispositions of Men are Ascribed to Stars and Signs. 24. What Things are Lunary. What Things are Under the Power of Jupiter. 30. How we shall Know what Stars natural Things are Under. 31. How Provinces and Kingdoms are Distributed to Planets. What things are Under the Power of Venus. are Distributed to Planets.Chap. Chap. What Things are Under the Signs. and are called Venereal. which are called Solary. and their Images. 28. Of the Seals and Characters of Natural . Chap. 27. 33. Things are Under the Power of Mercury. and are called Mercurial. and are called Martial. 25. and what Things are under the Sun. the Actions. Chap. What Things are Under the Power of Mars. 23.
Chap. Chapter xxxviii. and their Benefits. Chap. Chap. by some certain Matters of the World. by some certain Natural and Artificial Preparations. 35. their . Of the Wonderful vertues of some kinds of Sorceries.Chap. what Sort they are of. Of Perfumes or Suffumigations. Of Sorceries. 38. by Natural Things and their vertues. 34. 39. Chap. 42. 43. That we may. and the Introduction of a More Noble Form. Of the Mixtions of Natural Things. How we may Draw not only Celestial and Vital but also certain Intellectual and Divine Gifts from Above. 41. 37. Chap. How. We may Draw Forth and Attract the Influences and vertues of Celestial Bodies. Of Bindings. We may Attract certain Celestial and Vital Gifts. and in what Ways they are wont to be Done. Chap. Chap. Chap. and the Senses of Life. 36. Stir Up the Gods of the World and their Ministering Spirits. Things. Of the Union of Mixt Things. and their Power. one with another. 40. Chap. How.
53. and the Kinds thereof. the Habit and the Figure of the Body. Chap. Chapter xlv. Chap. Of divers certain Animals. Of the vertue of Places. Love-Medicines. which have a Signification in Auguries. Manner and Power. 45.Chap. Chap. Of Collyries. and the Art thereof. Producing wonderful vertues. Chap. 49. 50. Of Fascination. 47. Candles and Lamps. Colors. 54. Of certain Observations. Chap. and what Places are Suitable to every Star. . Of the Countenance and Gesture. and Metoposcopy. Chap. Of Divination. have their Grounds. 52. 51. 48. Of Light. and to what Stars any of these do Answer -whence Physiognomy. Of natural Alligations and Suspensions. 46. 44. Chap. Unctions. Of Magical Rings and their Composition. Chap. Arts of Divination. Chap. Houses and Elements several Colors are Ascribed. and to what Stars. and Chiromancy. Chap. and their vertues. The Composition of some Fumes appropriated to the Planets. and other things.
Chap. 63. 62. Chap. How Auspicas are Verified by the Light of Natural Instinct. also those Inward. Hydromancy. Of the Soothsayings of Flashes and Lightnings. Chap. . by which Spirits are sometimes induced into Men's Bodies. 56. Of Geomancy. Four Divinations of Elements. 61. Of the Reviving of the Dead. and Divinations which are made when men are awake.Chap. Chap. 60. and how Monstrous and Prodigious Things are to be Interpreted. Aeromancy. and of some Rules of Finding of It Out. Of Divination by Dreams. 58. and of Sleeping or Hibernating (wanting victuals) Many Years together. 59. Of Madness. and of the Threefold Appetite of the Soul. Of the Forming of Man. Chap. of the External Senses. Of the Passions of the Mind. Chap. and Pyromancy. 57. and Kinds. and Passions of the Will. How the Passions of the Mind change the proper Body by changing its Accidents and moving the Spirit. Chap. Differences. and of the power of a Melancholy Humor. 55. Chap. their Original Source. and the Mind.
Of the vertue of Proper Names. and the Occult vertue of Words. Chap. and. Of many Words joined together.Chap. Of Speech. Chap. and how Necessary the Constancy of the Mind is in every Work. How the Passions of the Mind change the Body by way of Imitation from some Resemblance. Chap. and of the vertues and Astrictions of Charms. Chap. 69. 64. That the Passions of the Mind are Helped by a Celestial Season. Chap. Of the wonderful Power of . not only over the Body but the Soul. and what Force the Imaginative Power hath. 68. Impress certain wonderful vertues upon inferior Things. 66. Chap. as in Sentences and Verses. How the Mind of Man may be Joined with the Mind of the Stars. Chap. How the Passions of the Mind can Work of themselves upon Another's Body. 67. 72. 65. How our Mind can Change and Bind inferior Things to the Ends which we Desire. 71. of the Transforming and Translating of Men. 70. together with them. and Intelligences of the Celestials. Chap.
Enchantments. Of the Proportion. when je was by these means famous for learning and Arms about . Enry Cornelius Agrippa. from his youth he applyed his minde to learning.Chap. and of Making Imprecations. Doctor of the Laws and Physick [medicine]. Master of the Rols. Of the vertue of Writing. Descended from a noble Family of Netteshim in Belgia. and a Table thereof. and Reduction of Letters to the Celestial Signs and Planets. 73. This introduction is not found in the 1533 edition. According to various Tongue. Chap. afterwards also he followed the Army of the Princes. 74. and by his happy wit obtained great knowledge in all Arts and Sciences. and Judge of the spirituall Court. The life of Henry Cornelius Agrippa. Knight. Correspondency. and for his valor was created Knight in the Field. and Inscriptions.
and shewed. He gave his minde to writing. Syndice and Orator. uttered in the Academy of Tricina containing the praise of Love. the first on Platoes Benquet. the fourth for the Lords of Metz. for the Lords of Metz. but especially ten. and was very much addicted to Occult Philosophy and Astrology. and of the apparitions of spirits. the second on Hermes Trismegistus. whom notwithstanding he confuted in his published Apology. but in the solid words of God. to lie hid in the eminency of Gods word. He wrote many learned orations. and composed three Books Of Occult Philosophy. and also of the excellency of the feminine sexe. there were those who thought that he enjoyed commerce with devils. when he was chosen their Advocate.1530. in which he teacheth that there is no certainty in any thing. The sixth to salute the Prince and Bishop thereof. the third for one who was to receive his degree of Doctor. and that. that he kept himself within the bounds of Art. the fifth to the Senate of Luxenburg. he also wrote an History of the double Coronation of the Emperor Charls. the seventh to salute as noble . written for the Lords of Metz. 1538. which manifest to all the excellency of his wit. afterward an Invective or Cynicall declamation of the uncertainty and vanity of all things. but seeing that he published commentaries on the Ars Brevis of Raymundus Lully [Ramon Llull]. and of the power and wisdom of God.
and a Declamation of a disputable opinion concerning originall sin to the Bishop of Cyrene. pursueth. written likewise for the Lords of Metz. carps at all things. this Agrippa spareth none. the eighth for a certain kinsman of his. a complaint upon a calumny not proved. an Epistle to Michael de Arando Bishop of Saint Paul. on the contrary Heraclitus weepeth at all things. amongst the Heroes. is angry. for Momus himself carpeth at all amongst the gods. being himself a Philosopher. a Carmelite. when he received his regency at Paris. Norway. but also other Nations. and Aristotle thinketh he knoweth all things. amongst Philosophers Democritus laugheth at all things. an Heroes [hero]. Pirrhias is ignorant of all things. knows. a god. and therefore by these monuments published. Diogenes contemneth all things. and all things. Hercules hunteth after Monsters. laught. made Bachelor of Divinity. the name of cornelius for his variety of Learning was famous. a Demon. Printed at Strasburg 1539. weeps.man. amongst divels [devils] Pluto the king of hell is angry with all the ghosts. not only amongst the Germanes. . the ninth for the son of Cristiern King of Denmary. is ignorant. Princess of Austria and Burgundy. the tenth at the Funerall of the Lady Margret. and Sweden. he wrote also a Dialogue concerning man. he contemneth. delivered at the coming of the Emperor.
but an honest Philosopher keeps his station for ever. you have conversed with: many Countries. as if Agrippa your Master. To your self therefore I crave leave to present. & not that only. but what by your acceptance you are able to give a lustre to. not with sword. I see it is not in vain that you have compassed Sea and Land. not of another. and Theomagicall truths. and no less learned Friend. which we only read. but by reason. IR! Great men decline. have insight in the other. Robert Childe. and irrational incredulities to the rational embracing of the sublime. Doctor of Physick. and . You are skilled in the one as if Hermes had been your Tutor. Many transmarine Philosophers. what I know you are able to protect. but of your self. by being converted from vulgar. rarities.To my most honorable. Hermeticall. for thereby you have made a Proselyte. mighty men may fall.
which we have only heard of. not in Maps. but in Rome it self the manners of Rome. and admire. much Religion. if your judgement shall finde a deficiency therein. I mean the Natives thereof. and your observation not little. that the turning thereof might conduce to the discovery of what was Occult. you have seen the astonishing works of God in the unaccessible Mountains. You have left no stone unturned. you have seen amongst some. In your passage thither by Sea. there you have seen much Ceremony. and affections towards you both. you have seen. Let . who have. & your experienced fellow-traveller. It is part of my ambition to let the world know that I honor such as your self. let your candor make a supply thereof. like true Philosophers neglected your worldly advantages to become masters of that which hath now rendred you both truly honorable. Nay you have not only heard of. If I had as many languages as your selves. Now Sir! as in reference to this my translatoin. & my learned friend. but seen. and worthy to be known. and little Ceremony. but what nature dictates to them. and amongst others.antiquities. you have seen the wonders of God in the Deep. nor Religion. and little Religion. and in the wilderness of New England. the rhetoricall and patheticall expressions thereof would fail to signifie my estimation of. Doctor Charlet. neither Ceremony. In this there is no small variety. and by Land.
Io. Booker. men made up of pride. This stranger I have dressed in an English garb. And far transcend the ordinary pitch. Pragmatick Schoolmen. and which will render me. rare and rich. And rayling Arguments. Most obligedly yours. unless with hallowed hand To touch these books who with the world shall stand. let your approbation make it the mode. The are indeed mysterious. and therefore ungrateful to any. Do not presume. remembring that you your self was once a stranger in the Country of its Nativity. Your approbation is that which will stand in need of. And scorn all else but what your selves devise. but if it be not according to the fashion. And think these high-learned Tracts to be but lies. who truth deride. be patronized by you. especially if any once begin to approve of their habit. . F. SIR.this Treatise of Occult Philosophy coming as a stranger amongst the English. you know strangers most commonly induce a fashion. J.
and some that are perverse will come to hear what I can say. by the wonderful secrets of the world. who indeed am a Magician: to whom I answer. that a Magician doth not amongst learned men signifie a sorcerer. a prophet. I do not doubt but the Title of our book of Occult Philosophy. and though scarce having seen the title. and that the name of Magicke was . the author of the world. some of a crasie [languid. or of Magick. amongst which. and that Magicians. to be born. or one that is superstitious or divellish [devilish]. and scandalize excellent wits. offend pious ears. knew Christ. a priest. and that the Sybils were Magicianesses. that I am a sorcerer. sow the seed of Heresies. & therefore prophecyed most cleerly of Christ.[Agrippa] To the Reader. as wise men. feeble] judgement. cry out that I teach forbidden Arts. who. but a wise man. and superstitious and divellish [devilish]. and came first of all to worship him. may by the rarity of it allure many to read it. by their rash ignorance may take the name of Magick in the worse sense.
do together with antidotes and medicines. For they are pernicious. I believe that the supercilious censors will object against the Sybils. Whom therefore I advise. I confess that Magick it self teacheth many superfluous things. so conscientious are they. that they read not our Writings. and curious prodigies for ostentation. for I do not approve of them. read securely. nor remember them. if you have so much discretion of prudence. it speaks stones. read also poysons [poisons]. let them take heed that it beat not out their brains. for they that look into the books of Physicians. holy Magicians and the Gospel it self sooner then receive the name of Magick into favor. and full of poyson [poison]. nor an Angel from Heaven can redeem me from their curse. leave them as empty things. nor all the Muses. but if you shall find any things that may not please you. But you that come without prejudice to read it.received by Phylosophers [philosophers]. for the turning away of evil events. but do not refuse other things. But those things which are for the profit of man. nor understand them. as Bees have in gathering honey. but declare them to you. and not unacceptable to the Gospel. and believe that you shall receive no little profit. let them alone and make no use of them. for the destroying of . the gate of Acheron is in this book. commended by Divines. and much pleasure. yet be not ignorant of their causes. that neither Apollo.
