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THat I may carefully render you an answer to your de∣sire, understand, Nature is potent and admirable in her working, yet Art using the advantage of
nature as an ••n••trument (experience tels us) is of greater efficacy than any natural activity.
Whatsoever Acts otherwise than by natural or artificial means, is not humane but meerly fictitious and deceitfull.
We have many men that by the nimble∣nesse and activity of body, diversification of sounds, exactness of instruments, darkness, or consent, make things seem to be present, which never were really ex••stent in the course of Nature. T•••• world, as any judicious eye may see, groans under such bastard burdens. Jugle•• by an handsome sleight of hand, will put a compleat lie upon the very sigh••••. The Pythonissae sometimes speaking from their bellies, otherwhile from the throat, than by the mouth, do create what voices they please, either speaking at hand, or farre off, in such a manner, as if a Spirit discoursed with a man, and sometimes as though Beasts bellowed, which is all easily discovered by private laying hollow Canes in the grasse, or secre•• places, for so the voices of men will be known from other creatures.
When inanimate things are violently moved, either in the Morning or Eve∣ning
twilight, expect no truth therein, but down-right cheating and cousen∣age.
As for consent, men by it may under∣take any thing they please, if so be they `have a mutual disposition.
These I mention, as practices wherein neither philosophical Reasons, Art, or power of Nature is prevalent. Beyond these there is a more damnable practice, ••••en men despising the Rules of Philoso∣phy, irrationally call up wicked Spirits, supposing them of Energy to satisfie their desires. In which there is a very vast er∣rour, because such persons imagine they have some authority over Spirits, and that Spirits may be compelled by humane authority, which is altogether impossible, since humane Energy or Authority is in∣feriour by much to that of Spirits. Besides, they admit a more vast mistake, supposing such natural instruments, as they use, to be able either to call up, or drive away any wicked Spirit. And they continue their mistake in endeavouring by Invocations, Deprecations or Sacrifices to please Spirits, making them propiti∣ous to their design. Without all questi∣on, the way is incomparably more easie
to obtain any thing, that is truly good for men, of God, or good Angels, then of wicked Spirits. As for things which are incommodious for men, wicked Spi∣rits can no further yeeld assistance, then they have permission, for the sins of the sonnes of men, from that God, who go∣verns and directs all humane affairs. Hence therefore I shall conclude (these things being beyond, or rather against the Rules of Wisdome) No true Philosopher did ever regard to work by any of these six wayes.
WHat men ought to believe touch∣ing Figures, Charms, and such stuff, I shall deliver my opinion. With∣out doubt there is nothing in these dayes of this kind, but what is either deceitfull, dubious, or irrational, which Philoso∣phers formerly invented to hide their se∣cret operations of Nature and Art from the eyes of an unworthy generation. For instance, if the virtue of the Load-stone,
whereby it draws iron to it were not dis∣covered, some one or other who hath a mind hereby to cosen the people, so goes about his businesse, as lest any by-stander should discover the work of attraction to be natural, he casts Figures, and mutters forth some Charmes. Thus many things lie dark in Philosophical writings; in which the wiser sort of Readers will ex∣presse so much discretion, as reject the Figures and Charmes, eying the works of Nature and Art, that so they may see the mutual concurrence of animate and inani∣mate creatures, occasioned by Natures conformity, not any efficacy of Figures or Charmes. This is the cause why the unlearned crew have judged such natural or artificial operations to be meerly Ma∣gical. And some fond Magicians beleeve, That their casting of Figures and Charmes was the sole cause of such operations; hereupon leaving their natural and artifi∣cial operations have stuck close to their erroneous casting of Figures and Charms. And thus they both have by their own folly deprived themselves of the benefit of the others wisdome. In times past, godly and religious men,* 1.1 or rather God himself, or his
good Angels composed several Prayers, which yet may retain their primitive vir∣tue. As to this day, in several Coun∣treys, certain prayers are made over hot irons, and water in the River, &c. By which the innocent are ci••ared, and guilty condemned; yet all this is done by the Authority of the Church, and her Pre∣lates. Our Priests exercise their holy water, as formerly the Iews did in the Old Testa∣ment,* 1.2 in making the water of Tryal, whereby the wife was tryed, whether she were an adultresse, or ho∣nest. Not to instance in others of the like nature. Concerning those Secrets, which are revealed in Magicians writings, al∣though they may contain some truth, yet in regard those very truths are enveloped with such a number of deceits, as it's not very easie to judge betwixt the truth and falshood, they ought all worthily to be rejected. Neither must men be believed, who would assure us, That Solomon, or some other of our sage Progenitors were Authors of such Books, because those Books are not received either by the Churches Authority, or by any prudent men, but only by a few cheating Compa∣nions
to be the works of such men. Mine own experience assures me they compose and set forth new works and inventions of their own, in lofty high flown expressi∣ons, the more colourably to make their lies passe under the shelter of the Text; prefixing some specious titles, the bet∣ter to set them off, impudently a∣scribe such bastard births to famous Au∣thors.
