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Occult Philosophy or Magic - NATURAL MAGIC (Audiobook) Henry Cornelius Agrippa

Audiobook of Henry Cornelius Agrippa's 1533 work 'Occult Philosophy or Natural Magic,' exploring mysticism, magic, and divine mysteries.

Key Takeaways

  • Agrippa's 'Occult Philosophy' is a foundational text in Western occultism and natural magic.
  • Natural magic involves understanding and harnessing celestial and intellectual influences on the physical world.
  • The work aims to empower readers with abilities like healing, divination, and influencing others through natural powers.
  • The edition balances historical authenticity with accessibility for modern readers.
  • The text remains a valuable resource for those interested in mysticism, occult philosophy, and esoteric traditions.

What the video covers

  • The audiobook narrates Henry Cornelius Agrippa's 'Occult Philosophy or Natural Magic,' originally written in 1533.
  • Agrippa was a mystic, scholar, philosopher, and statesman who faced opposition but triumphed in his pursuit of occult knowledge.
  • The work covers the influence of intellectual and celestial worlds on the terrestrial and how to harness natural magic.
  • Topics include discovering secret councils, increasing riches, overcoming enemies, health preservation, and foretelling future events.
  • The edition is a revised and edited English translation from 1651, with some missing parts supplied and language modernized.
  • Includes original and new illustrations, etchings, and a newly compiled table of the Cabala with superior features.
  • The audiobook provides historical context on Agrippa's life, his scholarly achievements, and his compilation of mystic lore.
  • Chapters cover diverse subjects like natural phenomena, animal behaviors, magic mirrors, alchemical symbols, and occult teachings.
  • The work is dedicated to lovers of truth and mystic arts, blending reason and example to validate occult philosophy.
  • Additional contributions include skeptical perspectives and explanations of the Imperian Heaven and occult physics.

Chapters

  1. 00:00 Introduction and Dedication
  2. 32:37 Religious Errors and Superstitions
  3. 67:13 Natural Phenomena and Mystical Rivers
  4. 100:26 Celestial Influence on Human Bodies
  5. 133:04 Animal Behaviors and Symbolism
  6. 165:39 Saturnine Influences and Lunar Effects
  7. 202:04 Magical Vapors and Occult Laws
  8. 234:36 Fumes and Animal Summoning
  9. 267:42 Fascination and Bewitchment
  10. 300:55 Historical Anecdotes and Augury

Answers

Questions about this video

Who was Henry Cornelius Agrippa?

Henry Cornelius Agrippa was a 16th-century mystic, scholar, philosopher, and statesman known for his work on occult philosophy and natural magic.

What is the main focus of 'Occult Philosophy or Natural Magic'?

The work explores the influence of intellectual and celestial worlds on the terrestrial realm and teaches how to harness natural powers for various mystical and practical purposes.

Is this audiobook a faithful translation of the original text?

Yes, it is a thoroughly edited and revised English translation of the 1651 edition, with some missing parts supplied and language modernized for clarity while preserving the original's essence.