But I have admonished you. I set upon the writing of these books. and now being old hast retracted it. but.sorceries. that I may excuse my self. and other Gentile Philosophers when they did suggest an argument of writing to our purpose. and in my book of the vanity and uncertainty of Sciences I did for the most part retract this book. as profitable. formerly a Spanhemensian. may be done without offense to God. therefore if any error have been committed. But it happened . "Behold thou being a youth didst write. and say. or fortune. what therefore hast thou set forth?" I confess whilst I was very yong [young]. rather narratively then affirmatively." But here haply you may blame me again. pardon my youth. hoping that I should set them forth with corrections and enlargements. a man very industrious after secret things. but being become a man. for the curing of diseases. and I understood as a child. for the preserving of life. or any thing hath been spoken more freely. saying. I spake as a childe. honor. for so it seemed needful that we should pass over fewer things following the judgments of Platonists. for the exterminating of phantasmes. for I wrote this being scarce a yong [young] man. so necessary. or injury to Religion. and for that cause I gave them to Tritemius [Trithemius] a Neapolitanian Abbot. that I have writ many things. because they are. "whilest I was a child. I retracted those things which I did being a boy.
and impolished. I being affected. Trithemius . with the ensuing letter.afterwards. I know not. if thou shalt findd any thing in them that may displease thee. Wherefore now I pray thee. Also we have added some Chapters. which the curious Reader shall be able to understand by the inequality of the very phrase. I thought it no crime if I should not suffer the testimony of my youth to perish. and to unravell all that we had done. in France. whether more impatiently. thinking that there might be less danger if these books came out of my hands with some amendments. in Germany through many mens hands. but to correct it. it was carryed about imperfect. weigh not these things according to the present time of setting them forth. an Abbot of Wurtzburg. and some men. which did seem unfit to pass by. and we inserted many things. would have put it thus imperfect to the press. Moreover. before I finished it. thwn to come forth torn. and in fragments out of other mens hands. with which mischeif [mischief]. again. that the work being intercepted. or imprudently. Curteous [courteous] Reader. determined to set it forth my self. for we were unwilling to begin the work anew. but pardon my curious youth. and put some flourish upon it. and did fly abroad in Italy. When Agrippa first wrote his Occult Philosophy he sent it to his friend Trithemius.
Henry Cornelius Agrippa of Nettesheym sendeth greeting.detained the messenger until he had read the manuscript and then answered Agrippa's letter with such sound advice as mystics would do well to follow for all time to come. To R. and then there was one great question amongst the rest. and of other things. Magick. why Magick. When I was of late (most reverend Father) for a while conversant with you in your Monastery of Herbipolis. P. D. which as yet lye [lie] hid in Secret Sciences. and Cabalie [Kabbalah]. whereas it was accounted by all ancient Philosophers the chiefest Science. Iohn Trithemius. and Arts. we conferred together of divers things concerning Chymistry [chemistry]. & by the ancient . Trithemius is known as a mystic author and scholar. an Abbot of Saint James in the Suburbs of Herbipolis.
and many wicked Sacrileges. hoped to gain credit to their cursed and detestable fooleries. would be believed to be skilful. if any one dare profess himself to be a Magician. viz. that (as saith . and title of Magick. out of Orthodox Religion. They therefore by this sacred title of Magick. heaping together through various sorts of errors and factions of false Religions. as I conceive is no other then this. because by a certain fatall depravation of times. and ordinances forbidden.wise men. many false Philosophers crept in. came at last after the beginning of the Catholike [Catholic] Church to be alwaies odious to. and suspected by the holy Fathers. dwelling in the Country. formerly honorable. and moreover by all laws. is now in these dayes become most odious to good and honest men. set forth very many wicked. even to the perfection of nature. and unlawfull books. and destruction of men. & Priests was always held an great veneration. and have a Divine power. and condemned by sacred Canons. to which they have by stealth prefixed the most honest name. and these under the name of Magicians. either in Doctrine or works. and accounted a Capital crime. and then exploded by Divines. and men. many cursed superstitions and dangerous Rites. such as we see carryed about in these dayes. and injury of God. Hence it is that this name of Magick. unless haply some certain old doting woman. Now the cause.
since I have seen of our modern writers Roger Bacon. that as yet there hath been no man. Anselme the Parmensian. To make the earth to groan. Since then these things are so. and rivers to stand still. Robert [of York. Or ease the minds of men. as when they cannot come under a wicked Art. who did challenge this sublime and sacred discipline with the crime of impiety. Peter de Abano]. Peter Apponus [i.] an English man. or as Virgil sings. or had delivered it purely and sincerely to us. And raise the nightly ghosts even at her will. extinguish the Stars. She'l promise by her charms to cast great cares. &d pernicious labor. illuminate hel [hell]. I wondered much. cast down the Gods. yet they presume they may be able to cloak themselves under that venerable title of Magick. and Homer of the omnipotency of Circe. Picatrix the . lift up the earth. raise up Ghosts. and trees to fall From the mountains ----Hence those things. wash away mountains.Apuleius) she can throw down the Heaven. and was not less angry. Arnoldas de villa Nova. and make the Stars For to go back. which Lucan relates of Thessala the Magicianess. whereof many I confess are as well of a fallacious opinion. Albertus [Magnus] the Teutonich.e. as a superstitious diligence. harden fountains.
and vindicate it from the injuries of calumniators. yet never durst as yet undertake. and partly of indignation. with a counterfeited knowledge did teach. and titled them Of Occult Philosophy. and undaunted searcher for wonderfull effects. Hence my spirit was moved. supposing that I should do no discommendable work. purifie [purify] and adorn it with its proper lustre. and by reason partly of admiration. I was willing to play the Philosopher. and operations full of mysteries. and learning. but writers of an obscure name. which thing. have at last composed three compendious books of Magick. and your ardent adhortation put courage. and boldness into me. and many others. that traditions of Magicians must be learned from very reprobate books of darkness. as from institutions of wonderfull operations) and removing all darkness. and purging the introduction of the wicked (who dissemblingly.Spaniard. when they promised to treat of Magick. if I should recover that ancient Magick the discipline of all wise men from the errors of impiety. being a title less . and superstitions unworthy of honest men. who have been always from my youth a curious. Cicclus Asculus of Florence. your transcending knowledge. but after some conference betwixt us of these things at Herbipolis. There selecting the opinions of Philosophers of known credit. though I long deliberated of it in my mind. do nothing but irrationall toies [toys].
to his Henry Cornelius Agrippa of Nettesheim. Abbot of Saint James of Herbipolis. and that you would do so with these books. but if the scandal of impiety be dissolved and purged. I woundred [wondered] at . and pardon these my bold undertakings. and may not be afraid to come under the censure of posterity. Farewell. health and love. that nothing may be concealed which may be profitable. which books I submit (you excelling in the knowledge of these things) to your correction and censure. and Magick it self. Your work (most renowned Agrippa) Entituled Of Occult Phylosophy. to me to be examined. offending God.offensive. nor the pen of any write. no mortall tongue can express. with how much pleasure I received it. by which means these three books having passed your examination with approbation. that if I have wrote any thing which may tend either to the contumely of nature. John Trithemius. or injury of Religion. and nothing approved of which cannot but do hurt. may at length be thought worthy to come forth with good success in publike [public]. formerly of Spanhemia. you may condemn the error. you may defend the tradition of truth. which you have sent by this bearer.
by how much fewer things he is ignorant of. I say of them. Whereas no man. and demonstrate the light of true wisdom to the ignorant. and to be rationally employed. but also properly. and sublime wit. to the judgement of the wise. Now that you may proceed toward higher things. that you would exercise your self in laboring after better things. and not suffer such excellent parts of wit to be idle. neither let the consideration of idle vain fellows withdraw you from your purpose. Your work. and elegantly set them forth. according as you your self are divinely enlightened. but birds. Whence first I give you thanks for your good will to me. and if I shall ever be able. and not only cleerly. intreat.your more then vulgar learning. an you have begun. neither think it sufficient that you stay about particulars. but bend your minde confidently to universals. . for by so much the more learned any one is thought. and truly. not that you should imitate Oxen. who is sworn to the rudiments of one only faculty. But you hath God gifted with a large. which no learned man can sufficiently commend. I approve of. The wearyed Ox treads hard. That you being so yong should penetrate into such secrets as have been hide from most learned men. can be truly learned. I shall return you thanks to the utmost of my power. Moreover your wit is fully apt to all things. I do with as much earnestness as I can advise. of whom it said. and beseech you.
that you communicate vulgar secrets to vulgar friends. let our friendship increase daily. and send me some of your labors I earnestly pray you. to whom he dedicated his Occult Philosophy. or low things. day of April. and secret friends only. command me. and if it lye in my power to serve you. by none. but higher and secret to higher. Yet this one rule I advise you to observe. From our Monastery of Peapolis. Farewell my happy friend. write often to me. In this letter he says: "Behold! amongst such things as were closely laid up -. An. 1581." "a doctrine of antiquity. hitherto attempted to be restored.the books Of Occult Philosophy. Archbishop of Cologne. and sublimer.D.X." "I shall be devotedly yours if these studies of my youth shall by the authority of your greatness come into . but many. Again farewell. least you be trod under the Oxens feet. Sugar to a Parret [parrot] only. M. Give Hey [hay] to an Ox. as oftentimes it fals out. I dare say. the 8. understand my meaning. and according to your pleasure it shall without delay be done. or of Magic" "a new work of most ancient and abstruse learning. Agrippa wrote from Mechlin to Kermann of Wied. also. In January.not in a few.