Figures are either composed of words involved in the formes of letters, invent∣ed to contain the sense of some * 1.3 speech or prayer; or they are made according to the face of the Heavens in proper and se∣lect seasons. The Figures of the former sort must have the same sentence that I gave of prayers formerly; as for Figures and * 1.4 Impressi∣ons of the other kind, un∣lesse they be made in their peculiar seasons, they are not of any efficacy. And hence it is that all wise men think they effect no∣thing, who only go according to their prescribed Characters, not at all regard∣ing more than the bare external forme. The more knowing sonnes of Art, dispose all their works of Nature and Art accord∣ing
to the power of the Heavens, casting their work under a right Constellation, no lesse than the casting it in a right Fi∣gure. Now in regard there is much diffi∣culty to discern the motion of Celestial Bodies, many are cousened, and very few know, how to begin their work either profitably or truly. Hence it comes to passe, that the croud of judicious Mathe∣maticians and Starre gazers effect little, and that unprofitable, while the more expert Professours, who sufficiently un∣derstand their own Art, attain many con∣veniences both by their Operations and Judgements in select and proper opportu∣nities: And yet let us take notice, how the Physician, or he that would re-erect a drooping soul, effects his designe by the use of Figures or Charmes, which in themselves are meerly fictitious (as Con∣stantine the Physician is of opinion.) Phy∣sicians use Figures or Charmes,* 1.5 not for any pre∣valency in them, but that the raising of the soul is of great efficacy in the curing of the body, and raising it from infirmity to health, by oy and confidence is done by Charmes;
for they make the Patient receive the Me∣dicine with greater confidence and desire, exciting courage, more liberal belief, hope and pleasure. The Physician then who would magnifie his cure, may work some way of exciting hope and confidence in his Patient; not that hereby he should cheat, but stirre up the sick to believe he shall recover, which if we pin our faith on Co••stantines sleeve,* 1.6 is very tolerable. Upon this account he defends the hang∣ing Charmes or Figures a∣bout the Neck. The soul no question is of much prevalen∣c•• by reason of its strong affections over its proper body, as Avicen saith in lib. de anima, & 8. & animal. to which all wise men accord. Hereupon it was, that they concluded sick persons should be de∣lighted by the company of children to play before them, and other pleasing objects. Yea they frequently consent to such things as please the appetite, though they be ob∣noxious to their disease; because affection, desire and hope of the soul conquers many diseases.
IN regard truth must not receive the least injury, we should take more ex∣act notice how every agent communica∣teth the Virtue and Species which is in it to other extrinsecal objects; I mean not only the substantial Virtue, but even A∣ct••ve Accidents, such as are in tertia specie Qualitatis.
As for the Virtues which flows from the Creature, some of them are sensible, some insensible. Man which is both the most noble corporeity, and dignified ra∣tional soul, hath no lesse than other things heat and spirits exhaling from him, and so may no lesse than other things emit and dispose of his Virtues and Species to external Objects.