Full Transcript — Download SRT & Markdown

00:02
Speaker A
[Music] Occult philosophy or natural magic, written in 1533 by Cornelius Agrippa, narrated by Graham Dunlop, audio editing by Darren Grimes. The work of Occult Philosophy or Natural Magic by that pure mystic thinker and teacher, scholar, statesman, philosopher, and author Henry Cornelius Agrippa was brought forth by him through slander, edict, and enemies opposed. He lived, toiled, and triumphed in this cause. To those who have a love for truth and mystic art, this new edition is dedicated.
00:34
Speaker A
agria was brought forth by him through slander edict and enemies opposed he lived toiled and triumphed in this cause to those who have a love for truth and Mystic art this new addition is dedicated Agrippa Mr Henry Morley an
00:54
Speaker A
Agrippa, Mr. Henry Morley, an eminent English scholar, in his life of Cornelius Agrippa, makes these tributary statements: He secured the best honors attainable in art and arms, was acquainted with eight languages, being the master of six. His natural bent had been from early youth to a consideration of divine mysteries. To learn these and teach them to others had been at all times his chief ambition. He is distinguished among the learned for his cultivation of Occult Philosophy, upon which he has written a complete work, the Occult Philosophy.
01:10
Speaker A
to a consideration of divine Mysteries to learn these and teach them to others had been at all times his chief ambition he is distinguished among the learned for his cultivation of Occult Philosophy upon which he has written a complete
01:25
Speaker A
Judicious reader, this is true and sublime Occult Philosophy: to understand the mysterious influence of the intellectual world upon the celestial, and of both upon the terrestrial, and to know how to dispose and fit ourselves so as to be capable of receiving the superior operations of these worlds, whereby we may be enabled to operate wonderful things by natural power; to discover the secret councils of men; to increase riches; to overcome enemies; to procure the favor of men; to expel diseases; to preserve health; to prolong life; to renew youth; to foretell future events; to see and know things done many miles off, and such like as these.
01:45
Speaker A
receiving the superior operations of these worlds whereby we may be enabled to operate wonderful things by natural power to discover the secret councils of men to increase riches to overcome enemies to procure the the favor of men to expel diseases to preserve Health to
02:04
Speaker A
These things may seem incredible, yet read but the ensuing treatises and thou shalt see the possibility confirmed both by reason and example. JF, the translator of the English edition of 1651, preface.
02:22
Speaker A
both by reason and example JF the translator of the English edition of 1651 preface in the last half of 1509 and the first months of 1510 Cornelius Agrippa known in his day as a magician gathered together all the Mystic lore he had
02:44
Speaker A
In the last half of 1509 and the first months of 1510, Cornelius Agrippa, known in his day as a magician, gathered together all the mystic lore he had obtained by the energy and ardor of youth and compiled it into the elaborate system of magic in three books known as Occult Philosophy, the first book of which, Natural Magic, constitutes the present volume.
03:00
Speaker A
chapters in 1533 the only English translation appeared in London in 1651 it is a thoroughly edited and revised edition of this latter work that we produce some translating has been done and missing parts supplied the reader is assured that while we have
03:20
Speaker A
Agrippa published his Occult Philosophy with additional chapters in 1533. The only English translation appeared in London in 1651. It is a thoroughly edited and revised edition of this latter work that we produce. Some translating has been done and missing parts supplied. The reader is assured that while we have modified some of the very broad English of the 17th century, he has a thoroughly valid work.
03:35
Speaker A
Justice to our author the demands of those purely mystical and the natural conservatism of the antiquarian collector in this we believe we have fully succeeded the life of Agrippa up to the time of writing his Occult Philosophy is
03:50
Speaker A
Due care has been taken to preserve all the quaintness of the English text as far as consistent with the plain reading. We have endeavored to do full justice to our author, the demands of those purely mystical, and the natural conservatism of the antiquarian collector. In this, we believe we have fully succeeded.
04:08
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cannnot be done otherwise and they are an especially valuable part of Mystic literature the table of the cabala newly compiled for this volume will be found to possess Superior features over all others following the above we will give
04:23
Speaker A
The life of Agrippa up to the time of writing his Occult Philosophy is also given, drawn mostly from Henry Morley's excellent life of Cornelius Agrippa. That part of the volume credited to Mr. Morley may be designated as an honest skeptic's contribution to mysticism, and his chapters are produced entire, as just as to both him and Agrippa cannot be done otherwise. They are an especially valuable part of mystic literature.
04:38
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chapter on the magic mirror which ends the work is believed to be the best contribution on the subject extent all the original illustrations and some new and selected ones will be found as also various etchings of characters that one in the imperian
04:53
Speaker A
The table of the Cabala, newly compiled for this volume, will be found to possess superior features over all others. Following the above, we will give a chapter on the Imperian Heaven, which will explain much that our author has written. It is derived mainly from an old occult work on physic.
05:07
Speaker A
work out hidden things the editor conveys his warmest thanks to those friends who have encouraged him in the work on the cabala table the illustration of the grand solar man and the Translating outside of which he has not asked or received any
05:23
Speaker A
The symbols of the Alchemist will be found both useful and instructive. The chapter on the magic mirror, which ends the work, is believed to be the best contribution on the subject extant. All the original illustrations and some new and selected ones will be found, as also various etchings of characters that one in the Imperian Heaven contains.
05:43
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agria at cologne on the 14th of September 1486 There Was Born Into The Noble House of nesim a son whom his parents called in baptism Henry Cornelius agria some might at first thought suppose that the last of the three was a
06:01
Speaker A
We have caused to be believed some of the very hidden knowledge relating to the Lost Word. It is a much older plate than the work it was taken from. Some parts of the volume will interest those who love to work out hidden things.
06:19
Speaker A
volumes filled with the names of former natives of cologne there were as few a gripas there as elsewhere the use of the name being everywhere confined to a few individuals taken from a class that was itself not numerous a child who came into the world
06:35
Speaker A
The editor conveys his warmest thanks to those friends who have encouraged him in the work on the Cabala table, the illustration of the grand solar man, and the translating, outside of which he has not asked or received any help. This being the case, our friends will please excuse any particular thing that may not sound pleasantly to the ear.
06:52
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were usually sons of Scholars or of persons in Upper ranks who had been mindful of a classic precedent and there can be be little doubt that a peculiarity attendant on the very first incident in the life here to be told was
07:05
Speaker A
A general index will be inserted in the third and concluding volume of the Occult Philosophy.
07:22
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in as much as the best taste suggested that if a Latin designation was most proper for a scholar he could do or others to do for him nothing simpler than to set apart for literary purposes that half of his real style which was
07:36
Speaker A
Early life of Cornelius Agrippa: At Cologne on the 14th of September 1486, there was born into the noble house of Nesim a son whom his parents called in baptism Henry Cornelius Agrippa. Some might at first thought suppose that the last of the three was a Christian name likely to find a special favor with the people of Cologne, the site of whose town in days of Roman sovereignty Marcus Agrippa's camp suggested, and the colony of Agrippina fixed.
07:53
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instruction of posterity nesim itself is a place of little note distant about 25 miles to the Southwest of cologne it lies in a valley through which flows the stream from one of the small sources of the rower the home of the vetes shimes when
08:09
Speaker A
But the existence of any such predilection is disproved by some volumes filled with the names of former natives of Cologne. There were as few Agrippas there as elsewhere, the use of the name being everywhere confined to a few individuals taken from a class that was itself not numerous.
08:23
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of his forefathers and from a child Cornelius looked for nothing better than to do the same it is to mention that among the scholars of Germany one who before the time of Agrippa was known as the most famous of magicians belonged to
08:37
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A child who came into the world feet foremost was called an Agrippa by the Romans, and the word itself, so Alus Gillus explains, was invented to express the idea being compounded of the trouble of the woman and the feet of the child.
08:53
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the darkness of a moldering recepticle of relics and the town was not priest written but rode its priests for nearly a thousand years priestcraft and handycraft had battled for predominance within its walls priestcraft expelled the Jews banished the Weavers and gained
09:12
Speaker A
The Agriapas of the 16th century were usually sons of scholars or of persons in upper ranks who had been mindful of a classic precedent, and there can be little doubt that a peculiarity attendant on the very first incident in the life here to be told was expressed by the word used as appendix to an already sufficient Christian name.
09:27
Speaker A
richer for the Ry was a main Highway of Commerce and she was enriched not only by her manufacturers and Merchants but at the same time also by a large receipt of toll Commerce is the most powerful antagonist to despotism and in whatever
09:44
Speaker A
The son thus christened became a scholar and a subject of discussion among scholars, talking only Latin to the world. His family name, Nesim, he never latinized, inasmuch as the best taste suggested that if a Latin designation was most proper for a scholar, he could do or others to do for him nothing simpler than to set apart for literary purposes that half of his real style which was already completely Roman.
09:58
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sufferings to which others of their race had been exposed withdrew into their houses with their wives and children and burnt themselves in the midst of their possessions the few who had flinched from this self- imulation were banished and their houses and lands together with
10:13
Speaker A
Henry Cornelius Agrippa von Nesim became therefore to the world what he is also called in this narrative, Cornelius Agrippa. He is the only member of the family of Nesim concerning whom any records have been left for the instruction of posterity.
10:29
Speaker A
again allowed to reside in the place on payment of a tax for the protection granted them in 1369 the city was again in turmoil caused by a dispute concerning privileges between the authorities of the church and the Town Council the
10:43
Speaker A
Nesim itself is a place of little note, distant about 25 miles to the southwest of Cologne. It lies in a valley through which flows the stream from one of the small sources of the Rower. The home of the Vetes Shimes, when they were not personally attached to the service of the emperor, was at Cologne.
11:00
Speaker A
suffering of course confiscation of their property and cologne being cleared of all its Weavers who had carried on no inconsiderable branch of manufacturer their Guild was demolished this event occurred 20 years after the town had lost in the Jews another important part
11:17
Speaker A
The ancestors of Cornelius Agrippa had been for generations in the service of the Royal House of Austria. His father had in this respect walked in the steps of his forefathers, and from a child, Cornelius looked for nothing better than to do the same.
11:33
Speaker A
studies cultivated in it they were taught in such a way as to win many scholars from abroad eight years afterwards churchmen Nobles and Traders were again contesting their respective claims and blood was again shed in the streets the Nobles assembled by night at
11:50
Speaker A
It is to mention that among the scholars of Germany, one who before the time of Agrippa was known as the most famous of magicians belonged to the same city of Cologne. For there in the 13th century, Albertus Magnus taught, and it is there that he is buried.
12:07
Speaker A
Archbishop than with the party who opposed him and they were in the emperor's service this must have influenced the early years of agria in these early years he displayed a rare aptitude for study and as cologne was an
12:20
Speaker A
Born in Cologne did not mean in 1486 what it has meant for many generations almost until now. Born into the darkness of a moldering receptacle of relics, and the town was not priest-ridden but rode its priests for nearly a thousand years.
12:36
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for knowledge at these sources he was remarkably successful in the study of European languages also becoming proficient in several thus his years of Home training were passed until he arrived at the age when princes are considered fit to be
12:50
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Priestcraft and handycraft had battled for predominance within its walls. Priestcraft expelled the Jews, banished the weavers, and gained thoroughly the mastery at last. But in the time of Cornelius Agrippa, handycraft was uppermost, and in the sacred Cologne, every traitor and mechanic did his part in keeping watch on the archbishop.
13:05
Speaker A
the German court at this time Spain was in a chaotic political condition Ferdinand the widower of Isabella was excluded from the crown after his wife's death that inheritance having passed with his daughter Joanna as a daer to her husband
13:22
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Europe contained then but few cities that were larger, busier, and richer for the...
13:40
Speaker A
news regarding the French in the capacity of a secret service in which he was engaged more than once he showed himself abundantly able to preserve diplomatic Secrets though concerning his own Affairs he was open Frank and free thus he is silent in regard to
13:57
Speaker A
official duties at this time in attending the university agria came in contact with several other Minds who had a love for the occult Mystics who found in him a natural leader to guide them into the Realms of the unknown with
14:11
Speaker A
these he organized a secret band of theosophists or possibly rosicrucians among these mystics was one more prominent as the friend of Agrippa who might be regarded as second in leadership an Italian by the name of blasius Caesar lulus
14:30
Speaker A
who afterwards became noted in medicine and also a professor in the University of Pavia among them were mm Germaine Advocate and author of a history of Charles I Etc gainy Theologian linguist Latin poet and successively procreator recor and Chancellor of the Paris
14:50
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University Charles fuart M de Mullen Charles debul Cannon professor of Theology and author of works on metaphysics and geometry among which he treated of the quadrature of the circle and the cubacation of the sphere and other unusual matters Germaine debris Canon
15:12
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linguist and writer of Greek verse mm fos wigin and Clare Chomps Waton Basera deona a young catalonian nobleman temporarily at Paris while on his way to the court of Maximillion disturbances in Spain had spread to Aragon and Catalonia and in the district of Teragon
15:38
Speaker A
the catalonians had chased one of their local Masters the senior deona the last named of the secret band above agria and his friends devised a plan whereby garona could be restored to his Estates the capture of a fortification known as
15:52
Speaker A
the black Fort was necessary to the Enterprise and to affect this a daring strategy was decided upon as the whole province of Teragon could thus be held against the rebellious peasantry it was believed the emperor maximilan would sanction the Enterprise in behalf of his
16:08
Speaker A
kin and derona went to the German court for this purpose Agrippa also returned to Cologne for a season early in 1507 it was over a year afterwards when the plans of the conspirators were carried out the black Fort was captured
16:23
Speaker A
as planned by a strategy after remaining there for a Time AG grippa was sent with some s to Garrison the place at gerona at vona landolf had meanwhile gone to Barcelona and it was deemed prudent that gono the peasants of the whole country
16:41
Speaker A
now being in arms should join him there Jona was however captured by the infuriated rustics who immediately organized themselves in great force to storm his castle and exterminate The Garrison there who in gona's absence were under the charge of
16:57
Speaker A
agria time timely warning of the attack was conveyed to the Garrison to escape by breaking through the watches of the peasantry was Madness to remain was equally futile but one way of Escape presented itself an old half- ruined
17:12
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Tower 3 Mi distant situated in one of the mountain wildernesses which characterized the District of vaults the tower stood in a craggy cavernous Valley where the broken mountains Make Way for a gulf containing stagnant Waters and Jagged inaccessible rocks Hemet in at
17:30
Speaker A
the Gorge by which this place is entered stood the tower on a hill which was itself surrounded by Deep bogs and pools while it also was within a ring of lofty Crags there was but one way to this
17:44
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Tower except when the ground was frozen and these events happened in the midsummer of 1508 the way among the pools was by a narrow path of stone with Turf walls as Hedges the sight of the Tower made it it
17:59
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inex spongeable in summertime it was owned by an Abbot who gave them permission to occupy and fortify it this they accordingly done having a poor BFF in charge of the place for company The Retreat to the tower was
18:13
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safely accomplished under the cover of night gona's place was sacked the next day by The Peasants who sought fiercely for the German as they termed Agrippa The Hiding Place of the conspirators became known the flood of Wrath poured
18:28
Speaker A
down towards the tower but the strength of the position was then felt with a barricade of overthrown wagons the sole path to the besieged was closed and behind this barrier they posted themselves with the arabus of which one
18:42
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only sufficed to daunt a crowd of men accustomed to no weapons except slings or bows and arrows the peasantry discovering that the tower was not to be stormed settled down to lay strict Siege to the place and thereby starve its little Garrison
18:58
Speaker A
into surrender perilous weeks were passed by the adventurers but more formidable than actual conflict was the famine consequent on their blockade hero the keeper taking counsel with himself as how to help his guests and rid himself of them at the same time explored every
19:16
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cranny of the wall of rock which they were surrounded clambering among the wastes with feet accustomed to the difficulties of the mountain he discovered at last a devious and rugged Way by which the obstacles of CAG and Chasm were avoided and the Mountaintop
19:32
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reached looking down from there he saw how on the other side the mountain rose out of a lake known as the Black Lake having an expanse of about four miles upon the farther shore of which his master's Abby stood he found a way to
19:46
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the lake through the Rocky Gorge but from there to The Abbey was a long way and to men without a boat the lake was a more impossible barrier than the mountain he returned to the tower where the little Garrison heard the result of
19:59
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his explorations it was seen that a boat was necessary to affect the escape and to procure that a letter would have to be sent through the ranks of the Vigilant besiegers whose sentries were posted at all points and who
20:14
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Allowed no one to approach the tower not even the good Abbot himself who had vainly tried to turn the peasants from their purpose under these circumstances the Ingenuity of Agrippa was severely tested and he Justified the credit he had won
20:30
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for subtle wit the keeper had a son a Shepherd boy and a grippa disfigured him with stains of milk thistle and the juice of other herbs befouled his skin and painted it with shocking spots to imitate the marks of leprosy fixed his
20:46
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hair into a filthy Bunch dressed him like a beggar and gave him a Crooked Branch for a stick within which there scooped a hollow for the letter upon the boy so disguised a fearful picture of the outcast leper the
21:00
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Lep's Bell was hung his father seated him on an ox and led him by Night across the marches by the Ford where he left him stammering as he went petitions for alms the boy walked without difficulty by a very Broad Road made for him along
21:16
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the peasantry who regarded his approach with Terror and fled from his path the letters was safely delivered the boy returning the next day with the desired answer ringing his Bell at the border of the marsh at dark for his father to
21:29
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bring him in ag grippa and his companions spent the night in preparations for departure towards Dawn they covered their retreat by a demonstration of their usual state of watchfulness fired their guns and gave other indications of their presence this done they set forth in
21:48
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dead silence carrying their baggage and were Guided by pero the keeper to the summit there they gladly laid down among the stones to rest while their guide descended on the other side and spread a preconcerted signal a white cloth Upon A Rock when he returned
22:06
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they ate the breakfast they had brought with them all sitting with their eyes towards the lake at about 9:00 two fishermen's barks were discerned which hoisted a red flag the good Abbott's signal rejoicing at the sight of this
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the escaped men fired off their guns in Triumph from The Mountaintop a hint to the besieging peasantry of their departure and at the same time as a signal to The Rescuers still following perau they next descended long ways by him discovered
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through the Rocky Gorge to The Meadows that bordered the lake entering the boats before evening they found themselves safe under the Abbott's roof the day of this Escape was the 14th of August 1508 they had been suffering Siege there almost 2 months in the
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mountain fastness Cornelius AG grippa being saved could quit the scene and done so without waiting to see how the difficulty would be solved between the catalonian peasants and their Master it perplexed him much that he had no Tidings of
23:07
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landulf his closest friend the Abbott advised him to go to court again but AG griet replied that he had no mind to risk being again sent upon the Hazardous mission after remaining several days in the Abbey he set out with an old man and
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his servant Steven for Barcelona Antonius zanthus the companion of agria had seen much of the rough side of the world was useful as a traveling companion and became a member of agrippa's secret League not finding lolf at Barcelona they traveled to
23:39
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Valencia from there they sailed for Italy and by way of the bolic islands and Sardinia they went to Naples where disheartened by not finding lolf they shipped for Leghorn and then traveled to avenol there they learned from a
23:55
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traveling Merchant that LOL was at Leon the friends now corresponded Cornelius writing December 17th nearly 4 months after he had left the Abbey in search of his friend the 24th of August we may imagine many of the things
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these friends wrote to each other it was the suggestion of Agrippa that all the members of their league be called together that they might be absolved of their Oaths regarding the Spanish conspiracy and to resume once more their
24:21
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former Pleasant relations he also hoped that landolf might be able to visit him at and talk their secrets over as he was unable to leave for Leon his funds being exhausted until after the lapse of a little time the foregoing account which has
24:40
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been condensed from Mr Henry Morley's excellent life of Cornelius agria is continued in that part of this volume that starts with the heading of Agrippa and the Rosa crucians agrippa's life now becomes so interwoven with mysticism that we give Morley's account in full
24:57
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the next chapter is in his life are replete with the fruition of his Mystic nature its full-blown flowerer being the Occult Philosophy or three books of Magic the writing of which completes his early life Cornelius Agrippa to the
25:15
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reader I do not doubt but the title of our book of Occult Philosophy or of magic may by the Rarity of it Allure many to read it amongst which some of a disordered judgment and some that are perverse will come to hear what I can
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say who by their rash ignorance may take the name of magic in the worst sense and though scarce having seen the title cry out that I teach forbidden Arts sow the seeds of heresies offend the pious and scandalize excellent
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wits that I am a sorcerer and superstitious and devilish who indeed am a magician to whom I answer that a magician doth not amongst learned men men signify a sorcerer or one that is superstitious or devilish but a wise man
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a priest a prophet and that the sibles were magician and therefore prophecied most clearly of Christ and that magicians as wise men by the wonderful secrets of the world knew Christ the author of the world to be born and came first of all
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to worship him and that the name of magic was received by philosophers commended by divines and it is not unacceptable to the gospel I believe that the supercilious sensors will object against the sibles holy magicians and the gospel itself sooner
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than receive the name of magic into favor so conscientious are they that neither Apollo nor all the muses nor an angel from heaven can redeem me from their curse whom therefore I advise that they read not our writings nor understand
26:55
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them nor remember them for they are PR ious and full of poison the Gate of Atron is in this book it speaks Stones let them take heed that it beat not out their brains but you that come without
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prejudice to read it if you have so much discretion of prudence as bees have in gathering honey read securely and believe that you shall receive no little profit and much pleasure but if you shall find any things that may not
27:26
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please you let them alone and make make no use of them for I do not approve of them but declare them to you but do not refuse other things for they that look into the books of Physicians do together with antidotes
27:41
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and medicines read also of poisons I confess that magic teacheth many Superfluous things and curious prodigies for ostentation leave them as empty things yet be not ignorant of their causes but those things which are for the profit of men for the Turning Away
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of evil events for the destroying of sorceries for the curing of diseases for The Exterminating of fantasms for the preserving of Life honor or Fortune may be done without offense to God or injury to religion because they are as profitable so
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necessary but I have admonished you that I have written many things rather narratively than affirmatively for so it seemed needful that we should pass over fewer things following the Judgment of plonus and other Gentile philosophers when they did
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suggest an argument of writing to our purpose therefore if any error have been committed or anything have been spoken more freely pardon my youth for I wrote this being scarce a young man that I may excuse myself and say whilst I was a
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child I spake as a child and I understood as a child but being become a man I retracted those things which I did being a boy and in my book of the vanity and uncertainty of Sciences I did for
29:05
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the most part retract this book but here happily you may blame me again saying behold thou being a youth did right and now being old Hast retracted it what therefore hast thou set forth I confess whilst I was very
29:21
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young I sat upon the writing of these books but hoping that I should set them forth with corrections and enlargements and for that cause I gave them to trmus a Neapolitan Abbot formerly a span henesian a man very industrious after
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secret things but it happened afterwards that the work being intercepted before I finished it it was carried about imperfect and impol and did fly about in Italy and France and Germany through many men's hands and some men whether
29:52
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more impatiently or imprudently I know not would have put it thus imperfect to the Press with which Mischief I being affected determined to set it forth myself thinking that there might be less danger if these books came out of my
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hands with some amendments than to come forth torn and in fragments out of other men's hands moreover I thought it no crime if I should not suffer the testimony of my youth to perish also we have added some chapters
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and inserted many things which did seem unfit to pass by which the Curious reader shall be able to understand by the inequality of the very phrase for we were unwilling to begin the work a new and to unravel all that we had done but
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to correct it and put some flourish upon it wherefore I pray thee courteous reader weigh not these things according to the present time of setting them forth but pardon my Curious youth if thou find anything in them that may
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displease thee when Agrippa first wrote his Occult Philosophy he sent it to his friend trmus an Abbot of Wartburg with the ensuing letter trmus detained the messenger until he had read the manuscript and then answered agrippa's letter with such sound advice as Mystics
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would do well to follow for all time to come trmus is known as a Mystic author and Scholar Agrippa to trmus to RPD John trmus an Abbot of St James in the suburbs of heropolis Henry Cornelius Agrippa of nim sendeth
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greeting when I was of late most Reverend father for a while conversant with you in your Monastery of heropolis we conferred together of diverse things concerning chemistry magic and cabala and of other things which as yet lie hid
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in secret sciences and arts and then there was one great question amongst the rest why magic whereas it was a accounted by all ancient philosophers to be the chiefest science and by the ancient wise men and Priests was always
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held in great veneration came at last after the beginning of the Catholic Church to be always odious to and suspected by the holy fathers and then exploded by divines and condemned by sacred cannons and moreover by all laws and ordinances
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forbidden now the cause as I conceive is no other than this these because by a certain fatal deprivation of times and Men many false philosophers crept in and these under the name of magicians heaping together through various sorts
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of errors and factions of false religions many cursed superstitions and dangerous rights and many Wicked sacrileges even to the Perfection of Nature and the same set forth in many Wicked and unlawful books to which they have by stealth prefixed the most honest
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name and title of magic hoping by this sacred title to gain credit to their cursed and detestable fooleries hence it is this name of magic formerly so honorable has now become most odious to good and honest men and accounted a
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capital crime if anyone dare profess himself to be a magician either in Doctrine or Works unless happily some certain old doting woman dwelling in the country would be believed to be skillful and have a divine power that she as
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sayth appolus the satirist can throw down the heaven lift up the Earth Harden mountains wash away mountains raise up ghosts cast down the gods extinguish the Stars illuminate hell or as Virgil sings she'll Promise by her charms to
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cast great cares or ease the minds of men and make the stars for to go back and rivers to stand still and raise the nightly ghosts even at her will to make the Earth to groan and trees to fall
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from the mountain hence those things which Lucan relates of thessala the magicus and Homer of the omnipotency of cir whereof many others I confess are as well of acious opinion as a superstitious diligence and pernicious labor for when they cannot come under a
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wicked art yet they presume they may be able to cloak themselves under that venerable title of magic these things being so I wondered much and was not less indignant that as yet there would be no man who had either
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Vindicated this Sublime and sacred discipline from the charge of impiety or had delivered it purely and sincerely to us what I have seen of our modern writers Roger Bacon Robert of York an Englishman Peter aonis albertus Magnus the
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tonic arnoldis deil NOA and S Alm the paranesian picatrix the Spaniard cus ascus of Florence and many other writers of an obscure name when they promis to treat of magic do nothing but relate irrational tales and superstitions Unworthy of honest
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men hence my spirit was moved and by reason partly of admiration and partly of indignation I was willing to play the philosopher supposing that I should do no being I have been always for my youth a curious and undaunted Searcher for
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wonderful effects and operations full of mysteries if I should recover that ancient magic the discipline of all wise men from the errors of impiety purify and Adorn it with its proper luster and vindicate it from the injuries of
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culminates which thing though I long deliberated of it in my mind I never Durst undertake but after some conference betwix us of these things at herbis your transcending knowledge and learning and your Ardent adoration put courage and boldness into me they
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selecting the opinions of philosophers of known credit and purging the introduction of the wicked who disassembling and with a counterfeited knowledge did teach that traditions of magicians must be learned from very reprobate books of Darkness or from institutions of wonderful
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operations and removing all dark I have at last composed three compendious books of magic entitled them of ult philosophy being a title less offensive which books I submit you excelling in the knowledge of these things to your correction and censure
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that if I have wrote anything which may tend either to the contumely of nature offending God or injury of religion you may condemn the error but if the scandal of impiety be dissolved and purged you may defend the the tradition of Truth
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and that you would do so with these books and Magic itself that nothing may be concealed which may not be profitable and nothing approved of which cannot but do hurt by which means these three books having passed your examination with a
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probation May at length be thought worthy to come forth with good success in public and may not be afraid to come under the censure of prosperity farewell and pardon these my bold undertakings trmus to Agrippa John trmus Abbott of St James of
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herbis formerly of spania to his Henry Cornelius Agrippa of nesim health and love your work most renowned Agrippa entitled of Occult Philosophy which you have sent by this Bearer to me has been examined with how much pleasure I received it no
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mortal tongue can Express nor the pen of any right I wondered at your more than vulgar learning that you being so young should penetrate into such Secrets as have been hid from the most learned men and not only clearly and truly but also
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properly and elegantly set them forth whence first I give you thanks for your good will to me and if I shall ever be able I shall return you thanks to the utmost of my power your work which no learned man can
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sufficiently command I approve of now that you may proceed toward higher things as you have begun and not suffer such excellent parts of wit to be idle I do with as much earnestness as I can advise intreat and beseech you that you
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would exercise yourself in laboring after better things and demonstrate the light of true wisdom to the ignorant according as you yourself are divinely enlightened neither let the consider ation of idol vain fellows withdraw you from your purpose I say of them of whom
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it is said the wearied ox Treads hard whereas no man to the Judgment of the wise can be truly learned who has sworn to the rudiments of one only faculty but you have been by God gifted with a large and Sublime wit and it is
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not that you should imitate oxen but rather Birds neither think it's sufficient that you study about particulars but bend your mind confidently to universals for by so much the more learned anyone is thought by how much fewer things he is ignorant of moreover
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your wit is fully apt to all things and to be rationally employed not in a few or low things but many and sublimer yet this one rule I advise you to observe that you communicate vulgar secrets to vulgar friends but hire and
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secret to hire and secret friends only give hay to an ox or sugar to a parrot only understand my meaning lest you be trod under the oxen's feet as often times it falls out Farewell My happy friend and
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if it lie in my power to serve you command me and according to your pleasure it shall without delay be done also let our friendship increase daily write often to me and send me some of your labors I earnestly pray you again
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farewell from our Monastery at piopolis the eth day of April a dmdx in January 1531 Agrippa wrote to mechlin to Herman of wheat Archbishop of cologne to whom he dedicated his Occult Philosophy in this letter he says behold
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amongst such things as were closely laid up the Books of Occult Philosophy or of magic a new work of most ancient and abstruse learning a doctrine of antiquity by none I dare say ha thet attempted to be restored I shall be devotedly yours if
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these studies of my youth shall by the authority of your greatness come into knowledge seeing many things in them seem to me being older as most profitable so most necessary to be known you have therefore the work not
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only of my youth but of my present age having added many things the etching inserted at this place is made from the title page of the only complete English edition of The Occult Philosophy of magic heret for published
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chapter 1 how magicians collect virtues from the three-fold world is declared in these three books seeing there is a three-fold world Elementary Celestial and intellectual and every inferior is governed by its Superior and receiveth the influence of the virtues
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thereof so that the very original and chief worker of all doth By Angels the heavens Stars elements animals plants metals and Stones convey from himself the virtues of his unipotency upon us for whose service he made and created
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all these things wise men conceive it no way irrational that it should be possible for us to ascend by the same degrees through each world to the same very original World itself the maker of all things and first cause from when all
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things are and proceed and also to enjoy not only these virtues which are already in the more excellent kind of things but also besides these to draw new virtues from above hence it is that they seek after the virtues of the elementary
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world through the help of physic and natural philosophy and the various mixs of natural things then of the celestial world and the Rays and influences thereof according to the rules of astrologers and the doctrines of mathematicians joining the celestial virtues to the
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former moreover they ratify and confirm all these with the powers of diverse intelligences through the sacred ceremonies of religions the order and process of all these I shall Endeavor to deliver in these three books whereof the first contains natural magic the second
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Celestial and the third ceremonial but I know not whether it be an unpardonable presumption in me that I a man of so little judgment and learning should in my very youth so confidently set upon a business so difficult so hard
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and intricate as this is wherefore whatsoever things have here already and shall afterward be said by me I would not have anyone Ascent to them nor shall I myself any further than they shall be approved of by The
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Universal Church and the congregation of the faithful chapter 2 what magic is what are the parts thereof and how the professors therefore must be qualified magic is a faculty of wonderful virtue full of most high Mysteries containing the most profound
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contemplation of most secret things together with the nature power quality substance and virtues 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 wonderful Effects by uniting the
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virtues of things through the application of them one to the other and to their inferior suitable subjects joining and knitting them together thoroughly by the powers and virtues of the superior bodies this is the most perfect and chief science that sacred and sublimer
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kind of philosophy and lastly the most absolute perfection of all most excellent philosophy foreseeing that all regulative philosophy is divided into natural mathematical and Theological natural philosophy teacheth the nature of those things which are in the world searching and inquiring into
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their causes effects and times places Fashions events their whole and parts also the number and the nature of those things called elements what fire earth air forth brings from whence the heavens their Beginnings had when tide went rainbow in
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gay colors clad what makes the clouds that gathered are and black to send forth Lightnings and a thunder and crack what doth the nighty flames and comets make what makes the Earth to swell and then to Quake what is the seed of metals
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and of gold what virtues wealth doth Nature's Coffer hold all these things doth natural philosophy the view of nature contained teaching us according to Virgil's Muse whence all things flow when mankind beast when fire when rain and snow when
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earthquakes are why the whole Ocean Beats over his Banks and then again Retreats when strength of herbs when courage Rage of brutes all kinds of stone of creeping things and fruits but mathematical philosophy teaches us to know the quantity of
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natural bodies as extended into three dimensions as also to conceive of the motion and course of celestial bodies as in great haste what makes the golden stars to March so fast what makes the moon sometimes to mask her face The
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Sun Also as if in some disgrace and as Virgil sings how the Sun doth rule with 12 Zodiac signs the orb that's measured round about with lines it doth the heavens Starry way make known and strange eclipses of the Sun and Moon OCT
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turns also and the stars of rain the Seven Stars likewise and Charles his Swain why winter Suns make towards the West so fast what makes the night so long e they be passed all which are understood by mathematical philosophy hence by the
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heavens we may Forno the seasons all times to reap and sow and when is fit to launch into the deep and when to war and when in peace to sleep and when to dig up trees in them again to set that they
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may bring forth amen now theological philosophy or Divinity teacheth what God is what the mind what an intelligent what an angel what a devil what the soul what religion what sacred institutions rights temples observations and sacred Mysteries are it instructs us
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also concerning Faith Miracles the virtues of words and figures the secret operations and Mysteries of seals and as appolus saith it teacheth us rightly to understand and to be skilled in the ceremonial laws the equity of holy things and Rule of religions but to
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recollect myself these three principal faculties magic comprehends unites and actuates deservedly therefore was it by the Ancients esteemed as the highest and most sacred philosophy it was as we find brought to light by most Sage authors and most famous writers
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amongst which principally Zulus and zoroaster were so famous that many believed they were the inventors of this science their track abaris the hyperborean chandus deeran ud doxis hermus followed there were also other eminent Choice men as mercurious Tris
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magistus porus amus platinus procus dardana orus the thran Gog The Grecian germa the Babylonian appolloni of Tiana aenis also wrote excellently of this art whose books being as it were lost democratus of abdera recovered and set them forth
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with his own commentaries besides Pythagoras and pedes democratus Plato and many other renowned philosophers traveled far by sea to learn this art and being returned published it with Wonder ful devoutness esteeming of it as a great secret also it is well known that
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Pythagoras and Plato went to the prophets of mempis to learn it and traveled through almost all of Syria Egypt Judea and the schools of the calans that they might not be ignorant of the most sacred memorials and records
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of magic as also that they might be furnished with Divine things whosoever therefore is desirous to study in this faculty is if he be not skilled in natural philosophy wherein are discovered the qualities of things and in which are found the occult
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properties of every being and if he be not skillful in the mathematics and in the aspects and figures of the Stars upon which depends The suime Virtue and property of everything if he not be learned in theology wherein are
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manifested those immaterial substances which dispense and Minister all things he cannot be possibly able to understand the rationality of magic for there is no work that is done by mere magic nor any work that is merely magical that doth not comprehend these
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three faculties chapter three of the four elements their qualities and mutual mixes there are four elements and original grounds of all corporeal things fire earth water air of which all elemented inferior ior bodies are compounded not by way of
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heaping them up together but by transmutation and Union and when they are destroyed they're resolved into elements for there is none of the sensible elements that is pure but they are more or less mixed and apt to be
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changed into one another even as Earth becoming dirty and being dissolved becomes water and at the same being made thick and hard become Earth again but being evaporated through heat passes into air and that being kindled passeth into fire and this being
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extinguished returns back again into air but being cooled again after its burning becomes Earth or stone or sulfur and this is manifested by lightning Plato also was of that opinion that Earth was wholly changeable and that the rest of
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the elements are changed as into this so into one another successively but it is the opinion of the subtler sort of philosophers that Earth is not changed but relented and mixed with other elements which do dissolve it and that it returns back
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into itself again now every one of the elements have two specifical qualities the former whereof it retains as proper to itself and the other as a mean it agrees with that which comes next after it for fire is hot and dry the Earth dry and cold
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the water cold and moist the air moist and hot and so after this manner the elements according to two contrary qualities are contrary one to the other as fire to water and Earth to air moreover the elements are upon another
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account opposite one to the other for some are heavy as Earth and water and others are light as air and fire wherefore the stoics called the former passives but the latter actives and yet once again Plato distinguishes them from
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another Manner and assigns to every one of them three qualities these to the fire brightness thinness and motion but to the Earth Darkness thickness and quietness and according to these qualities the elements of fire and Earth are contrary but the other elements borrow
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their qualities from these so that the air receives two qualities of the fire thinness and motion and one of the earth V's darkness in like manner water receives two qualities of the earth darkness in thickness and one of fire V is
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motion but fire is twice more thin than air Thrice more movable and four times more bright and the air is twice more bright Thrice more thin and four times more movable than water wherefore water is twice more bright than Earth Thrice
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more thin and four times more movable as therefore the fire is to the air so air is to the water and water to the Earth and again as the Earth is to the water and so is the water to the air
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and the air to the fire and this is the root and Foundation of all bodies Natures virtues and wonderful works and he which shall know these qualities of the elements and their mixins shall easily bring to pass such
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things that are wonderful and astonishing and shall be perfect in Magic chapter 4 of a three-fold consideration of the elements there are then as we have said four elements without the perfect knowledge whereof we can affect nothing in Magic now each of them is three-fold
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so that the number of four may be made up the number 12 and by passing by the number of seven into the number 10 there may be a progress to the Supreme Unity upon which all virtue and wonderful
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operation depends of the first order are the pure elements which are neither compounded nor changed nor admic of mixtion but are Incorruptible and not of which but through which the the virtues of all natural things are brought forth
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into act no man is able to declare the virtues because they can do all things upon all things he which is ignorant of these shall never be able to bring to pass any wonderful matter of the second order are elements that are compounded
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changeable and impure yet such as May by Art be reduced to their pure Simplicity whose virtue when they are thus reduced to their Simplicity do the Above All Things Perfect all occult and common operations of Nature and these are the
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foundation of the whole natural magic of the third order are those Elements which originally end of themselves are not elements but are twice compounded various and changeable one into the other they are the infallible medium and therefore are called the middle nature
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or soul of the middle nature very few there are that understand the Deep Mysteries thereof in them is by means of certain numbers degrees and orders the Perfection of every effect in anything soever whether natural Celestial or super
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Celestial they are full of Wonders and Mysteries and are operative as in Magic natural so in Divine for from these through them proceed the bindings loosing and transmutations of all things the knowing and foretelling of all things to come
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also the driving forth of evil and the gaining of good spirits let no man therefore without these three sorts of elements and the knowledge thereof be confident that he is able to work anything in the occult Sciences of magic and
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nature but whosoever shall know how to reduce those of one order into those of another impure into pure compounded into simple and shall know how to understand distinctly the nature virtue and power of them in number degrees and Order
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without dividing the substance he shall easily attain the knowledge and perfect operation of all natural things and Celestial Secrets chapter 5 of the wonderful Natures of fire and Earth there are two things saith Hermes these fire and Earth which are
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sufficient for the operation of all wond ful things the former is active the latter passive fire as saith dionis in all things and through all things comes and goes away bright it is in all things bright and at the same time occult and
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unknown when it is by itself no other matter coming to it in which it should manifest its proper action it is boundless and invisible of itself sufficient for every action that is proper to it movable yielding itself after a manner to all things that come
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next to it renewing guarding nature enlightening not comprehending by lights that are veiled over clear parted leaping back bending upwards quick in motion High always raising motions comprehending another not comprehending itself not standing in need of another secretly increasing of itself and
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manifesting its greatness to things that receive it active powerful invisibly present in all things at once it will not be affronted or opposed but as it were in a way of Revenge it will reduce on a sudden to
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things into obedience to itself incomprehensible imp palpable not lessened most rich in all dispensations of itself fire as saith plyy is the boundless and mischievous part of the nature of things it being a question whether it destroys or produceth most
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things fire itself is one and penetrates through all things as say the pythagoreans also spread abroad in the heavens and Shining but in the infernal Place straightened dark and tormenting in the Midway it partakes of both fire therefore in itself is one but
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in that which receives it manifold and in differing subjects it is distributed in a different manner as cenes witnesseth in cero that fire then which we use is fetched out of other things it is in stones and is fetched out by the
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stroke of the steel it is in Earth and makes that after digging up to smoke it is in water and heats up Springs and Wells it is in the depth of the sea and makes that being tossed with winds warm
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it is in the air air and makes it as we often times see to burn and all animals and living things whatsoever as also all vegetables are preserved by heat and everything that lives lives by reason of that enclosed
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heat the properties of the fire that is above are heat making all things fruitful and light giving life to All Things the properties of the infernal fire are a parching heat consuming all things and darkness making all things
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barren the celestial and bright fire drives away spirits of Darkness also this our fire made with Wood Drives away the same in as much as it hath an analogy with and is the vehiculum of that Superior light as also of him who
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saith I am the light of the world which is true fire the Father of Lights from whom every good thing that is given comes sending forth the light of his fire and communicating it first to the sun and the rest of the celestial bodies
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and by these as by mediating instruments conveying that light into our fire as therefore the spirits of Darkness are stronger in the dark so good spirits which are angels of light are augmented not only by that light which is divine of the Sun and Celestial
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but also by the light of our common fire hence it was that the first and most wise institutor of religious and ceremonies ordained that prayers singings and all manner of divine worships whatsoever should not be performed without lighted candles or
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torches hence also was that significant saying of Pythagoras do not speak of God without a light and they commanded that for the driving away of wicked Spirits lights and fires should be kindled by the corpses of the dead and that they should
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not be removed until the expirations were after a holy manner performed and they buried and the great Jehovah himself in the Old Law commanded that all his sacrifices should be offered with fire and that fire should always be burning upon the
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altar which custom the priests of the altar did always observe and keep amongst the Romans now the basis and Foundation of all the elements is the Earth for that is the object subject and receptacle of all Celestial rays and
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influences in it are contained the seeds and seminal Virtues Of all things and therefore it is said to be animal vegetable and mineral it being fruitful by the other elements in the heavens it brings forth all things of
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itself it receives the abundance of all things and is as it were the first fountain from when all things spring it is the center foundation and mother of all things take as much of it as you please separated washed depurated
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stilized if you let it lie in the open air a a little while it will being full and abounding with Heavenly virtues of itself bring forth plants worms and other living things also stones and bright Sparks of metals in it are great secrets if at any
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time it shall be purified by the help of fire and reduced unto its Simplicity by convenient washing it is the first matter of our creation and the truest medicine that can restore and preserve us chapter 6 of the wonderful Natures of water air
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and winds the other two elements these Water and Air are not less efficacious than the former neither is nature wanting to work wonderful things in them there's so great a necessity of water that without it no living thing can live no herb nor
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plant whatsoever without the moistening of water can Branch forth in it is the Seminary virtue of all things especially of animals the seeds also of trees and plants although they are earthy must not withstanding of necessity be rotted in water before they
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can be fruitful whether they be em bibed with the moisture of the Earth or with Dew or rain or any other water that is on purpose put to them for Moses writes that only earth and water bring forth a
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living soul but he ascribes a two-fold production of things to water these of things swimming in the waters and of things flying in the air above the Earth and that those Productions that are made in and upon the Earth are
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partly attributed to the very water the same scripture testifies where it saith that the plants and the herbs did not grow because God had not caused it to rain upon the Earth such is the efficacy of this element of water that spiritual
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regeneration cannot be done without it as Christ himself testified to Nicodemus very great also is the virtue of it in the religious worship of God in expiations and purifications yay the necessity of it no less than that of
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fire infinite are the benefits and diverse are the uses thereof as being that by virtue of which all things subsists are generated nourished and increased then it was that phes of meitus and hesiod concluded that water was the beginning of all things and said
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it was the first of all the elements and the most potent and that because it hath the Mastery over all the rest for as plyy saith Waters swallow up the Earth extinguish Flames Ascend on high and by the stretching forth of the clouds
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challenge the heaven for their own the same falling become the cause of all things that grow in the earth very many are the Wonders that are done by Waters according to the writings of plyy solinus and many other historians of the
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wonderful virtue thereof ID also makes mention in these verses horned Hammond's Waters at High Noon are cold hot at Sunrise and Setting Sun wood put in bubbling aamas as fired the moon then farthest from the Sun retired zonian streams congeal his guts
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to Stone that thereof drinks and what therein is thrown crus and cus from the mountains rolled color the hair like Amber or pure gold some fountains of a more prodigious kind not only change the body but the Mind who hath not heard of
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obscene sesis of the Ethiopian Lake for who of this but only taste their wits no longer keep or forth with fall into a deadly sleep who had clitorus Fountain thirst remove loath wine and abstinent mere water love with streams opposed to these
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Linus flows they reel as drunk who drink too much of those a lake in Fair Arcadia stands of old called phas suspected as twofold fear and forbear to drink thereof By Night by Night UNH wholesome wholesome by daylight Josephus also makes relation to
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the wonderful nature of a certain River betwix Aria and raenia cities of Syria which runs with a full Channel all the Sabbath day and then on a sudden Seth as if the Springs were stopped and all the six days you may pass over at dry
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shot but again on the seventh day no man knowing the reason of it wherefore the inhabitants thereabout called it the Sabbath day River because of the seventh day which was holy to the Jews the gospel also testifies to a sheep pool
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into which whosoever stepped first after the water was troubled by the angel was made whole of whatsoever disease he had the same ver virtue and efficacy we read was in a spring of the jonian nymphs which was in the territories belonging
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to the town of ilis at a village called heraclea near the river sithon which whosoever stepped into being diseased came forth whole and cured of all his diseases oenus also reports that in leus a mountain of Arcadia there was a spring called agria
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to which as often as the dryness of the region threatened the destruction of fruits Jupiter's priest of lus went and after the offering of sacrifices devoutly praying to the Waters of the spring holding a bow of Oak in his hand
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put it down to the bottom of the hallowed spring and the waters being troubled a vapor ascending from then into the air was blown into the clouds with which being joined together the whole heaven was overspread which being a little after
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dissolved into rain watered all the country most wholesomely moreover r ruus a physician of Ephesus besides many other authors wrote strange things concerning the wonders of waters which for art I know are found in no other author it remains
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that I speak of the air this is a vital Spirit passing through all beings given life and subsistence to All Things binding moving and filling all things hence it is that the Hebrew doctors reckon it amongst the elements but
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counted as a medium or glue joining things together and as the resounding Spirit of the world's instrument it immediately receives into itself the influences of all celestial bodies and then communicates them to the other elements as also to all mixed
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bodies also it receives into itself as it were a Divine Looking Glass the species of all things as well natural as artificial as also of all manner of speeches and retains them and carrying them with it and entering into the
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bodies of men and with other animals through their pores makes an impression upon them as well when they sleep as when they be awake and affords matter for our diverse strange dreams and divinations hence they say it is that a
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man passing by a place where a man was slain where the carcass newly hid is moved with fear and dread because of the air in that place being full of the Dreadful species of manslaughter doth being breathed in move
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and Trouble the Spirit of the man with the like species whence it is that he comes to be afraid for everything that makes a sudden impression astonishes nature whence it is that many philosophers were of the opinion that
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air is the cause of dreams and of many other impressions of the Mind through the prolonging of images or similitudes or species which are fallen from things and speeches multiplied in the very air until they come to the senses and then
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to the fantasy and soul of him that receives them which being freed from cares in no way hindered expecting to meet such kind of species is informed by them for the species of things although of their own proper nature they are carried to the
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senses of men and other animals in general may not withstanding get some impression from the heaven whilst they be in the air by reason of which together with the aptness and disposition of him that receives them they may be carried to the sense of one
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rather than of another and hence it is possible naturally and far from all manner of superstition no other Spirit coming between that a man should be able in a very little time to signify his mind unto another man abiding at a very long
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and unknown distance from him although he cannot precisely give an estimate of the time when it is yet of necessity it must be within 24 hours and I myself know how to do it and have often done it
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the same also in time past did the Abbott trenius both know and do also when certain appearances not only spiritual but also natural do flow forth from things that is to say by a certain kind of flowing forth of bodies from bodies
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and do gather strength in the air they offer and show themselves to us as well through light as motion as well to the sight as to other senses and sometimes work wonderful things upon us as platinus proves and
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teacheth and we see how by the south wind the air is condensed into thin clouds in which as in a Looking Glass are reflected representations at a great distance of castles mountains horses and men and other things which when the
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clouds are gone presently vanish and Aristotle in his meteors shows that a rainbow is conceived in the cloud of the air as in a Looking Glass and albertus say sayth that the Effigies of bodies May by the strength of nature in a moist
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air be easily represented in the same manner as the representations of things are in things and Aristotle tells of a man to whom it happened by reason of the weakness of his sight that the air that was near to him became as it were a
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Looking Glass to him and the optic beam did reflect back upon himself and could not penetrate the air so that withs soever he went he thought he saw his own image with his face towards him go before him in like manner by the
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artificialness of some certain looking glasses may be produced at a distance in the air beside the Looking Glass what images we please which when ignorant men see they think they see the appearances of spirits or Souls when indeed they are nothing else
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but ass semblances kin to themselves and without life and it is well known if in a dark place where there is no light but by the coming in of a beam of the sun somewhere through a little hole a white paper or
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plain Looking Glass be set up against that light that there may be seen upon them whatsoever things are done without being shined upon the Sun and there is another slight or trick yet more wonderful if anyone shall take images
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artificially painted or written letters and in a clear night set them against the beams of the full moon whose resemblances being multiplied in the air and caught upward and reflected back together with the beams of the Moon any
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other man that is privy to the thing at a long distance sees reads and knows them and the Very compass and circle of the Moon which art of declaring Secrets is indeed very profitable for towns and cities that are besieged being a thing
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which Pythagoras long since did often do and and which is not unknown to some in these days I will not expect myself and all these and many more and greater than these are grounded in the very nature of
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the air and have their reasons and causes declared in mathematics and Optics and as these resemblances are reflected back to the site so also sometimes to the hearing as is Manifest in the Echo but there are more secret Arts than
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these and such whereby anyone May at very remote distance hear and understand what another speaks or Whispers softly there are also from the Airy element winds for there are nothing else but air moved and stirred up of these there are