Uch is the greatness of your renowned fame (most reverend. by the Grace of God Archbishop of the holy Church of Colonia. being older. as most profitable. You have therefore the work.knowledge. and Angaria. Prince Elector of the holy Romane Empire. and Chief Chancellor through Italy. and Illustriuos Prince) such is the greatness of your . and descended of the Legate of the holy Church of Rome. Henry Cornelius Agrippa of Nettes-heym. and most Illustrious Prince. so most necessary to be known." To the Reverend Father in Christ. one of the Vicar Generals Court. not only of my youth but of my present age. sendeth greeting. Hermannus. Duke of Westphalia." "seeing many things in them seemed to me. Earl of Wyda." "having added many things.
constant Religion. Through all these things be very great.e. with solid prudence. Now being thoughtfull. and strength of the body. and looking about in my study to see . and super-illustrious vertues. by which you truly have caused that by how much the more any one is learned. I say nothing of those ancient monuments of your eminent nobility. and still we see it observed. the treasures of your riches.vertues. least I only should be a neglecter of your worship and reverence. yet I esteem you far greater then all these. is indeed derived from the Ages of the Ancients. and elegant readines of speaking. the ornaments of the sacred dignities. whence I also am resolved that your favor shall be obtained by me. and new. and commendable conditions. with the excellency whereof you excel. so much the more he may desire to insinuate himself into your favor. knowledge of many things. and frequent exercise of the best learning. for those your Heroick. both old. which custom of saluting Princes. not without a present. And when I see certain other very learned men to furnish you with fair. I durst not apply my self with empty hands to your greatness. with which you are endowed beyond the common custom of others. unto these very times. the largness of your dominion. and splendor of learning. and great presents of their learning. together with the comely form. but after the manner of the people of Parthia. and grave oration. & loves vertue. i.
behold! amongst such things are were closely laid up. seeing many things in them seemed to me. I beseech you. You have therefore the work. Truly I was perswaded that I could give nothing more acceptable to you. have neglected to perfect them. by none I dare say hitherto attempted to be restored. as it were forgetting them. but of my present Age. if it may be. I have inserted many things in many places. Yet my works are not wrote to you. then a new work of most ancient and abstruse learning. not only of my youth. there remain the memory of them to me. but that they might make a way open for me to gain your favor. to present them to your honor to compleat them. I presently made hast as it were to pay my vows. such as I attempted to write whilest I was very yong. or of Magick. as the fruit of a good conscience. presently offered themselves. and have added many things to many . I say a work of my curious youth.what present I should bestow upon such an Illustrious Prince. being older. if these studies of my youth shall by the authority of your greatness come into knowledge. for I have corrected many Errataes of the work of my yuth. I shall be devotedly yours. and now many yeers being past. let them be excused by you. as most profitable. but a doctrine of antiquity. because they are worthy of you. so most necessary to be known. the books Of Occult Philosophy. envy being chased away by the power of your worthiness.
to apprehend some motions of the Celestials. this is sublime. Anno M. and the inside of Philosophy. and of both upon the Terrestiall. To have a bare notion of a Diety. Here is the outside. which may easily be perceived by the inequality of the stile [style]. In the moneth of January.D.XXXI. but the former without the latter is but an empty flourish. and to conceive of some Terrestial productions. and to know how to . From Mechlinia. Farewell most happy Prince of happy Colonia. together with the common operations thereof. is but what is superficiall. and vulgar. and so shall you know that I shall all my life be devoted to your pleasure.Chapters. to understand the mysterious influences of the intellectuall world upon the Celestial. yet with this alone most are satisfied. but Occult Philosophy. But this is true.
which indeed seem impossible. To defend Kingdoms. to increase riches. to redeem captives. as to be capable of receiving those superiour operations. nor will know any thing. I speak now to the judicious. But remember that the best Gold must have the greatest allowance. and without either offence to God. to procure the favor of men. when as indeed they may be effected by a naturall power. and example. I cannot deny but in this his work there is much superstition. to discover the secret counsels of men. even from God in the highest heavens. to the divels [devils] in the lowest hell. and such like as these. and vanity. for as for others. to expell diseases. Yet read but the ensuing Treatise. consider the time of darkness. to renew youth. and such like. time. place. and fit our selves so. letters. that beyond this there is scarse any thing knowable. by vertue of superior influences. to preserve health. nor believe. all which are by this learned Author profoundly discussed. whereby we may be enabled to operate wonderfull things. to prolong life. or at least unlawfull. but what is vulgar. may seem things incredible. characters. to foretell future events. gestures.dispose. to see and know things done many miles off. and thou shalt see the possibility thereof confirmed both by reason. . nay they think. names. to overcome enemies. or violation of Religion. when as indeed there are profound mysteries in all beings. they neither know. Yea in very numbers.
I am already prevented. For at the beginning and ending of this book there are several Epistles of his own to others. to which may be added that honorable testimony given to him by the author of that most witty. when. Mysterious truths do not presently shine like rayes of the Sun assoon as they are recovered from a long darkness. and not swine trample it underfoot. then condemn his vanity. . the place where. but are clouded with some obscurity. wherein he excuseth what may be excepted against him. Nay I will say but this Agrippa might obscure these mysteries like an Hermeticall Philosopher. and the things which he harh discovered and wrote. on purpose. & sublime The-anthroposophia Theo-magica. or commending this Author. From saying much as touching the excusing.and of his youth. is but to desire thee to cast thine eye upon the Index of the Chapters contained therein. All that I shall say to perswade thee to read this book. that only the sons of Art might understand them. Gold hath much blackness adgearing to it assoon as it is taken out of the earth. [Anthroposophia Theomagica by Thomas Vaughan] lately set forth. He perhaps might mix chaffe with his wheat. and of others to him sufficiently commending what is praise worthy in him. that quick-sighted birds only might find it out. and thou wilt rather admire his solidity.
what here I present thee withall. as for Errata's. or expectation of the reader. the manifold Errata's. thou shalt for ever oblige thy friend. Yet notwithstanding. J. which are many. as it is possible thou mayst. that at the sight thereof thou wilt be impatient till thou hast read them. according as I have found them. If this my translation shall neither answer the worth of the Author. Book 2. therefore I have expressed them in Latinisms or Grecisms. as well literall. as those in respect of Grammatical construction.which is at the end thereof: [Book 1. be thou candid. I hope I have. I shall crave leave now to speak one word for my self. I hope an Artist will be able to understand them. may happily occasion some mistakes in this my translation. F. I observed these as you see mentioned. . consider that the uncuothness of the Authors stile [style] in many places. for which. Book 3] and thou shalt therein see such variety of wonderful subjects. and impute them to the Printers mistake. as also for taking in the best sense. If thou shalt meet with any more. divers of them would not bear any English expression. As for the terms of art. as I cursorily read over the book. though without much elegancy (which indeed the matter would not bear) put it into as intelligible an English phrase as the original would afford.
BOOK I.] Three Books of Occult Philosophy. Knight.[Errata omitted since they are incorporated into this edition. And Doctor of both Laws. Written by that Famous Man Henry Cornelius Agrippa. Counsellor to Cæsars Sacred Majesty. and Judge of the Prerogative Court. or of Magick. .
eeing there is a three-fold World. joyning the Celestiall vertues to the former: Moreover. which are already in the more excellent kind of things. according to the rules of Astrologers. Stars. and the doctrines of Mathematicians. and first Cause.Chap. and chief Worker of all doth by Angels. and also to enjoy not only these vertues. from whence all things are. then of the Celestiall world in the Rayes. Hence it is that they seek after the vertues of the Elementary world. and every inferior is governed by its superior. and Naturall Philosophy in the various mixtions of Naturall things. Elementary. and Intellectual. is declared in these three Books. for whose service he made. i. so that the very original. Elements. they ratifie and . and proceed. the Maker of all things. Plants. Animals. but also besides these. the Heavens. through the help of Physick [=medicine]. and influences thereof. Metals. and receiveth the influence of the vertues thereof. Celestiall. and Stones convey from himself the vertues of his Omnipotency upon us. 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. How Magicians Collect vertues from the three-fold World. to draw new vertues from above.
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.
and when in peace to sleep. Observations. and most sacred Philosophy. that so they may bring forth amain. what the Mind. And when 'tis fit to launch into the deep. and sacred Mysteries are: It instructs us also concerning Faith. the vertues of Words and Figures. what Religion.Hence by the Heavens we may foreknow The seasons all. Miracles. times for to reap and sow. ----. and them again To set. or Divinity. it teacheth us rightly to understand. Temples. and the Stars of Rain. and to be skilled in the Ceremoniall Laws. And when to dig up Trees. the secret operations and mysteries of Seals. The Seaven Stars likewise. What makes the Nights so long ere they be past? All which is understood by Mathematicall Philosophy. And when to War. the equity of Holy things and rule of Religions. what an Intelligence. and actuates. But to recollect my self) these three principall faculties Magick comprehends. Now Theologicall Philosophy. and as Apuleius saith. . what a Divell [devil]. what the Soul. deservedly therefore was it by the Ancients esteemed as the highest. Rites. what an Angel. and Charles his Wain. unites. teacheth what God is. Why Winter Suns make tow'rds the West so fast. what sacred Institutions.Arcturus also.
Charmondas. and the Schools of the Caldeans [Chaldaeans]. and many other renowned Philosophers travelled far by Sea to learn this Art: and being returned. published it with wonderfull devoutness. Egypt. Apollonius of Tyana. Their track [footsteps] Abbaris the Hyperborean. Democritus. and Plato went to the Prophets of Memphis to learn it. Orpheus the Thracian. as also that they might be furnished with Divine things. Iamblicus [Iamblichus]. and Records of Magick. Also it is well known that Pythagoras. Porphyrius [Porphyry]. Whosoever therefore is desirous to study in this Faculty. Judea. Germa the Babilonian [Babylonian]. brought to light by most sage Authours [authors]. Gog the Grecian. Empedocles. Plotinus. wherein are . amongst which principally Zamolxis and Zoroaster were so famous. as Mercurius Tresmegistus [Trismegistus]. that many believed they were the inventors of this Science. esteeming of it as a great secret. Democritus of Abdera recovered. and travelled through almost all Syria. Damigeron. Hermippus followed: there were also other eminent. as we find. and set forth with his own Commentaries. and most famous Writers. choice men. Eudoxus. Proclus. Osthanes also wrote excellently in this Art. Plato.It was. whose Books being as it were lost. Besides Pythagoras. Dardanus. that they might not be ignorant of the most sacred Memorials. if he be not skilled in naturall Philosophy.
which dispence [dispense]. Fire. and Figures of the Stars. and in which are found the occult properties of every Being. their qualities. and property of every thing. and mutuall mixtions. he cannot be possibly able to understand the rationality of Magick. and if he be not learned in Theologie [theology]. upon which depends the sublime vertue. There are four Elements. Chap.discovered the qualities of things. Earth. wherein are manifested those immateriall substances. and when they are destroyed. of which all elementated inferiour bodies are compounded. Aire. nor any work that is meerly Magicall. and . Of the four Elements. iii. that doth not comprehend these three Faculties. and minister all things. For there is no work that is done by meer Magick. they are resolved into Elements. For there is none of the sensible Elements that is pure. not by way of heaping them up together. and originall grounds of all corporeall things. but by transmutation. and apt to be changed one into the other: Even as Earth becoming dirty. and union. and if he be not skilful in the Mathematicks. Water. but they are more or less mixed. and in the Aspects.
the Earth dry and cold. and others are light. passeth into Fire. And yet once again Plato distinguished them after another manner. becomes Water. but relented and mixed with other Elements. are contrary one to the other. Now. For Fire is hot and dry. but the latter actives. or Stone. as Aire and Fire. as a mean. and that the rest of the Elements are changed. returns back again into Aire. every one of the Elements hath two specificall qualities. But it is the opinion of the subtiller sort of Philosophers. that Earth was wholly changeable. according to two contrary qualities. . it agrees with that which comes next after it. as Fire to Water. passeth into Aire. in the other. and Earth to Aire. And so after this manner the Elements. the Water cold and moist. but being cooled again after its burning. and this is manifested by Lightening [lightning]: Plato also was of that opinion. and the same being made thick and hard. the former whereof it retains as proper to it self.being dissolved. the Aire moist and ot. and this being extinguished. but being evaporated through heat. becometh Earth again. or Sulphur. Moreover. Wherefore the Stoicks called the former passives. which do dissolve it. as Earth and Water. becometh Earth. and that being kindled. that Earth is not changed. so into one another successively. the Elements are upon another account opposite one to the other: For some are heavy. as into this. and that it returns back into it self again.