Some creatures we know have power to metamorphose and alter their objects. As the Basilisk,* 1.7 who kils by ••ight alone. The Wolf,
if she first see a man before the man see him, makes the man hoarse.* 1.8 The Hyaena suffers not the dog which comes within his shadow to bark (as Solinus de mirabili bus mundi, and others) And Aristotle lib. 2. de Vegetab. saith, That Female Palm-trees bring forth fruit to maturity by the smell of their Males. And Mares in some King∣doms impregnate by the smell of Horses (as Solinus affirms.* 1.9) Aristotle in his Secrets assures us of several other contin∣gencies which issue from the Species and Virtues of Plants and Animals. Hence I argue, If Plants and Animals, which are inferiour in dignity to our humane Nature, can emit, then surely may man more abundantly emit Species, Virtues and Co∣lours to the alteration of external Bodies. To this purpose is that, which Aristotle tels us (Lib. de s••mno & Vigiliâ) a men∣struous woman looking in a glasse, doth infect it with spots,* 1.10 like clouds of bloud. Solinus further writes, That in Scy∣thia there are women which have two
sights in one eye. (Hence Ovid, Nocet pupilla duplex.) and that these women by their glances kill men. And we our selves know,* 1.11 That men of an evil complexion, full of contagious infirmi∣ties, as Leprosie, the Fal∣ling-sickness, spotted Fea∣ver, bleer-eyed, or the like, infects those men in their company: While on the other side, men of a sound and wholsome complexion, especially young men, do by their very presence ex∣hilerate and comfort others; which no question,* 1.12 as Galen in his Techne, proceeds from their pure spirits wholsome and delightsome vapours, their sweet natural colour, and from such Species and Vir••ues as they emit.
* 1.13That man whose soul is defiled with many hainous sins, his Body infirme, his Complexion evil, and hath a vehement fancy and desire to hurt his neighbour, may bring more inconveniencies,
then another man. The Reason may be, the Nature of Complexion and infirmity yeelds obedience to the thoughts of the Heart, and is more augmented by the in∣tervention of our desires. Hence it is that a leprous person, who is solicitous, desirous and fancying to infect some one or other in the room, may more easily and force∣ably effect it, than he which hath no such intention, fancy or desire. For (as Avi∣cen observes in the fore••cited place) the nature of the body is obedient to the thoughts, and more intent fancies of the soul. And (as Avicen in the 3d Metaph. affirms) the thought is the first mover, after that the desire is made conformable to the thought, then after that the natu∣ral virtue, which is in the members, o∣beys the desire and thought; and thus it is both in good and bad effects. Hence it is that a young man of a good Complexion, healthfull, fair, well featured Body, ha∣ving his soul not debauched with sinne, but of a strong fancy and vehement desire to compasse the effecting of some magnifi∣cent designe, withall adding the power of his Virtues, Species and natural heat; He may by the force of these * 1.14 Spirits, Vapours and in∣fluences
work both more powerfully and vehemently, than if he should want any of these fore-going qualifications, especially strong affections and force∣able imaginations. Hence I conclude, Men by the concurrence of the foresaid Causes, Words and Works being the In∣struments, bring great undertakings to perfection.