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four that are principle blowing from the four corners of the heaven these notus from the south boreus from the north zephrus from the West Urus from the East which pontanus comprehending in these verses saith cold borus from the
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top of lympus blows and from the bottom cloudy notice flows from setting Feebas frightful zephrus flies and Barren Urus from the sun's uprise notice is the southern wind cloudy moist warm and sickly which heronimus calls the butler of the rains
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ID describes it thus out flies South Wind with dropping Wings who shrouds his fearful aspect in the pitchy clouds his white hair streams his beard big swollen with showers Mists bind his brows rain from his bosom Powers but boreus is contrary to notis
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and is the northern wind Fierce and roaring and disgusting clouds makes the air Serene and binds the water with frost him doth ID thus bring in speaking of himself force me befits with the thick clouds I dve toss the blue Billows
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naughty Oakies uve congeal soft snow and beat the Earth with hail when I my brethren in the air as saale or that's our field we meet with such a shock that thundering Skies with our encounters Rock and Cloud
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struck lightning flashes from on high when through the crannies of the earth I fly and force her in her Hollow caves I make the ghost to tremble and the ground to quake and zephrus which is the Western wind is most soft blowing from the West
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with a pleasant Gale it is cold and moist removing the effects of winter bringing forth branches and flowers to this Urus is contrary which is the Eastern wind and it is called apoot it is waterish cloudy and ravenous of these
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two ID sings thus to persist and Saia Urus flies whose gum perfume the blushing mourn uprise next to the evening and the coast that glows with setting febus flowery zephrus blows and cyia horid boreus holds his rain beneath wattis and the Frozen vain
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the land to this opposed doth Oster steep with fruitful showers and clouds which ever weep chapter 7 of the kinds of compounds What relation they stand into the elements and what relation there is betwix the elements themselves and the Soul senses
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and dispositions of men next after the four simple elements follow the four kinds of perfect bodies compounded of them and they are Stones Metals plants and animals and although unto the generation of each of these all the elements meet
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together in the composition yet every one of them follows and resembles one of the elements which is most predominant for all stones are earthy for they are naturally heavy and descend and so hardened with dryness that they cannot
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be melted but metals are waterish and may be melted which naturally confess and chemists find to be true these that they are generated of a viscous water or waterish Argent Vive plants have such an affinity with the air that unless they be abroad in
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the open air they do neither Bud nor increase see also all animals have in their Natures a most fiery force and also spring from a Celestial source and fire is so natural to them that that being extinguished they presently die
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and again every one of these kinds is distinguished from Itself by reason of degrees of the elements for amongst the stones they especially are called earthy that are dark and more heavy and those waterish which are transparent are
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compacted of water as Crystal barrel and pearls in the shells of fishes and they are called Airy which swim upon the water and are sponges as the stones of a sponge the pumis stone and the stone sofus and they are called fiery out of
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which fire is extracted or which are produced of fire as Thunderbolts firestones and the stones asbestos also amongst Metals lead and silver are earthy Quicks silver is waterish copper and Tin are airy and gold and iron are fiery in Plants also
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the roots resemble the Earth by reason of their thickness and the leaves water because of their juice flowers the air because of their subtlety and the seeds the fire by reason of their multiplying Spirit besides they are called some hot
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some cold some moist some dry borrowing their names from the qualities of the elements amongst animals also some are in comparison of others earthy and dwell in the bowels of the earth as worms and moles and many other small creeping
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Vermin others are watery as fishes others Airy which cannot live out of the air others also are fiery living in the fire as salamanders and crickets such as are of fiery heat as pigeons ostriches lions and such as the wise man calls
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beasts breathing fire besides in the animals the bones resemble the Earth Flash the air the vital Spirit the fire and the humors the water and these humors also partake of the elements for yellow collar is instead of fire blood instead of Air fleem instead
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of water and black collar or Melancholy instead of Earth and lastly in the soul itself according to Austin the understanding resembles fire reason the air imagination the water and the senses of Earth and these senses are also divided
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amongst themselves by reason of the elements for the sight is fiery neither can it perceive Without fire and light the hearing is Airy for a sound is made by the Striking of the air the smell and taste resemble water without the
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moisture of which there is neither smell nor taste and lastly the feeling is wholly earthy and taketh gross bodies for its object the actions also and the operations of man are governed by the elements the Earth signifies a slow and
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firm motion the water signifies fearfulness and sluggishness and remissness and working air signifies cheerfulness and an amiable disposition but fire a fierce quick and angry disposition the elements therefore are the first of all things and all things are of and according to them and they
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are in all things and diffuse their virtues through all things chapter 8 how the elements are in the heavens in stars in Devils in angels and lastly in God himself it is the unanimous consent of all platonists that as in the original and
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exemplary world all things are in all so also in this corporeal world all things are in all so also the elements are not only in these inferior bodies but also in the heavens and stars and devils and angels and lastly in God the maker and
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original example of all things now in these inferior bodies the elements are accompanied with much gross matter but in the heavens the elements are with their natures and virtues these after a Celestial and more excellent manner than in sublunary
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things for the firmness of the celestial Earth is there without the grossness of water and the agility of the air without running over its bounds the heat of fire without burning only shining and giving life to All Things by its heat amongst
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the Stars also some are fiery as Mars and soul Airy as Jupiter and Venus watery as Saturn and Mercury and earthy such as inhabit the eighth orb and the moon which notwithstanding by many is accounted watery seeing as if it were
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Earth it attracts to itself the celestial Waters with which being imbibed it doth by reason of its nearness to us pour out and communicate to us there are also amongst the signs some fiery some earthy some Airy some watery the elements rule
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them also in the heavens Distributing to them these four three-fold considerations of every element these the beginning middle and end so Aries possesses the beginning of fire Leo the progress and increase and Sagittarius the end Taurus the beginning of the
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Earth Virgo the progress Capricorn the end Gemini the beginning of the air Libra the progress Aquarius the end cancer the beginning of water Scorpius the middle and Pisces the end of the mix therefore of these planets and signs together with the
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elements are all bodies made moreover Devils also upon this account distinguish the one from the other so that some are called fiery some earthy some Airy and some watery hence also those four infernal Rivers say fth ay coitus watery sticks earthy
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Aton also in the gospel we read of Hellfire and eternal fire into which the cursed shall be commanded to go and in the revelation we read of a lake of fire and Isaiah speaks of the Damned that the
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Lord will Smite them with corrupt air and in job they shall skip from the Waters of the snow to extremity of heat and in the same we read that the Earth is dark and covered with the darkness of
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death and miserable Darkness moreover also these elements are placed in the angels in heaven and the Blessed intelligences there is in them a stability of their Essence which is an Earthly virtue and which is the steadfast seed of God also their mercy
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and piety in a watery cleansing virtue hence by the psalmist they are called Waters where he speaking of the heaven saith who ruest the waters that are higher than the heavens also in them there subtile breath is air and their
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love is shining fire hence they are called in scripture the wings of the wind and in another place the psalma speaks of them who makest Angels thy spirits and thy Ministers of flaming fire also according to others of angels
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some are fiery as seraphim and authorities and Powers earthy as cherubim watery as Thrones and Archangels ay as dominions and principalities do we not also read of the original maker of all things that the Earth shall be opened and bring
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forth a savior is it not spoken of the same that he shall be a Fountain of Living Water cleansing and regenerating is it not the same Spirit breathing the breath of life and the same according to Moses and
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Paul's testimony a consuming fire that elements therefore are to be found everywhere and in all things after their manner no man can deny first in these inferior bodies suculent and gross and in celestials more pure and clear but in
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super celestials living and in all respects blessed elements therefore in the exemplary world are ideas of things to be produced in intelligences are distributed powers and Heavens are virtues and inerior bodies gross forms chapter nine of the virtues of things natural
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depending immediately upon elements of the natural virtues of things some are Elementary as to heat to cool to moisten to dry and they are called operations or first qualities and the second act for these qualities only do wholly change the whole substance
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which none of the other qualities can do and some are in things compounded of elements and these are more than first qualities and such are those that are maturating digesting resolving mollifying hardening restringing abst surging corroding burning opening evaporating
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strengthening mitigating conglutin nating obstructing expelling retaining attracting repercussive Stupify bestowing lubri and many more Elementary qualities do many things in a mixed body which they cannot do in the elements themselves and these operations are called secondary qualities because they
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follow the nature and proportion of the mixtion of the first virtues as largely it is treated of in physic books as maturation which is the operation of natural heat according to a certain proportion and the substance of this matter so induration is the
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operation of cold so also is congelation and so of the rest and these operations sometimes act upon a certain member as such which provoke water milk the flow and they are called third qualities which follow the second as the second do
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the first according therefore to these first second and third qualities many diseases are both cured and caused many things also there are artificially made which men much Wonder at as is fire which burns water which they call the
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Greek Fire of which Aristotle teaches many compositions in his particular treaties of the subject in like manner there is made a fire that is extinguished with oil and is kindled with cold water when it is sprinkled upon it and a fire which is
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kindled either with rain wind or the Sun and there is made a fire which is called burning water the confection whereof is well known and it consumes nothing but itself and also there are made fires that cannot be quenched and
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incombustible oils and Perpetual lamps which can be extinguished neither with wind nor water nor any other way which seems utterly incredible but that there had been such a most famous lamp which once did Shine in the temple of Venus in which the
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stone ofbest did burn which being once fired can never be extinguished also on the contrary wood or any other combustible matter may be so ordered that it can receive no harm from the fire there are made certain Confections with which the hands being
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anointed we may carry red hot iron in them or put them into melted metal or go with our whole bodies being first anointed therewith into the fire with without any manner of harm and such like things as these may be
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done there's also a kind of flax which plyy calls asbest the Greeks call asbin which is not consumed by fire of which anilus saith that a tree compassed about with it may be cut down with insensible blows that cannot be heard chapter
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10 of the occult virtues of things there are also other virtues ues and things which are not from any element as to expel poison to drive away the noxious Vapors of minerals to attract iron or anything else and these
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virtues are a sequel of the species and form of this thing or that thing whence also they being little in quantity or of great efficacy which is not granted to any Elementary quality for these virtues having much form and little matter can
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do very much but an elementary virtue because it have more material ity requires much matter for its acting and they are called occult qualities because their causes lie hid and man's intellect cannot in any way reach and find them
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out wherefore philosophers have attained to the greatest part of them by long experience rather than by the search of reason for as in the stomach the meat is digested by heat which we know so it is changed by a certain hidden virtue which
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we know not or truly it is not Changed by heat because then it should rather be changed by the fire side than in the stomach so there are in things besides the elementary qualities which we know other certain inbred virtues created by
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nature which we admire and are amazed at being such as we know not and indeed seldom or never have been as we read in ID of the Phoenix one only bird which renews herself all birds from others to derive their birth but
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yet one fou there is in all the earth called by the Assyrians Phoenix who the Wayne of age repairs and SWS herself again and in another place egyptus came to see this wondrous sight and this rare bird is welcomed with
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theight long since mataas brought a very great wonderment upon the Greeks and Romans concerning himself he said that he nourished and bred a beast that did devour itself hence many to this day are solicitous what this Beast of matus
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should be who would not wonder that fishes should be digged out of the earth of which Aristotle theopus and pus the historian makes mention and those things which panus wrote concerning the singing Stones all these are effects of occult virtues so
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the ostrich concocts cold and most hard iron and digests it into nourishment for his body whose stomach they also report cannot be hurt with red hot iron so that little fish called eanes doth so curb the violence of the Winds and appease
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The Rage of the sea that let the tempests be never so imperious and raging the sails also bearing at full Gale it doth not withstanding by its mere touch stay the ships and makes them stand still that by no means they can be
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moved so salamanders and crickets live in the fire although they may sometimes seem to burn yet they are not hurt the like is said of a kind of bitumin with which the vapors of the Amazons were said to be smeared over by
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which means they could be spoiled neither with sword nor fire with which also the gates of caspia made of brass are reported to be smeared over by Alexander the Great we read also that Noah's Arc was joined together with
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this bitumin and that it endured some thousands of years upon the mountains of Armenia there are many such kind of wonderful things scarce credible which notwithstanding are known by experience amongst which Antiquity makes mention of saturs which were animals in shape Half
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Men and half brutes yet capable of speech and reason one whereof St hyam reportthe once unto the holy Antonius The Hermit and condemned the error of the Gentiles in worshiping such poor creatures as they were and desired him
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that he would pray unto the true God for him also he affirms that there was one of these saturs Shu openly alive and afterwards sent to Constantine the emperor chapter 11 how a cult virtues are infused into the several kinds of things by ideas
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through the help of the soul of the world and Rays of the stars and what things abound most with this virtue platonists say that all inferior bodies are exemplified by the superior ideas now they Define an idea to be a
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form above bodies Souls minds and to be one Simple Pure immutable indivisible and corporeal and eternal and that the nature of all ideas in the first place is in very goodness itself I.E God by way of cause and that
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they are distinguished amongst themselves by some relative considerations only lest whatsoever is in the world should be but one thing without any variety and that they gree in essence lest God should be a compound substance in the second place they place
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them in the very intelligible itself I.E the soul of the world differing the one from the other by absolute forms so that all the ideas in God indeed are but one form but in the soul of the world they
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are many they are placed in the minds of all other things whether they be joined to the body or separated from the body by a certain participation and now by degrees are distinguished more and more they place them in nature as certain
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small seed of forms infused by the ideas and lastly they place them in the matter as Shadows here on too may be added that in the soul of the world there be as many seminal forms of things as ideas in
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the mind of God by which forms she did in the heavens above the Stars framed to herself shapes also and stamped upon all these some properties on these Stars therefore shapes and properties all virtues of inferior species as also their
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properties so depend so that every species hath its Celestial shape or figure that is suitable to it from which also proceeds a wonderful power of operating which proper gift it receives from its own idea through the seminal forms of the soul of the world for ideas
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are not only essential causes of every species but are also the causes of every virtue which is in the species and this is that which many philosophers say that the properties which are in the nature of things which virtues indeed are the
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operations of the ideas are moved by certain virtues these such as have a certain and sure foundation not fortuitous nor casual but efficacious powerful and sufficient doing nothing in vain now these virtues do not eror in their acting but by accident these by
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reason of the impurity or inequality of the matter for upon this account there are found things of the same species more or less powerful according to the Purity and indisposition of the matter for all Celestial influences may be
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hindered by the indisposition and insufficiency of the matter whence it was a proverb amongst the platonists that Celestial virtues were infused according to the Des desert or Merit of the matter which also Virgil makes mention of when he sings their
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Nature's fiery are and from above and from gross bodies freed divinely move wherefore those things in which there is less of the idea of matter I.E such things which have a greater resemblance of things separated have more powerful virtues in operation being
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like to the operation of a separated idea we see then that the situation and figure of celestials is the cause of all those excellent virtues that are an inferior species chapter 12 how is it that particular virtues are
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infused into particular individuals even of the same species there are also in many individuals or particular things peculiar gifts as wonderful as in the species and these are also from the figure and situation of the Celestial stars for every individual when it
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begins to be under a determined horoscope and Celestial constellation contracts together with its Essence a certain wonderful virtue both of doing and suffering something that is remarkable even besides that which it receives from its species and this is do
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partly by the influence of the heaven and partly through that obedient of the matter of things to be generated to the soul of the world which obedient indeed is such as that of our bodies to our souls for we perceive that
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there is this in us that according to our conceptions of things our bodies are moved and that cheerfully as when we are afraid of or fly from anything so many times when the celestial Souls conceive several things then the matter is moved
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obediently to it also in nature there appear diverse predes by reason of the imagination of superior emotions so also they conceive and imagine diverse virtues not only things natural but also sometimes things artificial and this especially if the soul of the operator
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be inclined towards the same whence aen saith that whatsoever things are done here must have been before in the motions and conceptions of the stars and orbs so in things various effects inclinations and dispositions are occasioned not only from the matter
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variously disposed as many suppose but from a various influence and diverse form not truly with a specifical difference but peculiar and proper and the degrees of these are variously distributed by the first cause of all things God himself who being
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unchangeable distributes to everyone as he pleaseth with whom notwithstanding second causes angelical and Celestial cooperate disposing of the corporeal matter and all other things that are committed to them all virtues therefore are are infused by God through the soul
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of the world yet by a particular power of resemblances and intelligences overruling them and Concourse of the Rays and aspects of the stars in a certain peculiar harmonious consent chapter 13 whence the occult virtues of things proceed it is well known to all that
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there is a certain virtue in the load Stone by which it attracts iron and that the diamond doth by its presence take away that virtue of the load Stone so also Amber and Jet rubbed and warmed draw a straw to them and the
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stone asbestos being once fired is never or scarce extinguished a carbunkle shines in the dark the stone etit put above the young fruit of women or plants strengthens them but being put under weaken if the Jasper staunchest blood the little fish
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ainise stops the ships rhubarb expels collar the liver of the chameleon burnt raiseth showers and Thunders the stone heliotrope dazzles the sight and makes him that wears it to be invisible the stone luk curious takes away delusions from before the eyes the
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perfume of the stone liparus calls forth all the beasts the stone citis brings up infernal ghosts the stone anius makes the images of the Gods appear the enus put under them that dream causeth oracles there is an herb in Ethiopia
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with which they report the ponds and lakes are dried up and all things that are shut to be open and we read of a herb called latas which the Persian kings give to their ambassadors with withersoever they shall come they shall
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abound with plenty of all things there's also a cyan herb with which being tasted or at at least held in the mouth they report the cians will endure 12 days hunger and thirst and appolus saith that he was taught by an
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oracle that there were many kinds of herbs and stones with which man might prolong their lives forever but that it was not lawful for men to understand the knowledge of those things because whereas they have but a short time to
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live they study Mischief with all their might and attempt all manner of wickedness if they should be sure of a very long time they would not spare the gods themselves but from whence these virtues are none of all these have shed who have
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set forth huge volumes of the properties of things not Hermes not bacas not Aaron not Orphus not theophrastus not theth not zethus or zoroaster not Evac nor dries not Isaac the Jew not Zacharias the Babylonian not Alberta not arnoldis
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and yet all these have confessed the same that Zacharias writes to mithr dides the great power and human Destinies are couched in the virtues of stones and herbs but to know from whence these come a higher speculation is required
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Alexander the peretic not going any further than his senses and qualities is of the opinion that these proceed from elements and their qualities which happily might be supposed to be true if those were of the same spe species but
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many of the operations of the stones agree neither in genre or species therefore Plato and his Scholars attribute these virtues to ideas the formers of things but aysen reduth these kinds of operations to intelligences Hermes to the Stars albertas to the
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specifical forms of things and although these authors seem to thwart one the other yet none of them if they be rightly understood goes beside the truth since all their sayings are the same in effect in most things for God in the
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first place is the end and beginning of all virtues he gives the Seal of the ideas to his servants The intelligences Who as faithful officers sign all things entrusted to them with an ideal virtue the heavens and the stars as instruments
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disposing the matter in the meanwhile for the receiving of those forms which reside in Divine Majesty as saith Plato in TAS and to be conveyed by stars and The Giver of forms distributes them by the ministry of his intelligences which
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he hath set as rulers and controllers over his Works to whom such a power is entrusted in things committed to them that so all virtues of stones herbs metals and other things may come from the intelligences the governors the form therefore and virtue
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of things comes first from the ideas then from the ruling and governing intelligences then from the aspects of the heavens disposing and lastly from the tempers of the elements disposed answering the influences of the heavens by which the elements themselves are
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ordered or disposed these kinds of operations therefore are performed in these inferior things by Express forms and in the heavens by disposing virtues and intelligences by mediating rules in the original cause by ideas and exemplary forms all which must of necessity agree
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in the execution of the effect and virtue of everything there is therefore a wonderful virtue and operation in every herb and stone but greater and a star Beyond which even from the governing intelligences everything receiveth and obtains many things for itself
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especially from the Supreme cause with whom all things do mutually in exactly correspond agreeing in a harmonious consent as it were in hymns always praising the highest maker of all things as by the three children in the fiery
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furnace where all things called upon to praise God with singings bless ye the Lord all things that grow upon the Earth and all things which move in the waters all fowls of the heavens beasts and cattle together with the sons of
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men there is therefore no other cause of the necessity of effects than the connection of all things with the first cause and their correspondency with those Divine patterns and eternal ideas whence everything hath its determinant and particular place in the exemplary
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World from when it lives and receives its original being and every virtue of herbs Stones Metals animals words and speeches and all things that are of God is placed there now the first cause which is God although he doth by
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intelligence and the heavens work upon these inferior things do sometimes these mediums being laid aside or their officiating being suspended Works those things immediately by himself which works then are called Miracles but whereas secondary causes which Plato and
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others call handmaids do by the command and appointment of the first cause necessarily act and are necessitated to produce their effects if God shall notwithstanding according to his pleasure so discharge and suspend them that they shall wholly desist from the
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necessity of that command and appointment then they are called the greatest miracles of god so the fire in the caldan furnace did not burn the children so also the son at the command of Joshua went back from its course the
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space of a whole day so also at the prayer of Hezekiah it went back 10° or hours so when Christ was crucified the sun was darkened though at a full moon and the reasons of these operations can by no rational discourse no magic or
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occult or profound science whatsoever be found out or understood but are to be learned and inquired into by Divine oracles only chapter 14 of the spirit of the world what it is and how by way of medium it unites
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occult virtues to their subjects democratus and or and many pythagoreans having most diligently searched into the virtues of celestial things and Natures of inferior things said that all things are full of God and not without cause for there is nothing
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of such transcending virtues which being destitute of divine existence is content with the nature of itself also they called those Divine Powers which are diffused in things Gods which zoroaster called divine allurement ments cius symbolical enticements others called them lives and some also Souls
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saying that the virtues of things did depend upon these because it is the property of the soul to be from one matter extended into diverse things about which it operates so is a man who extends his intellect unto intelligible
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things and his imagination unto imaginable things and this is that which they understood when they said V's that the soul of one thing went out and went into another thing altering it and hindering the operations of it as the
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diamond hinders the operation of the load stone that it cannot attract iron now seeing the soul is the first thing that is movable and as they say is moved of itself but the body or the matter is of
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itself unable and unfit for motion and doth much generate from the soul therefore they say there is need of a more excellent medium v such a one that may be as it were no body but as it were
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a soul or as it were no soul but as it were a body these by which the soul may be joined to the body now they conceive such a medium to be the spirit of the world V is that which we call the
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quintessence because it is not from the four elements but a certain first thing having its being above and besides them there is therefore such a kind of spirit required to be as it were the medium whereby Celestial souls are joined to
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gross bodies and bestow upon them wonderful gifts the spirit is after the same manner in the body of the world as are as is in the body of man for as the powers of our soul are communicated to
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the members of the body by the spirit so also the virtue of the soul of the world is diffused through all things by the quintessence for there is nothing found in the whole world that hath not a spark
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of The Virtue thereof yet it is more nay most of all in few used into those things which have received or taken in most of the spirit now the spirit is received or taken in by the ray of the Stars so far
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forth as things render themselves comfortable to them by this Spirit therefore every occult property is conveyed into herbs Stones metals and animals through the sun moons planets and through Stars higher than the planets now this Spirit may be more
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advantageous to us if anyone knew how to separate it from the elements or at least to use those things chiefly which do most abound with the spirit for these things in which the spirits is less drowned in a body and
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less checked by matter do more powerfully and perfectly act and also more readily generate their like for in it are all generative and Seminary virtues for which cause the Alchemists endeavored to separate this Spirit from gold and silver which being rightly
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separated and extracted if Thou shalt afterwards project it upon any matter of the same kind I.E any metal presently will turn it into gold or silver and we know how to do that and have seen it done but we could make no more gold than
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the weight of that was out of which we extracted the spirit for seeing that gold is an extense form and not intense it cannot Beyond its own bounds change an imperfect body into a perfect which I deny not but may be done by another
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way chapter 15 how we must find out and examine the virtues of things by way of similitude it is now manifest that the occult properties in things are not from the nature of the elements but infused from above hid from our senses and
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scarce at last known by our reason which indeed come from the life and the spirit of the world through the Rays of the stars and can no otherwise but by experience and conjecture be inquired into by us wherefore he that desires to
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enter upon this study must consider that everything moves and turns itself to its like and inclines that to itself with all its might as well as in property V occult virtue as in quality V Elementary virtue sometimes also in substance
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itself as we see in salt for what's whoever hath long stood with salt becomes salt for every agent when it hath begun to act do not attempt to make a thing inferior to itself but as much as may be like ins suitable to
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itself which also we manifestly see in sensible animals in which the nutritive virtue doth not change the meat into a herb or a plant but turns it into sensible flesh in what things therefore there is an excess of any quality or property as
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heat cold boldness fear sadness anger love hatred or any other passion or virtue whether it be in them by nature or sometimes also by art or chance as boldness and a wanton these things do very much move and provoke to such a quality passion or
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virtue so fire moves to fire and water moves to water and he that is bold moves to boldness and it is well known amongst Physicians that brain helps the brain and lungs the lungs so also it is said
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that the right eye of a frog helps the soreness of a man's right eye and the left eye thereof helps the soreness of his left eye if they be hanged about his neck in a cloth of its natural
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color the like is reported of the eyes of a crab so the feet of a tortoise helps them that have the gout in their being applied thus as foot to foot hand to hand right to right left to left
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after this manner they say that any animal that is Barren causeth another to be Barren and of the animal especially the generative parts so they report that a female shall be Barren if bed times drink be made of a certain sterile
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animal or anything steep therewith if therefore we would obtain any property or virtue let us seek for such animals or such other things whatsoever in which such a property is in more eminent manner than in any other thing and in these let us take that part
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in which such a property or virtue is most vigorous as if at any time we would promote love let us seek some animal which is most loving of which kind are pigeons Turtles sparrows swallows wagtails and in these take those members
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or parts in which the vital virtue is most vigorous such as the heart breast and also like parts and it must be done at the time when these animals have this affection most intense for then they do provoke and drw love in like manner to
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increase boldness let us look for a lion or a and of these let us take the heart eyes or forehead and so we must understand that which celus the platonist saith these that dogs crows and conduce much to watchfulness also the nighting Gale
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and bat and horned owl and in these the heart head and eyes especially therefore it is said if any shall carry the heart of a crow or a bat about him he shall not sleep till he cast it away from him
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the same doth the head of a bat dried and bound to the right arm of him that is awake for if it be upon him when he is asleep it is said that he shall be not awakened till it be taken off from
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him after the same manner doth a frog and an owl make one talkative and of these especially the tongue and heart so the tongue also of a water frog laid under the head makes a man speak in his
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sleep and the Heart of a screech owl laid upon the left breast of a woman that is asleep is said to make her utter all her Secrets the same also the heart of the horned owl is said to do also the suet
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of a hair laid upon the breast of one that is asleep upon the same account do animals that are long lived conduce to long life and whatsoever things have a power in themselves to renew themselves conduce to the renovation of our body
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and restoring of Youth which musicians have often professed they know to be true as is Manifest of the Viper and snake and it is known that Hearts renew their old age by eating of the snakes after the same manner the Phoenix
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is renewed by a fire which she makes for herself and the like virtue there is in a pelican whose right foot being put under warm dong after 3 months there is of that generated a pelican therefore some Physicians by certain Confections
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made of vipers and helbor and the Flesh of some kind of animals do restore Youth and indeed do sometimes restore it so as media restored old pus it is also believed that the blood of a bear if it be sucked out of her
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womb doth increase strength the body because that animal is the strongest creature chapter 16 how the operations of several virtues pass from one thing into another and are communicated one one to the other thou must know that so great is
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the power of natural things that they not only work upon all things that are near them by their virtue but also besides this they Infuse into them a likee power through which by the same virtue they also work upon other things
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as we see in the load Stone which Stone indeed doth not only draw Iron rings but Infuse a virtue into the Rings themselves whereby they can do the same which Austin and albertus say they saw after this manner it is as they say
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that a wanton grounded in boldness and impudence is like to infect all that are near her by this property whereby they are made like herself so Paul saith to the Corinthians evil Communications doth corrupt good manners therefore they say
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that if anyone shall put on the inward Garment of a wanton or shall have about him that Looking Glass which she daily looks into he shall thereby become bold confident impudent and wanting in like manner they say that a cloth was about a
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corpse hath received from then the property of sadness and Melancholy and that the halter wherewith a man was hanged hath certain wonderful properties the like story tells plyy if any shall put a green lizard made blind together with iron or gold rings into a
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glass vessel putting them under some Earth and then shutting the vessel and when it appears that the lizard hath received his sight shall put him out of the glass that those Rings shall help sore eyes the same may be done with
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rings and a weasel whose eyes after they are with any kind of prick put out it is certain are restored to sight again upon the same account rings are put for a certain time in the nest of sparrows or
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swallows which afterwards are used to procure love and favor chapter 17 how by enmity and friendship the virtues of things are to be tried and found out in the next place it is requisite that we consider that all things have a
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friendliness and enmity amongst themselves and everything have something that it fears and dreads that is an enemy and destructive to it and on the contrary something that it rejoiceth and delighteth in is strengthened by so in the elements fire is an enemy
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to Water and Air to Earth but yet they agree amongst themselves and again in celestial bodies Mercury Jupiter the Sun and Moon are friends to Saturn Mars and Venus enemies to him all the planets besides Mars are friends to Jupiter also
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all besides Venus hate Mars Jupiter and Venus love the sun Mars Mercury and the moon are enemies to him all besides Saturn love Venus Jupiter Venus and Saturn are friends to Mercury Mery the sun moon and Mars his enemies Jupiter
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Venus and Saturn are friends to the Moon Mars and Mercury her enemies there's another kind of enmity amongst the Stars V when they have opposite houses as Saturn to the sun and moon Jupiter to Mercury and Mars to
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Venus and their enmity is stronger whose exaltations are opposite as of Saturn and the sun of Jupiter and Mars and of Venus and Mercury but their friendship is the strongest who agree in nature quality substance and power as Mars with
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the Sun as Venus with the moon and as Jupiter with Venus as also their friendship whose exaltation is in the house of another as that of Saturn with Venus of Jupiter with the moon of Mars with Saturn of the
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sun with Mars of Venus with Jupiter and of the Moon with Venus and of what sort the friendships and enmities of the superiors be so which are the inclinations of things subjected to them and those inferior these dispositions
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therefore of friendly and enmity are nothing else but certain inclinations of things of the one to another Desiring such and such a thing if it be absent and to move towards it unless it be hindered and to acquas in it when it is
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obtained shunning the contrary and dreading the approach of it and not resting in or being contented with it hertis therefore being Guided by this opin opinion profess that all things were made by enmity and friendship now the inclinations of
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friendship are such in all vegetables and minerals as is that attractive virtue or inclination which the load Stone hath upon iron and the emerald upon riches and favor The Jasper upon the birth of any living thing and the
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stone atis on eloquence in like manner there's a kind of bituminous clay that draws fire and leaps into it where ever it sees it even so doth the root of the herb aois draw fire from afar off also the same
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inclination there is betwix the male palm tree and female whereof when the bow of one shall touch the bow of the other they fold themselves themselves into mutual Embraces neither doth the female palm tree bring forth fruit without the male and the Almond Tree
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when she is alone is less fruitful The Vines love the elm and the Olive Tree and Myrtle love one the other also the Olive Tree and a fig tree now in birds and animals there is Amity betwix the Blackbird and thrush betwix
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The Crow and Heron betwix peacocks and pigeons Turtles and parrots went sapo writes to phone to birds unlike of times joined are white doves also the bird that's green black turtle loves again the whale and the little fish his guide are friendly
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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 herb catnip and rubbe herself upon it and there be mares in capadia that expose themselves to the
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blasts of the wind so frogs toads snakes and all manner of creeping poisonous things Delight in the plant called passlow of who as the Physicians say if anyone eat he shall die with laughing the tortoise also when he is hunted by
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the adder eats origanum and is thereby strengthened and the stor when he hath eat snakes seeks for a remedy in organum and the weasel when he goes to fight with the Basilisk eats R whence we come to know that origanum and Rue are
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effectual against poison so in some animals there is an inbred skill and medicinal art for when the toad is wounded with a bite or poison of another animal he is w to go to Ru or sage and rub the place wounded and so escapes the
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danger of the poison so men have learned many excellent remedies of diseases and virtues of things from brutes so swallows have shed us that salendine is very medicable for the sight with which they cure the eyes of their young and
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the pet when she is sick puts a bay leaf into her nest and is recovered in like manner cranes Jack dos partridges and blackbirds Purge their nauseous stomachs with the same with which also crows Al the poison of the chameleon and the lion if he be
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feverish is recovered by eating of an ape the lapwing being surfed with eating of grapes cures himself with Southern wood so the hearts have taught us that the herb diany is very good to draw out darts for they being wounded with an
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arrow cast It Out by eating of this herb the same do goats and candy so hindes a little before they bring forth Purge themselves with a certain herb called Mountain oyer also that they are hurt with spiders seek a remedy by eating of crabs
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swine also being hurt by snakes cure themselves by eating of them and cows when they perceive they are Poisoned With a kind of French poison seek for cure in the oak elephants when they have swallowed a chameleon help themselves
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with the Wild Olive bears being hurt with mandres escape the danger by eating of ants geese ducks and such like the watery fowl cure themselves with a herb called wall Sage pigeons Turtles and hens with the herb called pelor of the
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wall cranes with bull rushes leopards cure themselves being hurt with a herb called Wolf's Bane bores with ivy hindes with a herb called sinara chapter 18 of the inclinations of enmities on the contrary there are inclinations of enmities and they are as
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it were the odium and anger indignation and a certain kind of obstinate contrar of nature so that anything shuns its contrary and drives it away out of its presence such kinds of inclinations hath rhubarb against the collar tle against
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poison the sapphire stone against hot boils and feverish Heats and diseases of the eyes the amethyst against drunkenness The Jasper against flux of blood and offensive imaginations the emerald and Angus castus against lust atis against poison Piney against
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the falling sickness Coral against the abolition of black collar and pains in the stomach the topaz against spiritual Heats such as are cesious lusts and all manner of excesses of love the like inclination is there also of ants against the herb origanum and
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the wing of a bat and the Heart of a lapwing from the presence of which they fly also organum is contrary to a certain poisonous fly which cannot endure the Sun and resists salamanders and loes cabbage with such a deadly
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hatred that they destroy one another so cucumbers hate oil and will run themselves into the ring lest they should touch it and it is said that the gal of a crow makes man afraid and drives them away from where it is as
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also certain other things so a diamond doth disagree with the load stone that being set by it it will not suffer iron to be drawn to it and sheep fly from frog parsley as from some deadly thing and that which is more wonderful nature
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hath pictured the sign of this death in the livers of sheep in which the very figure of frog parsley being described doth naturally appear so goats do so hate Garden bazle as if there were nothing more pricious and again amongst animals mice
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and weasels do agree when it is said that mice will not touch cheese if the brains of a weasel be put in the renit and besides that the cheese will not corrupt with age so a lizard is so
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contrary to scorpions that it makes them afraid with its very sight as also it puts them into a cold sweat therefore they are killed with the oil of lizards which oil also cures the wounds made by scorpions there's also an enmity between
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scorpions and mice wherefore if a mouse be applied to a prick or a wound made by a scorpion it cures it as it is reported there's also an enmity betwix scorpions and stborgertx79007 no thing is so much an
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enemy to snakes as crabs and that if swine be hurt therewith they eat them and are cured the son also being in cancer serpents are tormented also the Scorpion and crocodile kill one the other and if the bird IUS doth but touch
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a crocodile with one of its feathers he makes him immovable the bird called bustard flies away at the sight of a horse and a heart runs away at the sight of a ram and also a Viper an elephant trembles at the
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hearing of the grunting of a hog so doth a lion at the sight of a and Panthers will not touch them that are anointed all over with the broth of a hen especially if garlic hath been boiled in it there is also enmity betx
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foxes and swans bulls and jackdaws amongst Birds also some are at Perpetual Strife with one another as also with other animals as jackdaws and owls the kite and crows the turtle and rig tail agus and Eagles hearts and
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Dragons also amongst water animals there is enmity as betwix dolphins and whirlpools mullets and Pikes Lam pre and conjur also the fish called por contell makes the lobster so much afraid that the lobster seeing the other but near him is struck dead the lobster and
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conjure tear one the other the kot cat is said to stand so in awe of the panther that he hath no power to resist him or touch his skin and they say that if the skin of both of them be hanged up against one
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another the hairs of the Panther's skin fall off and orus Apollo saith in his hieroglyphics if anyone be gir about with the skin of a kibot cat that he may pass safely through the middle of his enemies and not be at all
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afraid also the lamb is very much afraid of the wolf and flies from him and they say that if the tail or skin or head of a wolf be hanged upon the Sheep coat the Sheep are much troubled and cannot eat
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their meat for fear and plyy makes mention of a bird called Marlon that breaks crows eggs whose young are so annoyed by the fox that she also will pinch and pull the fox's welps and the fox herself also which when the crows
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see they help the fox against her as against a common enemy the little bird called the L lives in thistles hates asses because they eat the flowers of thistles also there is such a bitter enmity betwix the little
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bird called esselon and the ass that their blood will not mix together and that at the braining of the ass both the eggs and the young of the eselon perish there's also such a disagreement betx The Olive Tree and the wanton that
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if she planted it will be either always unfruitful or altogether wither the lion fears nothing so much as fire torches and Will Be Tamed by nothing so much as by these and the Wolf fears neither sword nor spear but a stone by the
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throwing of which a wound being made worms breed in the wolf a horse fears a camel so that he cannot endure to see so much as his picture an elephant when he rageth is quieted by seeing of a a snake is
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afraid of a man that is naked but pursues a man that is clothed a Mad Bull is tamed by being tied to a fig tree Amber draws all things to it besides Garden basil and those things which are
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smeared with oil betwix which there is a kind of natural antipathy chapter 19 how the virtues of things are to be tried and found out which are in them specifically or in anyone individual by way of special gift
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moreover thou must consider that the virtues of things are in some things according to the species as boldness and courage in a lion and fearfulness in a hair or lamb ravenousness in a wolf treachery and deceitfulness in a fox
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flattery in a dog covetousness in a crow and jackdaw pride in a horse anger in a tiger and boar sadness and Melancholy in a cat lust and a sparrow and so of the rest for the greatest part of natural
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virtues doth follow the species yet some are in things individually as there be some men which do so wonderfully abore the sight of a cat that they cannot look upon her without quaking which fear it is Manifest is not
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in them as they are men and evison tells of a man that lived in his time whom all poisonous things did shun all of them dying which did by chance bite him he himself not being hurt and albertus
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reports that in a city of the ubian he saw a wench who would catch spiders to eat them and being much pleased with such kind of meat was wonderfully nourished therewith so is boldness in a wanton and fearlessness in a thief and
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upon this account is that philosophers say that any particular thing that never was sick is good against any manner of sickness therefore they say that a bone of a dead man who never had a fever being laid upon
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the patient frees him of his Quon there are also many singular virtues infused into particular things by celestial bodies as we have shed before chapter 20 the natural virtues are in some things throughout their whole substance and in other things in certain parts and
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members again thou must consider that the virtues of things are in some things in the whole I.E the whole substance of them or in all their parts as that little fish eus which is said to stop a ship by its
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mere touch this is doth not do according to any particular part but according to the whole substance so the civet cat has this with its whole substance that dogs by the very Touch of its shadow hold their peace so salendine is good for the
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sight not according to any one but all its parts not more in the root than in the leaves and seeds and so of the rest but some virtues are in things according to some parts of it these only in the tongue or
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eyes or some other members and parts so in the eyes of a basilisk is a most violent power to kill men as soon as they see them the like power is there in the eyes of the civit cat which makes
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any animal that it have looked upon to stand still to be amazed and not be able to move itself the like virtue is there in the eyes of some wolves who if they see a man first make him amazed and so horar that if he
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would cry out he hath not the use of his voice of this Virgil makes mention when he sings Morris is dumb has lost his voice and why the wolf on Morris first hath cast his eye so also there was some certain women
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in cyia and amongst the lyans and trillians who as often as they looked angrily Upon A man were said to slay him also we read of a certain people of RADS called telkin who corrupted all things with their sight wherefore Jupiter drowned
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them therefore witches when they would after this manner work by witchcraft use the eyes of such kind of animals in their waters for the eyes for the like effects in like manner do ants fly from the heart of a lapwing and not from the
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head foot or eyes so the gall of lizards being bruised in water is said to gather weasels together not the tail or head of IT the gall of goats put into the Earth in a Brazen vessel gathers frogs
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together and a goat's liver is an enemy to butterflies and all maggots dogs shun them that have the heart of a dog about them and foxes will not touch those poultry that have eaten the liver of a fox so diverse things have diverse
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virtues dispersed variously throughout sever several parts as they are from above infused into them according to the diversity of things to be received as in a man's body the bones receive nothing but life the eyes sight and the ears
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hearing and there is in a man's body a certain little bone which the Hebrews call lvz of the bigness of a pulse that is husk which is subject to no corruption neither is it overcome with fire but is
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always preserved un hurt out of which as they say as a plant out of the seed or animal bodies shall in the resurrection of the Dead spring up and these virtues are not cleared by reason but by experience chapter
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21 of the virtues of things which are in them only in their lifetime and such as remain in them even after their death moreover we must know that there are some properties in things only whilst they live and some that remain after
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their death so the little fish echinus stops the ships and the Basilisk and catappa kill with their sight when they are alive but when they are dead do no such thing so they say that in the colak if
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alive duck be applied to the abdomen it takes away the pain and herself dies like to this is that which aritus says if you take a heart newly taken out of an animal and whilst it is yet warm
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hang it upon one that hath a quartan fever it drives it away so if anyone swallow the heart of a lapwing or a swallow or a weasel or a mole whilst it is yet warm with natural heat it shall
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be helpful to him for remembering understanding and for foretelling hence is this general rule V that whatsoever things are taken out of animals whether they be any member the hair nails or such like they must be taken from those animals whilst they be
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yet living and if it be possible that so they may be alive afterwards whence they say when you take the tongue of a frog you must put the Frog into the water again and if you take the tooth of a
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wolf you must not kill the wolf and so of the rest so writes democratus if anyone take out the tongue of a water frog yet living no other part of the body sticking to it and she be let go into
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the water again and lay upon it the place where the heart beats of a woman she shall answer truly whatsoever you ask her also they say that if the eyes of a frog be before sunrising bound to the
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sick party and the Frog be let go again blind into the water they will drive away Turan ug as also that they will being bound with the Flesh of a night and Gale in the skin of a heart keep one always watchful
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without sleep also the ray of a fork fish being bound to the navl is said to make a woman have an easy travail if the ray be taken from the fish alive and it put into the sea again so they say the right eye of a
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serpent being applied doth help the watering of the eyes if the serpent be let go Al alive and there's a certain fish or Great Serpent called mirus whose eye if it be pulled out and bound to the forehead of the patient is said to cure
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the inflammation of the eyes and that the eye of the fish grows again and that he is taken blind who will not let the fish go also the teeth of all serpents being taken out whilst they are alive
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and hanged about the patient are said to cure the Corton so doth the tooth of a mole taken out whilst she is alive being afterwards let go cure the toothache and the dogs will not bark at those who have the tail of a weasel that
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is escaped and democratus relates that the tongue of a chameleon if it be taken from her alive doth conduce to a good success in trials and is profitable for women that are in travail if it be about the outside of the house for you must
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take heed that it be not brought into the house because that would be most dangerous moreover there be some properties that remain after death and of these the platonists say that they are things in which the idea of the
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matter is less swallowed up in these even after death that which is Immortal in them doth not cease to work wonderful things so when the herbs and plants pulled asunder and dried that virtue is quick and operative which was infused at
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first into them by the idea then it is that as the eagle all her lifetime doth overcome all other birds so also her feathers after her death destroy and consume the feathers of all other birds upon the same account
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doth a lion's skin destroy all other skins and the skin of the sevet cat destroys the skin of the Panther and the skin of a wolf corrodes the skin of a lamb and some of these do not do it by
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way of a corporeal contact but also sometimes by their very sound so a drum made of the skin of a wolf makes the drum made of a skin of a lamb not to sound also a drum made of the skin of a
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fish called rochet drives away all creeping things at what distance soever the sound of it is heard and the strings of an instrument made of the intestines of a wolf and being strung upon a harp or loot with strings made of the intestines
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of a sheep will make no Harmony chapter 22 how inferior things are subjected to Superior bodies and how the bodies the actions and dispositions of men are ascribed to stars and signs it is Manifest that all things inferior are subject to the superior and
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after a manner as saith procus they are one in the other these in inferiors are superior and in Superior are inferior so in the heaven are things terrestrial but as in their cause and in a Celestial manner and in the Earth are things Celestial
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but after a terrestrial manner as in an effect so we say that there be certain things which are solary and certain which are lunary in which the Sun and Moon make a strong impression of their virtues whence it is that these kinds of
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things receive more operations and properties like to those of the stars and signs which they are under so we know that solary things respect the heart in head by reason that Leo is in the house of the Sun and Aries
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the exaltation of the Sun so things under Mars are good for the head and secrets by reason of Aries and Scorpio hence they whose Senses Fail and heads ache by reason of drunkenness find cold water and vinegar good to bathe the
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head and secrets but in reference to these it is necessary to know how man's body is distributed to planets and signs know therefore that according to the doctrine of the Arabian the sun rules over the brain heart the thigh the
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marrow the right eye and the spirit also the tongue the mouth and the rest of the organs of the senses as well as internal as external also the hands feet legs nerves and the power of imagination that mercury rules over the
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spleen stomach bladder wound and right ear as also the faculty of the common sense that Saturn rules over the liver and fleshy part of the stomach that Jupiter rules over the abdomen and navl whence it is written by the Ancients
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that the Effigy of a naval was laid up in the temple of Jupiter Hammond also some attribute to him the ribs breast bowels blood arms and the right hand and left ear and the powers natural and some set Mars over the blood
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the veins the kidneys the bag of the gall the buttocks the back motion of the sperm and the erasable power again they say Venus over the kidneys the secrets the womb the seed and concupiscible power as also the
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flesh fat belly breast Naval and the venial parts and such as serve thereto also the O sacrum the backbone and loins as also the head and the mouth which when they give a kiss as a token of love now the moon although she may
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challenge the whole body and every member thereof according to the variety of the signs yet more particularly they ascribe to her the brains lungs marrow of the backbone the stomach the menstrual and excretory parts and the left eye as also the power of increasing
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but Hermes saith that there are seven holes in the head of an animal distributed to the seven planets these the right ear to Saturn the left to Jupiter the right nostril to Mars the left to Venus the right eye to the Sun the Left To the
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Moon and the mouth to Mercury the several signs also of the zodiac take care of their members so Aries governs the head and face Taurus the neck Gemini the arms and shoulders cancer the breast lungs stomach and arms
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Leo the heart stomach liver and back Virgo the bowels and bottom of the stomach Libra the kidneys thighs and buttocks Scorpius the secrets Sagittarius the thighs and groins capricornus the knees Aquarius the legs and chins and Pisces the
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feet and as the triplicities of these signs answer one the other and agree in the celestials so also they agree in the members which is sufficiently Manifest by experience because with the coldness of the feet the belly and breast are
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affected which members answer the same triplicity whence it is if a medicine be applied to the one it helps the other as by the warming of the feet the pain of the belly Seth remember therefore this order then
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know that things which are under any one of the planets have a certain particular aspect or inclination to those members that are attributed to that planet and especially to the houses and exultations thereof upon this account therefore py
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balm clove ghilly flowers Citron peel sweet maram cinnamon saffron lignum alos frankincense and Amber musk and myrrh help the head and heart by reason of the Sun and Aries and Leo so doth ribwort the herb of Mars help the head
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and secrets by reason of Aries and Scorpio and so of the rest also all things under Saturn conduce to sadness and Melancholy those under Jupiter to mirth and honor those under Mars to boldness contention and anger those under Under the Sun to Glory
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Victory and courage those under Venus to love lust and concupiscence those under Mercury to eloquence those under the moon to a common life also all the actions and dispositions of men are distributed according to the planets for Saturn