As therefore the Fire is to the Aire. vertues. thinness and motion. iv. viz. and again. thrice more thin. Of a three-fold consideration of the Elements. And this is the root and foundation of all bodies. thickness and quietness. and their mixtions. thrice more movable. thrice more thin. and one of the Earth. and four times more bright: and the Aire is twice more bright. and astonishing. and the Aire to the Fire. Chap. so Aire is to the Water. and he which shall know these qualities of the Elements. motion. and shall be perfect in Magick. to the Fire brightness. but to the Earth darkness. and one of Fire. thinness and motion. viz. so is the Water to the Aire. darkness and thickness. and Water to the Earth. But the other Elements borrow their qualities from these. and four times more movable. In like manner Water receives two qualities of the Earth. And according to these qualities the Elements of Fire and Earth are contrary. Wherefore Water is twice more bright then Earth. as the Earth is to the Water. viz. But Fire is twice more thin then Aire. natures. .and assigns to every one of them three qualities. and wonderfull works. so that the Aire receives two qualities of the Fire. shall easily bring to pass such things that are wonderfull. and four times more moveable then Water. darkness.
and not of which. nor admit of mixtion. and therefore are called the middle nature. because they can do all things upon all things. that so the number of four may make up the number of twelve. shall never be able to bring to pass any wonderfull matter. yet such as may by art be reduced to their pure simplicity. there may be a progress to the supream Unity. No man is able to declare their vertues. but through which the vertues of all naturall things are brought forth into act. Of the second Order are Elements that are compounded. when they are thus reduced to their simplicity. whose vertue. He which is ignorant of these. and common operations of nature: and these are the foundation of the whole naturall Magick. without the perfect knowledge whereof we can effect nothing in Magick. which originally and of themselves are not Elements. as we have said. changeable. four Elements. and impure. or Soul of the middle nature: Very few there are that understand the deep mysteries thereof. Now each of them is three-fold. In .There are then. and changeable one into the other. which are neither compounded nor changed. upon which all vertue and wonderfull operation depends. but are twice compounded. and by passing by the number of seven into the number of ten. Of the first Order are the pure Elements. but are incorruptible. various. doth above all things perfect all occult. They are the infallible Medium. Of the third Order are those Elements.
and Celestiall secrets. Chap. by means of certain numbers. loosings. and Nature. he shall easily attain to the knowledge. and mysteries. and the gaining of good spirits. they are full of wonders. or Supercelestiall. degrees. But whosoever shall know how to reduce those of one Order.them is. without dividing the substance. as in Magick Naturall. and power of them in number. and are operative. so Divine: For from these. through them. and orders. whether Naturall. v. degrees. therefore. and Earth. be confident that he is able to work any thing in the occult Sciences of Magick. and perfect operation of all Naturall things. also the driving forth of evill. proceed the bindings. and the knowledge thereof. and order. into those of another. and shall know how to understand distinctly the nature. compounded into simple. Of the wonderfull Natures of Fire. the knowing and foretelling of things to come. vertue. the perfection of every effect in what thing soever. without these three sorts of Elements. Let no man. . impure into pure. Celestiall. and transmutations of all things.
most rich in all disensations of it self. not Comprehended it self. Fire (as saith Pliny) is the boundless. but as it were in a way of revenge. Powerfull. quick in motion. Fire and Earth. When it is by it self (no other matter coming to it. clear. and manifesting its greatness to things that receive it. not standing in need of another. and at the same time occult. comprehending another. and unknown. it being a question whether it destroys. it will reduce on a sudden things into obedience to it self. impalpable. parted. leaping back. moveable. Active. high. secretly increasing of it self. not lessened. yielding it self after a maner to all things that come next to it. Fire (as saith Dionysius) in all things. alwayes raising motions. Fire it self is one. in which it should manifest its proper action) it is boundless. and invisible. it is in all things bright. guarding nature. the latter passive. of it self sufficient for every action that is proper to it. renewing. comes and goes away bright. or produceth most things. not comprehended by lights that are vailed [veiled] over. and mischievous part of the nature of things. incomprehensible. bending upwards. and penetrates through all .There are two things (saith Hermes) viz. enlightening. it will not be affronted or opposed. which are sufficient for the operation of all wonderfull things: the former is active. and through all things. Invisibly present in all things at once.
warm: it is in the Aire. as Cleanthes witnesseth in Cicero. and living things whatsoever. The Celestiall.things (as say the Pythagorians) also spread abroad in the Heavens. and makes that. dark. but in that which receives it. are heat. manifold. The properties of the Fire that is above. and shining: but in the infernall place streightened. and bright Fire drives away spirits of darkness. after digging up. sending . which is true Fire. making all things barren. which we use is fetched out of other things. and tormenting. as also of him. And all Animals. and darkness. as also all Vegetables are preserved by heat: and every thing that lives. and light. and makes it (as we oftentimes see) to burn. to smoake [smoke]: it is in Water. consuming all things. being tossed with winds. and heats springs. making all things Fruitfull. the Father of lights. in the mid way it partakes of both. and makes that. Fire therefore in it self is one. Comes. who saith. and wells: it is in the depth of the Sea. The properties of the infernall Fire are a parching heat. and is fetched out by the stroke of the steele. I am the Light of the World. and in differing subjects it is distributed in a different manner. and is the vehiculum of that Superior light. in as much as it hath an Analogy with. It is in stones. from whom every good thing that is given. lives by reason of the inclosed heat. That fire then. also this our Fire made with Wood drives away the same. it is in Earth. giving life to all things.
therefore the spirits of darkness are stronger in the dark: so good spirits. and that they should not be removed untill the expiations were after a Holy manner performed. and communicating it first to the Sun. and Seminall vertues of all things.forth the light of his Fire. of the Sun. which Custome the Priests of the Altar did always observe. which are Angels of Light. Do not speak of God without a Light) and they commanded that for the driving away of wicked spirits. for that is the object. is the Earth. and most wise institutors of Religions. And the great Jehovah himself in the old Law Commanded that all his Sacrifices should be offered with Fire. Lights and Fires should be kindled by the Corpses of the dead. and keep amongst the Romanes. Hence it was that the first. which is Divine. and the rest of the Celestiall bodies. and Ceremonies ordained. or Torches. Singings. and therefore it is . and Celestiall. in it are contained the seeds. are augmented. and they buried. as by mediating instruments. As. not only by that light. and foundation of all the Elements. and that Fire should always be burning upon the Altar. and receptacle of all Celestiall rayes. that Prayers. (Hence also was that significant saying of Pythagoras. and by these. Now the Basis. conveying that light into our Fire. subject. and influencies. but also by the light of our common Fire. and all manner of Divine Worships whatsoever should not be performed without lighted Candles.
Worms. seperated. and bright sparks of Metals. whose seed is manifestly . also Stones. subtilized. Water. and the Heavens. In it is the Seminary vertue of all things. from whence all things spring. if at any time it shall be purified by the help of Fire. nor Plant whatsoever. are not less efficacious then the former. and abounding with Heavenly vertues. brings forth all things of it self. without the moistening of Water can branch forth. In it are great secrets. as it were the first fountain. depurated. No Hearb [herb]. It being made fruitfull by the other Elements. Chap. and mother of all things. vi. foundation. it will. and is.said to be Animall. It is the first matter of our Creation. and Minerall. that without it no living thing can live. being full. it is the Center. especially of Animals. It receives the abundance of all things. and Winds. The other two Elements. Of the wonderfull Natures of Water. if you let it lye [lie] in the open Aire a little while. and reduced unto its simplicity by a convenient washing. and other living things. Take as much of it as you please. and the truest Medicine that can restore. washed. viz. Vegetable. Aire. and Aire. of it self bring forth Plants. neither is nature wanting to work wonderfull things in them. and preserve us. There is so great a necessity of Water.
as Pliny saith. that only Earth. are partly attributed to the very Water. and divers are the uses thereof. before they can be fruitfull. and that because it hath the mastery over all the rest. and Water bring forth a living soul. must notwithstanding of necessity be rotted in Water. Such is the efficacy of this Element of Water. are generated. that Spirituall regeneration cannot be done without it. where it saith that the Plants. or with Dew. or Rain. or any other Water that is on purpose put to them. But he ascribes a twofold production of things to Water. and Hesiod concluded that Water was the beginning of all things. because God had not caused it to rain upon the Earth. and the most potent. in expiations. Very great also is the vertue of it in the Religious Worship of God. as Christ himself testified to Nicodemus. And that those productions that are made in. and upon the Earth. . the necessity of it is no less then that of Fire. and purifications. The seeds also of Trees. viz. For. For Moses writes. and of things flying in the Aire above the Earth. although they are earthy. and said it was the first of all the Elements. and Plants. Thence it was that Thales of Miletus. nourished and increased. the same Scripture testifies. as being that by vertue of which all things subsist. Infinite are the benefits.waterish. of things swimming in the Waters. whether they be imbibed with the moisture of the Earth. and the Hearbs [herbs] did not grow. yea.
Or forthwith fall into a deadly sleep. Crathis and Sybaris (from the Mountains rol'd) Color the hair like Amber or pure Gold.Waters swallow up the Earth. and by the stretching forth of the clouds. challenge the Heaven for their own: the same falling become the Cause of all things that grow in the Earth. and many other Historians. Some fountains. of a more prodigious kinde. ascend on high. extinguish flames. ----. put in bub'ling Athemas is Fir'd. as drunk. Who at Clitorius fountain thirst remove. .Hornd Hammons Waters at high noon Are cold. The Moon then farthest from the Sun retir'd. hot at Sun-rise and setting Sun. according to the Writings of Pliny. Who hath not heard of obscene Salmacis? Of th' Æthiopian lake? for. Circonian streams congeal his guts to Stone That thereof drinks. Solinus. of the wonderfull vertue whereof. Loath Wine. Very many are the wonders that are done by Waters. their wits no longer keep. meer Water love. and abstinent. Not only change the body but the minde. and what therein is thrown. Ovid also makes mention in these Verses. who of this But only tast [taste]. Wood. With streams oppos'd to these Lincestus flowes: They reel. who drink too much of those.
on the seaventh day (no man knowing the reason of it) the Waters return again in abundance. was made whole of whatsoever disease he had. which was holy to the Jews. into which whosoever stepped first. wholesome by day-light. Wherefore the inhabitants thereabout called it the Sabboth-day river. that in Lyceus. and Raphanea. as if the springs were stopped. The same vertue. and forbear to drink thereof by night: By night unwholesome. Josephus also makes relation of the wonderfull nature of a certain river betwixt Arcea. The Gospel also testifies to a sheep-pool. there was a spring called Agria. at a Village called Heraclea. and all the six dayes you may pass over it dry-shod: but again. after the Water was troubled by the Angel. came forth whole. because of the Seaventh day. and efficacy we read was in a spring of the Ionian Nymphs. as twofold: Fear. of old Call'd Pheneus. and then on a sudden ceaseth. neer the river Citheron: which whosoever stepped into. and cured of all his diseases. a mountain of Arcadia. as before.A Lake in fair Arcadia stands. Pausanias also reports. which was in the territories belonging to the Town of Elis. to which. being diseased. suspected. Cities of Syria: which runs with a full Channell all the Sabboth [Sabbath] Day. as often as the dryness of the Region threatned [threatened] the destruction of .