As for words, they are hatched within, by the thoughts and desires of the mind, sent abroad by heat, Vocale arteries, and motion of the Spirits. The places of their generation are in open passages, by which there is a great efflux of such spirits, heat, vapours, virtues, and Species, as are made by the soul and heart. And therefore words may so farre cause alterations by these parts or passages, as their Nature will extend. For it's evident, That breathings, yawnings, se∣veral resolutions of Spirits and heat come thorow these open passages from the heart and inward parts: Now if these words come from an infirm and evil complexion∣ated body, they are constantly obnoxious. But if from a pure sound and wholsome constitution, they are very beneficial and comfortable. It's clear then, That the
bare generation and prolation of words joyned with desire and intention are con∣siderable in natural operations. Hereupon we do justly say, Vox viva magnam ha∣bet virtutem; Living words are of great Virtue. Not that they have any such Virtue of doing or undoing, as Magicians speak of, but only they have the Virtue of Nature, which makes me put in this Caution of being extream cautelous here∣in. For a man may, as many have alrea∣dy done, erre on both hands: Some wholly denying any operation of words: Others superfluously decline to a Magical use thereof. Our duties should be to have a care of such Books, as are fraught with Charms, Figures, Orizons, Conjurati∣ons, Sacrifices, or the like, because they are purely Magical. For instance, the Book De Officiis Spirituum, liber de morte animae, liber de art•• notariâ, with infi∣nite others, containing neither precepts of Nature or Art, having nothing save Ma∣gical Fopperies. Yet herewithall we must remember, there are many Books com∣monly reputed to be Magical, but have no other fault then discovering the dignity of wisdome. What Books are suspicious, and what not; Every discreet Readers
experience will show him. The Book which discovers natural or artificial opera∣tions imbrace; that which is void of either or leave both, as suspitious and unworthy the consideration of any wise man. 'Tis usual with Magicians, to treat of both unnecessary and superfluous subjects. 'Twas excellently said of Isaac (in lib. de Febribus,) The rational soul is not im∣peded in its operations, unlesse by the Manicles of ignorance. And Aristotle is of opinion, (in lib. secret.) That a clear and strong intellect, being impregna∣ted by the influences of divine Virtue, may attain to any thing which is necessary. And in 3d Meteor, he saith, There is no influ∣ence or power, but from God. In the Con∣clusion of his Ethicks, There is no Virtue, whether Moral or Natural without divine influence. Hence it is, that when we dis∣course of particular agents, we exclude not the Regiment of the universal Agent, and first Cause of all things. For every first Cause hath more influence on the Ef∣fect, than any second Cause, as he speaks in the first proposition of Causes.
THat I may the better demonstrate the inferiority and indignity of Magical power to that of Nature or Art, I shall a while discourse on such admirable opera∣tions of Art and Nature, as have not the least Magick in them, afterwards assign them their Causes and Frames. And first of such Engines, as are purely arti∣ficial.
It's possible to make Engines to sail withall, as that either fresh or salt water vessels may be guided by the help of one man, and made sail with a greater swift∣ness, than others will which are full of men to help them.
It's possible to make a Chariot move with an inestimable swiftnesse (such as the Currus falcati were, wherein our fore fathers of old fought,) and this motion to be without the help of any li∣ving creature.
It's possible to make Engines for flying, a man sitting in the midst whereof, by turning onely about
an Instrument, which moves artifi∣ciall Wings made to beat the Aire, much after the fashion of a Birds flight.
It's possible to invent an Engine of a little bulk, yet of great efficacy, either to the depressing or elevation of the very greatest weight, which would be of much consequence in several Acci∣dents: For hereby a man may either ascend or descend any walls, delivering himself or comrads from prison; and this Engine is only three fingers high, and four broad.
A man may easily make an Instru∣ment, whereby one man may in despight of all opposition, draw a thousand men to himself, or any other thing, which is tractable.
A man may make an Engine, whereby without any corporal danger, he may walk in the bottome of the Sea, or other water. These Alexander (as the Heathen Astronomer assures us) used to see the se∣crets of the deeps.
Such Engines as these were of old, and are made even in our dayes. These all of them (excepting only that instrument of flying, which I never saw or know any,
who hath seen it, though I am exceed∣ingly acquainted with a very prudent man, who hath invented the whole Arti∣fice) with infinite such like inventions, Engines and devices are feasable, as making of Bridges over Rivers without pillars or supporters.