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governs old men monks and Melancholy men and Hidden Treasures in those things which are obtained with long Journeys and difficulty but Jupiter governs those that are religious prets Kings and dukes and such kind of grains that are got lawfully Mars rules
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over Barbers chians Physicians sergeants butchers executioners all that make fires Bakers and soldiers who are everywhere called Marshal men also do the other stars signify their office as they are described in the books of astrologers there's a picture here of
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the grand solar man with different uh it's a just a body of a man with different pictures of the constellations or their symbols for example the scales the Scorpion the fish the crab on different parts of the body chapter
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23 how shall we know what stars natural things are under and what things are under the sun which are called solary now it is very hard to know what star or sign everything is under yet it is known through the imitation of their
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Rays or motion or figure of the superiors also some of them are known by their colors and odors also some of them are known by their colors and odors also some by the effects of their operations answering to some Stars so then solary
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things or things under the power of the sun are amongst elements the Lucid flame in the humors the pure blood and spirit of Life amongst tastes that which is quick mixed with sweetness amongst Metals Gold by reason of its Splendor
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and it's receiving that from the sun which makes it cordial and amongst Stones they which resemble the Rays of the Sun by their golden sparklings as doth the glittering Stone etit which hath power against the Fallen sickness and
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poisons so also the stone which is called the eye of the sun being a figure like to the apple of the eye from the middle whereof shines forth a ray it Comforts the brain and strengthens the sight so the carbuncle which shines By
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Night have the virtue against all Airy and vaporous poison so the crystalite stone which is of a light green color in which when it is held against the sun there shines forth a golden star and this Comforts those part s that serve
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for breathing and helps those that be asthmatic and if it be bored through and the whole filled with the man of an ass and bound to the left arm it drives away idle imaginations and Melancholy fears and puts away
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foolishness so the stone called Iris which is like crystal in color being often found with six corners when under some roof part of it is held against the Rays of the Sun and other part is held in the shadow it g gathers the Rays of
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the sun into itself which whilst it sends them forth by way of reflection makes a rainbow appear on the opposite wall also the stone heliotrope green like the Jasper or Emerald beset with red specks makes a man constant renowned
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and famous also it condu to long life and the virtue of it indeed is most wonderful upon the beams of the sun which it is said to turn into blood to appear of the color of blood as if the
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Sun were eclipsed V when it is joined to the juice of a herb or the same name and be put into the vessel of water there's also another virtue of it more wonderful and that is upon the eyes of men whose
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sight it doth so dim and Dazzle that it doth not suffer him that carries it to see it and this is doth not done without the help of the herb of the same name which is also called heliotrope
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following the sun these virtues doth albertus Magnus and William of Paris confirm in their writings the stone hin also hath a virtue from the son against poisons and pestiferous Vapors it makes him that carries it to be safe and acceptable it
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conduce also to riches and Wit It strengthens the heart being held in the mouth it doth wonderfully cheer up the mind also there is the stone pyrophilus of a red mixture which albertus Magnus said scus makes mention of in one of his
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Epistles into Octavius Augustus saying that there is a certain poison so wonderfully cold which preserves the heart of a man being taken out from burning so that if for any time it be put into the fire it is turned into a
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stone and that is the stone which is called pyrophilus from the fire it hath the wonderful virtue against poison and it makes him that carries it to be renowned and Dreadful to his enemies but above all that stone is most
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solary which abalonus is reported to have found and which is called pantora which draws other stones to it as the load Stone doth iron and is most powerful against all poisons it is called by some pantheris because it is
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spotted like the beast called the panther it is therefore also called pantas because it contains all colors and Aaron calls it aanam there are also other solary Stones as the topazes csop pasus the rubine and basius so also the Ora pigmentum and
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things of a golden color and very lucid amongst plants also and trees those are solary which turn towards the Sun as the maragold and those which fold in their leaves when the sun is near upon setting but when it riseth unfold their leaves
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by little and little the loat tree also is solary as is Manifest by the figure of the fruit and leaves so is peion salendine balm Ginger gin and diany and vervan which is of use in prophesying and expiations as also driving away evil
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spirits the Bay Tree also is consecrated to Feebas so is the cedar the palm tree the ash The Ivy and the vine and whatsoever repel poisons and Lightnings and those things which never fear the extremities of the winter solar also are
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mint Mastic zadori saffron Balsam Amber musk yellow honey lignum alows cloves cinnamon calamus aromaticus pepper frankincense sweet maram also lentus which orfus calls the sweet perfume of the sun there's a picture here of calamus Sweet Flag also amongst animals those are
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called solary which are magnanimous courageous ambitious of Victory and Renown as The Lion King of beasts the crocodile the spotted Wolf the ram the boar the bull King of the herd which was by the Egyptians at heliopoulos dedicated to the sun which they called
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verit and an ox was consecrated to apus in Memphis and in hermanus a bull by the name of pathas the wolf also was consecrated to Apollo and Latona also the beast called baboon and soul Y which 12 times in a day these every hour barks
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and in time of equino murth 12 times every hour the same also it doth in the night whence the Egyptians did engrave him upon their fountains also amongst Birds there are solary the Phoenix being one of that kind and the eagle the queen of birds
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also the vulture the Swan and those which sing at the Rising Sun and as it were call upon it to rise as the and Crow also the hawk which because of it in the Divinity of the Egyptians is
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an emblem of the spirit and light is by porus reckoned amongst the solary birds moreover all such things as have some resemblance of the works of the Sun as worms shining in the night and the beetle also according to apus
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interpretation such things whose eyes are changed according to the course of the sun are counted solary and things which come of them and amongst fish the sea calf is chiefly solary who doth resist lightning also shellfish and the fish called
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plumo both of which shine in the night and the fish called Stella for his parching Heat and the fish called stromi that follow their King and margerie which also have a king and being dried are hardened into a stone of
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a golden color chapter 24 what things are lunary or under the power of moon these things are lunary amongst the elements these the Earth then the water as well as that of the Sea of the rivers and all moist things as the moisture of
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trees and animals especially they which are white as white of eggs fat sweat fleem and the superfluities of bodies amongst tastes salt and insipid amongst Metals silver amongst Stones Crystal the silver Marite and all the stones that are white and
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green also the stone salinite I.E the moon lunary shining from a white body with a yellow brightness imitating the motion of the Moon by having it in the figure of the Moon which daily increaseth or decreases as doth the
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moon also pearls which are generated in shells of fishes and stalactites formed from the droppings of water also the barrel or aquamarine greenish and six side amongst plants and trees these are lunary as the selenop which turns towards the moon as
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doth the heliotropin towards the sun and the palm tree which sends forth a bow at every rising of the new moon hop alsoo and rosemary Agnes ctis and the Olive Tree are lunary also the herb chinoa which increaseth and decreases with the
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moon these in substance and number of leaves not only in sap but in virtue which indeed is in some sort of common to all plants except onions which last are under the influence of Mars and have contrary properties as amongst flying
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things the saturnine bird called a quail is a great enemy to the Sun and Moon lunary animals are such as Delight to be in man's company and such as do naturally excel in love or hatred as all kinds of dogs the chameleon also is
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lunary which always assumes a color according to the variety of the color of the object as the moon changes her nature according to the variety of the sign which it is found in lunary also are swine hindes goats and all those
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animals whatsoever that observe and imitate the motion of the Moon as the baboon and the panther which is said to have a spot under her shoulder like the moon increasing into a roundness and having horns that bend inwards cats also are lunary whose eyes
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become greater or less according to the course of the Moon and those things which are of like nature as caminal blood of which are made wonderful and strange things by magicians the civet cat also changing her sex with the Moon being obnoxious to
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diverse sorceries and all animals that live in water as well as on land as otter and such as Prey Upon fish also all monstrous beasts such as without any manifest seed are equivocally generated as mice which sometimes seem to be generated of the
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purif faion of the earth amongst fowl geese ducks duers and all kind of watery fowl as Prey Upon fish as the Heron and those that are equivocally produced as wasps of the carcasses of horses bees of the putri
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faion of cows small flies of putrified wine and beetles of the Flesh of asses but most lunary of all is the two-horned beetle horned after the manner of a bull which digs under cow dong and there remains for the space of 28 days in
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which time the moon measures the whole zodiac and in the 29th day when it thinks there will be a conjunction of their brightness it opens the dung and casts into it water from when then come beetles amongst fish these are lunary
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Urus whose eyes are changed according to the course of the Moon and whatsoever observes the motion of of the Moon as the tortoise the eanes crabs oysters cockal and frogs chapter 25 what things are saturnine or under the power of
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Saturn saturnine things amongst elements are Earth and also water amongst humors black collar that is moist as well natural as adventitious a just colar accepted amongst tastes sour tart and Dad like amongst Metals lead and gold by reason
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of its weight and the gold Marite amongst Stones the Onyx the zazza the kimonas the sapphire the brown Jasper the cedon the load Stone and all dark weighty earthy things amongst plants and trees the daffodils dragons wart Ru kumin helbor the tree from
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whence benzo comes mandre opium and those things which are never sown and never bear fruit and those which bring forth berries of a dark color and black fruit as the black fig tree the pine tree the cypress tree and a certain
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tree used at burials which never Springs a fresh with berries rough of a bitter taste of a strong smell of a black shadow yielding a most sharp pitch bearing a most unprofitable fruit Never Dies with age deadly and dedicated to
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Pluto as is the herb pass flower with which they were W anciently to stro the graves before they put the dead bodies into them wherefore it was lawful to make their garlands at Feast with all herbs and flowers besides past flowers
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because it was mournful and not conducing to mirth also all creeping animals living apart and solitary nightly sad contemplative dull Covetous fearful Melancholy that take much pains slow that feed grossly and such as eat their young of these kinds therefore are
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the mole the wolf the ass the toad the cat the hog the bear the camel the Basilisk the hair the ape the dragon the mule all serpents and creeping things scorpions ants and such things as proceed from putri faction in the earth
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in water or in the ruins of houses as mice and many sorts of vermin amongst Birds those are saturnine which have long necks and harsh voices as cranes ostriches and peacocks which are dedicated to Saturn and Juno also the
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screech owl the horned owl the bat the lapwing the crow the quail which is the most envious bird of all amongst fishes the eel living apart from all other fish the lampre the dogfish which devours her young also the tortoise oysters cockal
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to which may be added sea sponges and all such things as come to them chapter 26 what things are under the power of Jupiter and are called jovial things under Jupiter amongst elements are the air amongst humors blood and the spirit of life also all
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things which respect the increase nourishment and vegetation of the life amongst tastes such as are sweet and pleasant amongst metal tin silver and gold by reason of their temperateness among Stones the highin barrel Sapphire emerald green Jasper and those of Airy
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colors amongst plants and trees seag green garden basil bugas mace Spike mint mastic Elm The Violet Darnell henbane the popular tree and those which are called lucky trees as the oak the escalus or horse chestnut which is like
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an oak but much larger the home or holly tree the beach tree the Hazel tree the cus tree the white fig tree the pear tree The Apple Tree the vine The Plum Tree the ash the dogwood tree and the Olive Tree and also
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oil tree also all manner of corn as barley and wheat also raisins licorice sugar and all such things whose sweetness is manifest and subtile partaking somewhat of an astringent and sharp taste as are nuts almonds pineapples filberts pistachio nuts roots
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of piani Morin rhar and Mana orus ads storax amongst animals such as have some Stalin and wisdom in them and those which are mild well trained up and of good dispositions as the heart and elephant and those which are gentle as
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sheep and Lambs LS amongst Birds those that are of temperate complexion as hens together with the Yol of their eggs also the Partridge The Peasant the swallow the cuckoo and the stor and Pelican Birds given to a kind of devotion which
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are emblems of gratitude the eagle is dedicated to Jupiter she is the insign of Emperors and an emblem of justice and clemency amongst fish the dolphin the fish called Ania or anovi and the sheath or sheath fish by reason of his
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devoutness chapter 27 what things are under the power of Mars and are called Marshall these things are Marshall amongst elements fire together with all a dust and sharp things amongst humors collar also bitter tastes tart and burning the tongue and causing tears
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amongst Metals iron and red brass and all fiery red and sulfurous things amongst Stones The Diamond load Stone The Blood Stone The Jasper the stone that consists of diverse kinds and the amethyst amongst plants and trees helbor garlic
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euphorium castania ammoniac radish the Laurel or Sweet Bay Wolf's Bane scam and all such as are poisonous by reason of too much heat and those which are beset round about with prickles or by touching the skin burn it prick it or
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make it swell as Cardis the nettle cowfoot and such as being eaten caused tears as onions esia leaks Mustard Seed and all thorny trees and the dogwood tree which is dedicated to Mars and all such animals as are warlike ravenous
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bold and of clear fancy as the horse mule goat kid wolf leopard and Wild wild ass serpents also and Dragons full of displeasure and poison also all such as are offensive to men as gnats flies and the baboon by
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reason of his anger all birds that are ravenous devour flesh and break bones as the eagle the Falcon the hawk and the vulture and those which are called the Fatal birds as the Horn Owl the scow castels and
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Kites and such as are angry and ravenous and such as made make a noise in their swallowing as crows Daws and the pie which above all the rest is dedicated to Mars and among the fishes the pike the
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barble the fork fish the fish that hath horns like a ram the sturgeon and the glus all which are great devours and ravenous chapter 28 what things are under the power of Venus and are called venial these things are under Venus
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amongst elements air and water amongst humors fleem with blood spirit and Seed amongst tastes those which are sweet anxious and delectable amongst Metals silver and Brass both yellow and red amongst Stones the barrel chrysite Emerald Sapphire green Jasper Carnelian
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the stone etit the lauli stone coral and all of a fair various white and green color amongst plants and trees The vervan Violet Maiden hair Valyrian which by the Arabians is called Fu and thol for its fragrant and sweet smell also
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thyme the gum latinum Amber grease Sanders or red Sandalwood coriander and all sweet perfumes and delightful in sweet fruits as sweet pears figs pomegranates which The Poets say were in Cyprus first swn by Venus also the rose of Lucifer was
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dedicated to her also the Myrtle tree of Hesperus moreover all luxurious delicious animals and of strong love as dogs conies odorous sheep and goats both female and male which generate sooner than any other animal also the bull for
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his disdain and the calf for his wanness amongst Birds the swan the wagtail the swallow the Pelican and the burgunder which are very loving to their young also The Crow and the pigeon which is dedicated to Venus and the turtle dove
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one whereof was commanded to be offered at the purification after bringing forth the sparrow also was dedicated to Venus which was commanded in the law to be used in the purification after the leprosy a marshal disease then which
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nothing was of more Force to resist it also the Egyptians called The Eagle by the name of Venus because she never fails to answer the call of her mate amongst the fishes these are veneral the lustful piled the
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lectures guilt head The Whiting for her love of young and the crab fighting for his mate chapter 29 what things are under the power of mercury and are called Mercurial things under Mercury are these amongst elements water though it moves
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all things indistinctly amongst humors those especially which are mixed as also the animal spirit amongst tastes those that are various strange and mixed amongst Metals Quicksilver tin and the silver marus among Stones The Emerald akit or OT red marble and
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topaz and those which are of diverse colors and various figures naturally and those that are artificial as glass and those which have a color mixed with green and yellow amongst plants and trees the Hazel five Lea grass the herb
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Mercury fumor pimper nickel maram parsley and such as have shorter and less leaves being compounded of mixed natures and diverse colors animals also that are of quick sense ingenious strong and constant and Swift and such as become easily acquainted with men as do
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dogs weasels Apes foxes the heart and mule and all animals that are of both sexes and those which can change their sex as the hair civit cat and such like amongst Birds those which are naturally witty melodious and inconstant as the
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linet Nightingale Blackbird Lark thrush the gnat Snapper the bird candra the parrot the pie the bird Ibis the bird porio the black beetle with one horn and the seabird chocalas which goes into the crocodile's mouth for its food amongst
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fishes the fish called pantal for deceitfulness and changeableness the fork fish for its industry and the mullet also that shakes off the bait of the hook with its tail Chapter 30 that the whole subliner world and those things which are in it are
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distributed to planets moreover whatsoever is found in the whole world is made according to the governments of the planets and accordingly receives its virtue so in fire the enlivening light thereof is under the government of the Sun the heat
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of it under Mars in the Earth the various superficies thereof under the moon and mercury and the starry Heaven the whole mass of it under Saturn but in the middle elements air is under Jupiter and water under the moon but being mixed
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are under Mercury and Venus in like manner natural active causes observe the Sun the matter the moon the fruitfulness of active causes Jupiter the fruitfulness of the matter Venus the sudden affecting of anything Mars and Mercury that for his vehemency this for
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his dexterity and manifold virtue but the permanent continuation of all things is ascribed to Saturn also amongst vegetables everything that bears fruit is from Jupiter and everything that bears flowers is from Venus all seed and bark is from Mercury and all roots from
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Saturn and all wood from Mars and leaves from the Moon wherefore all that bring forth fruit and not flowers are of Saturn and Jupiter but they that bring forth flowers and seed and not fruit are of Venus and Mercury those which are
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brought forth of their own accord without seed are of the Moon and Saturn all beauty is from from Venus all strength from Mars and every planet rules and dispose that which is like to it also in Stones their weight clam and
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slip is of Saturn their use and temperament of Jupiter their hardness from Mars their life from the Sun their beauty and fairness from Venus their occult virtue from Mercury and their common use from the Moon chapter 31 how province and kingdoms are
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distributed to planets moreover the whole orb of the earth is distributed by kingdoms and provinces to the planets and signs for Macedonia tra Alyria Mariana gordiana India many of which countries are in the Lesser Asia are under Saturn with
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capricornis but with the Aquarius under him are the sorian country Oxana soana Arabia fania media and Ethiopia which countries for the most part belong to the more inward Asia under Jupiter with Sagittarius are Tuscana celtica Spain and happy Arabia
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and under him with Pisces are Lisa Lydia celissia Pampa panonia nasonia and Libya Mars with Aries governs Britany France Germany Bonia the lower parts of Syria oudia and Judea with Scorpio he rules Syria kagina capadia metagon morania and
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gulia the sun with Leo governs Italy aoia cilia Phoenicia Cala and the orians Venus with Taurus governs the Isle Cycles the Seas of Little Asia Cyprus Parthia media Persia but with Libra she commands the people of the island bratia of caspia of siries of
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Theus of Oasis and of trogadis mercury with Gemini rules Heria Armenia Montana sirenia marara and the Lower Egypt but with Virgo he rules Greece Akia crta Babylon mes poia Assyria and Ella whence they of that place are in
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scripture called elamites the moon with cancer governs bethia friia POA numidia Africa Carthage and all caradona these we have in this manner gathered from tm's opinion to which according to the writings of other astrologers many more may be added but
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he who knows how to compare these divisions iions of provinces according to the divisions of the stars with the ministry of the ruling intelligences and blessings of the tribes of Israel the lots of the Apostles and typical seals
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of the Sacred scripture shall be able to obtain great and prophetical oracles concerning every region of things to come chapter 32 what things are under the signs the fixed stars and their images the like consideration is to be had in
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all things concerning the figures of the fixed Stars therefore they will have the terrestrial Ram to be under the rule of the celestial Aries and the terrestrial Bull and Ox to be under the celestial Taurus so also that cancer should rule
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over crabs and Leo over Lions Virgo over virgins and Scorpio over scorpions capricornus over goats Sagittarius over horses and Pisces over fishes also the celestial Ursa over Bears the Hydra over serpents and the dog star over dogs and so of the rest now appus
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distributes certain and peculiar herbs to the signs and planets V to Aries the herb sage and to Taurus the veranee that grows straight to Gemini the vervan that grows bending to cancer comrey to Leo SBR to Virgo cement and to Le ra mugart
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to Scorpio scorpion grass to Sagittarius Pimpernel to capricornus the dock to Aquarius dragon's wart and to Pisces heart wart and to the planets these V to Saturn s green to Jupiter agrimony to Mars sulfur wart to the Sun
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marold to Venus wound wart to Mercury Mulan to the Moon P but Hermes whom Alberta follows distributes to the planets these these to Saturn the daffodil to Jupiter henbane to Mars ribwort to the Sun notgrass to Venus vervine to Mercury sink foil to the Moon
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goosefoot we also know by experience that asparagus is under Aries and garden basil under Scorpio for of the shavings of Ram's Horn soed comes forth asparagus and garden basil rubbed betwix two Stones produceth scorpions moreover I will according to
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the doctrine of Hermes and of febbit reckon up some of the more eminent Stars whereof the first is called the head of alol and amongst Stones rules over the diamond amongst plants black helbor and mugart the second are the pleades or
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Seven Stars which amongst Stones rule over Crystal and the stone dius amongst plants the herb diin and frankincense ense and Fel and amongst Metals Quicksilver the third is the star El debran which hath under it amongst Stones the carbuncle and Ruby amongst
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plants the Milky Thistle and matre Silva the fourth is called the goat star which rules amongst Stones the sapphire among plants Horehound mint mugart and Mandrake the fifth is called the great dog star which amongst Stones rules over
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the barrel among plants savine mug wart and dragon's wart and amongst animals the forked tongue of a snake the sixth is called the Lesser dog star and amongst Stones rules over achet and or agot amongst plants the flowers of
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maragold and Pen Royal the seventh is called the heart of the lion which amongst Stones rules over the granite or Garnet amongst plants salendine mugart and mastic the eighth is the tail of the Lesser bear which among Stones rules
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over the load Stone Stone amongst herbs over sucer or chory whose leaves and flowers turn towards the north also mugart and the flowers of Periwinkle and amongst animals the tooth of a wolf the ninth is called The Wing of the crow
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under which amongst stones are such Stones as are the color of black onx stone amongst plants the Burr quadrus henbane and comrey and amongst animals the tongue of a frog the T is called spika which hath under it amongst Stones
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The Emerald amongst plants Sage trifoil Periwinkle mugart and mandre the 11th is called alch which among Stones rules over the Jasper among plants the plantain the 12th is called Alia under this amongst Stones is the topaz amongst plants Rosemary trifoil and Ivy the 13th
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is called the heart of the Scorpion under which amongst stones is the sardoni and Amethyst among plants long aristoi and saffron the 14th is the falling vulture under which amongst Stones is the chrysite amongst plants sucer and fumitory the 15th is the taale of
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Capricorn under which amongst Stones is caledoni amongst plants margarum mugart and catnip and the root to mandre moreover this we must know know that every stone or plant or animal or any other thing is not governed by one
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star alone but many of them receive influence not separated but conjoined from many stars so among Stones the caldon is under Saturn and Mercury together with the taale of Scorpion and Capricorn the sapphire under Jupiter Saturn and the star alhaj off tuta is
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under Jupiter and the Sun and Moon the emerald under Jupiter Venus and Mercury and the star Spa the amethyst as saith Hermes is under Mars Jupiter and the Heart of the Scorpion The Jasper which is of diverse kinds is under Mars Jupiter and the star
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alch the chrysite is Under the Sun Venus and Mercury as also under the star which is called the falling vulture the topaz Under the Sun and the star apia the diamond under Mars in the head of algol in like manner amongst vegetables the
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herb dragon is under s and the Celestial Dragon mastic and mint are under Jupiter and the Sun but mastic is also under the heart of the lion and mint under the goat star helbor is dedicated to Mars in
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the head of alol moss and Sanders to the Sun and Venus coriander to Venus and Saturn amongst animals the sea calf is Under the Sun and Jupiter the fox and ape under Saturn and Mercury and domestic dogs under Mercury and the Moon
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and thus we have shed more things in these inferior by their superiors chapter 33 of the seals and characters of natural things all stars have their peculiar Natures properties and conditions the seals and characters whereof they produce through their Rays even in these
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inferior things these in elements and stones and plants in animals and their members whence every natural thing receives from a harmonious disposition and from its star shining upon it some particular seal or character stamped upon it which seal of character is the
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significator of that star or harmonious disposition containing in it A peculiar virtue differing from other virtues of the same matter both generically specifically and numerically everything therefore hath its character pressed upon it by its star for some particular effect
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especially by that star which doth principally govern it and these characters contain and retain in them the peculiar Natures virtues and roots of their stars and produce the like operations upon other things on which they are reflected and stir up and help
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the influences of Their Stars whether they be planets or fixed stars or figures or Celestial signs these as often as they shall be made in a fit matter and in their due and accustomed time which ancient wise men considering such
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as labored much in the finding out of the occult properties of things did set down in writing the images of the Stars their figures seals marks characters such as nature herself did describe by the Rays of the stars in these inferior
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bodies some in Stones Some in plants and joints and Knots of boughs and summon diverse members of animals for the Bay Tree the L tree and the maror goldar are solary plants and in their roots and Knots being cut off show the characters
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of the Sun so also in the bones and shoulder blades in animals whence there arose a spatular kind of divining I.E by the shoulder blades and in stones and Stony things the characters and images of celestial things are often found but
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seeing that in so great A diversity of things there is not a traditional knowledge only in a few things which human understanding is able to reach therefore leaving those things which are to be found out in plants and stones and
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other things as also in the members of diverse animals we shall limit ourselves to man's nature only which seeing it is the most complete image of the whole universe containing in itself the whole Heavenly Harmony will without all doubt
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abundantly afford US the seals and characters of all the stars and Celestial influences and those as the more efficacious which are less differing from the Celestial nature but as the number of the stars is known to God alone so also their effects and seals
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upon these inferior things wherefore no human intellect is able to attain to the knowledge of them whence very few of those things become known to us which the ancient philosophers and chiromancer attained to partly by reason and partly by
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experience and there be many things yet lying hid in the treasury of nature we shall here and this Place note some few seals and characters of the planets such as the ancient chiromancer knew of in the hands of men these doth Julian call
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sacred and divine letters seeing that by them according to the Holy scripture is the life of men writt in their hands and there are in all nations of all languages always the same and like to them and permanent to which were
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added and found out afterwards many more as by the ancient so by latter chiromancer and they that would know them must have recourse to their volumes it is sufficient here to sh that when the characters of nature have their
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original source and in what things they are to be inquired after and here we have in visual representation on the page some symbolical characters uh here follow the figures of divine letters and these are the letters of Saturn Jupiter Mars the
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Sun Venus Mercury and the moon there's seven rows of different types of uh characters chapter 34 how by natural things and their virtues we may draw forth and attract the influences and virtues of celestial bodies now if thou desirest to receive
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virtue from any part of the world or from any Star Thou shalt those things being used which belong to the star come under its peculiar influence as wood is fit to receive Flame by reason of sulfur pitch and
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oil nevertheless when thou Dost to any one species of things or individual rightly apply many things which are things of the same subject scattered amongst themselves comfortable to the same idea and star presently by this matter so opportunely fitted a singular gift is
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infused by the idea by means of the soul of the world I say opportunely fitted these under a Harmony like the harmony which did Infuse a certain virtue into the matter for although things have some virtues such as we speak of yet those
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virtues do so lie hid that there is seldom any effect produced by them but as in a grain of mustard seed bruised the sharpness which lay hid is stirred up and as the heat of the fire doth make
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letters apparent to the sight which before could not be read being writ with the juice of an onion or with milk and as letters wrote upon a stone with the fat of a goat and altogether unperceived when the stone is put into vinegar
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appear and show themselves and as a blow with the stick stirs up The Madness of a dog which before lay asleep so doth the celestial Harmony disclose virtues lying in the water stir them up strengtheneth them and makes them manifest and as I
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may say so produceth that into act which before was only in power when things are rightly exposed to it in a Celestial season as for example if thou Dost desire to attract virtue from the Sun and to seek those things that are solary
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amongst vegetables plants minerals stones and animals those things are to be used and taken chiefly which in a solary order are higher for these are more available so Thou shalt draw a singular gift from the Sun through the beams
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thereof being seasonably received together and through the spirit of the World chapter 35 of the mixs of natural things one with another and their benefit it is more evident that in the inferior nature all the powers of superior bodies are not found
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comprehended in any one thing but are dispersed through many kinds of things amongst us as there are many solary things whereof everyone doth not contain all the virtues of the Sun but some have some properties from the Sun and others
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others some wherefore it is sometimes necessary that there be mixins and operations that if a hundred or a thousand Virtues Of The Sun were dispersed through so many plants animals and the like we may gather all these together and bring them into one form in
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which we shall all see the said virtues being united contained now there is a two-fold virtue in contion one these which was first planted in its parts and is Celestial the other is obtained by a certain and artificial mixtion of things mixed
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amongst themselves and of the mixins of them according to certain proportions such as agree with the heaven under a certain constellation and this virtue descends by a certain likeness and aptness that is in things amongst themselves towards their superiors and just as much as the
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following things to do by degrees correspond with them that go before where the patient is fitly applied to its Superior agent so from a certain composition of herbs Vapors and such like made according to the principles of natural
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philosophy and astronomy there results a certain common form endowed with many gifts of the Stars as in the honeybees that which is gathered out of the juice of innumerable flowers and brought into one form contains the virtue of all by a
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kind of divine and admirable Act of the bees yet this is not to be less wered at which UD doxis gidus reports of an artificial kind of Honey which a certain nation of giants in libia knew how to
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make out of flowers and that very good and not far inferior to that of the bees for every mixin which consists of many several things is then most perfect when it is so firmly compacted in all parts that it becomes one is everywhere firm
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to itself and can hardly be dissipated as we sometimes see stones and diverse bodies to be by a certain natural power so conglutinated and United that they seem to be wholly one thing as we see two trees by grafting to
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become one also oysters with Stones by a certain occult virtue of Nature and there have been seen some animals which have been turned into stones and so United with the substance of the stone that they seem to make one body and that
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also homogeneous so the tree ebony is one while wood and another while Stone when therefore anyone makes a mixin of many matters under the celestial influences than the variety of celestial actions on the one hand and of natural powers on the the other hand
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being joined together doth indeed cause wonderful things by ointments by ceries by fumes and such like which are read of in the books of turis arita democratus and Hermes who is named aarat and many others chapter 36 of the Union of mixed things and the
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introduction of a more noble form and the sense of of Life moreover we must know that by how much the more noble the form of anything is by so much the more prone and apt it is to receive and Powerful to
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act then the virtues of things do then become wonderful these when they are put to matters that are mixed and prepared in fit Seasons to make them alive by procuring life for them from the stars as also a sensible soul as a more noble
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form for there's so great a power in prepared matters which we see do then receive life when a perfect mixtion of qualities seems to break the former contrar for so much the more perfect life things receive choose by how much
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their temper is more remote than contrar now the heaven as a prevalent cause doth from the beginning of everything to be generated by the due concoction and perfect digestion of the matter together with life bestow Celestial influences and wonderful gifts according
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to the capacity that is in that life and sensible soul to receive more noble and Sublime virtues for the celestial virtue doth otherwise lie asleep as sulfur kept from the flame but in living bodies it doth always burn as kindled sulfur and
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then by its Vapor like the lighted sulfur it fills all the places that are next to it so certain wonderful works are wrough such as are read of in the book of nth which is titled a book of the laws of
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Pluto because such kind of monstrous Generations are not produced according to the laws of nature for we know that of worms are generated gats of a horse wasps of a calf or Ox bees of a crab his legs being taken off and he buried in
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the ground a scorpion of a duck dried into powder and put into water or generated frogs but if the duck be baked in a pie and cut into pieces and then put into a moist place under the ground toads are
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generated of it of the herb garden basil bruised betwix two stones are generated scorpions and of the hairs of a catamenial person buried under compost are breed serpents and the hair of a horse's tail put into water receiveth
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life and is turned into a pernicious worm and there is an art wherewith by a h sitting on eggs may be generated a form like to a man which I have seen and know how to make which magicians say
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hath it in wonderful virtues and this they call the true mandre you must therefore know which and what kind of matters are either of nature or art begun or perfected or compounded of more things and what celestial influences they are able to
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receive for congruity of Natural Things is sufficient for the receiving of influence from those Celestial because when when nothing doth hinder the celestials to send forth their lights upon inferiors they suffer no matter to the destitute of their virtue wherefore
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as much matter as is perfect and pure is not unfit to receive the celestial influence for that is the binding and continuity of the matter to the soul of the world which doth so daily flow in upon things natural and all things which
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nature hath prepared that it is impossible that a prepared matter should not receive life or more noble form chapter 37 how by some certain natural and artificial preparations we may attract certain Celestial and vital gifts platonists together with Hermes
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say and yarus BR Manus and the mechals of the Hebrews confess that all sublunary things are subject to generation and Corruption and that also there are the same things in the celestial world but after a Celestial manner as also in the intellectual world
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but in a far more perfect and better fashion and matter and in the most perfect manner of all the exemplary and after this course that every inferior thing should and its kind answer its Superior thing and through this the Supreme itself and receive from
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Heaven that Celestial power they call the quintessence or the spirit of the world or the middle nature and from the intellectual world a spiritual and enlivening virtue transcending all qualities whatsoever and lastly from the exemplary or original world through the
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mediation of the other according to their degree receive the original Power of the whole Perfection hence everything may be aptly reduced from these inferiors to the stars from The Stars to their intelligences and from then to the first
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cause itself from the series and Order where of all magic and Occult Philosophy flows for every day some natural thing is drawn by Art and some Divine thing is drawn by nature which the Egyptians seeing called nature a magicious I.E the
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very magical power itself in the attracting of like by like and of suitable things by suitable now such kind of attractions by the mutual correspondency of things amongst themselves of superiors with inferiors the grecians called sympathies so the Earth agrees with cold
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water and the water with moist air the air with fire and the fire with the heaven in water neither is fire mixed with water but by air nor the air with the Earth but by water so neither is the
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soul United to the body but by the spirit nor the understanding to the spirit but by the soul so we see that when Nature hath framed the body of an infant by this very preparative she presently fetches it Spirit from the
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universe the spirit is its instrument to obtain of God its understanding in mind and its soul and body as in Wood the dryness is fitted to receive oil and the oil being imbibed is food for the fire the fire is the vehicle of Light by
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these examples you see how by some certain natural and artificial preparations we are in a capacity to receive certain Celestial gifts from above for stones and metals have a correspondency with herbs herbs with animal animal animals with the heavens
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the heavens with intelligences and they with Divine properties and attributes and with God himself after whose image and likeness all things are created now the first image of God is the world of the world man of man beasts
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of beasts the zopen or zoopy I.E half animal and half plant of the zeyon plants of plants metals and of metals stones and and again in things spiritual the plant agrees with a brute in vegetation a brute with a man in sense
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man with an angel in understanding and an angel with God in immortality Divinity is annexed to the mind the mind to the intellect the intellect to the intention the intention to the imagination the imagination to the senses and the senses at last to
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things for this is the band and continuity of nature that all super ior virtue doth flow through every inferior with a long and continued series dispersing its Rays even to the very last things and inferiors through their superiors come to the very Supreme of
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all for so inferiors are successively joined to their superiors that there proceeds an influence from their head the first cause as a certain string stretched out to the lowermost things of all of which string if one end be
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touched the whole doth presently Shake and such a touch doth sound to the other end and at the motion of an inferior the superior also is moved to which the other doth answer as strings in the loot well
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tuned chapter 38 how we may draw not only Celestial and vital but also certain intellectual and divine gifts from above magicians teach that cel Cal gifts May through inferiors be conformable to superiors be drawn down by opportune influences of the heaven and so also by
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these Celestial gifts the celestial angels as they are Servants of the Stars may be procured and conveyed to us amus procus and cius with a whole school of platonists confirm that not only Celestial and vital but also certain
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intellectual angelical and divine gifts may be received from above by some certain matters having a natural power of divinity I.E which have a natural correspondency with the superiors being rightly received and opportunely gathered together according to the rules
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of natural philosophy and astronomy and mercurious tris magistus writes that an image rightly made of certain proper things appropriated to any one certain angel will presently be animated by that angel of the same also Austin St Augustine makes mentioned in
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his eth book de citate D city of God for this is the harmony of the world that things super Celestial be drawn down by the celestial and the supernatural by those natural because there is one operative virtue that is diffused
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through all kinds of things by which virtue indeed as Manifest things are produced out of occult causes so a magician doth make use of things manifest to draw forth things that are occult these through the Rays of the
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star s through fumes lights sounds and natural things which are agreeable to those Celestial in which aside from their corporeal qualities there is also a kind of Reason sense and Harmony and in corporeal and divine measures and orders so we read that the Ancients were
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want often to receive some Divine and wonderful thing by certain natural things so the stone that is bred in the apple of the eye of a civet cat held under the tongue of a man is said to make him
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to Divine or prophecy the same as selenite the Moonstone reported to do so they say that the images of gods may be called up by the stone called anchus and that the ghosts of the Dead may be being called up kept up by the
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stone cinotti and that the ghosts of the Dead may be being called up kept up by the stone citis the like doth the herb agus do which is also called Marmite growing upon the marbles of Arabia as saith
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plyy and the wi magicians use also there is an herb called rangila with which magicians drinking of can prophecy moreover there are some herbs by which the dead are raising to life whence zanthus the historian tells there with a certain herb called balas a
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young dragon being killed was made alive again also that by the same herb a certain man of tillum whom a dragon killed was restored to life and juba reports that in Arabia a certain man was by a certain herb restored to life but
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whether or no any such things can be done indeed upon Man by The Virtue of herbs or any other natural thing we shall discourse in the following chapter now it is certain and manifest that such things can be done upon other animals so
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if flies that are drowned be put into warm ashes they revive and bees being drowned do in like matter recover in the juice of the herb catnip and Eels being dead for want of water if with their whole bodies they be put under mud and
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vinegar and the blood of a vulture being put to them with all of them in a few days recover life they say that if the fish at chinise be cut into pieces and cast into the sea the parts will within a little
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time come together and live also we know that the Pelican doth restore her young to life being killed with her own blood chapter 39 that we may by some certain matters of the world stir up the gods of the
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world and their ministering Spirits no man is ignorant that evil spirits by evil and profane Arts may be raised up as cus saith Sorcerers are want to do who most testable and abominable filthiness did follow in a company such as were in times past in
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the sacrifices of Prius and in the warship of the idol which was called Panner to whom they did sacrifice with shameful nakedness neither to these is that unlike if it be true and not a fable which is read concerning the detestable
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heresy of old churchmen and like to these are manifest in witches and mischievous women with wickedness is the foolish dotage of women is subject to fall into by these and such as these evil spirits are raised as a wicked
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Spirit spake once to John of one cops a sorcerer all the power saith he of Satan dwells there and he has entered into a Confederacy with all the principalities together and likewise we with him and synops obeys us and we
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obey as a wicked Spirit spake once to John of one cups a sorcerer all the power sayith he of Satan dwells there and he has entered into a Confederacy with all the principalities together and likewise we with him and cops obeys us
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and we again obey him again on the contrary side no man is ignorant that super Celestial Angels or Spirits may be gained by us through good works a pure mind secret prayers devout humiliation and the like let no man
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therefore doubt that in like manner by some certain matters of the world the gods of the world may be raised by us or at least the ministering Spirits or Servants of these gods and as mercurious saith the Airy Spirits not super
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Celestial but less higher so we read that the ancient priests made statues and images foretelling things to come and Infuse them into the spirits of the Stars which were not kept there by constrainted in some certain matters but
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rejoiced in them as acknowledging some kinds of matter to be suitable to them they do always and willingly abide in them and speak and do wonderful things by them no otherwise than evil spirits are want to do when they possess men's
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bodies chapter 39 of bindings what sort they are of and in what ways they are want to be done we have spoken concerning the virtues and wonderful efficacy of Natural Things it remains now that we understand the thing of great
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wonderment and that it is a binding of men into love or hatred sickness or health or such like also The Binding of Thieves and robbers that they cannot steal in any place The Binding of merchants that they cannot
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buy or sell in any place The Binding of an army that they cannot pass over any bound The Binding of ships that no winds though never so strong shall be able to carry them out of the Haven also The
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Binding of a mill that it can by no Force whatsoever be turned around The Binding of a sistern or Mountain that the water cannot be drawn up out of them The Binding of the ground that it cannot bring forth fruit and The Binding of any
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place that nothing can be built upon it The Binding of fire that though it be never so strong can burn no combustible thing that is put to it also the bindings of lightnings and tempests that they shall do no hurt The Binding of
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dogs that they cannot bark The Binding of birds and wild beasts that they shall not be able to fly or run away and such like as these which are scarce credible yet often known by experience now there are such kinds of
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bindings as these made by sorceries ceries onance and love potions by binding to our hanging up of things by rings by charms by strong imagin ations and passions by images and characters by enchantments and imprecations by Lights by numbers by Sounds by words and names
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invocations and sacrifices by swearing Conjuring consecrations devotions and by diverse superstitions and observations and such like chapter 41 of sorceries and their power the force of sorceries is reported to be so great that they are believed to be
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able to subvert consume and change all inferior things according Virgil's Muse Morris for me these herbs in pontis chose and curious drugs for their great plenty grows I many times with these have moris SPI changed to a wolf and in
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the woods to hide from sepulchers W Souls departed charm and corn bear standing from another 's Farm also in another place concerning the companions of ulses whom the cruel goddess s their invests with Fierce aspects and change to Savage
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beasts and a little after When Love from pus cers could not gain him with her Charming wand in hellish Bane changed to a bird and spots his speckled wings with Sury colors now there are some kinds of these
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sorceries mentioned by Lucan concerning that sorceress theah calling up ghosts where he saith here all Nature's products unfortunate foam of Mad Dogs which waters fear and hate guts of the lyns hyenas not in bread the marrow of a
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heart with serpents fed we not wanting no nor the sea lampre which stops the ships nor yet the dragon's eye and such as appus tells of concerning pamil that sorceress endeavoring to procure love to whom fotus a certain maid
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brought the hairs of a goat cut off from a bag or bottle made with the skin thereof instead of a boetius a young man hair now she saith appolus being out of her wits for the young man goeth up to
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the tiled roof and in the upper part thereof makes a great hole open to all the Oriental and other aspects and most fit for for these her arts and there privately worships having before finished her mournful house with suitable furniture
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with all kinds of spices with plates of iron with strange words engraven upon them with parts of Sterns of ships that were Cast Away and much lamented and with diverse member of buried carcasses cast abroad here noses and fingers there the
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fleshy nails of those that were hanged and in another place the blood of them that were murdered then there skulls mangled with the teeth of wild beasts then she offers sacrifices their Enchanted entrails lying panting and sprinkles them with diverse kinds of
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Liquors sometimes with fountain water sometimes with cow's milk sometimes with Mountain Honey and Mead then she ties those hairs into knots and lays them on the fire with diverse odors to be burnt then presently with an irresistible power of magic and blind force of the
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Gods the bodies of those whose hairs did smoke and crash did assume the spirit of a man and feel and hear and walk and come wither the stink of their hair LED them and instead of boetius the young
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man come skipping and leaping with joy and love into the house Austin also reports that he heard of some women sorceresses that were so well versed in these kinds of Arts that by giving cheese to men they could
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presently turn them into working cattle and the work being done restored them into men again chapter 42 of the wonderful virtues of some kinds of sorceries now I will show you what some of the sorceries are that by the example
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of these there may be a way open for the consideration of the whole subject of them of these therefore the first is the catamenia which how much power it hath in sorcery we will now consider for as they say if it comes over a new wine it
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makes it sour and if it doth but touch the vine it spoils it forever and by its very touch it makes all plants and trees Barren and they that be newly set to die it burns up all the herbs in the garden and makes fruit
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fall off from the trees it darkens the brightness of a Looking Glass dulls the edges of knives and razors and dims the beauty of ivory it makes iron presently Rusty it makes brass rust and smell very strong it makes dogs mad if they do but
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taste of it and if they being thus mad shall bite anyone the wound is incurable it kills whole hives of bees and drives them from the hives that are but touched with it it makes linen black that is
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boiled with it it makes Mars cast their fo if they do but touch it and makes ass is Barren as long as they eat of the Corn that hath been touched with it the ashes of caminus clothes if they be cast upon purple garments
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that are to be washed change the color of them and takes away colors from flowers they say that it drives away terrain and Corton argues if it be put into the wool of a black RAM and tied up
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in a silver bracelet as also if the souls of the patient's feet be anointed therewith and especially if it be done by the woman herself the patient not knowing of it moreover it cures the fits of the falling sickness but most espe
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especially it cures them that are afraid of water or drink after they are bitten with a Mad Dog if only a catamenia cloth be put under the cup besides they report that if caminus persons shall walk being nuded about the standing corn they make
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all caners worms beetles flies and all hurtful things to fall off from the corn but they must take heed that they do it before sun rising or else they will make the corn to wither also they say they are able to
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expel hail tempests and Lightnings more of which plyy makes mention of know this that they are a greater poison if they happen in the decrease of the Moon and yet much greater if they happen betwix the decrease and change of the moon but
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if they happen in the eclipse of the moon or the sun they are an incurable poison but they of the greatest force of all when they happen in the first early years even in the years of virginity for
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if they do but touch the posts of the house there can be no Mischief take effect in it also they say that the threads of Any Garment touched therewith cannot be burnt and if they be cast into the fire it will spread no
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further also it is said that the root over P being given with castor oil smeared over using the caminus cloth cureth the falling sickness moreover if the stomach of a heart be burnt or roasted and it be put a perfuming maid
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with a caminus cloth it will make crossbows useless for the killing of any game the hairs of a caminus person put under compost breed serpents and if they be burnt will drive away serpents with their smell so great a poisonous force
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is in them that they are poisoned to poisonous creatures there is also hippman which amongst sorceries is not the least taken notice of and it is a little ven enous piece of Flesh as big as a fig and black which is in the
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forehead of a Colt newly fold which unless the May herself presently eat she will never after love her fo or let it suckle and for this cause they say there is a most wonderful power in it to procure love if it be powdered and drank
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in a cup with the blood of him that is in love there's also another sorcery of the same name hippomenes a venomous humor of the Mar in her mating season of which Virgil makes mention when he sings Here Comes That poison which the
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Shepherds call hippel manes and from the Mars doth fall the woeful Bane which cruel step Dames use and with a charm amongst the powerful drugs Infuse of this doth juvenile the satirist makes mention hippomenes poisons that boiled are and charms are
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given to sons-in-law with such like Harms appollonia also in the argonautica makes mention of the herb of Prometheus which he saith groweth from corrupt blood dropping upon the Earth whilst the vulture was gnawing upon the liver of Prometheus upon the hill
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Caucasus the flower of this herb he saith is like saffron having a double stock hanging out one further than the other the length of a cubit the root under the Earth as flesh newly cut sends forth a blackish juice as if it were a
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beach with which saith he if anyone shall after he hath performed his Devotion to proera smear over his body he cannot be hurt either with sword or fire also saxo grammaticus writes that there was a certain man called froton
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who had a garment which when he had put it on was such he could not be hurt with the point or edge of any weapon the civet cat also abounds with sorceries for as plyy reports the posts out of a
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door being touched with her blood the Arts of jugglers and Sorcerers are so invalid that the gods cannot be called up and will by no means be persuaded to talk with them also that they that are anointed with the ashes of the ankle
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bone of her left foot being decocted with the blood of a weasel shall become odious to all the same also is done with the eye being decocted also it is said that the straight gut is administered against the
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Injustice and Corruption of princes and great men in power and for success of petitions and to conduce to the ending of suits and controversies if anyone hath never so little of it about him and that if it be bound unto the left arm it
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is such a perfect charm that if any man do but look upon a woman it will make or follow him presently and that the skin of a civet cats for head doth withstand bewitching they say also that the blood
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of a basilisk which they call the blood of Saturn hath such great force in sorcery that it procures for him that carries it about him good success of his petitions from Great Men in power and of his prayers from God and also remedies
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of diseases and Grant of any privilege they say also that a tike if it be pulled out of the left ear of a dog and if it be it is altogether black hath great virtue in the prognosticating of life for if the sick partly shall
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answer him that brought it in and who standing at his feet shall ask of him concerning his disease there is certain hope of life and that he shall die if he make no answer they say also that a stone that
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is bit with a Mad Dog hath power to cause Discord if it be put in drink and that he shall not be barked that by dogs that puts the tongue of a dog in his shoe under his great toe especially if
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the herb of the same name V hounds tongue be joined with it and then a membrane of the second dines of a dog doth the same and that dogs will shun him that ha a dog's heart and plyy reports that there is a red
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toad that lives in Briars and brambles and is full of sorceries and doth wonderful things for the little bone which is in his left side being cast into cold water makes it presently very hot by which also the Rage of dogs is restrained
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and their love is procured if it be put in their drink and if it bound to anyone it stirreth up desire on the contrary the little bone which is in the right side makes hot water cold and that it can never be hot
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again unless it be taken out also it is said to cure cortens if it be bound to the sick in a snake skin as also all other fevers and to restrain Love and Desire and that the spleen and
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heart is an effectual remedy against the poisons of the said toad thus much plyy writes also it is said that the sword with which a man is slain hath wonderful power and sorceries for if the snaffle of the
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bridal or Spurs be made of it they say that with these any horse though never so wild May Be Tamed and gentled and that if a horse should be shaw with shoes made of it he would be most Swift
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and Fleet and never though never So Hard Road TI but yet they will that some certain characters and names should be written upon it they say also if any man shall dip a sword wherewith men were beheaded in wine and the sick drink thereof he
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shall be cured of his Quarton they say also that a cup of liquor being made with the brains of a bear and drank out of his skull shall make him that drinks it to be fierce and raging as a bear and
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think himself to be changed into a bear and and judge all things he sees to be bears and so to continue in that Madness until the force of that draft shall be dissolved no other distemper being all this while perceived in
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him chapter 43 of perfumes and suag their Manner and power some suag also or perfuming that are proper to the stars are of great force for the opportune receiving of celestial gifts under the Rays of the stars in as much as they do strongly