and subsistence to all things. passing through all Beings. and then communicates them to the other Elements. and after the offering of Sacrifices. Then the waters being troubled. binding. but count it as a Medium or glew [glue]. wrote strange things concerning the wonders of Waters.fruits. holding a Bough of an Oke [oak] in his hand. as it were a divine Looking-glass. are found in no other Authour. for ought I know. Hence it is that the Hebrew Doctors reckon it not amongst the Elements. with which being joyned together. which. as artificiall. It remains that I speak of the Aire. as also of all manner of . the species of all things. moving. besides many other Authours. giving life. It immediately receives into it self the influences of all Celestiall bodies. as also to all mixt [mixed] bodies: Also it receives into it self. watered all the Country most wholsomly [wholesomely]. a Vapour ascending from thence into the Air was blown into Clouds. as well naturall. This is a vitall spirit. the whole Heaven was overspread: which being a little after dissolved into rain. put it down to the bottome of the hallowed Spring. devoutly praying to the Waters of the Spring. Jupiters Priest of Lyceus went. Moreover Ruffus a Physitian [physician] of Ephesus. and as the resounding spirit of the worlds instrument. and filling all things. joyning things together.
as when they be awake. by reason of which. is moved with fear and dread. and soul of him that receives them. For the species of things. that many Philosophers were of opinion that Aire is the cause of dreams. that a man passing by a place where a man was slain. whilest they be in the Aire. or species (which are fallen from things and speeches. astonisheth nature. together with the aptness and . and of many other impressions of the mind. makes an Impression upon them. because the Aire in that place being full of the dreadfull species of Man-slaughter [manslaughter]. may notwithstanding get some impression from the Heaven. as well when they sleep. or the Carkase [carcass] newly hid. expecting to meet such kind of species. For every thing that makes a sudden impression. and other Animals. and retains them. being breathed in. and then to the phantasy. and affords matter for divers strange Dreams and Divinations. Hence they say it is. which being freed from cares. through the prolonging of Images. although of their own proper nature they are carryed to the senses of men. whence it is that be comes to be afraid. is informed by them. move and trouble the spirit of the man with the like species. doth. Whence it is. multiplyed in the very Aire) untill they come to the senses. or similitudes. through their pores. And carrying them with it.speeches. and other animals in generall. and no way hindred. and entering into the bodies of Men.
and far from all manner of superstition. no other spirit coming between. but also naturall do flow forth from things. that a man should be able in a very time to signifie his mind unto another man. as in a Lookingglass. yet of necessity it must be within 24 hours. that a Rainbow is conceived in a cloud of the Aire. as in a Looking-glass are reflected representations at a great distance of Castles. as Plotinus proves and teacheth. as well to the sight as to other senses. that the effigies of bodies . And Aristotle in his Meteors shews. by a certain kind of flowings forth of bodies from bodies. And hence it is possible naturally. The same also in time past did the Abbot Tritemius [Trithemius] both know and do. abiding at a very long and unknown distance from him. although he cannot precisely give an estimate of the time when it is. when certain appearances. in which. Also. Horses. Mountains. And we see how by the South wind the Air is condensed into thin clouds. they offer. And Albertus saith. presently vanish. and Men. that is to say. which when the clouds are gone. and other things. and do gather strength in the Air.disposition of him that receives them. and have often done it. and shew themselves to us as well through light as motion. and I my self know how to do it. not only spirituall. and sometimes work wonderfull things upon us. they may be carryed to the sence [sense] of one rather then of another.
a white paper. to whom it happened by reason of the weakness of his sight. and the optick beam did relect back upon himself. they think they see the appearances of spirits. whose resemblances being multiplyed in the Aire. and could not penetrate the Aire. and in a clear night set them against the beams of the full Moon. and without life. in a moist Aire be easily represented. And it is well known.may by the strength of nature. or written letters. and caught upward. And there is another sleight. 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. what images we please. beside the Looking-glasses. in the same manner as the representations of things are in things. by the artificialnes of some certain Looking-glasses. he thought he saw his own image. In like manner. go before him. or trick yet more wonderfull. when indeed they are nothing else but semblances kin to themselves. with his face towards him. became as it were a Looking-glass to him. which when ignorant men see. and reflected back together with . If any one shall take images artificially painted. or plain Looking-glass be set up against that light. that the Aire that was near to him. so that whithersoever he went. may be produced at a distance in the Aire. whatsoever things are done without. And Aristotle tels of a man. or souls. being shined upon by the Sun. that there may be seen upon them.
or whispers softly. are grounded in the very nature of the Aire. as is manifest in the Echo. And as these resemblances are reflected back to the sight. Of these there are four that are principall. at a long distance sees. blowing from the four corners of the Heaven. saith. which Pontanus comprehending in these verses. so also sometimes to the hearing. I will not except my self. and causes declared in Mathematicks. and knows them in the very compass. There are also from the airy Element Winds. but Air moved and stirred up. and such whereby any one may at a very remote distance hear. viz. And all these. and many more. and which is not unknown to some in these dayes. and Cities that are besieged. any other man that is privy to the thing. and greater then these. Cold Boreas from the top of 'lympus [Olympus] blows. Boreas from the North. which Art of declaring secrets is indeed very profitable for Towns. and Opticks. and have their reasons. But there are more secret arts then these. reads. Zephyrus from the West. and Circle of the Moon. For they are nothing else. Notus from the South. Eurus from the East. .the beams of the Moon. and understand what another speaks. being a thing which Pythagoras long since did often do.
Mists binde his Brows. warm. and roaring. and binds the Water with Frost. and is the Northern Wind. with dropping wings. who shrowds His fearful aspect in the pitchie clouds. But Boreas is contrary to Notus. Out flies South-wind. And barren Eurus from the Suns up-rise. Toss the blew Billows. fierce.And from the bottom cloudy Notus flows. and sickly. From setting Phoebus fruitfull Zeph'rus flies. When I my brethren in the Aire assaile. Notus is the Southern Wind. Congeal soft Snow. makes the Aire serene. rain from his Bosome powres [pours]. moist. That thundring Skies with our encounters rock And cloud-struck lightning flashes from on high. Ovid describes it thus. Him doth Ovid thus bring in speaking of himself. his Beard big-swoln with showres [showers]. (For thats our Field) we meet with such a shock. Force me befits: with this thick cloud I drive. which Hieronimus cals the butler of the rains. knotty Okes [oaks] up-rive. . cloudy. and beat the Earth with haile. and discussing clouds. His white Haire stream's.
Chap. Eurus flies. and dispositions of men. And force her in her hollow Caves. I make The Ghosts to tremble.When through the Crannies of the Earth I flie. Of these two Ovid sings thus: To Persis and Sabea. Of the kinds of Compounds. and the frozen Wain: The land to this oppos'd doth Auster steep With fruitfull showres. cloudy. it is cold and moist. is most soft. removing the effects of Winter. which is the Western Wind. Next after the four simple Elements follow the four kinds of perfect Bodies compounded of them. To this Eurus is contrary. and the soul. blowing from the West with a pleasant gale. and clouds which ever weep. and . and ravenous. which is the Eastern wind. and the ground to quake. and the Coast that glows With setting Phoebus. vii. and what relation there is betwixt the Elements themselves. it is waterish. Beneath Boites. senses. and Flowers. bringing forth Branches. what relation they stand in to the Elements. flowry Zeph'rus blows: In Scythia horrid Boreas holds his rain. Whose gums perfume the blushing Mornes up-rise: Next to the Evening. And Zephyrus. and is called Apeliotes.
And Fire is so naturall to them. which is most predominant. that unless they be abroad in the open Aire. Beryll. and are compacted of water. for they are naturally heavy. Metals. and Pearls in the shels [shells] of Fishes: and they are called airy. But Metals are waterish. and resembles one of the Elements. And again every one of those kinds is distinguished within it self by reason of degrees of the Elements. which are transparent. and are spongious [spongeous]. they do neither bud. and Animals: and although unto the generation of each of these all the Elements meet together in the composition. viz. and descend. For all Stones are earthy. or waterish argent vive. Plants have such an affinity with the Aire. that that being extinguished they presently dye [die]. So also all Animals Have in their Natures a most fiery force. as the Stones of a . And also spring from a Celestiall source. which swim upon the Water. and more heavy. that they cannot be melted. which Naturalists confess. and Chymists [chemists] finde to be true. and may be melted. yet every one of them follows. as Crystall. nor increase.they are Stones. Plants. and those waterish. that they are generated of a viscous Water. and so hardened with dryness. For amongst the Stones they especially are called earthy that are dark.
and the Stone Sophus: and they are called fiery. Flesh the Aire. Quicksilver is waterish: Copper. by reason of their multiplying spirit. and black choller . and Crickets. Besides. and the humors the Water. wine cold. for yellow choller [choler] is instead of Fire. the pumice Stone. Besides. some are in comparison of others earthy. or which are produced of Fire: as Thunderbolts. as Worms and Moles. borrowing their names from the qualifies of the Elements. and many other small creeping Vermine. some dry. Water. Fire-stones. because of their subtility. And these humors also partake of the Elements. Amongst Animals also. as Pigeons. and such as the wise man cals beasts breathing Fire. out of which fire is extracted. blood instead of Aire. Lions. because of their juice: Flowers. others are watery. others airy. and the Seeds the Fire.Sponge. such as are of a fiery heat. Flegme [phlegm] instead of Water. sonic moist. in Animals the Bones resemble the Earth. and Silver are earthy. they are called some hot. Estriches [ostriches]. the Aire. and the Stone Asbestus [asbestos]. the roots resemble the Earth. which cannot live out of the Aire: others also are fiery. and Tin are airy: and Gold. Lead. and Iron are fiery. as Salamanders. Also amongst Metals. as Fishes. and dwell in the bowels of the Earth. In Plants also. living in the Fire. the vital spirit the Fire. by reason of their thickness: and the leaves. or which are resolved into Fire.
and the operations of man are governed by the Elements. for the sight is fiery. and diffuse their vertues through all things. the understanding resembles Fire. and tast [taste] resemble the Water. and Light: the hearing is airy. and an amiable disposition: but Fire a fierce. The Elements therefore are the first of all things. . for a sound is made by the striking of the Aire. and firm motion.[choler]. The actions also. reason the Aire. and remisseness in working: Aire signifies chearfulness [cheerfulness]. and taketh gross bodies for its object. and they are in all things. How the Elements are in the Heavens. Chap. imagination the Water. and lastly in God himself. in Divels [devils]. The Earth signifies a slow. without the moisture of which there is neither smell. The smell. viii. nor tast [taste]. and all things are of. neither can it perceive without Fire. and according to them. in Angels. in the Soul it self. The water signifies fearfulness. and the senses the Earth. quick and angry disposition. And lastly. according to Austin [Augustine]. And these senses also are divided amongst themselves by reason of the Elements. and lastly the feeling is wholly earthy. or melancholy instead of Earth. & sluggishness. in Stars.
but in the Heavens the Elements are with their natures. and lastly in God. as Saturn. with which being imbibed. in Stars. all things are in all. viz. some airy. some are fiery. distributing to them these four threefold considerations Of every Element.It is the unanimous consent of all Platonists. it doth by reason of its neerness [nearness] to us power [pour] out. in Divels [devils]. and communicate to us. the maker and originall example of all things. as Mars. some fiery. the beginning. only shining. and giving life to all things by its heat. then in sublunary things. all things are in all. and more excellent manner. also. the heat of Fire without burning. viz. some earthy. . some watery: the Elements rule them also in the Heavens. that as in the originall. as Jupiter. and exemplary World. so also in this corporeal world. Now in these inferiour bodies the Elements are accompanied with much gross matter. after a Celestiall. Amongst the Stars. and vertues. as if it were Earth. such as inhabit the eighth Orbe. and Sol. in Angels. and Venus: watery. airy. and the Moon (which notwithstanding by many is accounted watery) seeing. There are also amongst the signes. but also in the Heavens. 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 Mercury: and earthy. so also the Elements are not only in these inferior bodies. it attracts to it self the Celestiall waters.