THe physical figuration of rayes are found out to be very admirable. Glas∣ses and Perspectives may be framed, to make one thing appear many, one man an Army, the Sun and Moon to be as many as we please. As Pliny in the 2d Book, Nat. Hist. chap. 30 saith, That Nature so disposeth of vapours, as two Sunnes, and two Moons; yea sometimes three Sunnes shine together in the Air. And by the same Reason one thing may in ap∣pearance be multiplied to an infinity, in regard that after any creature hath ex∣ceeded his own virtue (as Aristotle cap. de vacuo.) no certain bounds is to be assi∣gned it.
This designe may seem advantagious to strike terrours into an Enemies Camp or Garison, there being a multiplication of appearances of Srarres, or men as∣sembled purposely to destroy them: Especially if the following designe be con∣joyned to the former (viz.) Glasses so cast, that things at hand may appear at distance, and things at distance, as hard at hand: yea so farre may the designe be driven, as the least letters may be read, and things reckoned at an incredible distance, yea starres shine in what place you please. A way, as is verily believed, Iulius Caesar took by grear Glasses from the Coasts of France, to view the site and disposition of stoth the Castles and Sea-Towns in great Britain. By the fra∣ming of Glasses, bodies of the largest bulk, may in appearance be contracted to a minute volumne, things little in themselves show great, while others tall and lofty appear low and creeping, things creeping and low, high and mighty, things private and hidden to be clear and manifest. For as Socrates did discover a Dragon, whose pestiferous breathings and influences corrupted both City and Countrey thereabouts, to have
his residence in the Caverns of the Mountains. So may any other thing done in an Enemies Camp or Garison, be discovered. Glasses may be framed to send forth Species, and poisonous infectious influences, whither a man pleaseth. And this invention Aristotle shewed Alexander, by which he ere∣cting the poison of a Basilisk upon the Wall of a City, which held out against his Army, conveyed the very poison into the City it self. Glasses may be so framed and placed, as that any man coming into a room, shall undoubtedly imagine he sees heaps of gold, sil∣ver, prceious stones, or what you please, though upon his approach to the place he shall perceive his mi∣stake.
It's then folly to seek the effecting that by Magical Illusions, which the power of Philosophy can demon∣strate.
To speak of the more sublimate powers of Figurations, leading and congregating rayes by several Fra∣ctions and reflexions to what distance we please, so as any object may prove combustible. It's evident by Perspe∣ctives
they burn backward and for∣ward, which Authours have treated on in their Books. That which is the most strange of Figurations and Mouldings, is the description of Cele∣stial Bodies, both according to their Longitude and Latitude, in such Cor∣poreal Figures, as they naturally move by their diurnal motion. An Invention of more satisfaction to a discreet head, than a Kings Crown.
But this will suffice as to Figura∣tions, though we might produce infinite prodigies of the like Na∣ture.
TO our former discourse we may ad∣joyn such works as are effected with∣out Figurations. We may have an ar∣tificial composition of Salt∣peter, and other ingredients;* 1.15 or of the oil of Red Petrolei, and other things, or with Maltha, Naph∣tha, with such like, which will burn at what distance we please, with which Pliny reports, Lib. 2. Chap. 104. that he kept a City against the whole Roman Army: For by casting down Maltha he could burn a Souldier, though he had on his Armour. In the next place, to these we may place the Gre∣cian fire,* 1.16and other combu∣stibles. To proceed, Lamps may be made to burn, and waters to keep hot perpetu∣ally. For I know many things which are not consumed in the fire, as the Salaman∣ders skin Talk, with others, which by some adjunct both are inflamed and shine, yet are not consumed, but rather purifi∣ed. Besides these, we may speak of di∣vers
admirable peeces of * 1.17 Nature. As the making Thunder and Lightning in the Air; yea with a great∣er advantage of horrour, then those which are onely produced by Nature. For a very competent quantity of mat∣ter rightly prepared (the bignesse of ones thumb) will make a most hideous noise and corruscation, this may be done several wayes; by which a City or Ar∣my may be overcome, much after the fashion as Gideon overcame that vast Army of the Midianites with three hun∣dred men, by the breaking of their Pitchers, and shining of their Lamps, together with the sudden leaping forth of the fire, and inestimable cracklings. These would appear strange, if they were designed to their just height both of proportion and matter. I might produce many strange works of ano∣ther kind, which though they bring no sensible profit, yet contain an ineffible spectacle of wit, and may be applied to the probation of all such secrets, as the ignorant crew will not imbrace. Such might I name the attraction of Iron to the Loadstone, a thing so in∣credulous,
as none save an eye-witnesse would believe. And in this attraction of Iron, experience will show a diligent searcher, more wonders than any vul∣gar capacity can entertain.