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work upon the air and breath for our breath is very much changed by certain kinds of vapors if both Vapors be of another like the air also being through the said Vapors easily moved or affected with the qualities of inferiors or those
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Celestial daily and quickly penetrating our breast and vitals doth wonderfully reduce us to the like qualities wherefore saamag are want to be used by them that are about to sooth say or predict for to affect their fancy or conception which suffs indeed being
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duly appropriated to any certain deities do fit us to receive divine inspiration so they say that fumes made with linseed flee Bane seeds Roots violets and parsley doth make one to foresee things to come and doth conduce to prophesying
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let no man wonder how great things suag can do in the air especially when he shall with porus consider that by certain Vapors exhaling from proper suff mations Airy Spirits are presently raised as also thunderings and Lightnings and such like things as the
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liver of a chameleon being burnt on the top of the house doth as it is Manifest raised showers and Lightnings in like manner the head and throat of the ion if they be burnt with Oak and wood cause
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storms and Lightnings there are also subag under opportune influences of the stars that make the images of spirits forth withth appear in the air or elsewhere so they say that if a coriander smallage henbane and Hemlock be made of fume that spirits
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will presently come together hence they are called spirits herbs also it is said that a few made of the roots of the ready herb sepen with the juice of Hemlock and henbane and the herb tosis barbatus Red Sanders and black poppy
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makes spirits and strange shapes appear and if smed be added to them the fume chases away Spirits from any place and destroys their Visions in like manner a fume made of calamint P mints and Palma Christie drives away all evil spirits
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and vain imaginations moreover over it is said that by certain fumes certain animals are gathered together and also put to flight AS plyy mentions concerning the stones liparus that with the fume thereof all beasts are called out so the bones in
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the upper part of the throat of a heart being burnt gather all the serpents together but the Horn of the heart being burnt doth with its fume chase them all away the same doth a fume of the feathers of peacocks also the lungs of
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an Mass being burnt puts all poisonous things to flight the fume of the burnt hoof of a horse drives away mice the same doth the hoof of a mule with which also if it be the hoof of the left foot
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flies are driven away and they say if a house or any place be smoked with the gall of a cuttlefish made into a confection with red storax roses and lignum alos or ligalo and if then there be some
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seawater or blood Blood cast into that place the whole house will seem to be full of water or blood and if some Earth of plowed ground be cast there the Earth will seem to Quake now such kinds of
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vapors we must conceive do infect anybody and Infuse a virtue into it which doth continue long even as any contagious or poisonous Vapor of the pestilence being kept for two years and the wall of a house infects the
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inhabitants and as the contagion of pestilence or leprosy lying hid in a garment doth long after infect him that wears it therefore where certain suffumigation used to affect images rings and suchlike instruments of magic and hidden treasures and as porus saith
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very effectually so they say if anyone shall hide gold or silver or any other precious thing the Moon being in conjunction with the sun and shall fume The Hiding Place with coriander saffron henbane smage and black poppy of each
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alike quantity bruised together and tempered with the juice of Hemlock that which is so hid shall never be found or taken away and that Spirits shall continually keep it and if anyone shall Endeavor to take it away he shall be
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hurt by them and shall fall into a frenzy and Hermes saith that there is nothing like the fume of spermaceti for the raising of spirits wherefore if a fume be made of that and lignum alows red storax pepper wart musk and saffron
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all tempered together with the blood of a lapwing it will quickly gather Airy Spirits together and if it be used about the graves of the Dead it gathers together spirits and the ghosts of the dead so as often as we direct any work
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to the sun we must make suffs with solary things and if to the Moon with lunary things and so of the rest and we must know that as there is a contrar and enity in stars and Spirits so also in
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saamag into the same so there's also a contrar betx lignum allows and sulfur frankincense and Quicksilver therefore spirits that are raised by the fume of lignum allows are alled by the burning of sulfur as procas gives an example of a
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spirit which was want to appear in the form of a lion but by the setting of a before it vanished away because there was a contrar betx a and a lion and so the like consideration in practice is to be observed concerning
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such like things chapter 44 the composition of some fumes appropriated to the planets we make a suif foration for the sun in this manner these a saffron Amber gree musk lignum alows lignum Balsam the fruit of a laurel cloves myrr and
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frankincense all which being bruised and mixed in such a proportion as may make a sweet odor must be incorporated with the brain of an eagle or the blood of a white after the manner of pills and troes for the moon we make a
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suffumigation of the head of a dried frog the eyes of a bull the seed of a white poppy frankincense and camp for which must be incorporated with caminia or the blood of a goose for Saturn take black poppy seed henbane root of mandre
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the load Stone and myrr and make them up with the brain of a cat or the blood of a bat for Jupiter take the seed of Ash lignum allows storax the gum Benjamin or benzoin the lazuli stone and the tops of
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the feathers of a peacock and incorporate them with the blood of a stor or a swallow or the brain of a heart for Mars take euphorium bellium gum ammoniac the roots of both helbor the load stone and a little so sulfur
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and incorporate them all with the brain of a heart the blood of a man and the blood of a black cat for Venus take musk Amber gree lignum allows red roses and red coral and make them up with the
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brain of sparrows and the blood of pigeons for mercury take mastic frankincense cloves and the herb sink foil and the stone achet and incorporate them all with the brain of a fox or weasel and the blood of a
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magpie the sides to Saturn are appropriated for fumes all odiferous Roots as pepper wart root Etc and the frankincense tree to Jupiter odiferous fruits as nutmegs and cloves to Mars all odiferous wood as Sanders Cyprus lignum Balsam and lignum allows through the sun
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all gums frankincense mastic Benjamin storax latinum ambergreey and musk to Venus sweet flowers as roses violets saffron and such like to Mercury all the peels of wood and fruit as cinnamon legnum Casia ma Citron or lemon peel and
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Bay berries and whatsoever seeds are odiferous to the moon the leaves of all vegetables as the leaf inum and the leaves of the Myrtle and Bay Tree know also that according to the opinion of The Magicians in every good
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matter as love goodwi and the like there must be a good fume odiferous and precious and in every evil matter as hatred anger misery and the like there must be a stinking fume that is of no worth the 12 signs also of the zodiac
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have their proper fumes as Aries hath myrrh Taurus pepper wart Gemini mastic and cancer campor Leo frankincense Virgo Sanders Libra galbanum and Scorpio aano Sagittarius lignum alows capricornus Benjamin Aquarius euphorium Pisces red storx but Hermes describes the most
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powerful fume to be that which is compounded of the seven aromatics according to the powers of the seven planets for it receives from Saturn pepper wart from Jupiter nutmeg from Mars lignum allows from the Sun mastic from Venus saffron from Mercury cinnamon
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and from the Moon the Myrtle chapter 45 of ceries unctions Love medicines and their virtues moreover ceries and enant conveying the virtues of things natural and Celestial to our spirit can multiply transmute transfigure and transform it accordingly as also transpose those
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virtues which are in them into it that so it cannot Act only upon its own body body but also upon that which is near and affect that by visible Rays charms and by touching it with some like quality for because our spirit is the
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subtile pure Lucid Airy and anxious Vapor of the blood it is therefore fit to make ceries of the like Vapors which are more suitable to our spirit in substance for then by reason of their likeness they do the more stir up
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attract and transform the spirit the like virtues have certain ointments and other Confections hence by the touch sometimes sickness poisonings and love is induced some things as the hands or garments being anointed also by kisses some things being held in the mouth love
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is induced as in Virgil we read that Venus prays Cupid that when glad Dao hugs him in her lap at Royal feasts crowned with the cheering grape when she embracing shall sweet kisses give Inspire head flame with deadly ban deceive he
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would now the sight because it perceives more purely and clearly than the other senses and fastening in us the marks of things more acutely and deeply doth most of all and before others agree with the Fantastic Spirit as is apparent in
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dreams when things seen do more often present themselves to us than things heard or anything coming under the other senses therefore when ceries or eye Waters transform visual spirits that Spirit doth easily affect the imagination which indeed being affected
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with diverse species and forms transmits the Same by The Same Spirit unto the outward sense of sight by which occasion there is caused in it a perception of such species and forms in that matter as if it were moved by external
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objects that there seem to be seen terrible images and spirits and such like so there are made ceries making us forth with to see the images of spirits in the air or elsewhere as I know how to make of a
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gall of a man and the eyes of a black cat and of some other things the like is made also of the blood of a lapwing of a bat and a goat and they say if a smooth shining piece of Steel be smeared over
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with the juice of mugart and made to fume it will make invoked spirits to be seen in it so also there are some suff mations or unctions which make make men speak in their sleep to walk and to do
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things which are done by men that are awake and sometimes to do those things which men that are awake cannot or dare not do some there are that make us to hear horrid or delectable sounds and such like and this is the cause why maniacal
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and Melancholy men believe they see and hear those things without their imagination doth only fancy within hence they fear things not to be feared and fall into wonderful and most false suspicions and fly when none pursueth them are also angry and content nobody
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being present and fear where no fear is such like passions also can magical Confections induce by suffs by ceries by unctions by Potions by poisons by lamps and lights by looking glasses by images enchantments charms sounds and music also by diverse rights
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observations cere monies religious and superstitions all which shall be handled in their places and not only by these kinds of Arts are passions apparitions and images induced but also things themselves which are really changed and transfigured into diverse forms as the poet relates of
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Proteus paricus Aus and mea the daughter of erisken so also cers changed the compan Companions of ulses and of old in the sacrifices of Jupiter lus the men that tasted of the inwards of the sacrifices were turned into
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wolves which plyy saith befell a certain man called Demarcus the same opinion was Austin of for he saith while he was in Italy he heard of some women that by giving sorceries and cheese to Travelers turned them into working cattle and when
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they had done such work as they would have them turn them into men again and that this befell a certain priest called pentius the scriptures themselves testify that faroh's Sorcerers turned their rods into serpents and water into blood and did other suchlike
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things chapter 46 of natural allegations and suspensions when the soul of the World by its virtue doth make all things that are naturally gener generated or artificially made to be fruitful by infusing into them Celestial properties for the working of some wonderful
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effects than things themselves not only when applied by subag or ceries or ointments or potions or any other suchlike way but also when they being conveniently wrapped up or bound to or hanged about the neck or in any other
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way applied although by never so easy a contact do impress their virtue Upon Us by these allegations therefore suspensions wrapping up applications and contacts the accidents of the body and mind are changed into sickness Health boldness fear sadness and joy and the
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like they render them that carry them gracious or terrible accepted or rejected honored and beloved or hateful and abominable now these kind of passions are conceived to be by the above said to be infused and not otherwise like what
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is Manifest in the grafting of trees where the vital virtue is sent and communicated from the trunk to The Twig grafted into it by way of contact and allegation so in the female palm tree when she comes near to the male her
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boughs Bend to the male and her bowed which The Gardener seeing bind ropes from the male to the female which becomes straight again as if she had by this connection of the Rope receed the virtue of the male in like manner we see that the
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crabfish or torpedo being touched a far off with a long pull doth presently Stupify the hand of him that toucheth it and if any shall touch the sea hair with his hand or stick will presently run out of his wits also if the fish is called
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Stella or starfish as they say being fastened with the blood of a fox and a brass nail to a gate evil medicines can do no hurt to any in such house also it is said that if a woman take a needle
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and beray it with dung and then wrap it up in Earth in which the carcass of a man was buried and shall carry it about her and a cloth which was used at the funeral that she will be able to possess
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herself so long as she hath it about her now by these examples we see how by certain allegations of certain things as also suspensions or by a simple contact or the connection or continuation of any threat we may be able to receive some virtues
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thereby it is necessary that we know the certain rule of allegation and suspension and the manner which the art requires these that they be done under a certain and suitable constellation and that they be done with wire or silken
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threads with hair or Senus of certain animals and things that are to be wrapped up must be done in the leaves of herbs or the skins of animals or fine cloths and the like according to the suitableness of things as if you would
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procure the solary virtue of anything this being wrapped up in bay leaves or the skin of a lion hang it about thy neck with a golden thread or a silken thread of a yellow color whilst the sun rules in the heaven so Thou shalt be
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endured with the solary virtue of that thing but if thou Dost desire the virtue of any saturnine thing Thou shalt in like manner take that thing whil Saturn rules and wrap it up in the skin of an ass or in a cloth used at a funeral
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especially if you desire it for sadness and with a black thread hang it about thy neck in like manner we must conceive of the rest chapter 47 of magical rings and their compositions Rings also which were always much esteemed of by the Ancients
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when they are opportunely made do in like manner impress their virtue Upon Us in as much as they do affect the spirit of him that carries them with gladness or sadness and render him courteous or terrible bold or fearful amiable or
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hateful in as much as they do fortify us against sickness poisons enemies evil spirits and all manner of hurtful things or at least will not suffer us to be kept under them now the manner of making these things of magical Rings is this V
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when any Star ascends fortunately with the fortunate aspect or conjunction of the Moon we must take a stone and herb that is under that star and make a ring of the metal that is suitable to the star and in it fasten
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the stone putting the herb or root under it not omitting the inscriptions of images names and characters as also the proper suff mations but we shall speak more of these in another place where we shall treat of images and
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characters so we read in philostratus jarus that a wise Prince of the Indies besto seven rings made after this manner marked with the virtues and names of the seven planets to appolloni as of which he wore every day of the week one
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thereof distinguishing them in their order according to the names of the days as is set forth by astrologers these Sunday the ring marked with the virtues and inscribed with the name and seal of the Sun that Planet which ruleth over
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Sunday and from which the day taketh its name Monday the Ring of the virtues seal and the name of the Moon Tuesday that inscribed unto Mars Wednesday that unto Mercury Thursday that inscribed into Jupiter Friday that unto Venus and
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Saturday that unto the planet Saturn seeing as Saturday is the last day of the week and hath correspondence with the last end of life and is ruled by Saturn which carries the sickle of death death and it is said that appolloni as
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by the benefit of these seven magical Rings lived above 130 years as also that he has always retained the beauty and vigor of his youth in like manner Moses the lawgiver and ruler of the Hebrews being skilled in the magic of the
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Egyptians is said by Josephus to have made rings of love and Oblivion there was also as saith Aristotle amongst the serans a ring of batis which could procure love and honor we read also that udus a certain philosopher made Rings against the bites
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of serpents bewitching and evil spirits the same doth Josephus relate of Solomon also we read in Plato that saus the king of Lydia had a ring of wonderful and strange virtues the Seal of which when he turned it toward the palm of his hand
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rendered him invisible nobody could see him but he could see all all things and by the opportunity of which ring he deceived the queen and slew the king his master and killed whomsoever he thought stood in his way and in these villainies
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no one could see him and at length by the benefit of this ring he became king of Lydia himself chapter 48 of the virtue of places and what places are suitable to every Star there be wonderful virtues of
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places accompanying them either from things they're placed or by the influences of the stars or in any other way for as plyy relates of a cuckoo in what place anyone doth first hear him if his right footprint be marked about and
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that place dug up there will be no fleece be bred in that place where it is scattered so they say that the dust of the track of a snake being gathered up and Scattered amongst bees makes them return to their hives so also that the
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dust in which a mule hath rolled himself being cast upon the body doth mitigate the heat of passion and that the dust wherein a hawk hath rolled herself if it be bound to the body in a bright red
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cloth cures the Corton so doth the stone taken out of the nest of a swallow as they say presently relieve those that have the falling sickness and being bound to the party continually preserves them especially if it be rolled in the
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blood or heart of a swallow and it is reported that if anyone shall cut a vein being fasting and shall go over a place where anyone lately fell with the fit of a falling sickness that he shall fall into the same disease and
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plyy reports that to fasten an iron nail in that place where he that fell with a fit of the falling sickness first did Pitch his head will free him from his disease so they say that an herb growing
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upon the head of any image being gathered and bound up in some part part of one's garment with a red tread shall presently elay the headache and that any herb gathered out of the Brooks or Rivers before sunrising and nobody
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seeing him that gathers it shall cure the tan if it be bound to the left arm the sick party not knowing what is done amongst places that are appropriated to the stars all stinking places and dark underground religious
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and mournful places as churchyards tombs and houses not not inhabited by men and old tottering obscure Dreadful houses and solitary dens caves and pits also fish ponds standing pools sewers and such like are appropriated to Saturn unto Jupiter are ascribed all privileged
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places consistories of noblemen tribunals chairs places for exercise schools and all beautiful and clean places and those sprinkled with diverse odors to Mars fiery and bloody places furnaces bake houses shambles places of execution and places where there have
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been great battles fought and Slaughters made and the like to the sun light places the Serene Air Kings palaces and Prince's courts pulpits theaters Thrones and all kingly and magnificent places to Venus Pleasant fountains and Green Meadows flourishing Gardens
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garnish beds stews and according to orus the Sea The Seashore baths dancing places and all places belonging to women to Mercury shops schools warehouses exchanges for merchants and the like to the Moon Wilderness Woods rocks Hills mountains forests fountains
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Waters Rivers Seas sea Shores ships highways Groves Grainer for corn and such like on this account they Endeavor to procure love or want to bury for a certain time the instruments of their art whether they be rings images looking
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glasses or any other or hide them in a stew house so that they will contract some virtue under Venus the same as those things that stand in stinking places become stinking and those in an aromatic Place become aromatic and of a
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sweet Savor the four corners of the earth also pertain to this matter hence they that are to gather a saturnine marshall or jovial herb must look towards the east or South partly because they desire to be Oriental from the Sun and partly
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because of their principal houses these Aquarius Scorpio and Sagittarius are southern signs so also are capricornus and Pisces but they that will gather a venial Mercurial or lunary herb must look towards the West because they Delight to be western or else they must
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look towards the north because their principle houses these Taurus Gemini cancer Virgo are Northern signs so in any solary work we must look not only towards the east and south whilst plucking it but also towards the solary body and
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light chapter 49 of light colors candles and lamps and to what stars houses and elements several colors are ascribed light also is a quality that partakes much of form and is a simple act and also representation of the
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understanding it is first diffused from the mind of God into all things but in God the Father the father of light it is the first True Light then in the Sun a beautiful overflowing brightness and in the Holy Ghost a burning brightness
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exceeding all intelligences yay as dionis saith of seraphim in angels it is a shining intelligence diffused an abundant Joy beyond all bounds of reason yet received in diverse degrees according to the nature of the intelligence that receives it then it
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descends into the celestial bodies where it becomes a store of life and an effectual propagation even a visible Splendor in the fire it is a certain natural liveliness infused into it by the heavens and lastly in men it is a
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clear course of reason an innate knowledge of divine things and the whole rational faculty but this is manifold either by reason of the disposition of the body or by reason of him who bestows it who gives it to everyone as he
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pleaseth from then it passeth to the fancy yet above the senses but only imaginable and then to the senses especially to the sense of the eyes in them light is a visible clearness and is extended to other perspicuous bodies in
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which it becomes a color and a shining Beauty but in dark bodies it is a certain beneficial and generative virtue and penetrates to the very center where its beams being collected into a small place become a dark heat tormenting and
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scorching so that all things perceive the Vigor of the light according to their capacity and all light joining to itself and en livening heat and passing through all things doth convey its qualities and virtues to All Things Great is the power
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of light to Mar or make enchantments so a sick man uncovered against the Sun or the moon there Rays become charged with the noxious qualities of the sickness and penetrating convey them into the body of another and affect that with a
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quality of the same kind so that from the sick should be covered deep from the light lest its occult quality doth infect the well this is the reason why enchanters have a care to cover their enchantments with their
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Shadow so the civit cat makes all dogs dumb with the very Touch of her Shadow also there are made artificially some lights by lamps torches candles and such like of some certain things and fluids opportunely chosen according to the rule
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of the stars and composed amongst themselves according to their congruity which when they be lighted and shine alone are want to produce some wonderful and Celestial effects which men many times Wonder at so plyy reports out of vilus of a poison of mares which being
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lighted in torches doth mon ously represent a sight of horses heads the like may be done with flies which being duly tampered with wax and lighted make a strange sight of flies and the skin of a serpent lighted in a proper lamp
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maketh serpents appear they say that when grapes are in their flour if anyone shall bind a vial full of oil to them and shall let it alone until they be ripe and then the oil be put in a lamp
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and lighted it makes grapes to be seen and so with other fruits if centori be mixed with honey and the blood of a lamp wi and be put in a lamp they that stand about will look much larger than they
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are want and if it be lit in a clear night the Stars will seem to scatter one from another such Force also is in the ink of the Cuttlefish that it being put into a lamp makes black Moes appear it is also
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reported that a candle made of some saine things being lighted if it be extinguished in the mouth of a man newly dead will afterwards as oft as it shines alone bring a feeling of sadness and of great fear upon them that stand about it
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of such like torches and lamps doth Hermes speak more of also Plato and chirines and of the latter writers albertus in a certain treaties of this particular thing colors also are a class of Lights which being duly mixed with things are
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want to expose such things to the influence of those stars to which the colors are agreeable and we shall afterwards speak of some colors which are the lights of the planets by which even the natures of fixed Stars
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themselves are understood which also may be applied to the Flames of lamps and candles but in this place we shall relate how the colors of inferior mixed things are distributed to diverse planets all colors as black Lucid earthy
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leaden or brown have relation to Saturn Sapphire and Airy colors and those which are always green clear purple darkish golden or mixed with silver belong to Jupiter red colors and burning fiery flaming Violet purple bloody and iron colors resemble Mars golden saffron
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purple and bright colors resemble the Sun but all white Fair curious green Ruddy betwix saffron and purple resemble Venus Mercury and the moon moreover amongst the signs of the zodiac no known as the houses of the heaven the first
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and seventh hath the color white the second and 12th green the third and 11th saffron the fourth and the 10th red the fifth and Ninth a honey color and the sixth and eighth black the elements also have their
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Colors by which natural philosophers judge of the complexion and property of their nature for an earthy color caused of coldness and dryness is brown and black and manifests black colar and a SAT nature blue tending towards whiteness doth denote flam for cold makes white
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moisture and dryness makes black reddish color shoes blood but fiery flaming burning hot shoes collar which by reason of its subtlety and aptness to mix with others doth cause diverse colors more for if it be mixed with blood and blood be most
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predominant it makes a fluid red if collar predominant it makes makes a reddish color if there be an equal mixtion it makes a sad red but if a just collar be mixed with blood it makes a hempen color and red if blood
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predominant and somewhat red if collar Prevail but if it be mixed with a Melancholy humor it makes a black color but with Melancholy and Flem together in an equal proportion it makes a hempen color if flam abound a mud color if
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Melancholy a bluish but if it be mixed with flam alone and an equal proportion it makes a Citron color if unequally a pale or palish now all colors are more prevalent when they be in silk or in metals or in
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perspicuous substances or in precious stones and in those things which resemble celestial bodies in color especially in living things chapter 50 of Fascination and the art thereof Fascination is a binding which comes from the spirit of the witch Through The
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Eyes of him that is so Bewitched and entering to his heart now the instrument of Fascination is the spirit v a certain pure Lucid sutile Vapor generated of the pure blood by the heat of the heart this doth always send
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forth Through The Eyes Rays like to itself those Rays being sent forth do carry with them a spiritual vapor and that Vapor a blood as it appears in swollen and red eyes whose Rays being sent forth to the eyes of him that looks
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upon them carry the vapor of the corrupt blood together with Itself by the contagion of which it doth infect the eyes of the beholder with the like disease so the eye being opened and intent upon anyone with a strong
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imagination doth Dart its beams which are the vehiculum of the spirit and to the eyes of him that is opposite to him him which tender Spirit strikes the eyes of him that is Bewitched being stirred up from the heart of him that strikes
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and pus the breast of him that is stricken wounds his heart and infects his Spirit whence appolus saith thy eyes sliding down through my eyes into mine inward breasts stir up a most veh burning in my marrow know then that men are most
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Bewitched when with often beholding they direct the edge of their sight to the edge of the sight of those that bewitch them and when their eyes are reciprocally intent one upon the other and when rays are joined to rays and
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lights to lights the spirit of the one is joined to the spirit of the other and fixthed Sparks so are strong legations made and so most vehement loves are inflamed with only the Rays of the eyes even with a
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certain sudden looking on as if it were with a dart or stroke penetrating the whole body whence then the spirits and Amorous blood being thus wounded are carried forth upon the lover and enchanter no otherwise than the blood
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and spirit of the Vengeance of him that is slain are upon him that slays him whence lucretius Sayang concerning those Amorous bewitching the body smitten is but yet the mind is wounded with the darts of cupid blind all parts do sympathize if
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th wound but know the blood appears in that which hath blown so great is the power of Fascination especially when the vapors of the eyes are subservient to the affection therefore witches use ceries ointments allegations and such like to affect and
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corroborate the spirit in this or that manner to procure love they use veneral ceries as hippomenes the blood of doves or sparrows and such like to induce fear they use Marshall ceries as of the eyes of wolves the civet cat and the like to
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procure misery or sickness they use saturnine things and so of the rest chapter 51 of certain observations producing wonderful virtues they say that certain acts and observations have a certain power of natural things that they believe diseases may be
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expelled or brought thus and thus so they say that the Cains may be driven away if the pairings of the nails of the sick be bound to the neck of a live eel in a linen cloth and she be let
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go into the water and pliney saith that the pairings of a sick man's nails of his feet and hands being mixed with the wax cure the Corton Turin and cottian OG and if they be before sunrising fastened to another man 's gate will cure such
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like diseases in like manner let all the pairings of the nails be put into the caves of ants and the first ant that begins to draw at the pairings must be taken and bound to the neck of the sick
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and by this means will the disease be cured they say that by wood stricken with lightning and cast behind the back of one's hands any disease may be removed and in Cains a piece of a nail from a gibbet
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wrapped up in wool and hung about the neck cures them also a rope doth the like that is taken from a Gallows and hid underground so that the sun cannot reach it the throat of him that hath a hard
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swelling or imposte being touched with the hand of him that died by an immature death will be cured thereby they say also that a woman is presently eased of her hard labor if anyone shall put into her bed a stone or
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Dart with which a boar or a bear or man hath been killed with one blow the same doth a spear that is pulled out of the body of a man if it shall not first touch the ground also they say that
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arrows pulled out of the body of a man if they have not touched the Earth taken and stealthily placed under any one living down will procure love the falling sickness is cured by meat made of the Flesh of a wild beast slain in
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the same manner as a man is slain a man's eyes that are washed three times with the water wherein he hath washed his feet shall never be sore or Blair it is said that some do cure diseases of the groin with shred taken
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out of a Weaver's Loom and tying it into seven or nine knots the name of some Widow being named at every knot the spleen of cattle extended upon painful spleens cures them if he that applies it saith that he is applying a
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medicine to the spleen to cure and ease it after this they say the patient must be shut into a sleeping room the door being sealed up with a ring and some verse be repeated over 19 times the water of a green lizard cures the same
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disease if it be hanged up in a vessel before the patient's bed chamber so that he may as he passes in and out touch it with his hand and the little frog climbing up a tree if anyone shall spit
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in his mouth and then let him Escape is said to cure the cough it is a wonderful thing but easy to experience that plyy speaks of that if anyone shall be sorry for any blow that he hath given another a far off or
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nigh at hand if he shall presently spit into the middle of that hand with which he gave the blow the party that was smitten shall presently be freed from pain this hath been approved of in a four-footed beast that hath been sorely
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hurt some there are that aggravate the blow before they give it in like manner spittle carried in the hand or to spit in the shoe of the right foot before he put it on is good when anyone passeth
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through a dangerous place they say that wolves will not come to a field if one of them be taken and his blood let by little and little out of his legs being unbroken with a knife and sprinkled about the outside of the field and he
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himself be buried in that place from whence he was first drawn the methanes citizens of trenum accounted it as a present remedy for preserving of vines from the wrong of the southern wind having always found it by most certain experience if whilst the
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wind blows a white should be pulled to pieces in the middle by two men both of whom each keeping his part must walk each way around the vineyard until both meet in the place from when they begin their
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circuit and must in that place bury the pieces of the C Also if anyone shall hold a Viper over a vapor with a staff he shall prophecy and that the staff wherewith the snake was beaten is good against female diseases
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that these things plyy recites it is said that in gathering roots and herbs we must draw three circles round about them first with a sword and then dig them up meanwhile taking the heat of any contrary wind also they say that if
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anyone shall measure a dead man with a rope first from the elbow to the biggest finger then from the shoulder to the same finger and afterwards from the head to the feet making Thrice those mensurations if anyone afterwards shall
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be measured with the same rope in the same manner he shall not Prosper but be unfortunate and fall into misery and sadness albertus of crannis saith that if any woman hath Enchanted thee to love her take the Gown she sleepeth in out of
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doors and spit through the right sleeve thereof when the enchantment will be quitted and plyy saith that to sit by women far with child or when a medicine is given to any one of them the fingers being joined together like the teeth of
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a comb is a charm so much the more if the hands be joined about one or both knees also to sit cross-legged is sorcery therefore it was forbidden to be done in the councils of princes and rulers as a thing which hindered all
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acts and it is said if anyone shall stand before a man's chamber door and call to him by name and the man answer if then he fasten a knife or Needle on the door the edge or point being
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downward and break it he that be in that room shall be unable of his intention so long as those things shall be there chapter 52 of the countenance and gesture the habit and the figure of the body and to
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what stars any of these do answer whence physiology and metapos toy and chiromancy arts of divination have their grounds the countenance gesture motion setting and figure of the body being accidental to us conduce to the receiving of celestial gifts and expose
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us to the superior bodies which produce certain effects in us like unto the effects following the methods of gathering helbor which if thou pulst the leaf upward when gather ing it draws the humors upward and causeth vomiting if
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downward it causeth purging drawing the humor downward how much also the countenance and gesture of one person doth affect the sight imagination and spirit of another no man is ignorant so they that are parents discover those impressions in their
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children of their previous conditions and that which they did then do form and imagine so a mild and cheerful countenance of a prince in the city makes the people joyful but if it be fierce or sad doth terrify them so the
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gesture and countenance of anyone lamenting doth easily move to pity so the shape of an amiable person doth easily excite to Friendship thou must know that such like gestures and figures as harmonies of the body do expose it to no otherwise to the
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celestials then odors and the spirit of a medicine and internal passions also do the soul for as medicines and passions of the Mind are by certain dispositions of the heaven increased so also the gesture and motion of the body to get an
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efficacy by certain influences of the heavens for there are gestures resembling Saturn which are Melancholy and sad as our beating of the breast or striking of the head also such as our religious as the Bowing of the knee and
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a fixed look downwards as of one praying also weeping and such like as are used by the austere and saturnine man such an one as a satirist describes with hang down head with eyes fixed to the ground his raging words
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bites in and muttering sound he doth Express with pouting lips A Cheerful and honest countenance a worshipful or no mble gesture or bearing clapping of the hands as one rejoicing and praising and the bending of the knee with the head lifted
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up as of one that is worshiping as ascribed to Jupiter a sour Fierce cruel angry rough countenance and gesture are ascribed to Mars solary are honorable and courageous gestures and countenances also walking abroad a bending of the knee as of one
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honoring a king with one bent knee those under Venus are dances Embraces laughters and those of an amiable and cheerful countenance those Mercurial are inconstant and quick variable and such like gestures and countenances those lunary or under the
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moon are such as are movable poisonous and childish and the like as we have spoken above of gestures so also are the shapes of men distinct as follows Saturn bespak a man to be of a black and yellowish color lean crooked
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of a rough skin great veins the body covered with hair little eyes of a frowning forehead a thin beard Great Lips eyes intent upon the ground of a heavy gate striking his feet together as he walks crafty witty a Seducer and
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murderous Jupiter signifies a man to be of pale color darkish red a handsome body good stature bold of great eyes not black altogether with large pupils short nostrils not equal great teeth before curled hair of good disposition and
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manners Mars makes a man red with red hair a round face yellowish eyes of a terrible and sharp look joken bold proud and crafty the sun makes a man of a Tawny color betwix yellow and black dashed with red of a short stature yet of a
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handsome body without much hair and curly of yellow eyes wise and faithful and desirous of Praise Venus signifies a man to be tending towards Blackness but more white with a mixture of red a handsome body a fair and round face Fair eyes Fair hair
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the Blackness whereof is more intense of good manners and honest love also kind patient and jant Mercury signifies a man not much white or black of a long face High forehead Fair eyes not black to have a straight and Long Nose thin beard long
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fingers to be ingenious a subtile Inquisitor a turncoat a subject to many fortunes the moon signifies a man to be in color white mixed with a little red of a fair stature a round face with some marks in it eyes not fully black
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frowning forehead and kind gentle and sociable the signs also and the faces of signs have their figures and shapes which he that would know must seek them out in books of astrology lastly upon these figures and gestures both physiy and
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metapos toy Arts of divination do depend also chiromancy foretelling future events not as causes but as signs through like effects caused by the same cause and although these diverse kinds of divinations may seem to be by inferior and weak signs yet the
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judgments of them are not to be slighted or condemned when prognostication is made by them not out of superstition but by reason of the harmonical correspondency of all the parts of the body who soever therefore doth the more
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exactly imitate these celestial bodies either in nature study action motion gesture countenance passions of the mind and opportunity of the season is so much the more like the heavenly bodies and can receive larger gifts from them chapter 53 of divination and the kinds
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thereof there are some other kinds of divinations depending upon natural causes which are known to everyone in his art and experience to be in diverse things by which Physicians husbandmen Shepherds Mariners and others do prognosticate out out of the probable signs of every kind
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of divination many of these kinds of divination Aristotle made mention of in his book of times amongst which agura and Opia are the chiefest which were in former time in such esteem amongst the Romans that they would do nothing that did belong to
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private or public businesses without the Council of the augers cisero in his book of divinations largely declares that the people of tusca would do nothing without this art now there are diverse kinds of opas some are called agoria which are
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taken from Birds some are Celestial which are taken from thunderings and Lightnings some are called kadus I.E when any fell in the temple or elsewhere some were sacred which were taken from sacrifices some of these were called pakula and sad aicia as when a sacrifice
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escaped from the altar or being smitten made a bellowing or fell upon another part of his body than he should to these is added exageration V when the rod fell out of the hand of the augur with which
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it was the custom to view and take notice of the officium Michael scotes makes mention of 12 kinds of augies these six on the right hand the names of which he saith are fova fetus coner antham Sona Sova and sonas
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survet and six on the left hand the names of which are conova conus vam heronim scaron NOA and scarettes expounding their names he saith for noova is an augury when thou goest out of thy house to do any
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business and in going thou see a man or a bird going or flying so that either of them set himself before thee upon thy left hand that is a good signification in reference to thy business for vetus is an augury when
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thou shalt go out of thy house to do any business and in going Thou shalt find or see a man or bird resting himself before thee on the left side of thee that is an ill sign concerning thy
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business Byam is an augury when a man or bird in his Journey or flying pass before thee coming from the right side of thee and bending toward the left go out of thy sight that is a good sign of
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concerning thy business conera is an augury when thou DST first find a man or a bird going or flying and then rest himself before thee on thy right side thou seeing of it that is a good sign concerning thy
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business converus is an augury when first thou find or see a man or bird bending from the right side it is an ill sign concerning thy business schar NOA or soner NOA is when a man or a bird comes behind thee and
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outg goeth thee but before he comes at thee he rests thou seeing on him on thy right side it is to thee a good sign skes or sonus is when thou see a man or bird behind thee but before he comes to thee
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he rests in th Place thou seeing of it is a good sign conert is an augury when a man or bird in journeying or flying Shall Pass behind thee coming from the left side of thee and bending toward thy right pass
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thy out of sight and is an evil sign concerning thy business sceris is when thou see a man or bird pass by thee and resting in a place on the left side is an evil sign to thee Scara is when thou see a man or bird
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pass by thee and resting in a place on thy right side is an augury of good to thee epon Anam is when a man or bird coming from thy left side and passing to thy right goeth out of thy sight without
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resting and is a good sign Hara or heronim is an augury that if a man or bird coming from thy right hand Shall Pass behind thy back to thy left Thou shalt see resting anywhere this is an evil
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sign the Ancients did also prognosticate from sneezing of which Homer in the 17th book of his poem of the Odyssey makes mention because they thought that they proceeded from a sacred place these the head in which the intellect is vigorous
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and operative whence also whatsoever speech came into the breast or Mind of a man rising in the morning unawares is said to be some prage or an A chapter 54 of diverse certain animals and other things which have a signification in
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augues all the aicia or opes which first happen in the beginning of any Enterprise are to be taken notice of as if in the beginning of thy Work Thou shalt perceive that rats have gnawn thy garments desist from thy undertakings if
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going forth shall thou stumble at the threshold or if in the way Thou shalt Dash thy foot against anything forbear thy Journey if any ill Omen happen in the beginning of thy business put off thy undertakings lest thy intentions be
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wholly frustrated or accomplished to no purpose but expect and wait for a fortunate hour for the dispatching of thy affairs with a better Omen we see that many animals are by a natural power inbred in them prophetical doth not the
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by by his crowing diligently tell you the hours of the night and morning and with his wings spread forth chase away the lion many birds with their singing and chattering and flies by their sharp pricking forell rain and
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dolphins by their often leaping above the water worn of tempests it would be too long to relate all the passages which the frians and Sicilians and Arabians umbrians tuscans and other peoples which follow the augues have learned by birds
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these they have proved by many experiments and examples for in all things the Oracles of things to come are HID but those are the chiefest which omeno birds shall foretell these are those which The Poets relate were turned
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from men into Birds therefore what the Daw declares hearken unto the mark observing her setting as she sits and her manner of flying whether on the right hand or left whether clamorous or silent whether she goes before or
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follows after whether she waits for the approach of him that passeth by or flies from him and which way she goes all these things must be diligently observed or as Apollo saith in his hieroglyphics that Daws that are twins signify
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marriage because this bird brings forth two eggs out of which male and female must be brought forth but if which seldom happens two males be generated or two females the males will not go with any other females nor females with any
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other males but will always live without a mate and solitary therefore they say that meet a single Daw Divine thereby they shall live a single life the same also doth with a black hen pigeon boken for after the death of her mate she
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always lives single Thou shalt also as carefully observe crows which are as significant as dos yay in a greater matters it was epicus the sto philosophers judgment who was a sage author that if a crow did croak over against anyone it did boken
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some evil either to his body Fortune honor wife or children then Thou shalt take heed to swans who forn know the secrets of the waters for their cheerfulness doth prage happy events not only to Mariners but all other Travelers
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unless they be overcome by the coming over of a stronger bird as of an eagle who by the most potent Majesty of her sovereignty makes null the predictions of all other birds if she speaks to the contrary for She Flies higher than all
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other birds and is of a more acute sight and is never excluded from the secrets of Jupiter she portends advancement and victory but by Blood because she drinks no water but blood an eagle flying over the locrians fighting against the codon Ians gave
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them Victory an eagle setting herself unawares upon the target of hero going forth to the first war he tokened that he should be king Two Eagles sitting all day upon the house at the birth of Alexander of Macedonia did portend to
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him an omen of two kingdoms V Asia and Europe an eagle also taking off the hat of Lucius tarquinius priscus son to dearius the Corinthian and by reason of some Discord being come into hatara and going to Rome and then
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flying high with it and afterwards putting it upon his head again did portend to him the kingdom of the Romans vultures signify difficulty hardness and ravenousness which was verified in the beginning of the building of cities also they foretell the places of Slaughter
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coming 7even days beforehand and because they have most respect to that place where the greatest Slaughter shall be as if they gaped after the greatest number of the slain therefore the ancient Kings were want to send out spies to take
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notice what place the vultures had most respect to the Phoenix promiseth singular good success which being seen a new Rome was built very auspiciously the Pelican because she hazards herself for her young signifies that a man should out of the Zeal of his
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love undergo much hardship the painted bird gave the name to the city of Pavia and foreshadows the lenti of that people by its color and voice the Heron is an augury of hard things the stor also is a bird of Concord and
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makes Concord cranes give us notice of the treachery of enemies the bird kakua betokens gratitude for she alone doth express love to her dam being spent with old age on the contrary the hippopotamus that kills his Dam doth boken in
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gratitude for good turns also Injustice the bird origis is most envious and betokens envy amongst the smaller birds the pie is talkative and foretells guests the bird albanis flying by anyone if from the left to the right betokens
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cheerfulness of entertainment if contrary wise betokens the contrary the screech owl is always unlucky so also is the Horn Owl who because she goes to her Young by night unawares as death comes unawares is therefore said to foretell
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death yet sometimes because she is not blind in the dark of the night doth boken diligence and watchfulness which she made good when she sat upon the Spear of hyro and daido when she saw the Unlucky owl pied anaus whence the poet Sayang
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the owl sitting on top of the house alone sends forth her sad complaints with mournful Tong tone and in another place the slothful owl by Mortals is esteemed a fatal Omen the same bird sang in the capital when the Roman Affairs were low at Numa
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and when frelia was pulled down for a conspiracy made against the Romans amadel says that owls and night Ravens when they turn aside to strange countries or houses betoken the death of the men of that country and those houses
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for those are delighted with the dead carcasses and perceive them beforehand for men that are dying have a near Affinity with dead carcasses the hawk is also a foreteller of contention as nasso sings we hate the hawk because
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that arms amongst she always lives lelus the ambassador of Pompei was slain in Spain amongst the purveyors which Misfortune a hawk flying over the head is said to fortel and almadel saith that these kinds of birds fighting amongst
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themselves signify the change of a kingdom what if birds of Another Kind shall fight with them and are never seen to come together again it portends a new condition and state of that country also Little Birds by their
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coming to or departing from foreso that a family shall be increased or lessened and their flight by how much the more Serene It Is by so much the more laudable shall the change be when when did mampus the augur conjecture at the
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slaughter of the Greeks by the flight of little birds when he saith thou see now that no bird takes his flight in fair weather swallows because when they are dying they provide a place of safety for their young do portend a great patrimony
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or Legacy after the death of friends a bat meeting anyone running away signifies an Evasion for although she have no wings yet she flies a sparrow is a bad Omen to one that runs away for she flies from the hawk and
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makes haste to the owl or she is in as great danger yet in love she is fortunate for being stirred up with affection she seeks her concer hourly bees are good omen to Kings for they signify an obesus
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people flies signify inopportune because being often times driven away they do continually return also domestic birds are not without some augues for by their crowing promote hope and the journey of him that is undertaking it moreover Olivia the
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mother of Tiberius when she was great with him took a hen's egg and hatched it in her bosom and at length came forth a chick with a great comb which the augures interpreted that the child that should be born of her should be a
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king and Cito writes that Theus Coxs by their crowing all night did prage that the boians would obtain Victory against the lacedemonians and the reason is according to the aug's interpretations because that bird when he is beaten is
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silent but when he himself hath overcome crows in like manner also Omens of events are taken from Beasts for the meeting of a weel is ominous also the meeting of a hair is an ill Omen to a traveler unless she be
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taken a mule also is bad because Barren a hog is pernicious for such is his nature and therefore signifies pernicious men a horse betokens quarreling and fightings whence encases seeing of white horses cries out in Virgil with war are horses armed yay
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threaten War but when they are joined together in a chariot because they draw with an equal yoke they signify that peace is to be hoped for and ass is an unprofitable creature yet did Mar's good who when he
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was pronounced an enemy to his country saw an ass disdaining prender that was offered to him and running to the Water by which augury he supposingly saw a way of safety showed to him entreated the aid of his friends that they would
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convey him to the Sea which being granted he was set into the little ship and so escaped the threats of Sila the Conqueror If the fall of an ass meet anyone going to an augury he signifies labor patience and
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hindrances a wolf meeting anyone is a good sign the effect whereof was seen in hyro of Sicilia from whom a wolf snatching away a book whilst he was at school confirmed to him the success of the Kingdom but
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yet the wolf makes him speechless whom he sees first a wolf rent in pieces a Watchman of P Africanus and C fulvus at Minter when the Roman army was overcome by fugitives in Sicilia he signifies perfidious men such
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as you can give no credit to which was known in the progyny of Romans for the faith which they long since sucked from their mother the wolf and kept to themselves from the beginning as by a certain law of nature passed over to
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their posterity to meet a lion seeing she is amongst animals the strongest and stri in Terror into all the rest is good but for a woman to meet a lioness is bad because she hinders conception for a lioness brings forth but once to meet a
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sheep and goats is good it is read in the enteran of the tuscans if this animal shall wear any unusual color it pends to the emperor plenty of all things together with much happiness when Virgil to polio sings
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thus but in the Meadows Rams shall Scarlet bear and changing sometimes golden fleeces wear it is good also to meet oxen treading out corn but better to meet them plowing which although breaking the way hinder the journey yet by the favor
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of their officium will recompense thee again a dog in the journey is fortunate because Cyrus being cast into the woods was nourished by a dog until he came to the kingdom which also the angel companion of Tobit did not scorn as a
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companion the Caster because he bth himself sorely so as to be seen by hunters is an ill Omen and portends that a man will injure himself also amongst small animals mice signify danger for the same day that they did not gold in the capital both
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the consoles were intercepted by Hannibal by way of an ambush near tantum the Locust making a stand in any place or burning the place hinders one from their wishes and is an ill omen and on the contrary the grasshopper
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promotes a journey and foretells a good event of things the spider weaving a line down words is said to signify hope of money to come also the ants because they know how to provide for themselves and to prepare safe nests for themselves
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portend security and riches and a great Army hence when the ants had devoured a t Dragon of tiberious Caesar it was advised that he should take heed of the tumult of a multitude if a snake meet thee take heed of an
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ill- tonged enemy for this creature hath no power but in his mouth a snake creeping into the Palace of tiberias portended his fall two snakes were found in the bed of sempronius grus wherefore a soothsayer told him if he would let
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the male or the female Escape either he or his wife would shortly die and he preferring the life of his wife killed the male and let the female go and within in a few days he died so a Viper signifies lewd women and
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wicked children and an eel signifies a man displeased with everybody for she lives apart from all other fishes nor is ever found in the company of any but amongst all augues and Omens there is none more effectual and potent than man
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himself and none that doth signify the truth more clearly Thou shalt therefore diligently note and observe the condition of the man that meth thee his age profession station stature gesture motion exercise complexion habit name words speech and all such like
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things for seeing there are in all other animals so many discoveries of bages without all question there are more efficacious and clear which are infused into man's Soul which Tully himself testifies saying that there is a certain officium naturally in men's
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Souls of their Eternity for the knowing of the courses and causes of things in the foundation of the city of Rome the head of a man was found with his whole face which did prage the greatness of the Empire and gave the name of the
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mountain of the capital the bruan soldiers fighting against Octavius and atonas found an Ethiopian in the gate of their castle and though they slew him as a prage of ill success yet they were unfortunate in battle and both their
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generals Brutus and cassus were slain the meeting of monks is commonly accounted an ill Omen and so much the rather if it be early in the morning because these kind of men live for the most by the sudden death of men as
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vultures do by Slaughters chapter 55 how apicius are verified by the light of Natural Instinct and of some rules of finding of it out aicia and agria which foretell things to come by animals and birds orus the Divine himself as we read did teach
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and show first of all which afterwards were had in great esteem with all nations now they are verified by the light of Natural Instinct as if from this some lights of divination May descend upon four-footed beasts those winged and other creatures by which they
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are able to prage to us the events of things which Virgil seems to be sensible when he sings nor think I have on them such knowledge States nor that their Prudence is above the fat now this Instinct of nature as saith
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William of Paris is more Sublime than all human apprehension and very near and most like to prophecy by this Instinct there is a certain wonderful light of Divination in some animals naturally as is manifested in some dogs who know
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thieves by this Instinct and and men that are HID unknown both to themselves and men and find them out and apprehend them falling upon them with a full mouth by the like instinct vultures foresee future Slaughters in battles and
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gather together into two places where they shall be as if they forsaw the Flesh of dead carcasses by the same Instinct partridges know their Dam whom they never saw and leave the Partridge which stole away her Dam's eggs and Sate
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upon them by the same Instinct also certain hurtful and terrible things are perceived the soul being ignorant of them whence Terror and horror seizethe things so a thief lying hid in a house although no one knows or thinks
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of his being there strikes fear and Terror and troublesomeness of Mind into the inhabitants of that house although happily not of all because the brightness of this instinct is not common to all men yet possessed of some of them so an evil person being hid in
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some large building is sometimes perceived to be there by someone that is altogether ignorant of their being there it is mentioned in history that heresis a certain Egyptian a man of a divine nature could discern evil persons not
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only by his eyes but also by their voice he hearing them far off and thereupon did fall into a most Grievous headache William of Paris also makes mention of a certain woman in his time that by the same Instinct perceived the man whom she
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loved coming 2 miles off he relates also that in his time a certain St was convicted of unchastity by the smell of the male who being judged Guilty by a multitude of STS whom the male gathered together discovering to them the fault
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of his mate was her feathers being pulled off torn in pieces by them the same doth Vero Aristotle and plyy relate concerning horses and plyy makes mention of a certain serpent called the ASP that did such such a like thing for she
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coming to a certain man's table in Egypt was there daily fed and she having brought forth some young by one of which a son of her host was killed after she knew of it killed that young one and
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would never return to that house anymore now by these examples you see how the lights of BR May descend upon some animals as signs or marks of things and are set in their gesture motion voice flying going meet color and such like for