Also in the Gospel we read of Hell Fire. and end: so Aries possesseth the beginning of Fire. Moreover Divels [devils] also are upon this account distinguished the one from the other. Of the mixtions therefore of these Planets and Signes. and miserable darkness. Scorpius [Scorpio] the middle. Leo the progress. also their mercy. and piety is a watery cleansing vertue. Hence also those four Infernall Rivers. Hence by the Psalmist they are called Waters. earthy Acheron. Moreover also these Elements are placed in the Angels in Heaven. into which the Cursed shall be commanded to go: and in the Revelation we read of a Lake of Fire. Cancer the beginning of Water. Taurus the beginning of the Earth. and Sagittarius the end. Libra the progress. They shall skip from the Waters of the Snow to extremity of heat. that the Lord will smite them with corrupt Aire. in which is the stedfast seat of God. and covered with the darkness of death. Gemini the beginning of the Aire. and Isaiah speaks of the damned. . some airy. there is in them a stability of their essence. which is an earthly vertue. and increase. airy Cocytus. Aquarius the end. Capricorn the end. Virgo the progress. and Pisces the end. so that some are called fiery. and in the same we read. And in Job.middle. together with the Elements are all bodies made. and the blessed Intelligencies. some earthy. and eternall Fire. fiery Phlegethon. watery Styx. That the Earth is dark. and some watery.
Do we not also read of the original maker of all things. . saith. no man can deny: First in these inferiour bodies feculent and gross. some are fiery. and in inferiour bodies gross forms. and in all respects blessed. earthy as Cherubin [Cherubim]. and their love is shining Fire. that the earth shall he opened and bring forth a Saviour? Is it not spoken of the same. Also according to orders of Angels. in Heavens are vertues.where he speaking of the Heavens. and in Celestials more pure. in Intelligencies are distributed powers. and Archangels: airy as Dominions.] also in them their subtill [subtle] breath is Aire. cleansing and regenerating? Is not the same Spirit breathing the breath of life. and powers. as Seraphin [Seraphim]. and Principalities. and the same according to Moses.4. and thy Ministers a flaming fire. and clear. Hence they are called in Scripture the Wings of the Wind. Elements therefore in the exemplary world are Idea's of things to be produced. and in another place the Psalmist speaks of them. that he shall be a fountain of living Water. Who makest Angels thy Spirits. and Pauls testimony. A consuming Fire? That Elements therefore are to be found every where. and in all things after their manner. watery as Thrones. but in supercelestials living. and authorities. Who rulest the Waters that are higher then the Heavens [Ps148.
stupifying [stupefying]. and these are more then first qualities. ix. and many more. attracting. Of the vertues of things Naturall. which is the operation of naturall heat. or first qualities. resolving. to cool. to dry. and such are those that are maturating. Of the naturall vertues of things. And these operations sometimes act upon a certain member. some are Elementary. and proportion of the mixtion of the first vertues. and the second act: for these qualities only do wholly change the whole substance. obstructing. corroding. retaining. as to heat. as largely it is treated of in Physick [Medical] Books. digesting. expelling. mitigating. burning. lubrifying. as such which provoke Urine. And these operations are called secondary qualities. which none of the other qualities can do. mollifying. which they cannot do in the Elements themselves. the . restringing. As maturation. Induration is the operation of cold. so also is congelation. Elementary qualities do many things in a mixt [mixed] body. conglutinating. to moisten. repercussing. Milk. evaporating. strengthening. bestowing. opening.Chap. depending immediatly upon Elements. and they are called operations. because they follow the nature. according to a certain proportion in the substance of the matter. and so of the rest. hardening. absterging. And some are in things compounded of Elements.
and third qualities many diseases are both cured. as is Fire. and incombustible Oyles [oils]. second. and there are made certain Confections. In like manner there is made a Fire that is extinguished with Oyl [oil]. of which Aristotle teacheth many compositions in his particular Treatise of this subject. which men much wonder at. and caused. but that there had been such a most famous Lamp. that it can receive no harm from the Fire. which follow the second. which is called burning Water. the Confection whereof is well known. which can be extinguished neither with Wind. and it consumes nothing but it self: and also there are made Fires that cannot be quenched. which being once fired can never be extinguished. nor Water. and there is made a Fire. we may carry red hot Iron in them. with which the hands being anointed. and they are called third qualities. According therefore to these first. nor any other way. Also on the contrary. Wind. as the second do the first. which once did shine in the Temple of Venus.Menstrua. Wood. which seems utterly incredible. in which the stone Asbestos did burn. or any other combustible matter may be so ordered. and a Fire which is kindled either with Rain. or the Sun. when it is sprinkled upon it. and perpetuall Lamps. or go with our whole . which burns Water. and is kindled with cold Water. or put them into melted Metall. which they call the Greek Fire. Many things also there are artificially made.
may be cut down with insensible blows. And they are called occult qualities. whence also they being little in quantity. that a Tree compassed about with it. to drive away the noxious vapours of Minerals. and find them out. but an Elementary vertue. x. of which Anaxilaus saith. to attract Iron. that cannot be heard. and such like things as these may be done. which are not from any Element. can do very much. and mans intellect cannot in any way reach. Wherefore Philosophers have attained to the greatest part of them by long experience. the Greeks call Asbezon. as to expell poyson [poison]. which Pliny calls Asbestum. and form of this or that thing. requires much matter for its acting. which is not granted to any Elementary quality. and these vertues are a sequell of the species. because it hath more materiality. which is not consumed by Fire. are of great efficacy. There are also other vertues in things. because their Causes lie hid. Of the Occult Vertues of things. rather then by the search of reason: for as in the Stomack [stomach] the .bodies. or any thing else. Chap. into the Fire without any manner of harm. There is also a kind of flax. For these vertues having much form. and litle matter. being first anointed therewith.
All Birds from others do derive their birth. which we know. and are amazed at. And in another place. which we admire. Ægyptus came to see this wondrous sight: And this rare Bird is welcom'd with delight.meat is digested by heat. Call'd by th' Assyrians Phoenix. Hence many to this day are solicitous. so it is changed by a certain hidden vertue which we know not: for truly it is not changed by heat. So there are in things. and bred a beast that did devour it self. and sows her self again. which renews her self. Who would not wonder that Fishes should be digged out of the Earth. repairs. of which Aristotle. But yet one Fowle there is in all the Earth. besides the Elementary qualities which we know. As we read in Ovid of the Phoenix. He said that he nourished. because then it should rather be changed by the Fire side. and Romans concerning himself. . other certain imbred vertues created by nature. being such as we know not. Long since Metreas [Matreas] brought a very great wonderment upon the Greeks. and indeed seldom or never have seen. one only Bird. who the wain Of age. then in the Stomack [stomach]. what this beast of Matreas should be.
with which also the Gates of Caspia. yet they are not hurt. that by no means they can be moved. scarce credible. and Polybius the Historian makes mention? And those things which Pausanius wrote concerning the singing Stones? All these are effects of occult vertues. and makes them stand still. it doth notwithstanding by its meer touch stay the Ships. although they seem sometimes to burn. So the Estrich [ostrich] concocts cold. let the Tempests be never so imperious. by which means they could be spoiled neither with Sword nor Fire. The like is said of a kind of Bitumen. are reported to be smeared over by Alexander the great. There are many such kind of wonderfull things. that. made of Brass. So that little Fish called Echeneis doth so curb the violence of the Winds. which notwithstanding are known by experience. in shape half men. the Sails also bearing a full Gale. and Crickets live in the Fire. We read also that Noah's Ark was joyned together with this Bitumen. cannot be hurt with red hot Iron. and raging. with which the weapons of the Amazons were said to be smeared over. which were Animals.Theophrastus. and half . and appease the rage of the Sea. So Salamanders. and most hard Iron. whose Stomack [stomach] they also report. Amongst which Antiquity makes mention of Satyrs. and that it endured some thousands of years upon the Mountains of Armenia. and digests it into nourishment for his body.
should be but one thing without any variety. and condemned the errour of the Gentiles. in worshipping such poor creatures as they were.) God. one whereof S. minds. yet capable of speech. and reason. How Occult Vertues are infused into the severall kinds of things by Idea's. and that they agree in essence. least whatsoever is in the world. . through the help of the Soul of the World. by way of cause. Platonists say that all inferiour bodies are exemplified by the superiour Ideas. and rayes of the Stars: and what things abound most with this Vertue. souls. incorporeal. spake once unto holy Antonius the Hermite. Now they define an Idea to be a form. indivisible. and eternall: and that the nature of all Idea's is the same. also he affirms that there was one of them shewed openly alive. xi. least God should be a compound substance. simple. immutable. and desired him that he would pray unto the true God for him. and to be one. pure. Now they place Idea's in the first place in very goodness it self (i.bruits [brutes]. above bodies. Chap. and that they are distinguished amongst themselves by some relative considerations only.e. Hierome reporteth. and afterwards sent to Constantine the Emperour.
which is in the species: and this is that which many Philosophers say. all vertues of inferiour species. on these Stars therefore. and stamped upon all these some properties. and lastly they place them in matter. through the Seminal forms of the Soul of the world. or separated from the body. They place them in nature. that in the Soul of the world there be as many Seminal Forms of things. Hereunto may be added. and more. as also their properties do depend. and properties. by which forms she did in the Heavens above the Stars frame to her self shapes also. so that all the Idea's in God indeed are but one form: but in the Soul of the world they are many.) in the Soul of the world. so that every species hath its Celestiall shape. as Shadows.In the second place. which proper gift it receives from its own Idea.e. by a certain participation. shapes. They are placed in the minds of all other things. as Idea's in the mind of God. For Idea's are not only essential causes of every species. they place them in the very intelligible it self (i. or figure that is sutable [suitable] to it from which also proceeds a wonderfull power of operating. as certain small seed of forms infused by the Idea's. differing the one from the other by absolute forms. whether they be joyned to the body. but are also the causes of every vertue. and now by degrees are distinguished more. that the properties which are in the nature of things (which vertues indeed are the .
We see then that the situation. viz. Wherefore those things in which there is less of the Idea of the matter (i. and figure of Celestials is the cause of all those excellent Vertues. That Celestial Vertues were infused according to the desert of the matter: Which also Virgil makes mention of. have more powerfull vertues in operation. powerfull. according to the purity. or indisposition of the matter. by reason of the impurity. such as have a certain. but efficacious. more. and insufficiency of the matter. nor casuall.operations of the Idea's) are moved by certain vertues. doing nothing in vain. when he sings. not fortuitous. Whence it was a Proverb amongst the Platonists.) such things which have a greater resemblance of things separated. and sure foundation. viz.e. Their natures fiery are. for all Celestial Influences may be hindred by the indisposition. . Now these Vertues do not err in their actings. and sufficient. divinely move. or less powerful. and from above. but by accident. being like to the operation of a separated Idea. or inequality of the matter: For upon this account there are found things of the same species. that are in inferiour species. And from gross bodies freed.
even besides that which it receives from its species. to the Soul of the World. and this especially if the Soul of the operator be inclined . How it is that particular Vertues are infused into particular Individuals. and situation of Celestiall Stars. our bodies are moved. For we perceive that there is this in us. xii. not only things naturall. So many times when the Celestiall souls conceive several things. as wonderfull. as in the species. when it begins to be under a determined Horoscope. and partly through that obedientialness of the matter of things to be generated. & imagine divers vertues. peculiar gifts. as when we are afraid of. or particular things. that according to our conceptions of things. then the matter is moved obedientially to it: Also in Nature there appear divers prodigies. which obedientialness indeed is such as that of our bodies to our souls. Contracts together with its essence a certain wonderfull vertue both of doing. or fly from any thing. and suffering something that is remarkable. but also sometimes things artificial. by reason of the imagination of superiour motions. even of the same Species. So also they conceive. and these also are from the figure.Chap. and this it doth partly by the influence of the Heaven. For every Individuall. and that cheerfully. There are also in many Individuals. and Celestiall Constellation.
Whence Avicen saith. that there is a Certain vertue in the Loadstone. that whatsoever things are done here. Angelical and Celestial. and proper. So in things.towards the same. and intelligences over-ruling them. but peculiar. Chap. inclinations. but from a various influence. xiii. and aspects of the Stars in a certain peculiar harmonious consent. and Orbes. All vertues therefore are infused by God. who being unchangeable. and other things that are committed to them. with whom notwithstanding second Causes. through the Soul of the World. by which it attracts Iron. And the degrees of these are variously distributed by the first Cause of all things. as many suppose. and conceptions of the Stars. must have been before in the motions. Whence the Occult Vertues of things proceed. and dispositions are occasioned not only from the matter variously disposed. yet by a particular power of resemblances. It is well known to all. and diverse form. cooperate. God himself. not truly with a specifical difference. various effects. and that the Diamond doth by its presence take away that vertue . distributes to every one as he pleaseth. and concourse of the rayes. disposing of the Corporeal matter.
raiseth showers. and all things that are shut. but being put under. the Stone Synochitis brings up infernal Ghosts. and thirst. the Stone Lyucurius takes away delusions from before the eyes. with which being tasted. the liver of the Camelion [Chameleon] burnt. strengthens them. they report the Scythians will endure twelve dayes hunger. causeth Oracles. and we read of an Hearb [herb] called Latace which the Persian Kings give to their Embassadours. and jeat [jet] rubbed. with which they report ponds. and Apuleius saith. the perfume of the Stone Lypparis cals forth all the beasts. the Stone Aetites put above the young fruit of Women. to be opened. There is also a Scythian Hearb [herb]. that whithersoever they shall come. that he was taught by an . they shall abound with plenty of all things. and the Stone Asbestus [asbestos] being once fired is never. and warmed draw a straw to them. The Stone Heliotrope dazles [dazzles] the sight. and makes him that wears it to be invisible. or Plants. the Stone Anachitis makes the images of the Gods appear. causeth abortion. or scarce extinguished: a Carbuncle shines in the dark. and lakes are dryed [dried] up. the litle fish Echeneis stops the ships: Rhubarb expels choller [choler]. and thunders. There is an Hearb [herb] in Æthiopia [Ethiopia]. the Jasper stencheth [stauncheth] blood. or at least held in the mouth.of the Loadstone: so also Amber. The Ennecis put under them that dream.
and humane destinies are couched in the vertues of Stones and Hearbs [herbs]. because. nor specie. is of the opinion that these proceed from Elements. with which men might prolong their lives for ever. not Theophrastus. who have set forth huge Volumes of the properties of things. not Dioscorides. But . they study mischief with all their might. that Zacharias writes to Mithridites. not Orpheus. the formers of things. which haply might be supposed to be true. and yet all these have confessed the same. But from whence these vertues are. and attempt all manner of wickedness. none of all these have shewed. if those were of the same species. not Arnoldus. but many of the operations of the Stones agree neither in genere. they would not spare the Gods themselves.Oracle that there were many kinds of Hearbs [herbs]. and qualities. not Zoroaster. not Zacharias the Babilonian [Babylonian]. not Hermes. that great power. not Zenothemis. not Thebith. and his Schollers [scholars] attribute these vertues to Idea's. but that it was not lawfull for men to understand the knowledge of those things. and their qualities. Alexander the peripateticke not going any further then his senses. But to know from whence these come. whereas they have but a short time to live. not Aaron. a higher speculation is required. not Isaaick the Jew. not Bochus. Therefore Plato. and Stones. not Evax. not Albertus. if they should be sure of a very long time.
who as faithfull officers sign all things intrusted [entrusted] to them with an Ideall Vertue. which he hath set as Rulers. if they be rightly understood. the Governours. and Stars. then from the ruling. For God in the first place is the end. and lastly from the tempers of the Elements disposed. he gives the seal of the Idea's to his servants the Intelligencies. that so all Vertues of Stones. Metals. then from the aspects of the Heavens disposing. the Heavens. yet none of them. The Form therefore. and governing Intelligencies. And although these Authors seem to thwart one the other. goes beside the truth: since all their sayings are the same in effect in most things. 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. Albertus to the specificall forms of things. and all other things may come from the Intelligencies. Hearbs [herbs]. Hermes to the Stars. and the Giver of forms distributes them by the Ministry of his Intelligencies. and begining of all Vertues. and Controllers over his Works. by which the Elements themselves are ordered. These kinds of operations therefore are performed in . to whom such a power is intrusted in things committed to them. or disposed.Avicen reduceth these kinds of operations to Intelligencies. answering the influencies of the Heavens. as instruments. and Vertue of things comes first from the Idea's.
agreeing in an harmonious consent. whence every thing hath its determinate. and exactly correspond. . and obtains many things for it self. alwaies praising the highest Maker of all things. then the connexion [connection] of all things with the first Cause. but greater in a Star. from whence it lives. and receives its originall being. as by the three Children in the fiery furnace were all things called upon to praise God with singings. And every vertue of Hearbs [herbs]. and vertue of every thing. and their correspondency with those Divine patterns. even from the governing Intelligencies every thing receiveth. Stones.these inferiour things by express forms. in the original Cause by Idea's. all fowls of the Heavens. Bless ye the Lord all things that grow upon the Earth. and Cattle. and particular place in the exemplary world. Beasts. beyond which. with whom all things do mutually. and operation in every Hearb [herb] and Stone. and in the Heavens by disposing vertues. and exemplary forms. and eternall Idea's. There is therefore a wonderfull vertue. as it were in Hymnes. in Intelligencies by mediating rules. There is therefore no other cause of the necessity of effects. especially from the Supream Cause. together with the sons of men. and all things which move in the Waters. all which must of necessity agree in the execution of the effect.
do by the Command. and inquired into by Divine Oracles only. though at full Moon: And the reasons these operations can by no rationall discourse. but are to be learned. which is God. necessarily act. So when Christ was Crucified the Sun was darkened. or profound Science whatsoever be found out. so also at the prayer of Hezekiah it went back ten degrees. although he doth by Intelligencies. which works then are called Miracles: But whereas secondary causes. 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. and appointment. doth sometimes (these Mediums being laid aside. . which Plato. if God shall notwithstanding according to his pleasure so discharge. Words. and Speeches. and others call handmaids. or understood. and are necessitated to produce their effects. then they are called the greatest Miracles of God. no Magick. and all things that are of God. or occult. or their officiating being suspended) works those things immediatly by himself. and suspend them. Animals. is placed there. that they shall wholly desist from the necessity of that Command. or hours. Now the first Cause. and the Heavens work upon these inferiour things.Metals. and appointment of the first Cause.
and how by way of medium it unites occult Vertues to their subjects. Democritus and Orpheus. and unfit for . said. that it cannot attract Iron. Gods: which Zoroaster called Divine allurements. viz. about which it operates: So is a man. who extends his intellect unto intelligible things. which being destitute of Divine assistance. saying. altering it. and hindering the operations of it: As the Diamond hinders the operation of the Loadstone. That the Soul of one thing went out.Chap. or the matter is of it self unable. Of the Spirit of the World. Synesius Symbolicall inticements. xiv. is moved of it self. That all things are full of God. and many Pythagorians having most diligently searched into the vertues of Celestiall things. and as they say. that the vertues of things did depend upon these. when they said. others called them Lives. is content with the nature of it self. because it is the property of the Soul to be from one matter extended into divers things. but the body. and went into another thing. and this is that which they understood. Now seeing the Soul is the first thing that is moveable. what it is. and not without cause: For there is nothing of such transcending vertues. and natures of inferior things. and his imagination unto imaginable things. Also they called those Divine Powers which are diffused in things. and some also Souls.
through the Sun. Metals. as it were the medium. Yet it is more. This spirit is after the same manner in the body of the world. 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. or as it were no Soul. nay most of all infused into those things which have received. that hath not a spark of the Vertue thereof. and Animals.motion. viz. having its being above. as ours is in the body of man. whereby Celestiall Souls are joyned to gross bodies. Stones. or taken in most of this spirit: Now this spirit is received or taken in by the rayes of the Stars. Moon. but a certain first thing. by which the soul may be joyned to the body. viz. Planets. therefore they say there is need of a more excellent Medium. By this spirit therefore every occult property is conveyed into Hearbs [herbs]. Such a one that may be as it were no body. and doth much degenerate from the Soul. Now they conceive such a medium to be the spirit of the World. For as the powers of our soul are communicated to the members of the body by the spirit. so far forth as things render themselves conformable to them. but as it were a body. that which we call the quintessence: because it is not from the four Elements. and bestow upon them wonderfull gifts. and through Stars higher . There is therefore such a kind of spirit required to be. but as it were a Soul. and besides them. viz.
which do most abound with this spirit. and not intense. and examine the Vertues of things by way of similitude. presently will turn it into Gold. out of which we extracted the spirit. if thou shalt afterward project upon any matter of the same kind (i. How we must find out. For seeing that is an extense form. do more powerfully. or Silver. and extracted.) any Metall. which indeed come from the . Chap. then the weight of that was. but infused from above. For these things. in which this spirit is less drowned in a body. And we know how to do that. It is now manifest that the occult properties in things are not from the nature of the Elements. and scarce at last known by our reason. which being rightly separated. and have seen it done: but we could make no more Gold. Now this spirit may be more advantageous to us. but may be done by another way. and Silver.then the Planets. and perfectly act. and also more readily generate their like: for in it are all generative. hid from our senses.e. and less checked by matter. it cannot beyond its own bounds change and imperfect body into a perfect: which I deny not. xv. & seminary Vertues. For which cause the Alchymists [alchemists] endeavour to separate this spirit from Gold. if any one knew how to separate it from the Elements: or at least to use those things chiefly.
that brain helps the brain. Occult vertue. hatred. as in quality. Elementary vertue. but turns it into sensible flesh. and conjecture be enquired into by us. as heat. that every thing moves. or property. In what things therefore there is an excess of any quality. anger. love. through the rayes of the Stars: and can no otherwise but by experience. passion. like. viz. the lungs. or a Plant. whether it be in them by nature. and sutable [suitable] to it self. for whatsoever hath long stood with Salt. and the Spirit of the World. and inclines that to it self with all its might.Life. these things do very much move. or any other passion. or Vertue. as well in property. becomes Salt: for every agent. or sometimes also by art. doth not attempt to make a thing inferiour to it self. And it is well known amongst Physitians [physicians]. and Water moves to Water. that the right eye of a Frog helps the soreness of a mans right eye. or chance. or Vertue. and be that is bold moves to boldness. Sometimes also in substance it self. and provoke to such a quality. Wherefore. boldness. and lungs. as boldness in a harlot. when it hath begun to act. in which the nutritive Vertue doth not change the meat into an Hearb [herb]. as we see in Salt. So Fire moves to Fire. he that desires to enter upon this study must consider. cold. fear. So also it is said. sadness. viz. Which also we manifestly see in sensible Animals. and the left eye thereof helps the . and turns it self to its like. but as much as may be.
if she drink every moneth of the Urin [urine] of a Mule. matrix [womb]. let us seek some Animall which is most loving.soreness of his left eye. So they report that a woman shall not conceive. or Urin [urine]. let us seek for such Animals. such as the heart. So the foot of a Tortoise helps them that have the Gout in their being applyed thus. in which such a property is in a more eminent manner then in any other thing. If therefore we would obtain any property or Vertue. as foot to foot. Turtles. and menstrues. sexual] appetite is most vigorous. and in these let us take that part in which such a property. and draw love. Swallows. yard [penis]. i.e. hand to hand. if they be hanged about his neck in a Cloth of its naturall Colour: The like is reported of the eyes of a Crab. Wagtailes: and in these take those members. Sparrows. After this manner they say. left to left. Matrix [womb]. that any Animall that is barren causeth another to be barren. or any thing steeped in it. or such other things whatsoever. especially the Testicles. testicles. In . or parts. or Vertue is most vigorous: as if at any time we would promote love. sperme. And it must be done at that time when these Animals have this affection most intense: for then they do provoke. right to right. in which the Venerall [venereal. of which kind are Pigeons. and of the Animall.