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according to the doctrine of the platonists there is a certain power put into inferior things by which for the most part they agree with the superiors whence also the tacit consents of animals seem to agree with the Divine
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bodies and their bodies and affections to be affected with their powers by the name of which they are ascribe to the deities we must consider therefore what animals are saturnine what are jovial and what Marshall and so of the rest and
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according to their properties to draw forth their pages so those birds which resemble Saturn and Mars are all of them called terrible and deadly as the screech owl the hollot and others which we have mentioned before also the Horn Owl because she is
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a satron solitary bird also nightly and is reputed to be most unfortunately ominous of which the poet saith the ugly owl which no bird well resents foretells misfortunes and most sad events but the swan is a delicious bird
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under Venus and dedicated to febas and is said to be most happy in her Pages especially in the opes of mariners for she is never drowned in water whence ID sings most happy is the cheerful singing swan in her
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Pages there are also some birds that prage with their mouth and singing as the crow pie and Daw went Virgil this did fores show of from the hollow home that ominous Crow now the birds that portend future things by their flying are these
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buzzards the bone Breakers vultures Eagles cranes swans and the like for they are to be considered in their flying whether they fly slowly or swiftly whether to the right hand or to the left how many fly together upon this
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account if cranes fly a pace they signify a tempest and when slowly fair weather when two eagles fly together they are said to portend evil because two is a number of confusion in like manner Thou shalt inquire into the
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reason of the rest as this is shown by number moreover it belongs to an artist to observe a similitude in these conjectures as in Virgil Venus dissembling teacheth her son anas in these verses all this is not for not else me
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in vain my parents augury taught Lo twice six Swans in a glad company Jo's bird pursued through the Ethereal sky in Heaven's broad tracks now Earth in a long train they seem to take or takeen to disdain as they return with sounding
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Wings they Sport and Heaven surrounding in a long consort just so I say thy friends and Fleet have gained the port or with full sails the bay obtained most wonderful is that kind of auguring of theirs who hear and understand the speeches of
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animals in which as amongst the Ancients mampus tarus vales and appollonia the tanian who as we read excelled and whom they report had excellent skill in the language of birds of whom philostratus and porus speak saying that of old when appollonia
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sat in company amongst his friends seeing sparrows sitting upon a tree and one Sparrow coming from elsewhere unto them making a great chattering and noise and then flying away and all the rest following him he said to his companions
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that that Sparrow told the rest that an ass being burdened with wheat fell down in a hole near the city and that the wheat was scattered upon the ground many being much moved with these words went to see and so it was as
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aalona said at which they much wondered porus the platonist in his third book of sacrifices saith that there is certainly a swallow language because every voice of every animal is significative of some passion of its Soul as Joy sadness or anger or the like
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which voices it is not so wonderful a thing could be understood by men conversant about them but democratus himself declared this art as saith plyy by naming the birds of whose blood mixed together was produced a serpent of which whosoever did eat
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should understand the voices of birds and Hermes saith that if anyone shall go forth to catch birds on a certain day of the kalons of November and shall boil the first bird that he catcheth with the heart of a fox that all that shall eat
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of this bird shall understand the voices of birds and all other animals also the Arabians say that they can understand the meaning of brutes who shall eat the heart and liver of a dragon procus also a platonist believed and wrote that the
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heart of a mole condu to pragas there were also divinations and opes which were taken from the inwards of sacrifices the inventor whereof was tajis of whom Lucan sang and if the inwards have no credit gained and if
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this art by tajis was but feigned the Roman religion thought that the liver was the head of the inwards hence the soothsayers inquiring after future things in the inwards did first look into the liver in which were two
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heads whereof of the one was called the head for the city the other for the enemy and the heads of this or Another Part being compared together then they gave judgment and pronounced for victory as we read in
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Lucan that the inwords did signify the slaughter of pompei's men in the victory of Caesars according to these verses in the inwords all defects are ominous one part and branch of the Trails doth increase another part is weak and
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flagging lies beats and moves with quick pulse the arteries then the bowels being finished they searched the heart now if there was a sacrifice found without a heart or head was wanting in the liver these were deadly presages and
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were called Pia also if a sacrifice fled from the altar or being smitten made a Lo or fell upon any part of his body than he ought to do it was like the ominous we read that when Julius Caesar
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on a day went forth to procession with his purple robe and sitting in a golden chair and sacrificing there was twice a heart wanting when SE Marius UA was sacrificing there was wanting a liver and also when chaus the prince and M
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marcelus C Claudius and El pilus Coos were offering sacrifice deves that the liver was consumed suddenly away and not long after one of them died of a disease another was slain by men of liua the entrails for telling so
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much which was thought to be done by the power of the gods or help of the devil hence it was accounted a thing of great concernment amongst the Ancients as of as anything unusual was found in the inwards as when Sila was sacrificing at
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laurentum the figure of a crown appeared in the head of the liver which postumius the soothsayer interpreted to portend a victory with the kingdom and therefore advised that Sila should eat those entrails himself the color also of the
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inwards is to be considered of these Lucan made mention struck at the color prophets were with fear for with foul spots pale entrails tinged were both black and blue with Specks of sprinkled blood they were there was in times past such a
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venerable esteem of these Arts that the most potent and wise men sought after them yay the Senate and Kings chapter 56 of the sooth sayings of flashes and Lightnings and how monstrous and prodigious things are to be interpreted now the sooth sayings of
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flashes and Lightnings and of Wonders and how monstrous and prodigious things are to be interpreted the prophets and Priests s of hercus have taught the art for they have ordained 16 regions of the heavens and have ascribed Gods to every
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one of them besides 11 kinds of lightning and nine Gods which should Dart them forth by showing rules for understanding the signification of them but as often as monstrous prodigious and wondrous things happen they do prage as is most
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certain some great matter now their interpreter must be some excellent conjecture of similitudes as also some Curious Searcher and of them who at the time are employed about the Affairs of princes and provinces for the celestials take such care only for
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princes peoples and provinces that before the rest they might be prefigured and admonished by Stars by constellations and by prodigies now if the same thing or the like hath been seen in former ages we must consider that very thing and what
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happened after after that and according to these to foretell the same or the like because the same signs are for the same things and the like for like so prodigies have come before the birth and death of many eminent men and Kings as
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Cito makes mention of Midas a boy into whose mouth whilst he was sleeping the ant put corns of wheat which was an omen of great riches so bees sat upon the mouth of Plato when he was sleeping in
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the Cradle by which was foretold the sweetness of his speech auba when she was bringing forth Paris saw a burning torch which should set on fire Troy and all Asia there appeared unto the mother of feris the image of mercury pouring forth blood
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upon the Earth with which the whole house was overflowed the mother of dianis dreamed she brought forth a Saturn which prodigious dream the event that followed made good the wife of tarius priscus seeing a flame lick the head of cus
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tulius foretold that he should have the kingdom in like manner after Troy was taken anas disputing with anisus his father concerning a fight there appeared a flame licking the head of the crown of ascanius and doing him no
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hurt which thing seeing it did portend the kingdom to arcanus persuaded him to depart for monstrous prodigies did forun great and destruction so we read in plyy that emilus and C portius being consoles it rained milk and blood which did prage
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that a very great pestilence should the next year overspread Rome in lucania it rained spongious iron and in the year before Marcus crus was slain in Parthia with which also all the soldiers of lucania being a very numerous Army
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were slain El paus and C marcelis being consoles it rained wool about the castle of Corum near which place a year after tanus was slain by Milas and in the wars of Denmark the noise of arms and the sound of a trumpet
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was heard in the air and Livy concerning the Macedonian Wars saith in the year when annabal died it rained blood for two days concerning the Second Punic War he saith that water mixed with blood came down from heaven like rain at the
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time when anal did spoil Italy a little before the destruction of lucra the lacedemonians heard a noise of arms in the temple of Hercules and at the same time in the temple of Hercules the doors that were shut with bars
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opened themselves and the arms that were hanged on the wall were found on the ground the like events May Be prognosticated of other like things as often times in times past something ha been for told of them but concerning
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these also the judgments of the celestial influences must not be neglected concerning which we shall more largely treat in the following chapters chapter 57 of geomancy hydromancy aeromancy and pyromancy for divinations of elements moreover the elements themselves teach us fatal events whence
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the those four famous kinds of divinations geomancy hydromancy aeromancy and pyromancy have got their names of which the Sorceress and Lucan seems to boast herself when she saith the Earth the air the chaos and the sky the Seas the fields the rocks and
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mountains High forell the truth the first therefore is geomancy which fores shows future things by the Motions of the earth as also the noise the swelling the trembling the chops the pits the exal and other Impressions thereof the art of which almadel the
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Arabian sets forth but there is another kind of geomancy which divines by points written upon the Earth by a certain power in the fall of it which is not of present speculation but of that we shall speak Hereafter now hydromancy doth perform
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its presses by The Impressions of waters their ebbing and flowing their increases and depressions their tempests colors and the like to which also are added Visions which are made in the waters a kind of divination found by the Persians
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as verl reports was that of a boy who saw in the water the Effigies of mercury which foretold in 150 verses all the events of the war of mithradates we read also that Numa pompilus practiced hydromancy for in the
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water he called up the gods and learned of them things to come which art also Pythagoras a long time afterno practiced there was of old a kind of hydromancy had in great esteem amongst the Assyrians and it was called
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leoman from a skin full of water upon which they put plates of gold and silver and precious stones written upon with certain images names and characters to this may be referred that art by which lead and wax being melted
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and cast into the water do Express manifest marks of images of those things we desire to know there were also in former years fountains that did foretell things to come as the father's fountain at akya and that which was called the
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water of Juno in epidor but of those more in the following chapter where we shall speak of oracles hither Also may be referred the Divination of fishes of which kind there was use made by the lysens in a
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certain place which was called Dena near the sea in a wood dedicated to Apollo was a hollow in the dry sand into which he that went to consult of future things let down roasted meat and presently that place was filled with water and a great
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multitude of fish and strange shapes unknown to men did appear by the forms of which the prophet foretold what should come to pass these things doth athenus more at large relate in the history of the lysens after the same manner also doth
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aeromancy Divine by Airy impressions by the blowing of the Winds by rainbows by circles round about the moon and stars by Mists and clouds and by imaginations in clouds and Visions in the air see also pyroman he divines by fiery
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Impressions and by stars with long tals by fiery Colors by visions and imaginations in the fire so the wife of Cito foretold that he would be console the next year because when a certain man after the sacrifice was ended would look
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in the ey ashes there suddenly broke forth a flame of this kind are those that plyy speaks of that terene pale and buzzing fires prage tempests circles about the snuffs of candles boken rain and if the flame fly turning and winding
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it portends wind also torches when they strike the fire before them and are not kindled and when a coal sticks to a pot taken off from the fire and when the fire casts off the ashes and sparkles or when ashes are hard grown together on
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the Hearth and when a coal is very bright to these is also added capnomancy socalled from smoke because it searcheth into the flame and smoke and thin colors sounds and motions when they are carried upright or on one side or round which we
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read of in these verses in statius let piety be bound and on the altar laid let us implore the gods for divine Aid she makes a cute red Tower powering flames and bright increased by there the middle being white and then
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she makes the Flames without all bound for to wind in and out and to run around like a serpent also in the Athan caves and Fields of the nymphs in abalonia augues were taken from fires and Flames joyful
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if they did receive what was cast into them and sad if they did reject them but of these things we shall speak of in the following chapters among the answers of the oracles Chapter 58 of the Reviving of the dead and of
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sleeping or hibernating wanting victuals many years together the Arabian philosophers agree that some men may Elevate themselves above the powers of their body and above their sensitive powers and those being surmounted they receive unto themselves by the Perfection of the heaven and the
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celestial intelligences a Divine Vigor seeing therefore that all the souls of men are perpetual and also that all the spirits obey the perfect Souls magicians think that perfect men may by the powers of their soul repair their dying bodies
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with other inferior Souls newly separated and Inspire them again as a weasel that is killed Is Made Alive Again by the breath and cry of his Dam and as lions make alive their dead welps by breathing upon them and because as they say all like
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things being applied to their like are made of the same natures and also every patient subject and thing that receives into itself the act of any agent is endowed with the nature of that agent and made coatal with
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it hence they think that to this vivification or making alive certain herbs and magical Confections such as they say are made of the ashes of the Phoenix and and the cast skin of a snake do much conduce which indeed to many may
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seem fabulous and to some impossible unless it could be accounted approved by an historical faith for we read of some that have been drowned in water others cast into the fire or put upon the fire others slain in war and others otherwise tried and
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all these after a few days were alive again as plyy testifies of aiola a man pertaining to the of Elia salinus tubero corus ginus and many others we read that asop the tailem maker torius Hercules and Palace the
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sons of Jupiter manalia being dead were raised to life again also that many were by physicians and magicians raised from Death again as the historians relate of aspius and we have above mentioned out of Juba and zanthus and philostratus
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concerning tillow and a certain Arabian and abalonus the tanian also we read that Glaucus a certain man that was dead the herb Dragon wart restored to life some say that he revived by putting into the body a medicine made of Honey whence the
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proverb Glaucus was raised from Death by taking honey into his body appolus also relating the manner of these kinds of restoring to life saith zaka the Egyptian Prophet that the prophet being favorable laid a certain herb upon the
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mouth of the body of a young man being dead and another upon his breast then turning toward the east or rising of the propitious sun he prayed silently a great assembly of people striving to see it when in the first place the breast of
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the dead man did heave then a beating in his veins then his body filled with breath after which the body Rose and the young man spoke if these accounts are true the dying Souls must sometimes lying hid in their bodies be oppressed
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with vem ecstasies and be freed from all bodily action so that the life sense and motion forsake the body and also that the man is not yet truly dead but lies astonied and dead as it were for a
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certain time and this is often found that in times of pestilence many that are carried for dead to the graves to be buried revive again the same also hath often befell women by reasons of fits of the mother and Rabbi
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Moises out of the book of gallon which petrara translated makes mention of a man who was suffocated for six days and did neither eat nor drink and his arteries became hard and it is said in the same book that a certain man being
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filled with water lost the pulse of his whole body so that the heart was not perceived to move and he lay like a dead man it is also said that a man by reason of a fall from a high place or great
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noise or long staying under the water may fall into a swoon which may continue 48 hours and so may lay as if he were dead his face being very green and in the same place there is a mention made
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of a man that buried a man who seemed to be dead 72 hours after his seeming decease and so killed him because he buried him alive and there again given signs whereby it may be known who are alive although they seem to be dead and
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indeed will die unless there be some means used to recover them as photomy or some other cure and these are such as very seldom happen this is the manner by which we understand magicians and Physicians to raise dead men to life as
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they that were Tried by the stinging of serpents were by the nation of the Marcy and the silly restored to life we may conceive that such kind of ecstasies may continue a long time although a man be not truly dead as it is in dormis and
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crocodiles and many other serpents which sleep all winter and are in such a dead sleep that they can scarce be awakened with fire and I've often seen a door Mouse dissected and continue immovable as if she were dead until she was boiled and
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then put into boiling water the dissected members did show life and although it'd be hard to be believed we read in some approved historians that some men have slept for many years together and in the time of sleep until they awakened there was no
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alteration in them so as to make them seem older the same doth plyy testify of a certain boy whom he saith being wearied with heat and his journey slept 57 years in a cave we read also that epimenides nosus slept 57
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years in a cave hence the proverb arose to outsleep abenes M Damascus tells us that in his time a certain country man in Germany being wearied slept for the space of a whole Autumn and the winter following under a heap of hay until the summer
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when the hay began to be eaten up and then he was found awakened as a man half dead and out of his wits ecclesiastical histories confirm this opinion concerning the seven sleepers whom they say slapped 196 years there was in Novia
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a cave in a high sea shore whereas paus dianus and methodus the Martyr right seven men lay sleeping a long time without corruption and the people that went into Disturbed them were contracted or drawn together so that after a while
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being forewarned by that punishment they dared not disturb them xenocrates a man of no mean repute amongst philosophers was of the opinion that this long sleeping was appointed by God as a punishment for some certain sins but Marcus demascus proves it by
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many reasons to be possible and natural neither doth he think it irrational that some should without meet and drink avoiding excitements and without consuming or corruption sleep many months and this may befall a man by reason of some poisonous potion or
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sleepy disease or such like causes for C in days months or years according to the intention or remission of the power of the medicine or of the passions of their mind Physicians say that there are some antidotes of which they that take too
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great a potion shall be able to endure hunger for a long time as Elias in former time being fed with a certain food by an Angel walked and fasted in the strength of that meat 40 days and John BCAAs makes mention of of a man in
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his time in Venice who would every year fast four days without any meat also a great wonder that there was a woman in lower Germany at the same time who took no food till the 13th year of her age
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which to us may seem incredible but that he confirmed it he also tells of a miracle of our age that his brother Nicholas Stone and alisan by Nation who lived over 20 years in the wilderness without meat till he died
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that also is wonderful which theophrastus mentions concerning a certain man called felinus who used no meat or drink besides milk and there are also grave authors who describe a certain herb of Sparta with which they say the cians can
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endure 12 days hunger without meat or drink if they do but taste it or hold it in their mouth chapter 59 of divination by dreams there's also a certain kind of divination by dreams which is confirmed by the traditions of philosophers the
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authorities of divines the examples of histories and by daily experience by dreams I do not mean Vain and idle imaginations for they are useless and have no Divination in them but arise from the remains of watchings and disturbance of the Body
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for as the mind is taken up about and wearied with cares it suggests itself to him that is asleep I call that a true dream which is caused by the celestial influences in the Fantastic Spirit mind or body being all well
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disposed the rule of interpreting these is found amongst astrologers in that part which is wrote concerning questions but yet that is not sufficient because these kinds of dreams come by use to diverse men after diverse manners and according to the diverse qualities and
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dispositions of the Fantastic spirit wherefore there cannot be given one common rule to all for the interpretation of dreams but according to the doctrine of cius seeing there are the same accidents to things and like befalls like so he which hath often
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Fallen upon the same visible thing hath assigned himself the same opinion passion Fortune action and event as Aristotle saith the memory is confirmed by sense and by keeping in memory the same thing knowledge is obtained as also by the knowledge of many experiences by
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little and little Arts and Sciences are thus obtained after the same account you must conceive of Dreams whence cius commands that everyone should observe his dreams and their events and such Like rules these to commit to memory all things
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that are seen and accidents that befall as well as in sleep as in watching and with a diligent observation consider with himself the rules by which these are to be examined for by this means shall a divver be able by little and little to
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interpret his dreams if so be nothing slip out of his memory now dreams are more efficacious when the moon overruns that sign which was in the ninth number of the Nativity or revolution of that year or in the ninth sign from the sign
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of perfection for it is a most true and certain divination neither doth it proceed from nature or human Arts but from purified Minds by divine inspiration we shall now discuss and examine prophesying and oracles chapter 60 of Madness and divinations which are
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made when men are awake and of the power of a Melancholy humor by which Spirits are sometimes induced into men's bodies it happens also sometimes that not only they that that are asleep but also that they are watchful do with a
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kind of instigation of Mind Divine which divination Aristotle calls ravishment or kind of Madness and teacheth that it proceeds from a Melancholy humor saying in his treaties of divination Melancholy Men by reason of their earnestness do far better
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conjecture and quickly conceive a habit and most easily receive an impression of the celestials and he in his problems saith that the siil and the bakis and nicas the syracusan and Ammon were by their natural Melancholy complexion prophets and Poets the cause therefore
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of this madness if it be anything within the body is a Melancholy humor not that which they call black collar which is so obstinate and terrible a thing that the violence of it is said by physicians and natural philosophers besides Madness
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which it doth induce to draw or entice evil spirits to seize upon men's bodies therefore we understand a Melancholy humor here to be a natural and white collar for this when it is stirred up Burns and stirs up a Madness conducing
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to knowledge and divination especially if it be helped by any Celestial influx especially of Saturn who seeing he is cold and dry as is a Melancholy humor hath his influence upon it increaseth and preserveth it besides seeing he is the author of
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Secret contemplation and estranged from all public affairs and the highest of all the planets he do as he with calls his mind from outward business so also make it Ascend higher and bestows upon men the knowledge and pages of future
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things and this is Aristotle's meaning in his his book of problems by Melancholy saith he some men are made as it were divine for telling things to come and some men are made poets he saith also that all men that were
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excellent in any science were for the most part Melancholy demarus and Plato attest the same saying that there were some Melancholy men that had such excellent wits that they were thought and seemed to be more Divine than human
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so also there have been many Melancholy men at first rot ignorant and untractable as they say Tinus hesiod ion calines Homer and lucretius were who on a sudden were taken with a Madness and became poets and prophesied wonderful
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and divine things which they themselves scarce understood whence Plato in ion saith that many prophets after the violence of their Madness was Abad do not well understand what they wrote qu yet treated accurately of each art in their
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Madness as all artists by reading of them judge so great also they say the power of melancholy is of that by its Force Celestial Spirits who are sometimes drawn into men's bodies by whose presence and Instinct Antiquity testifies men have been made
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drunk and spake most wonderful things and this thing they think happens under a three-fold difference according to a three-fold apprehension ion of the Soul these imaginative rational and mental they say therefore that when the mind is forced with a Melancholy humor nothing
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moderating the power of the body and passing beyond the bounds of the members is wholly carried into imagination it doth suddenly become a seat for inferior Spirits by which the Mind oftentimes receives wonderful ways and forms of Manual
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Arts so we see that any most ignorant man doth presently become an excellent painter or contriver of building and to become a master in any such art but when these kinds of spirits portend to US future things they show
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those things which belong to the disturbing of the elements and changes of times as rains tempests inudo great mortality famine and the like as we read in olus Gus that his priest Cornelius pus did at the time when Caesar and Pompei were to fight in
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Thalia being taken with a Madness foretell the time the order and issue of the battle but when the mind is turned wholly into reason it becomes a receptacle for Middle World Spirits hence it obtains the knowledge and understanding of natural and human
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things so we see that a man sometimes doth on a sudden become a philosopher a physician or an orator and foretells mutations of Kingdoms and restitutions of Ages and such things as belong to them as did the cibil to the Romans but
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when the mind is wholly elevated into the understanding then it becomes a receptacle of sublime spirits and learns of them the secrets of divine things such as the law of good and the orders of angels and such things as belong to
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the knowledge of things Eternal and the ascent of souls it forsees things which are appointed by predestination such as future prodigies or Miracles the Prophet to come and the changing of the law so the siil prophesied of Christ a long
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time before his coming so Virgil understanding that Christ was at hand and remembering what that cibil Kuma had said Sayang thus to polio last times are come kumas prophecy now from high heaven Springs a new progeny and times great order now and
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again is Born the maid return saturnian Realms return and a little after intimating that original sin shall be of no effect he saith if any Prince of our old Vice remained by thee their void and fear shall leave the land he of God's life
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shall take with Gods shall see mixed Heroes and himself their object be rule with paternal power the appeased Earth he shall then he adds that then the fall of The Serpent and the poison of the tree of death or of the knowledge of
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good and evil shall be nulled saying serpent shall and the deceitful herb of Venom fall yet he Intimates that some Sparks of original sin shall remain when he saith some steps of ancient fraud shall yet be found and at last with the most
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great hyperbole cries out to his child as The Offspring of God adoring him in these words dear race of God's Great stock of Jupiter behold the world shakes on its ponderous axe see Earth and Heavens immense and ocean tracks how all things
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at the approaching age Rejoice oh that my life would last so long and voice as would suffice thy actions to rehearse there are also some prognostics which are in the middle betwix natural and Supernatural divination as in those
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who are near to death and being awakened with old age do sometimes foresee things to come because as saith Plato by how much more than men or less hindered by their sense so much the more accurately they understand and because they are nearer
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to the place whether they must go and their bonds being as it were a little loosed seeing they are no more subject to the body easily perceive the light of Divine Revelation chapter 61 of the forming of man of the external
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senses also those in W and the mind and of the three-fold appetite of the soul and passions of the will it is of the opinion of some divines that God did not immediately create the body of man but by the
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assistance of the Heavenly Spirits compounded and framed him which opinion alanus and Plato favor thinking that God is the chief creator of the whole world and of spirits both good and bad and therefore immortalize them but that all
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kind of mortal animals were made only at the command of God for if he should have created them they must have been Immortal the spirits therefore mixing Earth fire air and water together made of them all put together one body which
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they subjected to the service of the Soul assigning in it several provinces to each power thereof to the meaner of them mean and Low Places as to anger the mid drift and to desire the womb but to the more noble
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senses the head as to the Tower of the whole body and then the manifold organs of speech they divide The Senses Into the external and internal the external are divided into five known to everyone to which they are allotted five organs
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or subjects as it were foundations being so ordered that they which are placed in the more eminent part of the body have a greater degree of Purity for the eyes placed in the uppermost place are the most pure and have an affinity with the
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nature of fire and light then the ears have the second order of place in Purity and are compared to the air the nostrils have the third order and have a middle nature betwix the air and the water then the organ of
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tasting which is grosser and most like to the nature of water last of all the touching is diffused through the whole body and is compared to the growth Gress of Earth the more pure senses are those which perceive their objects farthest
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off as seeing and hearing then the smelling then the taste which doth not perceive but that which is nigh but the touch perceives both ways for it perceives bodies nigh and as sight discerns by the medium of the air
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so the touch perceives by the medium of a stick or pole bodies hard soft and moist now the touch only is common to all animals it is most certain that man hath this sense and in this and taste he
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excels all other animals but in the other three he is excelled by some animals as by a dog who hears sees and smells more acutely than man and the links and Eagles see more acutely than all other animals in man now the
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interior senses are according to Ava divided into four whereof the first is called common sense but it doth first collect and perfect all the representations which are drawn in by the outward senses the second is the imaginative power whose office is
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seeing it represents nothing to retain those representations which are received by the former senses and to present them to the third faculty of inward sense which is the fantasy or power of judging whose work is also to perceive and judge
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by the representations received what or what kind of thing that is of which the representations are and to commit those things which are thus discerned and adjudged to the memory to be kept for the virtues thereof in general are discourse
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dispositions persecutions and flights and stirrings up to action but in particular the understanding of intellectuals Virtues the manner of discipline counsel and election this is that which shows us future things by dreams whence the fancy is sometimes named the Fantastical
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intellect for it is the last impression of the understanding which as saith I'm bcus is that belonging to all the powers of the mind and forms all figures resemblances of species and operations and things seen and sends forth the
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impressions of other powers unto others and those things which appear by sense it stirs up into an opinion but those that which appear by the intellect in the second place it offers to opinion but of itself it receives images from
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all and by its property do properly assign them according to their assimilation it forms all the actions of the soul and accommodates the external to the internal and impresses the body with its impression now these senses have their
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organs in the head for the common sense and Imagination take up the two forward cells of the brain although Aristotle placees the organ of the common sense in the heart but the cognitive power possesseth the highest and middle part
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of the head head and lastly the memory the hindmost part thereof moreover the organs of voice and speech are many as the inward muscles of the breast betwix the ribs the breasts the lungs the arteries the windpipe the
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Bowing of the tongue and all those parts and muscles that serve for breathing but the proper organ of speech is the mouth in which are framed words and speeches the tongue the teeth the lips the pallet and the like above the
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sensible Soul which expresses its powers by the organs of the body the incorporeal mind possesseth the highest place and it hath a double nature the one which inquire into the causes properties and progress of those things which are contained in the order of
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Nature and is content in the contemplation of the truth which is therefore called the contemplative intellect the other is a power of the mind which Discerning by Consulting ing that things are to be done and what is to be shunned is wholly taken up in
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consultation and action and is therefore called the AC of intellect this order of powers therefore nature ordained in man that by the external senses we might know corporeal things and by those internal the representations of bodies as these abstracted by the mind and
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intellect which are neither bodies nor anything like them and according to this three-fold order of the powers of the Soul there are three appetites in the soul the first is natural and is an inclination of nature unto its end as of
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a stone downward which is in all Stones another is animal which the sense follows and it is divided into that erasable and that concupiscible the third is intellectual and is called the will differing from the sensitive faculty and that the sensitive is of
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itself of those things which may be presented to the senses Desiring nothing unless in some manner comprehended but the will although it be of itself of all things that are possible yet because it is free by its Essence it may be also
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of things that are impossible as it was in the devil Desiring himself to be equal with God and therefore is altered and depraved with pleasure and with continual anguish whilst it ascents to the inferior Powers whence from its
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depraved appetite there arrive four passions in it with which in like manner the body is affected times whereof the first is called oblation which is a certain quietness or Ascent of the mind or will because it obeys and not
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willingly consents to that pleasantness which the senses hold forth which is therefore defined to be an inclination of the mind to an effeminate pleasure the second is called diffusion which is a remission of or dissolution of the power V when beyond the the
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ablation the whole power of the mind and intention of the present good is melted and diffuse itself to enjoy it the third is vaunting and loftiness thinking itself to have attained to some great good in the enjoyment of which it Prides
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itself and glorieth the fourth and the last is Envy or a certain kind of pleasure or delight at another man's harm without any advantage to itself it is said to be without any advantage to itself s because if anyone
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should for his own profit Rejoice at another man's harm this would be rather out of love to himself than out of ill will to another and all these four passions arising from a depraved Appetite For Pleasure the grief or
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perplexity itself doth also beget very many contrary passions as horror sadness fear and sorrow at another's good without his own hurt which we call Envy or sadness at another's Prosperity just as pity is a certain kind of sadness at
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another's misery chapter 62 of the passions of the mind their original Source differences and kinds the passions of the human mind are nothing else but certain motions or inclinations proceeding from the apprehension of anything as of good or
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evil convenient or inconvenient now these kind of apprehensions are of three sorts these sensual rational and intellectual according to these three are three sorts of passions in the soul for when they follow the sensitive apprehension then they respect the temporary good or evil
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under the notion of profitable or unprofitable or delightful or offensive and are called natural or animal passions when they follow the rational apprehension and so respect good or bad under the not itions of virtue or vice praise or disgrace profitable or
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unprofitable or honest or dishonest they are called rational or voluntary passions when they follow the intellectual apprehension and respect good or bad under the notion of just or unjust or true or false they are called intellectual passions or
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syncrisis the faculty of choosing from comparison now the subject of the passions of the soul is a concu of power of the soul and is divided into that concupiscible and that erasable and both respect good and bad but under a
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different notion for when the concubus power respects good and evil absolutely love or lust or on the contrary hatred is caused when it respects good though absent so desire is caused or evil though absent or at hand and so is
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caused horror flying from or loathing or if it respects good though present then there is caused Delight mirth or pleasure but if evil though present then sadness anxiety or grief but the erasable power respects good or bad under the notion of some difficulty to
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obtain the one or to avoid the other and this sometimes with confidence and so there is caused hope or boldness but when with defiency then Despair and fear but when that erasable power riseth into revenge and this be only about some
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evil past as it were of injury or hurt offered there is caused anger and so we find 11 passions in the mind which are love hatred desire horror Joy grief hope despair boldness fear and anger chapter 63 how the passions of the Mind change
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the proper body by changing its accidence and moving the spirit the fantasy or imaginative power hath the ruling power over the passions of the Soul when they follow the sensual apprehension for this doth of its own power according to the diversity of the
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passions first of all change the proper body with a sensible transmutation by changing the accidents in the body and by moving the spirit upward or downward inward or outward or by producing diverse qualities in the members so in Joy the spirits are driven
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outward in fear drawn back in bashfulness are moved to the brain so in Joy the heart is dilated outward by little and little in sadness it's constrained by little and little inward after the same manner in anger or fear
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but suddenly again anger or desire of Revenge produceth heat redness a bitter taste and a looseness fear indues cold trembling of the heart speechlessness and paleness sadness causeth sweat and a bluish White Ness pity which is a kind
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of sadness doth often ill affect the body of him that takes pity though it seems to be the body of another man so affected also it is Manifest that amongst some lovers there is such a strong tie of love that what the one
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suffers the other suffers anxiety indues dryness and Blackness and how great Heats love stirs up in the liver and pulse Physicians know divining by that kind of judgment the name of the one that is so beloved in a heroic
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passion so nostras knew that Antiochus was taken with the love of Straton it is also manifest that such like passions when they are most vehement may cause death and this is Manifest to all men that with too much
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joy sadness love or hatred men many times die and are sometimes freed from a disease and so we read that sakes and dianus the Sicilian Tyrant did both suddenly die at the news of a tragical victory so a certain woman
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also seeing her son returning from the kesian battle died suddenly now what sadness can do is known to all we know that dogs often times die with sadness because of the death of their masters sometimes also by reason of
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these like passions long diseases follow and are sometimes cured so also some men looking from a high place by reason of great fear tremble are dim-sighted and weakened and sometimes lose their senses so fears and falling sickness sometimes
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follow sobbing sometimes wonderful effects are produced as in the sun of crois whom his mother brought forth dumb yet a vehement fear and Ardent affection made him speak which naturally he could never do so with a sudden fall often times life
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sense or motion on a sudden leave the members and presently again are sometimes returned and how much vehement anger joined with great audacity can do Alexander the Great chose who being circumvented with a battle in India was seen to send forth from himself
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lightning and fire the father of theodus is said to have sent forth out of his body Sparks of fire so that sparkling Flames did leap out with a noise and such like things sometimes appear in beasts as in the
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horse of Tiberius which was said to send forth a flame out of his mouth chapter 64 how the passions of the Mind change the body by way of imitation from some resemblance of the transforming and translating of men and what force the
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imaginative power hath not only over the body but the soul the fores said passions some sometimes alter the body by reason of The Virtue which the likeness of the thing has to change it which power the vehement imination moves as in setting
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the teeth on edge at the sight or hearing of something or because we see or imagine another to eat sharp or sour things so he which sees another gape gapes also and some when they hear anyone name sour things their tongues
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waxeth tart also the seeing of any filthy thing causeth nauseousness many at the sight of a man's blood fall into a swoon some when they see bitter meat given to any perceive a bitter spittle in their mouth and William of Paris saith that he saw a
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man that at the sight of a medicine was affected as much as he pleased when as neither the substance of the medicine nor the odor nor the taste of it came to him but only a kind of resemblance was
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apprehended by him upon on this account some that are in a dream think they burn and are in a fire and are fearfully tormented as if they did truly burn when as the substance of the fire is not near
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them but only a resemblance apprehended by their imagination and sometimes men's bodies are transformed and transfigured and also transported and this of times when they are in a dream and sometimes when they are awake so Cyprus after he was chosen king of Italy
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did very much Wonder at and meditate upon the fight and victory of bulls and in the thought thereof did sleep a whole night and in the morning he was found horned no otherwise than by the vegetative power being stirred up by a
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vem imagination elevating cornic humors into his head and producing horns for a vehement cogitation whilst it vehemently moves the species pictures out the figure of the thing thought on which they represent in their blood and the blood impresses the figure on the
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members that are nourished by it as upon those of the same body so upon those of anothers so the imagination of a woman with child impresses the mark of the thing longed for upon her infant and the imagination of a man bit with a Mad Dog
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impresses upon his bodies the image of dogs so men may grow gray on a sudden and some by The Dream of one night have grown up from boys into perfect men here to Also may be referred those many scars
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of King dagus and marks of Franciscus which they received the one whilst he was afraid of Correction and the other whilst he did wonderfully meditate upon the wounds of Christ so many are transported from place to place passing
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over rivers fires and unpassable places these when the species of any vem desire or fear or boldness are impressed upon their spirits and being mixed with vapors do move the organ of the touch and their original together with fantasy
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which is the original of local motion once they stir up the members and organs of motion to motion and are moved without any mistake unto the imagined place not out of sight but from the interior's fantasy so great a power is there of the
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Soul upon the body that whichever way the soul imagines in dreams that it goes thither doth it lead the body we read many other examples by which the power of the Soul upon the body is wonderfully explained as like that which
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aisen describes of a certain man who when he pleased could affect his body with the paly the report of Gus vibius that he did fall into madness not casually but on purpose for whilst he did imitate Mad Men He assimilated their
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Madness to himself and became mad indeed and Austin makes mention of some men who could move their ears at their pleasure and some that could move the crown of their head to their forehead and could draw back again when they pleased and of
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another that could sweat at his pleasure and it is well known that some can weep at their pleasure and pour forth abundance of tears and there are some that can bring up what they have swallowed when they please as out of a
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bag by degrees and we see that in these days there are many who can so imitate and express the voices of of birds cattle and dogs and some men that they can scarce at all be discerned also plyy relates by diverse
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examples that women have been turned into men panis testifieth that in his time a certain woman called SATA and another one called Amelia who many years after they were married were changed into men now how much imagination can
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affect the soul no man is ignorant for it is nearer to the substance of the Soul than the sense is and therefore acts more upon the soul than the sense doth so women by certain strong imaginations dreams and
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suggestions brought in by Certain Magical Arts do often bind themselves into a strong affection for anyone so they say that midia by a dream was filled with love for Jason so the soul sometimes is by a vehe imagination or
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speculation altogether abstracted from the body a celsus relates of a certain presbyter who as often as he pleased could make himself senseless and lay like a dead man so that when anyone pricked or burned him he felt no pain
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but lay without any motion or breathing yet he could as he said hear men's voices as it were far off if they cried out loud chapter 65 how the passions of the mind can work of themselves upon another's
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body the passions of the Soul which follow the fantasy when they are most behem can not only change their own body but also can transcend so as to work upon another body so that some wonderful impressions are then produced in elements and
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extrinsical things and they can thus take away or bring some disease of the mind or body for the passions of the Soul are the chiefest cause of the temperament of its proper body so the soul being strongly elevated and
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inflamed with a strong imagination sends forth health or sickness not only in its proper body but also in other bodies so a visen is of the opinion that a camel may fall by the imagination of anyone so he who is bitten with a Mad Dog
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presently falls into a Madness and there appear in his body the shapes of dogs so the longing of a woman with child do act upon another's body when it signs the infant in the womb with the mark of the
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thing she Longs for so many monstrous Generations ations proceed from monstrous imaginations of women with child as Marcus Damascus reports that at Petra senetta a town situated upon the territories of Pisa there was a wench presented to Charles King of bohemia who
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was rough and hairy all over her body like a wild beast whom her mother affected with a religious kind of Horror by the picture of John the Baptist which was in the chamber she occupied afterwards brought her forth after this
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fashion and this we see is not only in men but also is done among brute creatures so we read that Jacob the patriarch with his speckled rods set in the watering places did discolor the Sheep of leban so the imaginative powers
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of peacocks and other birds whilst they be mating impress a color upon their wings whence we produce white peacocks by hanging white clothes around the places where they mate now by the above examples it appears how the affection of the fantasy
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when it vly intends itself does not only affect its own proper body but also others so also the desire of witches to hurt doth bewitch men most perniciously with steadfast looks to these things aisen Aristotle Al gazelle and Gall and
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Ascent for it is Manifest that a body May most easily be affected with the vapor of another's deceased body which we plainly see in the plague and leprosy again in the vapor of the eyes there is so great a power that they can bewitch
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and infect any that are near them as the catris or basilisk which kill men with their looks and certain women in cyia amongst the alyans and tribali killed whomsoever they looked angry upon therefore let no man wonder that the
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body and soul of one may in like manner be affected with the mind of another seeing the mind is far more powerful strong strong fervent and more prevalent in its motion than the vapors exhaling out of bodies neither are there wanting
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mediums by which it should work neither is another bodies less subject to another's mind than to another's body upon this account they say that a man by his affection and habit only may act upon another therefore philosophers advise
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that the Society of evil and mischievous men must be shunned for their soul being full of kn ious Rays infects them that are near with a hurtful Contagion on the contrary they advise that the Society of good and fortunate men be endeavored
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after because by their nearness they do us much good for as the smell of musk doth penetrate do something of either bad or good is derived from anything bad or good by those that are nigh to them which may continue a long time now if
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the fores said passions have so great a power in the fantasy they have certainly a greater power in the reason in as much as the reason is more excellent than the fantasy and lastly they have much greater power in the mind for this when
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it is fixed upon God for any good with its whole intention doth often times affect another's body as well as its own with some Divine gift by this means we read that many miracles were done by apollonius Pythagoras
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empedocles falus and many prophets and holy men of our religion which things we shall now consider chapter 66 that the passions of the Mind are helped by a Celestial season and how necessary the constancy of the mind is
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in every work the passions of the Mind are much helped and are helpful and become most powerful by virtue of the heaven as they agree with the heaven either by any natural agreement or by voluntary election for as saith T he which
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chooseth that which is the better seems to differ nothing from him who hath this by Nature it condu therefore very much for the receiving of the benefit of the heavens in any work if we shall by the heaven make ourselves suitable to it in
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our thoughts affections imaginations deliberations elections contemplations and the like for such like passions do vehemently stir up our spirit to the likeness of the heavens and expose us and our straight way to the superior significators of suchlike passions and also by reason of their
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dignity and nearness to the superiors do much more partake of the celestials than any other material things for our mind can through imagination or by reason of a kind of imitation be so conformed to any Star as such suddenly to be filled with the
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virtues of that star as if it were a proper receptacle of the influence thereof now the contemplating mind as it withdraws itself from all sense imagination and nature and deliberation and calls itself back to things separated unless it
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expose itself to Saturn is not of present consideration or inquiry for our mind doth affect diverse things by faith which is affirm adhesion a fixed intention and a vehement application of the worker or receiver to him that cooperates in
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anything and gives power to the work which we intend to do so that there is made as it were in us the image of the virtue to be received and the thing to be done in us or by us we must therefore
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in every work and application of things affect vehemently imagine hope and believe strongly for that will be a great help and it is verified amongst Physicians that a strong belief and an undoubted hope and love towards the physician and Medicine conduce much to
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health yay more sometimes than the medicine itself for the same that the efficacy and virtue of the medicine works the same doth the strong imagination of the physician work being able to change the qualities in the body of the sick especially when the patient
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placees much confidence in the physician by that means disposing himself for the receiving of the virtue of the physician and physic therefore he that works in Magic must be of a constant belief be credulous and not at all doubtful of
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attaining the effect for as a firm and strong belief doth work wonderful things although it be in false works so distrust and doubting both dissipate and break the virtue of the mind of the worker which is the medium between both
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extremes once it happens that he is frustrated of the desired influence of the superiors which could not be joined and United to our labors without a firm and solid virtue of our mind chapter 67 how the mind of man may
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be joined with the mind of stars and intelligences of the celestials and together with them impress certain wonderful virtues upon inferior things the philosophers especially the Arabians say that man's mind when it is most intent upon any work through its
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passion and effects is joined with the mind of the stars and intelligences and being so joined is the cause of some wonderful virtue being infused into our works and things and this because there is in the mind an apprehension and power
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of all things so all things have a natural obedience to it and of necessity and efficacy and more to that which desires them with a strong desire and according to this is verified the art of characters images enchantments and some
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speeches and many other wonderful experiments as to everything which the Mind affects by this means whatsoever the mind of him that is in vehe love effects hath an efficacy to cause love and whatsoever the mind of him that
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strongly hates dictates half inefficacy to hurt and destroy the like is in other things which the Mind affects with a strong desire for all those things which the Mind acts and dictates by characters figures words speeches gestures and the
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like help the appetite of the soul and acquire certain wonderful virtues as from the soul of the operator in that hour when such a likee appetite doth invade it so from the opportunity and Celestial influence moving the mind in
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that manner for our mind when it is carried upon the great excess of any passion or virtue often times presently takes of itself a strong better and more convenient hour or opportunity which Thomas aquinus in his third book against
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the Gentiles confesseth so many wonderful virtues both cause and follow certain admirable operations by great affections in those things which the soul doth dictate in that hour to them but know that such things confer nothing or very little to the author of
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them and to him which is inclined to them as if he were the author of them and this is the manner by which their efficacy is found out and it is a general rule in them that every mind
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that is more excellent and its love and affection makes such like things more fit for itself becoming efficacious to that which it desires everyone therefore that is willing to work in Magic must know the virtue measure order and degree of his
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own soul in relation to the power of the universe chapter 68 how our mind can change and bind inferior Things To The Ends which we desire there is also a certain virtue in the minds of men of changing attracting
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hindering and binding to that which they desire and all things obey them when they are carried into great excess of any passion or virtue so as to exceed those things which they bind for the superior binds that which is inferior
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and converts it to itself and the inferior is by the same reason converted to the Superior or is otherwise affected and rought upon by this reason things that receive a superior degree of any Star bind or attract or hinder things
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which have an inferior according as they agree or disagree amongst themselves whence a lion is afraid of a because the presence of The solary Virtue is more agreeable to a than to a lion so a load Stone draws iron because
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in its order it hath a superior degree of the celestial bear so the diamond hinders the load Stone because in the order of Mars it is superior to it in like manner any man when he is opportunely exposed to the
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celestial influences as by the affectations of his mind and do applications of natural things if he becomes stronger in a solar virtue he binds and draws the inferior into admiration and obedience in the order of the Moon to servitude or infirmities in
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a saturnine order to quietness or sadness in the order of Jupiter to worship in the order of Mars to fear and Discord in a Venus order to love and joy in a Mercurial order to persuasion and obsequiousness and the like the
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ground of such a kind of binding is the very vehement and boundless affection of the Soul with the Concourse of the celestial order but the dissolutions or hindrances of such a likee binding are made by a contrary effect and that more excellent
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or strong for as the greater excess of the Mind binds so also it looth and hindereth and lastly when the Mind fearth Venus it opposes Saturn when Saturn or Mars it opposes Venus or Jupiter for astrologers say that these
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are most at enmity and contrary the one to the other I.E causing contrary effects in these inferior bodies for in the heavens where there is nothing wanting and where all things are governed with love there can in no wise
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be hatred or enmity chapter 69 of speech and the Occult virtue of words it being shown that there is a great power in the affections of the Soul you must know moreover that there is no less virtue in words and the names
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of things and greatest of all in speeches and motions by which we chiefly differ from the brutes and are called rational not from reason which is taken for that part of the Soul which contains the affections which gallon saith is
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common also to brutes although in less degree but we are called rational from that reason which is according to the voice understood in words and speech which is called declarative Reason by which part we do chiefly Excel all other
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animals for Logos in Greek signifies reason speech and a word now a word is twofold these internal and an internal word is a conception of the mind and motion of the Soul which is made without a voice as in dreams we seem to speak and
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dispute with ourselves and whilst we are awake we run over a whole speech silently but an uttered word hath a certain act in the voice and properties of locution and is brought forth with the breath of a man with opening of his
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mouth and with the speech of his tongue in which nature hath coupled the corporeal voice and and speech to the mind and understanding making that a declarer and interpreter of the conception of our intellect to the hearers and of this we now speak words
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therefore are the fittest medium betwix the speaker and the hearer caring with them not only the conception of the mind but also the virtue of the speaker with a certain efficacy unto the hearers and the often times with so great a power
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that often they change not only the hearers but also other bodies and things that have no life now those words are of Greater efficacy than others which represent greater things as intellectual Celestial and Supernatural as more expressly so more
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mysteriously also those that come from a more worthy tongue or from any of a more holy order for these as it were certain signs and representations receive a power of celestial and super Celestial things as from the virtue of things
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explained of which they are the vehicle and from a power put into them by the virtue of the speaker Chapter 70 of the virtue of proper names that the proper names of things are very necessary in magical operations
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almost all men testify for the natural power of things proceeds first from the objects to the senses and then from these to the imagination and from this to the mind in which it is first conceived and then is expressed by
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Voices and words platonists therefore say that in this very Voice or word or name framed with its articles that the power of the thing as it were some kind of Life lies under the form of the signification first conceived in the
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mind as it were through certain seeds of things then by Voices or words as a birth brought forth and lastly kept in writings hence magicians say that the proper names of things are certain rays of things everywhere present at all
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times keeping the power of things as the essence of the things signified rules and is discerned in them and know the things by them and by proper and living images for as the great operator doth provide diverse species and particular things by the
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influences of the heavens and by the elements together with the virtues of planets so according to the properties of the influences proper names result to things and are put upon them by him who numbers the multitude of the Stars
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calling them all by their names of which names Christ in another place speak saying your names are written in heaven Adam therefore that gave the first names to things knowing the influences of the heavens and properties of all things
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gave them all names according to their natures and it is written in Genesis where God brought all things that he had created before Adam that he should name them and as he named anything so the name of it was which names indeed
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contain in them wonderful powers of the thing signified every voice therefore that is significative first of all signifies by the influence of the celestial Harmony secondly by the imposition of man although often times otherwise by this than by that but when both
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significations meet in any voice or name which are put upon them by the said Harmony or men then that name is with a double virtue these natural and arbitrary made most efficacious to act as often as it shall be uttered in due
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place in time and seriously with an intention exercised upon the matter rightly disposed and that can naturally be acted upon it so we read in fil estratus that when a maid at Rome died the same day she was
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married and was presented to appolloni as he accurately inquired into her name which being known he pronounce some occult Thing by which she revived it was an observation amongst the Romans in their holy rights that when they did
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besiege any City they did diligently inquire into the proper and true name of it and the name of that God under whose protection it was which being known they did then with some verse call forth the gods that were
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the Protectors of that City and did curse the inhabitants of that City so at length their gods being absent did overcome them as Virgil sings that kept this realm our Gods their altars have forsook and blessed abodes now the verse with which the gods
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were called out and the enemies were cursed when the city was assaulted round about let him that would know find it in Livy and macrobius but also many of these serenus Samus in his book of secret things makes
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mention of chapter 71 of many words joined together as in sentences and verses and of the virtues and restrictions of charms besides the virtues of words and names there is also a greater virtue found in sentences from the truth
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contained in them which hath a very great power of impressing changing binding and establishing so that being used it doth Shine the more and being resisted is more confirmed and Consolidated which virtue is not in simple words but in
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sentences by which anything is affirmed or denied of which sort are verses enchantments imprecations deprecations orations invocations obstination abjuration conjurations and such like therefore in composing verses and orations for attracting the virtue of any star or deity you must diligently
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consider what virtue any Star contains as also what effects and operations and to infer them in verses by praising extoling amplifying and setting forth those things which such a kind of star is want to cause by way of its influence
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and by vilifying and disais those things which it won't to destroy and hinder and by supplicating and begging for that which we desire to get and by condemning and detesting that which we would have destroyed and hindered and
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after the same manner to make an elegant oration and duly distinct by articles with competent numbers and proportions moreover magicians command that we call upon and Pray by the names of the same star or name to them to whom
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such a verse belongs by their wonderful things or Miracles by their course and ways in their sphere by their light by the Dignity of their Kingdom by the beauty and brightness that is in it by their strong and powerful virtues and by
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such like things as these a psyche and appolus prays to siries saying I beseech thee for thy fruitful right hand and I entreat thee by the joyful ceremonies of harvests by the quiet Silence of thy chests by the
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winged Chariots of dragons thy servants by the furrows of the Sicilian Earth the devouring wagon the clammy Earth by the place of going down into the sellers at the light nuptuals of prosperina and returns at the light inventions and of her daughter and other
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things which are concealed in her temple in the city of elus in ateka besides with the diverse sorts of the names of the stars they command us to call upon them by names of the intelligences ruling over the Stars
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themselves of which we shall speak more at large in their proper place they that desire f further examples of these let them search into the hymns of orus than which nothing is more efficacious in natural magic if they together with
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their circumstances which wise men know be used according to a due harmony with all attention but to return to our purpose such like verses being aptly and duly made according to the rule of the stars and being full of signification
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and meaning and opportunely pronounced with vehement affection as according to the number and the proportion other articles so according to the form resulting from the Articles and by the violence of imagination do confer a very great power in the enchanter and sometimes transfers
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it upon the thing Enchanted to bind and direct it to the same purpose for which the affections and speeches of the enchanter are intended now the instrument of enchanters is a most pure harmonical Spirit warm breathing living bringing
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with it motion affection and signific ification composed of its parts endued with sense and conceived by Reason by the quality therefore of this spirit and by the celestial similitude thereof besides those things which have already been spoken of verses also from
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the opportunity of time receive from above most excellent virtues and indeed are more Sublime and efficacious than spirits and Vapors exhaling out of the vegetable life such as herbs Roots gums aromatic things and fumes and such like and therefore magicians enchanting
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things are want to blow and breathe upon them the words of the verse or to Breathe In The Virtue with the spirit that so the whole virtue of the Soul be directed to the thing Enchanted being disposed for the receiving of said
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virtue and here it is to be noted that every oration writing and words as they induce accustomed motions by their accustomed numbers proportions and form form so besides their usual order being pronounced or wrote backwards move unto unusual
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effects chapter 72 of the wonderful power of enchantments they say that the power of enchantments and verses is so great that it is believed they are able to subvert almost all nature appolus saith that with a magical Whispering Swift wyers
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are turned back the slow sea is bound the winds are breathed out with one Accord sun is stopped the Moon is clarified the stars are pulled out the day is kept back the night is prolonged and of these things Lucan writes the
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courses of all things did seize the night prolonged was TW long before TW light astonied was the headlong world all this was by the hearing of a verse and a little before thesan verse did into his heart so flow that it did make
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a greater heat of love and elsewhere no drgs of poison being by him drunk his wits decayed en chanted also Virgil and Damon charms can command the moon down from the sky charms can command the moon down from
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the sky cir's charms change Ulisses company a cold snake being Charmed burst and ID in his Untitled book saith with charms doth withering series die dried are the fountains all acorns from Oaks Enchanted grapes and apples fall from
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trees if these things were not true there would not be such strict penal statutes made against them that should enchant fruit and tibus saith of a certain enchantress her with charms drawing stars from Heaven I am turning the
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course of rivers did aspy she Parts the Earth and ghosts from sepulchers draws up and fetcheth Bones away from the fires and at her pleasure scatters clouds in the air and makes its snow and summer hot and fair of all which that enchantress seems
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to boast herself in ID she saith that will I make Swift streams retire to their fountains whilst their Banks admire see toss and smooth clear clouds with clouds deform with spells and charms I break the Viper jaw cleave
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solid rocks Oaks from their seizures draw whole Woods remove the lofty mountains Shake Earth for to groan and ghost from graves awake and thee oh moon I draw moreover all poets sing and philosophers do not deny that by verse
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as many wonderful things may be done as corn to be removed Lightnings to be commanded diseases to be cured and the like for Kato himself in country Affairs used some enchantments against the diseases of beasts which as yet are
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extent in his writings and Josephus testifies that Solomon was skilled in those kinds of enchantments also celsus africanis reports according to the Egyptian doctrine that man's body according to the number of the faces of the zodiac signs was taken care of by so many these
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36 Spirits where of each Undertake and defend their prop part whose names they call with a peculiar voice which being called upon restore to health with their enchantments the diseased parts of the body chapter 73 of the virtue of writing and of
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making imprecations and inscriptions the use of words and speech is to express the inws of the mind and from then to draw forth the secrets of the thought thought and to declare the will of the speaker now writing is the
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last expression of the mind and is the number of speech and voice as also the collection State end continuing and interaction making a habit which is not perfected with the act of one's voice and whatsoever is in the mind in
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voice in word in operation and in speech the whole and all of this is in writing also and as nothing which is conceived in the mind is not expressed by voice so nothing which is expressed is not also
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written and therefore magicians command that in every work there be imprecations and inscriptions made by which the operator May Express his affection and if he gather an herb or a stone he declare for what use he doth it if he
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make a picture he say and write to what end he maketh it with ocations and inscriptions albertus also in his book called The speculum doth not disallow this without which all our works would never be brought into effect seeing a
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disposition does not cause an effect but the act of the disposition we find also that the same kind of precepts was in use amongst the Ancients as Virgil testifies when he sings I walk around first with these threads in number which
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three are about the altars Thrice I shall my image bear and a little after knots amoris tie of colors three then say these bonds I knit for Venus B and in the same place as with one fire this clay doth harder prove the wax more
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soft so daph with our love chapter 74 of the proportion correspondency and reduction of letters to the celestial signs and and planets according to various tongues and a table thereof God gave to man a mind and speech which as saith mercurious Tris
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mesus are thought to be a gift of the same virtue power and immortality the omnipotent God hath by his Providence divided the speech of men into diverse languages Which languages have according to their diversity received diverse and proper characters of writing consisting
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in their certain order number and figure not so dispersed and formed by hap or chance nor by the weak Judgment of man but from above whereby they agree with the celestial and divine bodies and virtues but before all notes of
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languages the writing of the Hebrews is of all the most sacred in the figures of characters points of vowels and tops of accents or consisting in matter form and spirit the position of the Stars being first made in the seat of God which is
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heaven after after the figure of them as the masters of the Hebrews testify are most fully formed the letters of the celestial Mysteries as by their figure form and signification so by the Numbers signified by them so by the Numbers
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signified by them and also by the various harmonies of their conjunction whence the more Curious mechals of the Hebrews do undertake by the figure of their letters the forms of their characters and their signature simpleness or composition separation
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crookedness or directness defect abounding greatness or littleness crowning opening or shutting order transmutation joining together revolution of letters and of points and tops by the suut of numbers and by the letters of things signified to explain all things how they proceed from the
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first cause and are again to be reduced into the same moreover they divide the letters of their Hebrew alphabet these into 12 simple seven double and three mothers which they say signify as characters of things the 12 signs seven
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planets and three elements these fire water and Earth for they account air no element but as the glue and spirit of the elements to these also they appoint points and tops as therefore by the aspects of planets and signs together
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with the elements the working spirit and Truth all things have been and are brought forth so by these characters of letters and points signifying those things that are brought forth the names of all things are appointed as certain signs and vehicles
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of things explained carrying with them everywhere their Essence and virtues the profound meanings and signs are inherent in those characters and figures of them as also numbers place order and Revolution so that orenes therefore thought that those names when
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translated into another idiom do not retain their proper virtue for only the original names which are rightly imposed because they signify naturally and have a natural activity it is not so with them which signify AT Pleasure which have no
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activity as they are signifying as they are but certain Natural Things in themselves now if there be any language whose words have a natural signification it is Manifest that this is the Hebrew the order of which he that shall
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profoundly and radically observe and shall know to resolve proportionably to the letters thereof shall have a rule exactly to find out any idiom there are therefore two and 20 letters which are the foundation of the world and of creatures that are and are
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named in it and every saying and every creature are of them and by the revolutions received their name being and virtue he therefore that will find them out must by each joining together of the letters so long examine them until the
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voice of God is Manifest and the framing of the most sacred letters be opened and discovered for hence voices and words have efficacy in magical works because that in which nature first exerciseth magical efficacy is the voice of God but these are of more deep
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speculation than to be handled in this book to return to the division of the letters of these amongst the Hebrews are three mothers these seven double these other 12 these are simple the rule is the same amongst the
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calans and by the imitation of those above also the letters of other tongues are distributed to the signs and planets and elements after their order for the vowels in the Greek tongue answer to the seven planets and the
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others are attributed to the TW signs of the zodiac the four elements and the spirit of the world amongst the Latins there is the same signification of them for the five vowels AE i o u and J and V
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consonants are ascribed to the seven planets and the consonants b c d f g l m n p r St T are answerable to the 12 signs the rest V's K QX and Z make the elements H the aspiration represents the
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spirit of the world why because it is a Greek and not a Latin character and serving only to Greek words follows the nature of its idiom but this you must not be ignorant of that it is observed by all wise men that the Hebrew letters
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are the most efficacious of all because they have the greatest similitude with celestials and the world and that the letters of the other tongues have not so great an efficacy because they are more distant from them now the disposition of
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these the following table will explain also all the letters have double numbers of of their order these extended which simply Express of what number the letters are according to their order and collected which recollect with themselves the numbers of all the
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preceding letters also they have integral numbers which result from the names of letters according to their various manners of numbering the virtues of which numbers he that shall know shall be able in every tongue to draw forth wonderful
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Mysteries by their letters as also to tell what things have been passed and foretell things to come there are also other mysterious joinings of letters with numbers but we shall abundantly discourse all these in the following books wherefore we will
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now put an end to this first book the table above referred to on the following page is from the English edition of 1651 the reader will also find a table of the cabala elsewhere in this volume at this place we insert Mr
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Henry Morley's appropriate criticism on agrippa's book of natural magic Henry Morley's criticism little disguised by Hebrew admixture and little pervaded by the speculations of the platonists of Alexandria Pho the Jew platinus and amus whom the young student quotes most
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frequently we have again the attic Moses Plato speaking through a young and strong heart to the world very great was the influence of Plato in this period of Awakening to thought nothing was known by experience of nature for little had
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been leared since the time when Plato theorizing upon nature owned it to be impossible to arrive at any certain result in our speculations upon the creation of the visible universe and its authors wherefore he said even if we
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should only Advance reasons not less probable than those of others you should still be content in this spirit alone Cornelius Agrippa taught his age there are these Marvels well accredited there is this cumbras and disjointed mass of Earthly sensible
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experience which there is no way of explaining left to me but one I accept the Marvels foolish as they seem they are as well accredited as things more obviously true With God all things are possible in God all things consist I
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will adopt Plato's belief that the world is animated by a moving soul and from the soul of the world I will look up to its creator I cannot test content with a confused mass of evidence I will animate
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with my own soul and a faith in its divine origin the world about me I will adopt the Glorious belief of Plato that we sit here as in a cavern with our faces held from looking to the caverns
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mouth down which a light is streaming and pours in a flood over our heads broken by Shadows of things moving in the world above we see the Shadows on the wall hear Echoes and believe in all as the one known truth of substance and
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of voice although these are but the images of the superiors I also will endeavor to climb up out of the cave into the land flooded with sunlight I connect all that we see here with Plato's doctrine of superior ideas I
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subdue matter to Spirit I will see true knowledge and apparent foolishness and connect the meanest clawed with its Divine Creator I will seek to draw down influences and to fill my soul with a new Strength imparted by the virtue of ideas streaming from
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above the superior manifest in the inferior is the law of nature manifested in the thing created my soul is not sufficient for itself Beyond it and above it lie Eternal laws subtle not having substance or form yet the cause of form and
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substance I cannot hope to know them otherwise then as ideas to unborn Generations they will be revealed perhaps to me they are ideas Celestial influences working intelligences I believe in them and I desire to lay open my soul to their more
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perfect apprehension they are not God though God created them they are not man though they have by Divine ordainment formed him the more I dwell upon their qualities the more I long for the Divine the more shall I be blessed by the
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reception of their r the more intensely I yearn heavenward the more shall I bring down heaven to dwell in my soul so we may hear if we will the spirit of the young Inquirer pleading to us from across the centuries and if our
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own minds ever yearn for an escape from the delusions of the grosser sense and the restrictions set by crowds on free inquiry there is no true heart that will not say you labored well my brother Agrippa and the rosac
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crucians the secrets to be talked over between Cornelius and his friend related to that study of the mysteries of knowledge in which the theosophists assisted one another secret societies chiefly composed of curious and learned youths had by this time become numerous
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and numerous especially among the Germans not only the search after the philosopher stone which was then worthy to be prosecuted by enlightened persons but also the new Realms of thought laid open by the first glance at Greek literature and by the still more recent
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introduction of a study of the Hebrew language occupied the minds of these Associated Scholars such studies often carried those who followed them within the borders of forbidden ground and therefore secrecy was a condition necessary to their freedom of inquiry
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towards the close of the 16th century such associations the foundation of which had been a desire to keep thought out feds were developed into the form of brotherhoods of rosac crucians physician theosophist chemist and now by the mercy of God rosac
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crucian became then the style in which a brother gloried the brotherhoods of rosac crucians are still commonly remembered but in the social history of Europe they are less to be considered than those first considerations of theosophists which nured indeed mystical
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errors gathered from the Greeks and Jews but out of whose theory were developed much of a pure spiritualism that entered into Strife with what was outwardly corrupt and sensual in the body of the Roman Church and thus prepared the way
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for the more vital attacks of the reformers when the first Greek studies were revived the monks commonly regarded them as essentially adverse to Roman interests and the Very language seemed to them infected with the plague of heresy in the Netherlands it became
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almost a proverb with them that to be known for a gr Maran was to be reputed heretic not seldom indeed in later times but John Rin who for his Greek in Hebrew scholarship was called after the manner of his day the Phoenix of Germans and
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who was the object of an Ardent hero worship to men like Cornelius Agrippa being called also the father of the Reformation certainly Luther arasmus and melanon had instruction from him by him it was that schwartzer had been taught
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to call himself melanon and many will remember how after his death arasmus and a pleasant dialogue raised his old friend to the rank of Saint and prayed to him Oh Holy Soul be favorable to the languages be favorable to those that
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love honors of the languages be propitious to the sacred tongues but rulin for the taste of smoking it ran quasi rii his name was turned into the Greek form Capo Rin or Capo never passed as a reformer Beyond detestation of the
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vices of the priesthood like Cornelius who began his life before the public as a scholar by an act of homage to his genius roin loved Liberty and Independence cherished the idol and free conscience but never fairly trusted himself to its guidance to the last and
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Instinct of obedience to the church governed his actions and the spiritual gold he could extract from Plato Aristotle or the wonderful cabala of the Jews was in but small proportion to the dro fetched up with it from the same ancient
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Minds a contemporary notion of the Reformation not without some rude significance in this respect is said to have been obtruded upon Charles I by a small body of unknown actors who appeared before him in 1530 when he was
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in Germany he had been dining with his brother Ferdinand and did not refuse their offer to produce a comedy and dumb show one dressed as a scholar labeled cap Neil brought before the emperor a bundle of sticks some crooked and some
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straight laid them down in the highway and departed then entered another who professed to represent arasmus looked at the sticks shook his head made various attempts to straighten the crooked ones and finding that he could not do so
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shook his head over them again put them down where he had found them and departed then came an actor labeled Luther with a torch who said all that was crooked in the bundle blazing when he was gone entered one
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dressed as an emperor who tried in vain to put out the fire with his sword last came Pope Leo I 10th to whom grieving dismally over the spectacle before him there were two pales brought one contained oil the other water his
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Holiness to quell the fire poured over it with a bucket full of oil and while the flame attracted All Eyes by the the power beyond Mastery with which it shot up towards heaven the actors made their escape undetected now it was over the Crooked
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sticks of Capo and many other matters difficult of comprehension that Cornelius and his Confederates were bent in curious and anxious study the bearer of the letters said lolf in excusing himself on The Plea of illness from a winter journey to
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a friend at Aenon the bearer of these letters is a German native of nurmberg but dwelling at Leon and he is a curious inquir after Hidden Mysteries a free man restrained by no feds who impelled by I know not
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what rumor concerning you desires to sound your depths at the man himself might be sounded as one likely to have knowledge of some important things and that if it seemed fit he should be made a member of their Brotherhood was the rest of the
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recommendation of this person by lolf to his friend agria at Leon were assembled many members of his League awaiting the arrival of the young Soldier philosopher his early taste for an inquiry into Mysteries had caused him to take all possible
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Advantage as a scholar of each change of place and each extension of acquaintance among learned men who were possessors of rare books he had searched every accessible volume that might help him in the prosecution of the studies that had
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then a Fascination not for him only but for not a few of the acutest minds in Christendom at that time there was in the modern sense no natural science the naturalists of ancient Greece and Rome being the sole authorities in whom the
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Learned could put Trust of the miraculous properties of plants and animals and parts of animals even at the close of the 16th century careful and sober men placed as accepted knowledge many extravagant ideas on record at the beginning beginning of the century when
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a belief in the influences of the stars in the interferences of demons and in the most wonderful properties of bodies was the rule among learned and unlearned Luther himself not excluded from the number an attempt to collect in group if
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it might be According to some system the most recondite secrets of what passed for the Divine ordering of nature was in no man's opinion foolish though in the opinion of the greater number criminal belief in the mysteries of magic not
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want of belief caused men to regard with enmity and Dread researches into secrets that might give to those by whom they were discovered subtle and superhuman power through possessing which they would acquire an influence horrible to suspect over their fellow creatures
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attaching their search into the mysteries of the Universe from all fear of this kind the members of such secret societies as that to which Cornelius belonged gathered whatever fruit they could from The Forbidden tree and obtained Mutual will benefit by Frank
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exchange of information Cornelius had already by incessant search collected notes for a complete treaties upon magic and of these not a few were obtained from rin's Hebrew Christian way of using the cabala from avenon after a short stay Cornelius
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agria went to Leon and remaining there some weeks compared progress with his friends and no doubt also formerly divested himself of any further responsibility connected with the Spanish Enterprise towards the end of this year a friend at cologne theodoric Bishop of
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sirene wrote expressing admiration of him as of one among so many thousand Germans who at sunry times and places had displayed in equal degree power to labor vigorously as a man at arms as well as a man of
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letters who does not know the bishop asks how few of many thousands have done that he envies those who can thus earn the wreath of Mars without losing the favor of manura and calls the youth in arms a man in scholarship a teacher to
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escape the soldier's life of bondage seems to be now the ambition of the scholar with the world before him in the 23rd year of his age well born distinguished among all who knew him for the rare extent of his attainments
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Cornelius attended by his servant Steven quitted his friends at Leon and rode to apam where he was received in the Abbey of a liberal and hospitable man physician Theologian and Knight by turns M champier who having been born at St
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safarin lato near Leon was called soranus champier or campus and who not content with his own Noble ancestry assigned himself by right of the campus to the the family of the campeggi of bolognia and assumed its arms he studied
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at Paris litera humania at Monier medicine and practiced at leyon he lived to obtain great Fame deserving title and losing after his death all it was not until 5 years after this visit from Cornelius agria that soranus acting as body physician to the
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Duke of lorine was knighted on the battlefield of Mary janal among his writings those which most testify his sympathy with the inquiries of Cornelius are a book on the Miracles of scripture a life of Arnold villanu and a French version of siline
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oracles this champier then sympathized with the enthusiasm of the young theosophist and under his roof the first Venture of Cornelius before the world of letters seems to have been planned in the last week of May we find that he has
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sent Steven to fetch debris from Dole has summoned Antonius zanthus from nver and wishes an association with soranus to arrange a meeting with landulf at a convenient place in time he has something in hand concerning which he wishes to take counsel with his comrades
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a few days afterwards he and lolf are at Dole together and while Cornelius has left Dole for a short time to go to Shalom sir sa his friends send words to him that he has engaged on his behalf the interest
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of the Archbishop of bessen Anthony the probably not an old man since he was alive 30 years afterwards who desires greatly to see him and boasts that he can give information about some things unknown perhaps even to him the Archbishop is
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impatient to see the person who has stored up from rare books even those written in Greek and Hebrew so great a number of the secrets of the universe lul to content him an toates the time appointed for his friend's return and
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while reporting this adds that there are many a dull loud in the praise of Cornelius and none louder than himself the influence of his associates is evidently at work on his behalf among the magnates of the town and University
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of Dole and learned men in the adjoining towns of burgundy for it is at Dole that he has resolved to make his first public appearance as a scholar by expounding in a series of orations roin's book on the
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mfic word at Shalon however Cornelius fell sick of a summer pestilence from which he was recovering on the 8th of July as soon as health permitted he returned to Dole where there was prepared for him a cordial reception
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Dole is a pretty little town and at that time possessed the university which was removed in after years at Besson its Canton was called for its beauty and fertility the Val deore and and when bessen call was independent of the Lords
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of burgundy Dole was their capital a pleasant miniature Capital with not 4,000 inhabitants a parliament a university a church of notredam whereof the tower could be seen from distant Fields a princely residence do Jus they called it until 30 years
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before Cornelius agria declaimed his orations there but after it had been in 1479 captured and despoiled K by a French army it was called do Le dolente Mistress of do and burgundy was maximilian's daughter Margaret of Austria who in this year of agrippa's
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life was 29 years old she was already twice a widow when aian twice once vainly to France a second time to Spain and likely to perish in a tempest before reaching her appointed husband she had wit to write a clever epith upon herself
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her Spanish husband died almost after the first Embrace and she had since after four years of wetted happiness lost her true husband fili bear of Savoy she was 24 years old when that happened and resolved to make an end of marrying
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in 1506 after the death of arch duuk Phillip her father maximilan being guardian of his grandson Charles I made Margaret his Governor over the Netherlands and appointed her to rule also over burgundy and the shalawa thus she came to be in the year
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1509 mistress at Dole a clever Lively woman opposed strongly to France and always mindful of the interests of that house of Austria to which the family of young Agrippa was attached Margaret was well known for her patronage of letters
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and her Bounty towards learned men it would be therefore a pleasant transfer of his loyalty a gria thought from Maximillian to Margaret if he could thereby get rid of what he regarded as C slavery under the one and earn the favor
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of the other in the academic Grove to earn Margaret's Goodwill and help upon the Royal Road to Fortune was one main object of Cornelius when he announced at Dole that he proposed to expound rand's book on the mfic word in orations to
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which in as much as they were to be delivered in honor of the most Serene Princess Margaret the whole public would have gratuitous admission poor youth he could not possibly have made more genuine and honest effort or one or less proper to
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be used by evil men for the damnation of his character Margaret was the princess to whom of all others he was able to pay unaffected homage and Rin then the boast of Germans was the scholar of whom before every other he a German youth
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might choose to hold discourse to the burgundians of Rin edius chief of the Austin Friars wrote that he had blessed him and all Mortals by his Works Philip baldus the younger wrote to him Pope Leo I 10th has read your Pythagorean book as
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he reads all good books greedily then it was read by the Cardinal deichi and I am expecting next to have my turn this book which has been read by the pope himself with eager pleasure was a wonder of the day and was
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in the most perfect Unison with the whole tone of a grip's mind he really understood it deeply and it was most dear to him as a theosophist and he was not to be blamed if he felt also that of
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all books in the world there was none of which the exposition would so fully serve his purpose of displaying the extent and depth of his own store of knowledge exposition of the cabala mainly upon what was said and
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written by Cornelius Agrippa in this 23rd year of his age has been founded the defamation by which when when he lived his Spirit was tormented and the hope of his existence miserably frustrated by which now that he is dead
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his character comes down to us defiled this victim at least has not escaped the Vengeance of the monks and his crime was that he studied vigorously in his Salad Days those Curiosities of learning into which at the same time popes Bishops and
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philosophers mature of years inquired with equal faith and almost equal relish but less energy your courage for a clear understanding of the ground and of The Perils of the ground now taken by Cornelius agria little more is necessary than a
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clear notion of what was signified by rand's book on the mfic word but what has to be said of Rin and his book as well as of other matters that will Hereafter concern The Fortunes of Cornelius require some previous
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attention to a subject pretty well forgotten in these days by people rich in other knowledge we must recall in fact some of the main points of the cabala this account of the cabala is derived from German sources among which the chief are
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brooker's Historia philosophy and the cabala denada a collection of old cabalistic writings and derranged and explained by Christian no von Rosen Roth the Traditions or cabala of the Jews are contained in Sundry books written by Hebrew rabbis and consist of
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a strange mixture of fable and philosophy varying on a good many points but all adhering with sufficient accuracy to one scheme of Doctrine they claim high and remote origin some say that the first cabala were received by Adam from The Angel razel who gave him
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either while he yet remained in Paradise or else at the time of his expulsion to console and help him a book full of divine wisdom in this book were the secrets of Nature and by knowledge of them Adam
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entered into conversation with the sun and moon knew how to summon good and evil spirits to interpret dreams forell events to heal and to destroy this book handed down from father to son came into Solomon's possession and by its Aid Solomon became
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master of many potent Secrets a cabalistic volume called The Book of razel was in the middle ages sometimes to be seen among the Jews another account said that the first cabalistic book was the sephr yeter written by Abraham but the most prevalent opinion
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was that when the written law was given on Mount Si to Moses the cabala or mysterious interpretation of it was taught to him also then Moses it was said when he descended from the mountain entered Aaron's tent and taught him also the
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secret powers of the written word and Aaron having been instructed placed himself at the right hand of Moses and stood by while his sons elazar and ithamar who had been called into the tent received the same instruction on
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the right and left of Moses and Aaron there sat ithamar and elazar when the 70 elders of the sahed were called in and taught the hidden knowledge the elders finally were seated that they might be present when all
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those among the common people who desired to learn came to be told those Mysteries thus the elect of the Common People heard but once that the Sedum heard twice the sons of Aaron three times and Aaron four times repeated of the secrets
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that had been made known to Moses by the voice of the most high of this mystical interpretation of the scripture no person set down any account in writing unless it was ezras but some Jews doubt whether he did
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Israelites kept the knowledge of the doctrine by a pure tradition but about 50 years after the destruction of Jerusalem Akiba a great Rabbi wrote the chief part of it in that book seph yeter or the book of The Creation which was
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foolishly ascribed by a few to Abraham a disciple of the rabbi akba was Rabbi Simeon Ben Yohi who wrote more of the tradition in a book called zor The Truth probably is that the literature of cabalism which is full of
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suggestion derived from the neop platonics of Alexandria began with the Jews of Alexandria under the first tmes in the book of Simeon Ben shitak it went to Palestine where it at first was little heated but after the destruction
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of Jerusalem it gained importance and then rabbis ziba and Simeon Ben yochi extended it it is indisputable that Aristotle had been studied by the writer of the seph etera the oldest known book of the cabalists the cabala went afterwards with other
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learning to Spain and that part of it at least which deals with Hebrew anagrams cannot be traced to a time earlier than the 11th century many rabbis Abraham Ben David sodia Moses boil Moses barnman elazer of Gara and others have written Hebrew
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books for the purpose of interpreting the system of the cabala but it was perhaps not before the 8th Century that it had come to receive very general attention from the Jews the cabala consisted of two portions the symbolical and the real the symbolical
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cabala being the means by which the doctrines of the real cabala were elicited in the Hebrew text of the Scriptures it was said there's not only an evident but there is also a latent meaning and in its latent meaning are
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contained The Mysteries of God and of the universe it need scarcely be said that a belief in secret secret wisdom has for ages been inherent in the Oriental mind and in the Scriptures it was reasoned by the later Jews all
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wisdom must be of necessity contained of divine authorship they cannot be like ordinary works of men but if they were taken only in the natural sense might it not be said that many human Works contain Marvels not less surprising and
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morality as pure no it was said as we have entertained angels and regarded them as men so we may entertain the words of the most high if we regard only their apparent sense and not their spiritual mystery and so it was that through the
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blind excess of reverence The Inspired writings were put to superstitious use the modes of examining their letters words and sentences for hidden meaning in which wholly consisted the symbolical cabala were three and these were called jamanta noon and thura
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ganta was arithmetical when it consisted in applying to the Hebrew letters of a word the sense they bore as numbers letters being used also for figures in the Hebrew as in the Greek then the letters in a word being
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taken as numbers and added up it was considered that another word of which the letters added up came to an equal sum might fairly be substituted by the arithmetical ganta figurative ganta deduced mysterious interpretations from the shapes of letters used in sacred writing
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thus in numbers x35 Beth means the reversal of enemies this kind of interpretation was known also by the name zura architectonic ganta constructed words from the numbers given by scripture when describing the measurements of buildings as the ark or
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Temple by noton more words were developed from the letters of a word as if it had consisted of so many abbreviations or or else first and last letters of words or the first letters of successive words were detached from
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their places and put side by side by thura any word might be made to yield a mystery out of its anagram these sacred anagrams were known as zeru by the same branch of the symbolical cabala three systems were
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furnished in accordance with which words might be transformed by the substitution of one letter for another the first the systems albam arranged the letters of the alphabet in two rows one below another the second aath gave another couple of rows the
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third asbach arranged them by pairs in three rows all the pairs in the first row being the numerical value 10 in the second row 100 in the third row a thousand any one of these forms might be consulted and any letter in a word
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exchanged for another standing either an album Al Beth Or AAC immediately above it or below it or on the right hand of it or the left this was the symbolical cabala and The Business of it was to extract by any
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of the means allowed the hidden meaning of the scriptures the real cabala was the doctrine in this way elicited it was theoretical explaining Divine qualities the 10 SEO the four-fold cabalistic worlds the 32 Footprints of wisdom the 50 doors to
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Prudence Adam cadmon Etc or it was practical explaining how to use such knowledge for the calling of spirits the extinguishing of fires the banishing of disease and so forth the theoretical cabala contained it was said by Christian students many
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references to the Messiah its main points were one the tree two The Chariot of Ezekiel three the work of creation four the Ancient of Days mentioned in Daniel it concerns us most to understand the tree The Chariot of Ezekiel or Masa
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merkaba was a description of prefigurement concerning ceremonial and judicial law the doctrine of Creation in the book of Livi was a dissertation upon physics the Ancient of Days treated of God and the Messiah in a way so mystical that
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kabalas generally declined to ascribe any meaning at all to the direct sense of the words employed of these things we need say no more but of the cabalistic tree it will be requisite to speak in more detail it was an arrangement of the T
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seph the word searo is derived from some rabbis from a word meaning to count because they are counting of the Divine Excellence otherwise it is considered an adaptation of the Greek word sphere because it represents the Spheres of the
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universe which are successive emanations from the deity in the beginning was or henso the Eternal Light from whose brightness there descended AR Ray through the firstborn of God Adam cadmon and presently departing from its straight course ran in a circle and so formed the
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first of the Sethro which was called key or the crown because Superior to all the rest having formed this circle the ray resumed its straight course till it ran again in a circle to produce the second of the 10 sepharon
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shma wisdom because wisdom is the source of all the same Ray of Divine Light passed on losing gradually as it became more distant from its holy Source some of its power and formed presently in the like manner the third of the SEO called
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Bina or understanding because understanding is the channel through which wisdom flows to things below the origin of human knowledge the fourth of the sepo is called gadola or chess it greatness or goodness because God as being great and
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good created all things the fifth is gbra strength because it is by strength that he maintains them and because strength is the only source of Justice in the world the six of the seepo tith beauty or Grace unites the
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qualities of the preceding the four last of the seph are successive named neak Victory hod honor jod or Shalom the foundation or peace and finally Malu the kingdom each of the 10 has also a Divine name and their Divine names written in
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the same order are Isa yah yahovah pronounced Elohim eloah Elohim Jehovah pronounced as usual Lord sabath Jehovah Sabo elai the Living God Adonai the Lord by these circles our world is surrounded and weakened in its Passage through them but able to bring down with
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its powers that are the character of each Divine Light reaches us these SEO arranged in a peculiar manner formed the tree of the cabalists they are also sometimes arranged in the form of a man Adam cadmon according to
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the idea of the neop platonics that the figure of the world was that of a man's body in accordance with another view derived from the same school things in this world were supposed to be gross images of things
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above matter was said by the cabalist to have formed by the withdrawal of the Divine Ray by the emanation of which was the first Source it was produced everything created was created by an emanation from the source of all and
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that which being most distant contains least of the Divine Essence is capable of gradual purification so that even the evil spirits will in course of time become holy and pure and be assimilated to the brightest of the emanations or from
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Hof God it was said is all in all everything is part of the Divine Essence with the growing or perceptive or reflective power one or all and by that which has one all may be acquired a stone may become a plant a plant a beast
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a beast a man a man an angel an angel a Creator this kind of belief which was derived also from the alexandrian platonists LED to that spiritual cabalism by which such Christians as Rin and agria profited it connected them by
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a strong link with the Divine Essence and they feeling perhaps more distinctly than their neighbors that they were partakers of the divine nature and and might by a striving after purity of soul and body win their way to a state of
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spiritual happiness and power cut themselves off from all communion with the sensuality that had become the scandal of the Church of Rome and keenly perceived as they expressed strongly their sense of the degraded habits of the priests it was in this way that the
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Christian cabalist assisted in the labors of the Reformation little more has to be said about their Theory and that relates to the four cabalistic worlds these were placed in the four spaces between the upper sepo between the first and second was
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placed ailith the outflowing which contain the purest beings the producers of the rest between the second and third separo was the world Bria or the Thrones containing Spirits less pure but still not Material they were classed into Wheels Lightnings Lions burning Spirits
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Angels children of God cherubim their prince was called Metatron the world in the next interspace called yeer Angels approached more nearly to a material form and the fourth Isaiah was made wholly material from this point density increases till our world is reached Ziah
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is the Abode of the clipo or material Spirit striving against God they travel through the air their bodies are of dense air Incorruptible and they have the power to work in the material world with korel Adam B Assa agel usel oel
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thel thumel for captains they fight in two armies under their Chiefs zamel and Lilith their enemies are the Angels who contend against them with two armies led by Metatron and sandalon Lilith is the begetter of the powers striving against
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light the nature of man's Soul said calist is three-fold vegetative perceptive intellectual each embracing each it emanates from the upper searo is composed of the pure elements or the four elements either in their pure and spiritual or their gross form enter into
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all things is expansive separates after death so that the parts return each to its own place but reunite to praise God on the sabbaths and new moons with each Soul are sent into the world a guardian and an accusing
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Angel there are some diagrams here first to force searo Bria the super Celestial world or the world of spirit there's four spheres Tipo chabina and Crown Ein sof feminine wisdom masculine intelligence Celestial Sun greatness the first Triad super Celestial world of pure
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white light the source of life and dynamic power on the next page is the fourth to 9th searo jezar the celestial world of or Soul World Tipo gbra chessed hod Neta jessid the third Triad the second Triad the
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hexad celestial Sun greatness Beauty strength Splendor firmness Foundation and then the ninth and 10th seepo a box with a sphere on top of it jod Asal Suns Foundation light nine red fire Malou fire oxygen the world of Darkness the
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Abode of evil man the synthesis in the Box Earth carbon Kingdom unequilibrated Ziah the elementary world the four elements on the box fire oxygen air nitrogen Earth carbon and water hydrogen this is the newly arranged table there's uh five columns numerical
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order 1 to 21 Hebrew form which is the letter in Hebrew the Letter's name all the way down corresponding English letters and the numerical value at the end one 1 to 9 then 10 to 90 and 100 to
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400 and then at the bottom it says five Hebrew letters CF me nun Fe and Sade denote 500 600 700 800 and 900 when final and then there's a column a table of the tarot and cabala which has three columns the first one is
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symbols second one is tarot meanings and the third is classes and I'll read them from left to right starting with symbols and then tarot meaning and then the class starts with the bull the magician mother House High Priestess double erect
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serpent the empress double door or hinge the emperor double window virginity the hierophant single nail hook the lover single weapon the war Chariot single fence Justice single scrotom The Hermit single male organs wheel of fate single Hollow of hand Cube strength double Ox
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gold whip the suspended man single water death mother fish Temperance single pillar egg the demon single I lightning struck Tower single mouth the star double fish hook Dart the moon single back skull the sun single head sphere Circle judgment
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double tooth the zany mother cross the universe double the mfic word now as the creative light runs around each upper world before coming to ours it comes to us charged with superal influences and such an idea lies at the
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foundation of cabalistic magic but what secret to have power over this line of communication with Superior worlds it is for practical cabalism to discover the secret consisted chiefly in the use of names God it was said gave to
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All Things their names he could have given no name that was not mystically fit every such name therefore is a word containing divine power and especially affecting that thing person or Spirit to which it belongs the scripture tells us
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that there are names written in heaven why it was said should they be written there if they be useless through the knowledge of such Divine names it is affirmed Moses overcame the Sorcerers of Egypt Elias brought fire from heaven Daniel closed
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the mouths of lions but of all names by which wonders can be wrought the mfic word of words here we come to the main thought of rand's book and to the central topic of the oratory of Cornelius was the concealed name of God
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the Shem hes whoever knows the true pronunciation of the name Jehovah the name from which all other Divine names in the world Spring as the bran branches from a tree the name that binds together the sepo Whoever has that in his mouth has
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the world in his mouth when it is spoken angels are stirred by the wave of sound it rules All Creatures works all miracles it commands all the inferior names of deity which are borne by the several angels that in heaven govern the
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respective nations of the Earth the Jews had a tradition that when David was on the point of fighting with Goliath josp the Giant's brother tossed him up into the air and held a spear below that he might fall upon it but
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abashi when he saw that pronounced the holy name and David remained in the air till Josh be spear no longer threatened him they said also that the mfic name was among the secrets contained in the holy of holies and that when any person
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having entered that Shrine of the temple learned the word of power he was roared at as he came out by two Brazen lions or baed by brazen and dogs until through Terror he lost recollection of it some Jews accounted also by a fable of this
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nature for our savior's Miracles they said that having been admitted within the holy of holies and having Leed the sacred mystery he wrote it down upon a tablet cut open his thigh and having put the tablet in the wound closed the flesh
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over it by uttering the name of Wonder as he passed out the Roaring Lions caused the secret to pass from his mind but afterwards he had only to cut out the tablet from his thigh and as from the beginning of Miracles heal instantly
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the wound in his own flesh by pronouncing the mfic word such Jewish details were of course rejected by the Christians who accepted the essential principles of the cabala as the name of all power was the hidden name of God so there were also
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names of power great though limited belonging to the angels and the evil spirits to discover the names of the spirit Spirits by applying to the Hebrew text of scripture the symbolical cabala was to acquire some of the power they
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possessed thus it being said of the sodomites that they were struck with blindness the Hebrew word for blindness was translated into CDI and the CI word by one of the symbolical processes was made to yield the name of a bad Angel
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shabiri which being written down was employed as a charm to cure opalia a common mode of conjuration with these names of power was by the use of amulets and pieces of paper or parchment on which for certain purposes certain names
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were written at his first entrance into the world such an amulet with the names sooi sansenoy songo upon it was slipped round the neck of a newborn child so that the infant scarcely saw the light before it was
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collared by The Genius of Superstition another mode of conjuration consisted in the use not of names but of Psalms of David whole volumes were written upon the use of the Psalms the first of them written on dokin was
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supposed to help the birth of children others could it was thought be so written as to make those who carried them invisible others secured favors from princes others extinguished fires the transcription of a psalm for any such purpose was no trif work because
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apart from the necessary care and the formation of letters some having a mystical reason for being larger than others it was necessary for the copyist as soon as he had written down one line to plunge into a bath moreover that the
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charm might be the work of a pure man before beginning every new line of his manuscript it was thought necessary that he should repeat the plunge Rin the Mystic such were the mysteries of the Hebrew cabala strangely blending a not
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unrefined philosophy with basist Superstition it remains for us to form some just opinion of the charm they had for many Christian scholars in the first years of the 16 Century Rin or Capo was of such Scholars the leader and the type
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as such indeed he was accepted by the young Cornelius agria he was the greatest Hebrew scholar of his day and had become so by his natural own bent born at Fort time of the poorest parents two and 30 years before Agrippa
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came into the world taught Latin at the Town school and winning in his youth a ducal patron by his tunable voice as corer in the court Chapel At benen by his quick wit and his Serene Lively amiable temper he never
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afterwards lacked powerful assistance the life of Rin is the story of the original of Greek in Hebrew studies among learned Europeans he was sent with the margrave son afterwards Bishop of utre to Paris the fall of Constantinople in 1453
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had caused fugitive Greeks to betake themselves to many European cities where they sometimes gave instruction in their language roin at Paris learned Greek from a Spartan who gave him instruction also in calligraphy and made him so clever a Workman with
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his pen that he could eek out his means and buy books with money earned as a Greek copyist he studied Aristotle with the Spartan old John Wessel of Cronan a disciple of Thomas Aus taught him Hebrew and he invited him to a direct study of
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the Bible at the age of 20 he was engaged by Publishers to write a Latin dictionary which he called bravus at the age of 20 he taught Greek publicly laying his main stress on a study of the grammar The Good Sense he
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spoke emptied the benches of the sophs around him and produced complaints from old fashion professors it was then urged that all the views disclosed in Greek books were essentially opposed to the spirit and belief of Rome the monks had no Commerce
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with the language and when they came to a Greek quotation and a book that they were copying were used to inscribe the formula grea non Lun Rand maintained his ground at 25 wrote a Greek grammar lectured at pester and was made lenti of civil law
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his notion of law studies was expressed in a formula that has been applied in other terms to other things in his first year the young lawyer knows how to decide all causes in the second begins to be uncertain and the third
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acknowledges that he knows nothing and then first begins to learn in the last of these stages of progress the lenti of poz repaired to tubanan and practiced as an advocate with such success that he made money and married
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at tubingen Rin won the confidence of eard of the beard became his private secretary and one of his privy counselors and went with him to Rome in 1482 his age then being8 and 20 at Rome he distinguished himself as an orator
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before the the pope and was considered to speak Latin wonderfully well for a German after his return to Germany John Rand remained with Eberhard in Stucker became assessor to the Supreme Court at the age of 30 and a year
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afterwards was elected Proctor for the body of the Dominicans throughout all Germany which unpaid off as he held for nearly 30 years at the age of 31 he received at tubingen his Doctorate and in the year following that that is to
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say in the year of Cornelius agrippa's birth he was sent with two others to Frankfurt cologne and a la Chappel on the occasion of the coronation of maximilan as Roman Emperor then it was that maximilion first became acquainted with him Rin had
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then a house at stutgart and was known as a great cultivator of the Learned languages while he was also high in favor of his own Prince and in constant Quest as a practitioner of law in 1490 he was sent to Rome on
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another mission and on his way through Florence enjoyed personal intercourse with Giovani Pico de marandola a scholar who although a determined antagonist to the astrologers was a great friend to cabalism and the introducer of the cabalistic Mysteries into the favor of
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Italian Scholars by him Rin was further stimulated to the love of Hebrew lore when two years afterwards Rin was at Lind on state business with the emperor Frederick III it was something indeed that the baseborn scholar was raised to
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the Dignity of court palentine but it was more to Rin that the court physician was a learned Jew jahil Lon who perfected his intimacy with the Hebrew his aim then was above all things first to study the original text of the
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Old Testament and secondly to read the writings of the cabalists the emperor whose life was then about to close he died while Rin was at Linds saw here another way of gratifying the agreeable and kindly scholar for he not only made roou L
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count palentine his arms were a golden altar from which smoke arose with the inscription ARA companis but he also presented to him a very ancient Hebrew Bible written carefully on parchment a treasure then worth 300 gold crowns which is to be seen still in the
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library of the Grand Duke of Carl's Ru where it is regarded as the oldest of its kind in Europe with the knowledge imparted by Jil Lon and the actual text in which all Mysteries lay hidden Rin went home
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enriched as much as he had been ennobled Hebrew writing was at the time very rare and was to be met with chiefly in the hand of Jews at Hebrew roin labored collecting Hebrew books and works expounding the cabala whenever possible
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and eventually he gave life in Germany as Giovani Pico di mirandola was giving life in Italy to the cabalistic philosophy the great impulse to this German Revival being the publication of the book on the mfic word it first appeared at basil in the
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year 1495 the author's age then being 42 it was not published at tuban Jin until 1514 the book was regarded as a miracle of heavenly wisdom Philip beraldis told of the Pope's enjoyment and wrote word also to its author that he had caused not only
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men of letters but even Statesmen and warriors to betake themselves to studying the mysteries of the cabala the death of rin's Patron eard the Elder soon after his elevation to the rank of Duke in 1495 was followed by
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a period of misrule in the little State one of the first acts of eard the younger was to release his favorite a dissolute priest named holinger from the prison in which he had been kept by the good Council of Rin and for the further
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discomfort of the scholar this man was appointed Chancellor over the University of tubanan Rin of course resigned he had been long wanted at heidleberg and went there to be cherished by a new Patron in the elector palentine he showed as usual his Lively