The same also the heart of the horn Owle [horned owl] is said to do. Upon the same account do Animals that are long lived. it is said. conduce to long life. Therefore it is said. and eyes especially. The same doth the head of a Bat dryed [dried]. and horn Owle [horned owl]. or forehead. which Physitians [physicians] have often professed . and Bat. After the same manner doth a Frog. and in these the heart. let us look for a Lyon [lion]. that Dogs.like manner to increase boldness. or a Cock. and an Owle make one talkative and of these specially the tongue. head. if any shall carry the heart of a Crow. and of these let us take the heart. makes a man speak in his sleep. 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. and whatsoever things have a power in themselves. also the sewet [suet] of a Hare laid upon the breast of one that is asleep. viz. eyes. And so we must understand that which Psellus the Platonist saith. So the tongue also of a Water-frog laid under the head. and heart. or a Bat about him. and restoring of youth. and bound to the right arme of him that is awake. for if it be put upon him when he is asleep. that he shall not be awaked till it be taken off from him. conduce to the renovation of our body. and Cocks conduce much to watchfulness: also the Nightingale. to renew themselves. he shall not sleep till he cast it away from him. Crows.
because that Animall is the strongest creature. if it be sucked out of her wound. that so great is the power of naturall things.they know to be true. after three moneths [months] there is of that generated a Pellican [pelican]. and indeed do sometimes restore it so. And it is known that Harts renew their old age by the eating of Snakes. xvi. and the flesh of some such kind of Animals do restore youth. as Medea restored old Pileas. Therefore some Physitians [physicians] by some certain confections made of Vipers. It is also believed that the blood of a Bear. whose right foot being put under warm dung. they infuse into them a like power. through which by the same Vertue they also work upon other things. doth increase strength of body. as we see in the Loadstone. as is manifest of the Viper. but also . How the operations of several Vertues pass from one thing into another. Thou must know. and Snake. Chap. but also besides this. which Stone indeed doth not only draw Iron Rings. by their Vertue. that they not only work upon all things that are neer them. and are communicated one to the other. and Hellebor [hellebore]. and the like vertue there is in a Pellican [pelican]. After the same manner the Phoenix is renewed by a fire which she makes for her self.
Therefore they say that if any one shall put on the inward garment of an Harlot. that a common harlot. he shall thereby become bold. which she daily looks into. Upon the same account Rings are put for a certain time in the nest of Sparrows. impudent. that those Rings shall help sore eyes. shall put him out of the glass. and that the halter wherewith a man was hanged hath certain wonderfull properties. and then shutting the vessel. as they say. or Swallows. whose eyes after they are with any kind of prick put out. putting under them some earth.infuseth a Vertue into the Rings themselves. In like manner they say. and wanton. and when it appears that the Lizard hath received his sight. confident. grounded in boldness. if any shall put a green Lizard made blind. which Austin [Augustine] and Albertus [Magnus] say they saw. and favor. After this manner it is. or Gold Rings into a glass-vessel. The like story tels Pliny. or shall have about him that looking glass. by this property. which afterwards are used to procure love. whereby they are made like her self. that a cloth that was about a dead Corpse hath received from thence the property of sadness. . it is certain are restored to sight again. whereby they can do the same. The same may be done with Rings. and impudence doth infect all that are neer her. together with Iron. and a Weesel [weasel]. and melancholy.
that is an enemy. substance. and the Sun. xvii. Venus. . of Jupiter.Chap. viz. How by enmity and friendship the vertues of things are to be tryed. and enmity amongst themselves. Jupiter. Jupiter. So in the Elements. in Celestiall bodies. and every thing hath something that it fears & dreads. and delighteth in. Saturne are friends to the Moon. and Mercury. There is another kind of enmity amongst the Stars. and Venus enemies to him. and Mercury her enemies. And their enmity is stronger. Jupiter. and on the contrary something that it rejoyceth. and destructive to it. In the next place it is requisite that we consider that all things have a friendliness. but yet they agree amongst themselves. Mars. Venus. all the Planets besides Mars are friends to Jupiter. and found out. and Mars. and Moon are friends to Saturn. Mercury. all besides Saturne love Venus. whose exaltations are opposite: as of Saturne. quality. And again. and is strengthened by. Mars. and Mars his enemies. and Aire to Earth. But their friendship is the strongest. the Sun. of Venus. and Saturne are friends to Mercury. who agree in nature. Jupiter to Mercury. Mars to Venus. Jupiter. the Sun. as Saturne to the Sun and Moon. when they have opposite houses. and the Moon are enemies to him. Moon. and Venus love the Sun. Fire is an enemy to Water. Mercury. also all besides Venus hate Mars. Mars.
and leaps into it. unless it be hindered. or being contented with it. and such a thing if it be absent. as that of Saturne with Venus. and enmities of the superiours be. and dreading the approach of it. of Venus with Jupiter. Heraclitus therefore being guided by this opinion. as also their friendship whose exaltation is in the house of another. . of the Moon with Venus. of Jupiter with the Moon. of Mars with Saturn. Also the same inclination there is betwixt the male palme. shunning the contrary. and the Stone Achates upon Eloquence. as is that attractive inclination. professed that all things were made by enmity & friendship. as Venus with the Moon.and power. and favour. and to acquiess [acquiesce] in it when it is obtained. which the Loadstone hath upon Iron. And of what sort the friendships. as Mars with the Sun. In like manner there is a kind of Bituminous Clay that draws Fire. wheresoever it sees it: Even so doth the root of the Hearb [herb] Aproxis draw Fire from afar off. the Jasper upon the birth of any thing. These dispositions therefore of friendship. of the Sun with Mars. and enmity are nothing else but certain inclinations of things of the one to another. desiring such. and the Emrald [emerald] upon riches. such are the inclinations of things subjected to them in these inferiour. Now the inclinations of Friendship are such in Vegetables and Minerals. as Jupiter with Venus. and to move towards it. and not resting in.
and female: whereof when the bough of one shall touch the bough of the other, they fold themselves into mutual embraces, neither doth the female bring forth fruit without the male. And the Almond tree, when she is alone is less fruitfull. The Vines love the Elme, and the Olive-tree, and myrtle love one the other: also the Olive-tree, and Fig tree. Now in Animals there is amity betwixt the Blackbird, and Thrush, betwixt the Crow, and Heron, betwixt Peacocks, and Pigeons, Turtles, and Parrats [parrots]. Whence Sappho writes to Phaon. To Birds unlike oftimes joyned are white Doves; Also the Bird that's green, black Turtle loves. Again, the Whale, and the little Fish his guide are friendly. Neither is this amity in Animals amongst themselves, but also with other things, as with Metals, Stones, and Vegetables, so the Cat delights in the Hearb [herb] Nip [catnip], by rubbing her self upon which she is said to conceive without a male; and there be Mares in Cappadocia, that expose themselves to the blast of the wind, and by the attraction thereof conceive. So Frogs, Toads, Snakes, and all manner of creeping poisonous things delight in the Plant called Pas-flower, of whom, as the Physitians [physicians] say, if any one eat, he shall dye [die] with laughing. The Tortoise also when he is
hunted by the Adder, eats Origanum [origano], and is thereby strengthened: and the Stork, when he hath eat Snakes, seeks for a remedy in Origanum [origano]: and the Weesell [weasel], when he goes to fight with the Basilisk, eats Rue, whence we come to know that Origanum [origano], and Rue are effectuall against poison. So in some Animals there is an imbred skil, and medicinall art; for when the Toad is wounded with a bite or poison of another Animall, he is wont to go to Rue, or Sage, and Rub the place wounded, and so escapes the danger of the poison. So men have learned many excellent remedies of diseases, & vertues of things from bruits [brutes]; So Swallows have shewed us that Sallendine is very medicinable for the sight, with which they cure the eyes of their young, and the pye when she is sick, puts a Bay-leafe into her nest, and is recovered. In like maner, Cranes, Dawes [jackdaws], Partriges [partridges], Blackbirds purge their nauseous stomacks [stomachs] with the same, with which also Crows allay the poison of the Chameleon; and the Lyon [lion], if he be feavorish [feverish], is recovered by eating of an Ape. The Lapwing being surfetted [surfeited] with eating of Grapes, cures himself with Southernwood; so the Harts have taught us that the Hearb [herb] Ditany is very good to draw out Darts; for they being wounded with an Arrow, cast it out by eating of this Hearb [herb]: the same do Goats in Candy. So Hinds, a little
before they bring forth, purge themselves with a certain Hearb [herb] called Mountain Osier. Also they that are hurt with Spiders, seek a remedy by eating of Crabs: Swine also being hurt by Snakes cure themselves by eating of them; and Crows when they perceive they are poisoned with a kinde of French poison, seek for cure in the Oake; Elephants, when they have swallowed a Chameleon help themselves with the wild olive. Bears being hurt with Mandrakes, escape the danger by eating of Pismires [ants]. Geese, Ducks, and such like watery fowle, cure themselves with the Hearb [herb] called willsage. Pigeons, Turtles, Hens, with the Hearb [herb] called Pellitory of the wall. Cranes with Bull-rushes [bulrushes]. Leopards cure themselves, being hurt, with the HEarb [herb] called Wolfes-bane, by mans dung: Boars with Ivy, Hinds with the Hearb [herb] called Cinnara.
Title: Three books of occult philosophy [microform] / written by Henry Cornelius Agrippa of Nettesheim ... ; translated out of the Latin into the English tongue by J.F. Library: MNCAT U of M Twin Cities Authors: Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. Uniform Title: De occulta philosophia. English Published: London : Printed by
DNB.. 7. -. Cf. port. John. Cf. Subjects: Occultism. p. Description: . 1949. Series: Early English books. London. 1641-1700 . Twilit Grotto -Contents Prev Esoteric Archives agrippa1 Next timeline . D... Bibliotheca alchemica et chemica.I. First edition in English. . Duveen. for Gregory Moule . Errata: p. 1651.mn Contributors: French.R. 583.. : ill.W.  p. 1616-1657. Notes: The translator is probably John French.