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energy by the establishment of a Greek chair which the monks pronounced upon the spot to be a heresy and by venting his wrath against holinger in a Latin comedy denouncing dissolute priests which he called sergius or the head of
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the head it was written to be acted by the students a Latin comedy was then a rare thing in the land and the news that John Rin had written one was noised abroad prudent friends counseled him to be aware of such unscrupulous and
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Powerful enemies as he would make if he attacked abuses of the priesthood he submitted to advice and as he was notoriously answerable for a comedy and gossip must be satisfied he suddenly composed a substitute for that first written when therefore the day of the
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performance came it was found that the Greek Professor had composed Ed a comedy against abuses in his own profession it was a castigation of dishonest Advocates senica pra gimnastica the piece was called after two years of misrule Eberhard the
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younger took its consequences he was then deposed and holinger the monk sent back to prison when the bricks are doubled Moses comes said Rin and returned to his old post at tubingen if there to his life of study
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had not been un profitable nor much benefit has he received through patronage was it a life wanting Independence whatever he says I spent in learning I acquired by teaching an anecdote of this good humored scholar may be here interpolated which displays
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his character in half a dozen points of view he was detained once in an inn when it was raining very heavily and of course had his book with him the rain had driven into the common room a large
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number of of country people who were making a great noise to quiet them roin called for a piece of chalk and Drew with a circle on the table before which he sat within the circle he then drew a
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cross and also within it on the right side of the Cross he placed with great solemnity a cup of water on the left he stuck a knife upright then placing a book doubtless a Hebrew one within the mysterious Circle
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he began to read and the rustics who had gathered round him with their mouths a gape patiently waited for the consequence of all this conjuration the result was that Rand finished comfortably the chapter he was reading without being distressed even by
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a whisper of disturbance in the year 1502 Rin was elected to the post of General judge of Alliance under the terms of the swabian league his office was to adjudicate in all matters of dispute amongst Confederates and vassals concerning the
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interests of the Emperor as AR Duke of Austria the electors and princes there was a second judge for prets counts and Nobles a third for Imperial cities this post he held during 11 years he was holding it therefore at
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the time when the young Cornelius Agrippa undertook to comment publicly at Dole upon his book concerning the merrific word roin then being 55 years old and at the summit of his Fame High also in the good esteem of maximilan 3 years before
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this date notwithstanding the great mass of legal business entailed on him by his judicial office Rin had to the great help of all students published a volume of the rudiments of Hebrew which included both a grammar and a
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dictionary this book he wrote cost me the greatest trouble and a large part of my fortune Cornelius no doubt had leared his Hebrew by the help of it and was already deep in studies which a few years after afterwards brought the monks
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of cologne into AR Ray against Rin himself their hostility somewhat embittered by an inkling of the Latin comedy that was not to be quite suppressed Cornelius however was the first to feel the power of such enemies by the aposto obscurum virum the
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monks were destined to come off much worsted from their battle against roin and the scholars who defended his fair name of their fortune in the battle fought against Cornelius Agrippa it is one part of this history to tell roin wrote at a later period
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1517 a book upon the cabalistic art if it is written God created heaven and earth he interpreted that to mean spirit and matter the spirit consisting of the angels and ministers by whom the ways of man are influenced magic he said dealt with evil
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spirits but the true cabala only with the good he believed in astrology and so indeed did Luther and melanon Giovani Pico dandola at Florence while adopting the cabala was very singular in his hostility to a belief in influences of the
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Stars his own faith in cabalism Rin enforced thus God out of love to his people had revealed the Hidden Mysteries to some of them and these could find in the dead letters the Living spirit for scripture consists of single letters
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visible signs which stand in a certain connection with the angels as Celestial and spiritual emanations from God by the pronunciation of the other the others also are affected but with the true cabalist who penetrates the whole connection of the Earthly with the
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Heavenly these signs rightly placed in connection with each other are a way of putting him into immediate Union with the spirits who through that are bound to satisfy his wishes in his book called Capal or the mfic word expounded at Dole by Cornelius
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agria Rin placed the Christian system in the center of the old Heathen philosophies considering many of the doctrines of Pythagoras and Plato as having been taken from not introduced into the wisdom of the cabalists the argument is stated in the form of
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dialogue which is immediately preceded by a summary of its intention that may very well suffice here for a Mor of its contents receive then in this book the argument on the mfic word of Three Philosophers whom I have feigned to be
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holding such dispute amongst themselves as the controversies proper to their sex would occasion as to the best elucidation of the Hidden properties of sacred names out of which great as they are in number and importance occasion will at
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last be the more easily afforded for selecting one name that is above all names supremely Mir horrific and beatific and thus you may know the whole matter in brief sidonius at first ascribed to the school of epicurus but found
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afterwards nus gerar in verba magistry an unfettered philosopher travels about to satisfy his thirst for knowledge and after many experiences enters swabia where he meets in the town of forzheim rin's birthplace two philosophers Barak a Jew and Capo Ruan himself a Christian
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with whom he deserts upon many systems and presently upon the knowledge itself of divine and human things upon opinion Faith Miracles the powers of words and figures secret operations and the mysteries of seals in this way question arises
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concerning the sacred names and consecrated characters of all Nations which have anything excellent in their philosophy or not unworthy in their ceremonies and enumeration of symbols is made by each speaker zealously on behalf of the rights cherished in this sect
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until at last Capo in the third book collects out of all that is Holy One name yahoshua in which is gathered up The Virtue and power of all sacred things and which is eternally supremely blessed Agrippa EXP SS
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rouland here was a vast theme for the oratory of a youth of 23 and it was one also that enabled him to display the whole range of his learning the newly recovered Treasures of Greek literature the study of Plato that had lately been
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revived by marcelus fenus in Italy the study of Aristotle urged and helped in France by Faber stul lenses dles appeared to bring the fullest confirmation of the principles of the cabala to men ignorant as all were then of the Greek source of more than half
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the later mysticism of the Hebrews which attributed to itself An Origin so ancient that he had acquired so early in his life Hebrew and Greek lore that he was deeply read in studies which were admired from afar only by so many
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scholars of his day and thus prepared that he discussed mysteries about which men in all ages feel instinctive curiosity and men in that age reasoned eagerly would alone account sufficiently for the attention paid to the young German by the University of
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Dole moreover while fulfilling his own private purpose he appeared also to the Loyalty of the burgundians by delivering his orations to all comers gratuitously for the honor of the Princess Margaret their ruler and opening them with her peny the young orator being also
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remarkable for an effective manner of delivery the grav and learned men who came to his pre-elections honored him by diligent attendance the exposition was made from the pulpit of the gymnasium before the Parliament and maistry of Dole the professors and the readers of
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the University Simon ver a vice Chancellor of the University dean of the church and doctor in each faculty was not once absent the worthy Vice Chancellor ordan appears indeed to have taken in the special interest in the fame of their visitor he had himself a
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taste for public declamation and to a friend who was urging on Cornelius that he should seek durable Fame rather by written than by spoken words expressed a contrary desire on his behalf he preferred orator to author when Cornelius had complied with
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the request of another friend who wished to translate L into the vernacular his Pandy upon Margaret praising his oratory for the perfect Fitness of each word employed in it and its complete freedom from verbiage and Desiring that through
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a translation the illustrious princes might be informed how famously Cornelius had spoken in her honor and so be the more disposed to reward him with her favor the translation came back with a note saying that the vice Chancellor had
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been its censor and corrector ver was diligent in fact on the young scholars behalf and his interests were seconded by the Archbishop of Bono not a syllable was whispered about heresy the friend who urged Cornelius in spite of the dean's contrary counsel to
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become an author gave a familiar example from his own experience of the vanity of spoken words he had declaimed publicly from memory and without one hitch upwards of 2,200 verses of his own composition yet because they were not
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printed earned only a temporary local Fame of the value of the written word evidence very soon afterwards was enclosed to Cornelius by that other friend who had translated his oration zealous to do good service he had caused a copy of the pangy to
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proceed by way of Leon on the road to Royal notice and delighted the aspirant after patronage by enclosing to him flatteries from John periel a royal Chamberlain probably the same learned Frenchman who became known 20 or more years later as Johannes
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perellis translated into Latin Gaza on the attic months and wrote a book about the epacs of the moon to the youth flushed with Triumph as a scholar there came also reminders of the military life he was so ready to
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forsake a correspondent sent him news of a defeat of the venetians by the French near agnadello the first fruits of the discreditable league of combre the French it will be remembered won this Victory while maximilan their new ally was still perplexed by the
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dissatisfaction of his subjects evidenced during the late diet at worms agrippa's friend wished to have in return for his news any knowledge that his relation to the emperor might give him intentions that might be disclosed at an approaching
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diant his real intentions were to break a pledge by marching again against the venetians his fate to retire ear long defeated from before the walls of Padua he was renewing with his enemy the king of France the Treaty of combre and
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sending him a messenger to Spire to burn the book in which he had recorded all the injuries and insults suffered by his family or Empire at the hands of France Cornelius cared little for France or Padua his hopes as a scholar were
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with Margaret at gent though she too being another member of The League could have employed him as a soldier other hopes as a man he was directing towards a younger and fair mistress he desired not only to prosper but to marry the
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little University of Dole favored the young man hardly his prions had excited great attention and procured for him the admiration of the neighborhood from the University they won for him at once the degree of doctor of divinity together with a
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stipend the nobility of woman angling for private patronage was in the 16th century correlative to The Habit not very uncommon in these days of using baits to catch the public favor men who once lived by the help of
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princes now owe their support to the whole people and the pains bestowed upon the cultivation of the Good Will of the people in these days are neither less nor more to be reprehend ended than the pains taken by Scholars of Pastime to
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procure a safe means of subsistence through the good will of a prince it may be said with a fair approximation to the truth that as much as a man may now do with the intention of deserving popularity and not
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discredit himself in his own eyes or those of the great number of his neighbors he might have done with as little discredit in the 16th century with the design of earning favor from the Great we have seen how in the case of Rin a
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poor chister was fostered at first by small princes of Germany afterwards even by the emperor and enabled to develop into a great Hebrew scholar when one Patron died having another ready to befriend him and enjoying dignity and wealth with a complete sense of
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Independence that age was in fact as far removed as this from the transition period during which the patronage of letters by the great extinct as a necessity survived as a tradition and the system that had once been vigorous and Noble
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became imbecile and base nobody at do was ignorant that the design of Cornelius Agrippa was to earn the patronage of Margaret a liberal encourager of learning nobody considered it dishonorable to seek this by showing that it was deserved the prevalent
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feeling was so far removed from any such impression that from many quarters the young man was urged to magnify his claim on Margaret's attention by devoting not only the orations but also some piece of writing to her honor even The Cordial Vice Chancellor
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desirous to advance the interests of the young orator set aside his predilection for the spoken word and was among the foremost in admonishing Cornelius to write not slow to profit by advice that ran the same course with his
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inclinations the new doctor of divinity set himself to display his powers as a theologian in the true manner of the day and with theological acuteness to combine a courtier's tact by dedicating to the most conspicuous example of his argument A
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Treatise on the nobility and pre Excellence of the female sex as I have hinted too there was a private example of it known to his own heart angling for patronage shown from another point of view mean Arts used by
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mean spirits to compel the favor of the Rich and Bas but to secure the favor of the Rich and Noble the Arts used were not to be accounted mean now let us Trace in a brief summary the argument for the nobility of the
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female sex and the superiority of woman over man written at Dole in the year 1509 by a doctor of divinity age 23 he sets out with the Declaration that when Man was created male and female difference was made in In the Flesh not
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in the soul he quotes scripture to show that after the corruption of our bodies difference of sex will disappear and that we shall be all like in angels in the resurrection as to the soul then man and woman are alike but as to everything
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else the woman is the better part of the creation in the first place woman being made better than man received the better name man was called Adam which means Earth woman Eva which is by interpretation Life by as much as life excels Earth
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woman therefore excels man and this it is urged must not be thought trivial reasoning because the maker of those creatures knew what they were before he named them and was one who could not erir in properly describing each we know
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and the Roman laws testify that ancient names were always consonant with the things they represented and names have been always held to be of great Moment by theologians and jurist consults it is written thus of nabal as his name
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is so is he nabal is his name and Folly is with him St Paul also in his epistle to the Hebrews speaks of his Lord and Master as made so much better than the angels as he hath obtained a more excellent Name
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than they the reader's memory will at once Supply the next passage of the scripture quoted I do not like to cite it a grippa then dilates as well he may on the the immense importance of words according to
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the practice of all jurists he tells how cyprien argued against the Jews that Adam's name was derived from the initials of the Greek words meaning east west north and south because his flesh was made out of the earth though that derivation was at
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variance with Moses who put only three letters in the Hebrew name for this however ads a grippa cyprian was not to blame since like many Saints and expounders of the sacred text he had not leared the Hebrew language upon the word Eva it is further
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maintained that it suggests comparison with The Mystic symbols of the cabalists the name of the woman having Affinity with the ineffable tetragramaton the most sacred name of the Divinity while that of the man differed entirely from it all these
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considerations however agria consents to pass over as matters read by few and understood by fewer the preeminence of the woman can be proved out of her Constitution her gifts and her merits the nature of woman is discussed however
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from the Theologian point of view things were created in the order of the rank first indeed Incorruptible Soul then Incorruptible matter but afterwards out of that matter more or less corruptible things being with the meanest first minerals then herbs and
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shrubs and trees then zoites then brutes in their order reptiles first afterwards fishes Birds quadrip heads lastly two human beings but of these first the male and finally the female in which the heavens and the Earth and their whole
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adornment were perfected the Divine rest followed because the work was consummated nothing greater was conceived the woman was thus left the most perfect and the noblest of the creatures upon Earth as a queen placed in the court that had been
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previously prepared for her right therefore do all beings round about her pay to this queen homage of reverence and love the difference between the woman and the man is yet more strongly marked says the deeply read Theologian because the man was made like the brutes
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in open land outside the gates of paradise and made holy of clay but the woman was made afterwards in Paradise itself she was the one paradisiacal creation presently their follow scripture arguments to show that the place of their birth was assigned to Men
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of Honor or dishonor the woman too was not made of clay but from an influx of celestial matter since there went into her composition nothing terrestrial except only one of Adam's ribs and that was not gross clay but clay that had been
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already purified and kindled with the Breath of Life the theological demonstrations Cornelius next confirms by the evidence of some natural facts equally cogent and trustworthy which were held in that day by many wise men to be equally true this
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because she is made of pure matter than a woman from whatever height she may look down never turns Giddy and her eyes never have missed before them like the eyes of men moreover if a woman and man tumble together into water far away from
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all external help the woman floats long upon the surface but the man soon sinks to the bottom is there not also a Divine light shining through the body of the woman by which she is made often to seem
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a miracle of beauty then follows a clever inventory of all woman's charms of person written with due Reserve which might be here translated if the English language had the tness of the Latin in short woman is the sum of all
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Earth's Beauty and it is proved that her beauty has sometimes inspired even angels and demons with a desperate and fatal love then follows a chain of scripture texts honoring female Beauty which all lead up to the 20,000 virgins solemnly
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celebrated by the church and the admiration of the beauty of the Virgin Mary by the Sun and Moon texts follow that must be omitted and then the argument takes anatomical grounds of the most ingenious character and shows how every difference of
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structure between the man and the woman gives to the woman Advantage due to her Superior delicacy even after death nature respects her inherent modesty for a drowned woman floats on her face and a drowned man upon his back
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the noblest part of a human being is the head but the man's head is liable to baldness woman has never seen bald the man's face is often made so filthy by a most odious beard and so covered with
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sorted hairs that it is scarcely to be distinguished from the face of a wild beast in women on the other hand the face always remains pure and decent for this reason women were by the laws of the 12 tables forbidden to rub their
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cheeks lest hair should grow and obscure their blushing modesty but the most evident proof of the innate purity of the female sex is that a woman having once washed is clean and if she wash in a second water will
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not soil it but that a man is never clean though he should wash in 10 successive Waters he will cloud and infect them all some other marvelous peculiarities I must omit and pass to a grip's appreciation of the woman woman's
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predominance in the possession of the gift of speech the most excellent of human faculties which Hermes Tris mesus thought equal to immortality and value and hesiod pronounced the best of human Treasures Man Too receives this gift from a
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woman from his mother or his nurse and it is a gift bestowed upon woman herself with such liberality that the world has scarcely seen a woman who was mute is it not fit that woman should Excel men in that faculty wherein men
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themselves chiefly Excel the brutes the argument again becomes an edifice of scripture text and it is well to show the nature of it though we may shrank from the misuse of sacred words because it is well thoroughly to understand how
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scripture was habitually used by professed theologians in the 16th century and from this light example to derive a grave lesson perhaps that may be even to the people of the 19th century not wholly useless Solomon's texts on the
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surpassing Excellence of a good woman of course are cited and a cabalistic hint is given to the efficacy of the letter H which Abraham took away from his wife Sarah and put into the middle of his own name after he had been blessed through
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her benediction has always come by a woman law by man we have all sinned in Adam not in Eve original sin we inherit only from the father of our race the fruit of the tree of knowledge was forbidden to man only before woman was
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made woman received no injunction she was created free she was not blamed therefore for eating but for causing sin in her husband by giving him to eat and she did that not of her own will but because the devil tempted her he chose
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her as the object of temptation as St Bern Bernard says because he saw with envy that she was the most perfect of creatures she AED in ignorance because she was deceived the man sinned knowingly therefore our Lord made
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atonement in the figure of the sex that had sinned and also for more complete humiliation came in the form of a man not that of a woman which is nobler and sublimer he humbled himself as man but overcame as a descendant of the woman
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for the seed of the woman it was said not the seed of man should bruise the Serpent's head he would not therefore be born of a man woman alone was judged worthy to be the Earthly parent of the deity risen
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again he appeared first to women men forsook him women never no persecution heresy or error in the church had ever began with the female sex they were men who betrayed sold bought accused condemned mocked crucified the Lord Peter denied him his
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disciples left him women were at the foot of the cross women were at the Sepulcher even pilate's wife who was a heathen made more effort to save Jesus than any man among Believers finally do not almost all theologians assert that
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the church is maintained by the Virgin Mary Aristotle may say that of all animals the males are stronger and wiser than the females but St Paul writes that weak things have been chosen to confound the strong Adam was sublimely endowed
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but women humbled him Samson was strong but women made him captive lot was chased but woman seduced him David was religious but wom Disturbed his piety Solomon was wise but woman deceived him joob was patient and was robbed by the
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devil of Fortune and family ulcerated grieved oppressed nothing provoked him to anger till a woman did it there in proving herself stronger than the devil Peter was fervent in faith but woman forced him to deny his Lord somebody May remark that all these
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illustrations tend to woman's shame not to her glory woman however May reply to man as innocent the third wrote to some Cardinal if one of us is to be confounded I prefer that it be you civil law allows a woman to
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consult her own gain to another's hurt and does not scripture itself often extol and bless the evil Deeds of the woman more than the Good Deeds of the man is not Rachel praised who deceived her father Rebecca because she obtained
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fraudulently Jacob's benediction is not the deceit of Rahab imputed to her as Justice was not ja blessed among women for a treacherous and cruel deed what could be more iniquitous than the Council of Judith what more cruel than
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her WS what worse than her perid yet for this she is blessed lauded and extoled in scripture and the woman's iniquity is reputed better than the goodness of the man was not Cain's a good work when he offered his best
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fruits in sacrifice and was reproved for it did not isau well when he hunted to get venison for his old father and in the meantime was defrauded of his Birthright and incurred the Divine hate other examples are induced and
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robust Scholars ingenious theologians are defied to find an equal amount of evidence in support of the contrary thesis that the inequity of the man is better than the goodness of the woman such a thesis says a grippa could not be
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defended from this point to the end agrippa's treaties consists of a massive illustrations from profane and scripture history classified roughly some are from Natural History the queen of all birds he says is the eagle always of the female sex for no male Eagles have been
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found the Phoenix is a female always on the other hand the most pestilent of serpents called the Basilisk exist only as a male it is impossible for it to hatch a female all evil things began with men and few or none with women we die in the
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seed of Adam and live in the seed of Eve the beginning of Envy the first homicide the first paraside the first despair of Divine Mercy was with man lamech was the first bigamist Noah was the first drunkard Nimrod the first
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Tyrant and so forth men were the first to leag themselves with demons and discover profane Hearts men have been incontinent and had in innumerable instances to each man many wives at once but women have been continent each content with a
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single husb husband except only basiba many women are then cited as illustrations of their sex in this respect or further fil piety including Abigail Luccia K's wife and the mother of the grai the Vestal Claudia eia if anyone opposes to such women the
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wives of zoas Samson Jason Def phobus and Agamemnon it may be answered that these have been unjustly accused that no good man ever had a bad wife only bad husbands get bad wives or if they get a good one or sometimes able to corrupt
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her Excellence if women made the laws and wrote the histories and tragedies could they not justly Crow them with testimony to the wickedness of men our prisons are full of men and slain men cumber the Earth everywhere but women
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are the beginners of all liberal arts of virtue and beneficence therefore the Arts and virtues commonly have feminine names even the corners of the world receive their names from women the nymph Asia Europa the daughter of aenor Libya
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the daughter of apus who is also called Africa illustrations follow of the preeminence of women in good gifts and it is urged that Abraham who by his faith was accounted just was placed in subjection to Sarah his wife and was
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told in all that Sarah hath said unto thee hearken into her voice there follows a host of other illustrations of the Excellence of women drawn from all sources among others illustrations of her Eminence in learning and AD a grippa were not women
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now forbidden to be literary we should at this day have most celebrated women whose wit would surpass that of men what is to be said upon this head when even by Nature women seem to be born easily Superior to practiced
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students in all faculties do not the garans entitle themselves masters of right speaking yet we learn this far better from our nurses and our mothers than from the gramians for that reason Plato and quintilian so solicitously urged a
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careful choice of children's nurses that the children's Lang anguage might be formed on the best model are not the poets in the invention of their whims and fables the dialecticians in their contentious gulity surpassed by women was ever orator so good or so successful
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that a cazan could not Excel his powers of persuasion what arithmetician by false calculation would know how to cheat a woman in the payment of a debt What musician equals her in song and in amenity of voice are not philosophers mathematicians and
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astrologers often inferior to Country women in their divinations and predictions and does not the old nurse very often beat the doctor Socrates himself the wisest of men did not disdain to receive Knowledge from aspasia nor did Apollo the
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Theologian despise the teaching of Priscilla then follows a fresh string of illustrations by which we are brought to a contemplation of the necessity of women for the perpetuation of any state and the cessation of the human race that
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may be consequent on her withdrawal through more examples we are brought then to consider the honor and precedence accorded by law and usage to the female sex man makes way for woman on the public road and yields to her in
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society the highest places purple and fine linen gold and jewels are conceited as the fit adornments of her Noble person and from the sumptuary laws of the later Emperors women were accepted illustrations follow of the dignity and privileges of the wife and
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of the immunities accorded to her by the law reference is made to ancient writers who tell how among the gulans the boians and others men were the softer sex and sat at home while women labored in the fields built houses transacted
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businesses rode abroad and went out to do battle among the contaban men brought delies to their wives brothers were given in marriage by their sisters and the daughters of a household were their heirs among the cians thians and Gauls
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women possess their rights but Among Us said Agrippa the tyranny of men prevailing over divine right in the laws of nature slays by laws the liberty of woman abolishes it by use and custom extinguishes it by education for the woman as soon as she
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is born is from her earliest years detained at home in IDL ESS and as if destitute of capacity for higher occupations is permitted to conceive of nothing Beyond needle and thread then when she has attained years of puberty she is delivered over the
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jealous Empire of a man or shut up forever in a shop of vestals the law also forbids her to fill public offices no Prudence entitles her to plead in open court a list follows of the chief disabilities of women who are
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treated by the men as conquered by the conquerors not by any Divine necessity for any reason but according to custom education fortune and the tyrants opportunity a few leading objections are then answered Eve was indeed made subject to man after the fall but that
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curse was removed when man was saved Paul says that wives were to be subject to their husbands and women to be silent in the church but he spoke of tempor Coral church discipline and did not utter a Divine Law since in Christ there is
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neither male nor female but a new creature we are again reminded of the text subjecting Abraham to Sarah and the treaties closes then with a short recapitulation of its heads we have shown AG grippa says the preeminence of
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the female sex by its name its order and place of creation the material of which it was created and the dignity that was given to woman over man by God then by Rel religion by Nature by human laws by
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various Authority by reason and they've demonstrated all this by promiscuous examples yet we have not said so many things but that we have left more still to be said because I came to the writing of this not moved by ambition or for the
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sake of bringing myself praise but for the sake of Duty and Truth lest like a sacrilegious person I might seem if I were silent by an impious taciturnity and as it were a burying of my talent to refuse the
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Praises due to so devout a sex so that if anyone more Curious than I am should discover any argument which he thinks requisite to be added to this work let him expect to have his position not contested by me but attested in as
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far as he is able to carry on this good work of mine with his own genius and learning and that this work itself may not become too large a volume here let it end such was the treaties written by
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Cornelius at Dole for the more perfect propitiation of the Princess Margaret many years elapsed before it was printed and presented to the princess doubtless however the youth read the manuscript to his betroth very soon after it was written towards the close of the year a
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friend of cologne wrote to Agrippa of the impatience of his parents for their son's return but at the close of November another friend in Cologne theodoric Bishop of sirene asking as an ESP special favor for his views upon
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judicial astrology so hotly opposed by Pico D mirandola says that his expression on the subject had appeared to him ambiguous when they conversed together probably he had then been offering to the Embrace of his parents not a son
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only but a son and daughter for it is said to have been in the year 1509 when all was honor for him in the present all hope in the future that Cornel Von Netto married Jane Louisa Tessy of
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Geneva a maiden equal to him in rank remarkable for beauty and yet more remarkable for her aspirations and her worth she entered with her whole soul into the spirit of her husband's life rejoiced in his ambition and knew how to
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hold high Converse with his friends the marriage was in every respect a happy one there was a world of gentleness and loving kindness in agrippa's heart we shall have revelation of it as the narrative proceeds the tenderness of his
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nature mingles strangely sadly with his restlessness his self-reliance and his pride so full of Hope and happiness at the age of 23 he took to wife a maiden who could love him for his kindliness and reverence him for his power he was
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no needy Adventurer but the son of a Noble House who was beginning as it seemed the achievement of the highest honors he was surrounded by admirers already a doctor of divinity Hereafter to attain he knew not what fostered by
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maximillian's Daughter what might not his intellect achieve poor youth even in that year of Hope the blight was already settling on his life while he was writing Praise of Womanhood at Dole to win the smiles of Margaret Catalin a
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Franciscan frier who had been at the adjacent town of gray when roulin was expounded meditated cruel Vengeance on the down chin scholar at gent as preacher before the Regent of the Netherlands and all her Court Catalin was to deliver in the Easter
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following the quadragesimal discourses against the impious cabalist he was preparing to arouse the wrath of Margaret during those same days which were spent by the young student in Pleasant effort to deserve her kindness now it was that a grippa wrote
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his books on Magic order of the imperian heaven there is a God all powerful all intelligent and supremely perfect Eternal and infinite omnipotent and omniscient who endures from eternity to Eternity and is present from Infinity to Infinity but though from the nature and
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Perfections of the deity he is invisibly present in all places and nothing happens without his knowledge and permission yet it is expressly revealed in Scripture and admitted by all wise and intelligent authors that he is visibly present with
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the angels and spirits and blessed Souls of The Departed in those Mansions of bliss called Heaven There He is pleased to afford a nearer and more immediate view of himself and a more sensible manifestation of his glory and a more
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adequate perception of his attributes that can be seen or felt in any other parts of the universe which place for for the sake of preeminent distinction and as being the seat and center from whence all things flow and have their beginning life light
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power and motion is called the interior or imperian Heaven the position and Order of this interior heaven or center of the Divinity has been variously described and its locality somewhat disputed among the Learned but all agree as to the
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certainty of its existence Hermes Tris magistus defines heaven to be an intellectual sphere whose Center is everywhere and circumference nowhere but by this he meant no more than to affirm what we have done above that God is everywhere
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and at all times from Infinity to Infinity that is to say without limitation bounds or circumference Plato speaks of this internal heaven in terms which bear so strict a resemblance with the books of Revelation and in so elevated and
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magnificent a style that it is apparent the Heathen philosophers notwithstanding their worshiping Demi or false gods possessed an unshaken confidence in one omnipotent supreme overruling power whose Throne was the center of all things and the Abode of angels and
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blessed spirits to describe this interior heaven in terms adequate to its magnificence and glory is utterly impossible the utmost we can do is to collect from inspired writers and from the words of Revelation assisted by occultt philosophies and a due knowledge of the
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celestial spheres that order and position of it which reason and the Divine lights we have bring nearest to the truth that God must strictly and literally be the center from when all ideas of the Divine mind flow as rays in every direction
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through all spheres and through all bodies can not admit of a doubt that the inner circumference of the center is surrounded filled or formed by Arrangements of the three hierarchies of angels is also consonant to reason and scripture and forms what
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may be termed the entrance or inner gate of the imperian heaven through which no Spirit can pass without their knowledge and permission and within which we must suppose the vast expanse or Mansions of the godhead and glory of the Trinity to be this is
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strictly comfortable to the idea of all the prophets and Evangelical writers from this primary Circle or Gate of Heaven Lucifer the grand apostate as Milton finally describes it was hurled into the bottomless Abyss whose office as one of the highest orders of angels
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having placed him near the Eternal Throne he became competitor for dominion and power with God himself the circles next surrounding the hierarchies are composed of the ministering angels and spirits and messengers of the deity in positions answering to the
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ideas of the Holy Trinity and intersecting all orders of angels are seated in fullness of glory and Splendor those Superior Angels or intelligent spirits who answer to the Divine attributes of God and are the pure Essences or stream through which the
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will or Fiat of the godhead is communicated to the angels and spirits and instantaneously conducted to the animamundi round the whole as an atmosphere round a planet the animamundi or Universal Spirit of nature is placed which receiving The Impressions or ideas
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of the Divine mind conducts them onward to the remotest parts of the universe to Infinity itself to and upon and through all bodies into all God's works this animamundi is therefore what we understand of nature of providence of
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the presence of God and The Fountains of seat of all second causes being as it were the eye of God or medium between God and all created things next to the animamundi is that vast region or expanse called the Ethereal heaven or
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firmament wherein the fixed stars planets and comets are disposed and wherein the celestial bodies and the Comets move freely in all directions and towards all parts of the Heavens to illustrate what has been stated above a plate is here inserted of
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the Interior heaven with the different orders of the spirits and Essences of the Divine mind distinguished by their proper names and characters in the original Hebrew and Iberian text as pointed out in the manuscripts of ancient and learned philosophers this
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plate shows in what Manner the Rays or beams of Divine Providence pass from the center or seat of the godhead through all the different orders of angels and Spirits to the animamundi and from then to all the celestial bodies planets and
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stars to our Earth and to the remotest parts of Infinite Space constituting what is termed Celestial influx or that faculty in nature by which the equality and temperature of one body is communicated to another theologists have divided Angels
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into different ranks or classes which they term hierarchies a word signifying to rule in holy things ancient authors give nine orders to these Celestial Spirits cherubim seraphim Thrones dominions Prin principalities Powers virtues Angels and Archangels and these they class into
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three hierarchies appointing them their respective offices in the performance of the word and will of God the rabbis and cabalistic writers have defined one rank of Angels or the intelligences as Superior to all the foregoing nine orders of spirits and which answer two
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and are contained in the 10 distinguishing names of God and are the pure Essences of the Supreme Spirit or the Divine diffusion through which the mfic word and Will are communicated to the angels and blessed spirits and through which Providence
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extends to the care and protection of nature the first of these Divine Essences is Jehovah and is peculiarly attributed to God the father being the pure and simple essence of the Supreme Divinity flowing through hadol hackos to the angel Metatron and to the
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ministering spirit rth aalim who guides the primum mobile and bestows the gift of being upon all things to this spirit is allotted the office of bringing the souls of the faithful departed into heaven and by him God spake to Moses the
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second is yah and attributed to the person of the Messiah whose power and influence descend through the angel masla into the sphere of celestial zodiac this is the spirit of nature the soul of the world or the omnific word
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which actuated the chaos and divided the unwrought matters into three portions of the first and most essential part was the spiritual World composed of the second was made the visible Heavens or the celestial world and of the third
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part was formed the terrestrial world out of which was drawn the elemental quintessence or first matter of all things which produced the four elements of fire water air and Earth and all the creatures which inhabit them by the
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agents of a particular Spirit called Raziel who was the ruler of Adam the third is Eda and is attributed to the Holy Spirit whose Divine Light is received by the angel sabathy and communicated from him through the sphere
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of Saturn this is the principium generation the beginning of the ways of God or the manifestations of the father and the son's light in the Supernatural generation and from hence flow down all living Souls entering the inanimate body
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and giving form to unsettled matter the fourth is l through the light of whom flows Grace goodness Mercy piety and munificence to the angel zadel and then passing through the sphere of Jupiter fashioneth the images of all bodies
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bestowing clemency benevolence and Justice on all the fifth is elohi the upholder of the sword and left hand of God whose influence penetrates the angel gbra and then descends through the sphere of Mars giving fortitude in war and
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affliction the six is saboo who bestoweth his mighty power through the angel Raphael into the sphere of the sun giving motion heat and brightness to it and then producing Metals the seventh is Elion who rules the Angel Michael and
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descends through the sphere of mercury giving benignity motion intelligence and eloquence the eth is a I whose influence is received by the angel hanal and communicated through the sphere of Venus giving Zeal fervency and righteousness of heart and producing
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vegetables the ninth is Shai whose influence is conveyed by teram to the angel Gabriel and falls into the sphere of the Moon causing increase and decrease of all things like unto the tides of the sea and governing the genie
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and natural Protectors of man the tenth is Elohim who extends the beneficence to the angel jessid into the sphere of the earth and disent this knowledge understanding and wisdom the first three of these 10 names Jehovah J and aah Express the essence of
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God and are proper names but the other seven are only expressive of his attributes the only true name of God according to the cabala is the name of four letters the tetragramaton yod he vah he in the exterior circle of the
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celestial Heaven occupied by the fixed Stars the animamundi hath her particular forms answering to the ideas of the Divine mind and this situation approaching nearest to the imperian heaven the seat of God receives the spiritual powers and influences which
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immediately proceed from him hence they are diffused through the Spheres of the planets and heavenly bodies and communicated to the inmost Center of the Earth by means of natural law or the spirit of the world that rules the
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terrestrial World while many ancient authors have contended on the definition and meaning of the word nature yet they all in reality mean one and the same thing only giving different explanations of the same ideas and if their arguments
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are closely pursued and compared with each other they will all tend to show that the animamundi and the soul of the universe is what they mean by Nature symbols of the Alchemists this volume would be incomplete without the symbols of the
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Alchemists as they naturally pertain to natural magic and occasionally prove of Great Value the London pharmaceutical journal and excellent Authority gives the symbols we here introduce nowadays chemists write their formulas and work out their processes by means of symbols and the Alchemists used
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also signs and hieroglyphics to represent the then known elements metals and other substances in common use the so-called elements fire water air Earth were represented by special symbols here represented the metals were supposed to be influenced by the planets to a
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certain degree and were represented by the corresponding signs of the zodiac various other articles also had their symbols which served as a means of shorthand at a period when calligraphy was little known or employed gold for instance was associated with the sun
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because of its brightness and Perfection for it was always held to be the noblest of metals the symbol applied to it embodies these qualities silver resembles the moon in luster and the origin of the Crescent needs no explanation iron was dedicated to Mars
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being the metal from which Implements of War were made Mars being the God of War probably owing to the blood red color of the planet Saturn was the slowest of the planets and Lead being the dullest and most most despised of metals was
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therefore accorded to Saturn Quicksilver was of course most appropriate to Mercury the message of the Gods Dr pereria derives all these symbols from gold and the Greek cross taken to represent acrimony the suppositious substance which combined with gold produced other metals copper
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for instance has the sign of gold on top and that of acrimony underneath Quicksilver derived its symbol from that of silver on top top because of its color that of acrimony beneath and gold between because gold was supposed to
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lurk in All Metals iron was supposed to contain acrimony of a different nature from that of the other metals being represented in this symbol by the barbed spearhead fire and water being antagonistic are represented by the same symbol one being
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inverted air which was supposed to be a modification of fire has a modified fire fire symbol whilst the fourth hypothetical element has for its symbol that of air inverted these are based on Aristotle's Doctrine which taught that the four elements Had Each two
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qualities one of which was common to some other elements symbols and significations there's a list here of the symbols and their words describing them I will read the list of words and the symbols are referenced in the ebook fire air water water again Earth
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lead tin iron gold copper Mercury silver antimony arsenic aquavite borax to purify Cinnabar caput morum an oil salt peter magnet Sal ammoniac sulfur tartar a covered pot to Sublime to precipitate spirits of wine Roman symbol for Daenerys to digest to distill Aqua forus
522:25
Speaker A
Aqua regalia brick to caline camper ashes serus lime quick lime cinear again wax heart torn three under a crucible Crystal a gun three under oil steel filings litharge to loot sublimated Mercury precipitated Mercury Nitra real gar three under that
522:59
Speaker A
sand soap Sal Alkali salammoniac salt Tallow vinegar verre vitrio urine day and night a message from the stars I stood at even time The NeverEnding plain all empty looked in void yet as I gazed again an army bed unnumbered Points of Light besto a
523:29
Speaker A
force Supreme Invincible for right the magic mirror a message to Mystics by direction of the Brotherhood of magic statement by the editor the editor wishes to State plainly and positively that he knows the art of magic to be a truth and further
523:55
Speaker A
that he knows of the existence of the astral Brotherhood of magic an ult organization both here and in the Unseen World he has received the following message to Mystics in regard to the magic mirror that wonderful instrument so long used by Advanced Mystics for
524:13
Speaker A
communication between the two worlds and gives it as it comes to him by direction of the Unseen Brotherhood to the mystics of Earth the astral Brotherhood of magic send love and greeting until the astral fire is kindled by the Lord on his sacred altar
524:32
Speaker A
in Egypt there is work for us to do Preparatory there too the chains of centuries cycles and of Ages are Riven at length by their own heart eating rust no bond that comes of Darkness can endure the full dawn of the
524:49
Speaker A
day to carry this work into full success we must have true tried and capable Brothers on the earth who will act in concert with us for the uplifting and education of humanity no man-made law can set aside or anull the laws of nature the educated
525:08
Speaker A
Mystic who of all the children of Earth acts unselfishly is nature 's own true instrument in human advancement here is the one who has met and overthrown error and arrogance in high places who has denied the divine right of kings who has uprooted the rule
525:26
Speaker A
of the desperate and the Tyrant who has led Humanity with the potent weapon of thought to triumph over Superstition and ignorance and who will finally be the means of ending the reign of the Beast who exists only for a time and times and
525:42
Speaker A
half a Time before the truths of our Brotherhood the bonds and shackles of mankind are destined to melt as snow beneath the sun of Aries you need not ask if whether or no you are a Mystic Every Soul contains
525:58
Speaker A
within itself the attributes of divinity they may be repressed and crucified to the loss of the Soul or they may be made to bloom like the Lotus to a beauty and power that may set the more inferior limitations of existence
526:12
Speaker A
at l length are you selfish this is the question you should ask yourself this is the Deep underlying condition we most must combat can you lay this selfish Instinct aside to work for the good of all in place of the aggrandisement of
526:29
Speaker A
self if so then we welcome you to our Brotherhood we reach out to you a hand over the infinite spaces from the dim forgotten centuries and recognize you as brother and comrade the reign of absolute Justice truth and
526:46
Speaker A
goodness comes at length to every people world to such culmination the march of mankind is marked with every vicissitude that the changes of fixed forces May imply when such a state has been accomplished the planetary forces that before indicated so much of sorrow and
527:04
Speaker A
suffering are found to be needful to the perfect social organization the force of war is then turned into the force of perpetuity the force of delay and obstruction and slow Decay to the force of steady sure and safe
527:20
Speaker A
advancement the infinite intelligence is also infinitely good we cannot judge justly otherwise by a set of limited comparisons all evil in the end becomes either extinct or developed good if these words stir thee within it is the answering Cry of the true ego the
527:41
Speaker A
astral self recognizes the vibrations of the Eternal it rests wholly with you if this recognition shall go by unfruitful if you would act consider well Our advice be wise as serpents but harmless as doves there is much in this
527:59
Speaker A
command a bulb before it becomes a blooming plant lies secret and Silent in the earth it finds in this condition its only opportunity of existence antagonistic forces pass it by as it lies hid in its work of self-development so must your reason
528:17
Speaker A
develop hid in yourself money will not buy knowledge nor can it destroy knowledge mysticism cannot be measured with money your reason must spring to life from within there is no problem too sacred for investigation and it is the
528:34
Speaker A
peculiar province of the Mystic to desire to reason on all problems with the utmost carefulness the health of Youth the energy that an ardor for truth inspires mark his movements no lagard no daughtered no waiting shiftless soul may
528:52
Speaker A
hope to overtake the Nimble feat of esoteric Truth The Mystic must possess an intelligence that brightens with attrition no obstacles should daunt him no wall should bar him no cord or chain should bind him in his intellectual development and search for truth he
529:11
Speaker A
should acquire facts as a miser does his wealth to hold his memory his strong box but unlike The Miser he can give on his store and yet retain his all purity of purpose and of the physical being is necessary condition in
529:27
Speaker A
traveling the rugged path of Mystic development we cannot enter into deceased conditions we may set those forces in operation that will assuage deep-seated sorrow and physical suffering but we cannot promise to bring music out of inh Haron ious notes to try
529:44
Speaker A
to do so would result in deep injury to ourselves be pure the Mystic who lives a Pure Life does not dissipate his forces the dissolute man does the unspent germinal forces give the individual a purple Aura which envelops him at all
530:01
Speaker A
points this is broken down and destroyed by those acts which result from animal instincts with this Aura unimpaired the Mystic possesses the power necessary to the practice of magic take heed therefore that this force is preserved we now propose to indicate the
530:19
Speaker A
path of communication should you having filled all necessary conditions fall short of this end do not be cast down to those who are faithful will be given much some other time the occasion not now having Arisen we shall handle this
530:35
Speaker A
problem even if no apparent results are obtained persevere if necessary for years while capacity will Mark the degree of advancement of the true Mystic the principle of coordination will signify the degree of communication to enter into such relations with us he must
530:54
Speaker A
Place himself in a class of vibratory forces that coordinate with our own to attain this condition he should carefully fix a practical idea in his mind of the kind of Life a true Mystic should live he should examine himself
531:09
Speaker A
like he would a partial of goods seeking both inferior and Superior qualities and note each hindrance and virtue then let him plan like a general the attack and defense of an ideal mystical life having done this live the
531:26
Speaker A
ideal life until you so live do not expect to rise as the ideal life is lived many questions arise and we here furnish the answers to a few right and pure thoughts are essential they will drive away and
531:43
Speaker A
destroy all Vain and frivolous fancies Aspire and you will be inspired do the work you find ready to do do not defer a good action or a laudable ambition the time to do a thing is when the ambition
531:57
Speaker A
takes hold of the mind then natural artor sustains the energy and a clear conception undimmed by procrastination act most effectively for Success thus thinking and doing in the ideal life of a Mystic you will make rapid progress to a point where we may
532:15
Speaker A
be able to establish communication with you having Arisen to life you are now in a condition to seek relations with us through the magic mirror the wise Mystic makes his own mirror not that it cannot be made for him but that he makes one
532:31
Speaker A
himself it will be more surely coordinate with his own personality and it will not prove a bar to communication like one impregnated with the selfish and perverted forces of some other person whose sole object is of a financial
532:47
Speaker A
nature procure the following materials with which to make the magic mirror one 6 and 1/2 by 8 and 1/2 concave glass free from flaws small amount of turpentine Ash falum one pint of spirits of turpentine suitable 1-in hairbrush a box
533:09
Speaker A
to hold the mirror half a yard of new cloth the total cost of the above materials should not exceed $1 a plush covered case for the mirror should not be much more there are no Superior materials in existence with which to make a magic
533:27
Speaker A
mirror the superior mirrors are always dark if the size of the mirror seems too small one 8 by1 may be procured the turpentine is to clean the glass and brush with not to dilute the asphaltum the brush should be new like everything
533:44
Speaker A
else used the Box may be of cardboard or wood clean and fresh the cloth should be agreeable to the touch and sight you may select any color or shade you like best it is used to wrap the mirror when not
533:59
Speaker A
in use with these things you will enter a room that has been thoroughly set in order free from taint of any kind let the day and surroundings be bright and cheerful with nothing to disturb the the agreeable conditions now with a new piece of cloth
534:16
Speaker A
clean the glass well with turpentine this is also necessary to make the ash falum adhere well to the back clean the brush well also with turpentine some of which may be poured into a saucer for the purpose now carefully coat the convex
534:31
Speaker A
side of the glass with the asphaltum beginning at one end of the glass and working gradually to the other lay the coating on smoothly and evenly not stopping for any other purpose until it is finished do not go back over your
534:46
Speaker A
work any imperfection in the coating is to be remedied by another coat on another day three such coats being usually necessary to make the glass opaque the coating being finished you will now magnetize the mirror as follows with the right hand held with the Palm
535:06
Speaker A
about 3 in over the glass you will describe a circular motion for a minute or so and then do the like with the left hand the line of motion made by the hands will intersect each other you will
535:17
Speaker A
find if you do it properly on that side of the glass farther from you like two wheels running in contrary directions whatever motions you feel impressed to make outside of these here specified you may follow with confidence as they
535:33
Speaker A
pertain to your own individuality only do not try to give any special movement to the hands for fany's sake only the palm of the hands should be held over all parts of the glass a slow movement is better than a fast one and
535:48
Speaker A
at times both hands may be held perfectly still over the ends of the glass it is not the movement of the hands that magnetizes the coating of the asphaltum but the aura of the individual es falum is a substance that will absorb
536:03
Speaker A
the vital Aura in itself more so than any other material thing and the movements of the hands should be such as will give the substance an opport opportunity to absorb the magnetic Aura in an even and orderly manner when the magnetic process is
536:20
Speaker A
finished you will be well aware of the fact the hands will feel as though exhausted and so they are their Aura having been absorbed by the mirror let the mind be actuated by pure and lofty aspirations and desires when
536:35
Speaker A
you make your mirror let care and worry and self be forgotten by employing the Mind wholly with the work in hand and the purposes for which the mirror is being made it is well to read this article over carefully in fact just before you
536:50
Speaker A
undertake the work when you have given the mirror its coat of asphaltum and magnetized it as above you will place it in the Box on the cloth and set it away to dry taking care that it has a place of even
537:05
Speaker A
temperature and where it will be protected from the Curious temporarily a new sheet of heavy paper may be used under the glass as some of the asphaltum may run over the edge and soil the table or cloth leave the paper sticking to the
537:20
Speaker A
under edge of the glass until you have on three different occasions Rec and remagnetized the mirror it will then be found opaque and ready for use this part of the matter being accomplished you will cleanse the brush in the turpentine
537:34
Speaker A
working it in the fluid as long as any of the ashalon remains when clean lay it aside for future use clean the China with turpentine also the ideal mystical life must not be relaxed keep it steadily in force examine the events of each day
537:51
Speaker A
nightly and note every failure and lapse resolving how to avoid future lapses of the same kind the ideal life will bring you New Joys peace of mind and the inspiration of Truth and goodness you will feel a growth of your soul the astral man is
538:07
Speaker A
now unfolding as you succeed in attainment so so you will bring to yourself higher and pure forces and aspirations with these comes power the power that will someday rejuvenate the world when each will give according to his ability and will receive according
538:24
Speaker A
to his capacity this unfoldment this progress this uplifting this power all these Cometh From Within a legion of angels might stand at your backck and call and no result follow their ministrations the ego must unfold from within with a heart
538:42
Speaker A
on fire for Humanity and a mind aspiring for truth and a hand eager to engage in good works all these resulting from the ideal life you need and shall have our companionship in the first place you must give us an opportunity to
538:59
Speaker A
communicate with you this calls for certain conditions you must secretly observe the regular duty of sitting at certain specified times we say secretly this is for your own protection the Curious should know nothing of the matter set stated times
539:16
Speaker A
for developing in the use of your magic mirror let nothing interfere with your sittings except sickness or death do not disappoint us if you do not wish to disappoint yourself twice or three times a week is often enough once a week will
539:31
Speaker A
answer in some cases make your sittings from 30 minutes to an hour and a half always commencing to sit at the same time of day a neat comfortable room should be used no one else should be present the Mind
539:45
Speaker A
should be composed and above all patient let the room be dark you should not be able to see the mirror though you gaze at it or rather into it sit comfortably not bending forward holding the mirror in both hands if the mirror
540:02
Speaker A
is boxed let the thumbs touch the glass as soon as any Mystic is known to be doing this he is visited by members of the Brotherhood the necessary data secured his capacity ability surroundings vibratory forces periods of sittings and other necessary matters are
540:21
Speaker A
all carefully noted a report is made of this and it is recorded to establish communication a brother must be found whose vibratory forces coordinate with the sitter and who will volunteer to be a companion to him and to establish communication with
540:39
Speaker A
him at stated intervals some times it may seem a long while before the right companion is found but if the sitter will be patient regular and faithful he may expect that the Brotherhood is interested in him and keeps him in sight many times the Mystic
540:54
Speaker A
will be visited by those of us who could not communicate with him owing to some peculiar physical condition we shall note his efforts and will help to bring him in communication with us when a brother volunteers as a
541:10
Speaker A
companion results soon come to the mirror at first a Milky film will appear sort of white cloudy appearance which is the manifestation of the materialization of forces this clearing away a star may be seen to travel across the firmament
541:28
Speaker A
of the glass this is the first sign of success and the Mystic should preserve his calmness and not become too eager for developments when these results come you may know that we are with you that we have measured you and have
541:44
Speaker A
recognized you the veil of Isis is about to rise knowing how you should if possible make a mirror for anyone who desires you to do so let them apply to you through their astral influence and not by reason
541:58
Speaker A
of an advertisement you should never solicit the making of a mirror should you charge for the work you should not ask over $5 for the three coats of asphaltum make the mirror invariably as if it were for for your own use and deliver the one you
542:13
Speaker A
make no matter how much you may have become attached to it instruct the recipient to let no one handle it but himself the work here undertaken will never end short of the well-being of humanity We Care not for color clim or
542:30
Speaker A
Creed all Humanity must be made to know that they are Brethren and that the only true good of each lies in the permanent welfare of all those Mystics who Endeavor to follow the requirements of the ideal life as here
542:46
Speaker A
indicated by the Brotherhood of magic will receive additional information in regard to inquiries and other matters upon addressing the editor in case of the Publishers as below Han and Whitehead Post Office Box 336 Chicago Illinois the end this has been an audio recording of ult
543:15
Speaker A
philosophy or magic natural Magic by Cornelius agria narrated by Graham Dunlop audio editing by Darren Grimes
Topics: Henry Cornelius Agrippa Occult Philosophy Natural Magic Mysticism Esoteric Alchemy Cabala Magic Philosophy Audiobook

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