But to proceed to greater, and more than these. There is an at∣traction of gold, silver, and all other metals,* 1.18 by a certain stone, much after the same manner. Besides one stone will runne to the heap. Plants may have their mutual concurrence, and the parts of sensible creatures locally divided, will naturally move to a mutual imbracement. The consideration whereof makes me think, that there is not any thing, whether in divine or outward matters too difficult for my faith. To proceed higher. The whole power of the Mathematicks may compose a spherical Engine, according to P••olomies frame in eight Almagest; which sincerely describes both longitude and latitude of all Celestial Bodies; but to give them a natural diurnal motion is not in the power of the Mathematicks. However a discreet head-piece would do well to try the making hereof of
such materials and artifice, as it might have a natural diurnal motion. Which seems to me possible; and because many things are moved with the motion of the Heavens, as Comets, the Sea tides, with several other things, which are turned about either in the whole or in part. Such a work might be thought more miracu∣lous, and of a vaster benefit than any thing hitherto mentioned. For the perfe∣cting of this would frustrate all other, whether the more curious, or the more vulgar Astronomical Instruments, which surely would be more valuable than a Kings Coffers; and yet there may matters be brought to passe, which though they will not reach so near a miracle, yet of farre greater publick and private profit. As the producing so much gold or silver, as we please, not by the work of Nature yet accomplishment of Art:* 1.19 seeing there may be ten and seven wayes of gold, ••••ght by the mixture of silver with gold; and the first way is made by sixteen parts of gold with some parts of silver, which will attain the four and twentieth degree of gold, al∣wayes
augmenting one degree of gold with one of silver, and so for the mixture of brasse with gold. So the last way is * 1.20 by the four and twenty degrees of pure gold without mix∣ture of other metal. And beyond this, Nature knows no further progresse, as experience tels us. Though Art may aug∣ment gold in the degrees of purity, even to infinitenesse, and compleat silver, with∣out the least cheat: And yet that which seems more rare than all this is, That though the rational soul (hath so farre its free-will, as) it cannot be compelled, yet may effectually be excited, induced and di∣sposed freely to alter its affections, desires and behaviours to the dictates of another man. And this may not only be practised upon one particular person, but upon a whole Army, City, or Body of a Nation living under one Region, if we believe ex∣perience. And this experience, Aristotle discloseth in his Book of Secrets, both of an Army, Region and single person. And thus I have well nigh finished my thoughts of Nature and Art.
THe furthest attainment, which the complement of Art, joyned with the whole Energy of Nature can reach unto, is the Prolongation of Life to a very old date. How farre this is at∣tainable, manifold experience hath shew∣ed us. Pliny reports, That Pollio, a man of a strong body and mind,* 1.21 lived much longer then men usually now: of whom O∣ctavius Augustus enquiring, What course he took to live so long? was answer∣ed aenigmatically, he used Oyl without, and Mulsum within (now according to the opinion of some, it's eight parts of water, and nine of honey) I might produce many examples of the same quality: as that which fell out in the dayes of King William; A Countrey∣man plowing in the field, found a gold∣en vessel, containing a certain liquor, which he supposing to be the Dew of Heaven, washed his face withall, and
drunk of it, whereby he became renu∣ed in spirit, body and excellency, De bubulio factus est Bajulus Regis Siciliae, from a Plow-man he was made Porter to the King of Sicily. And the Popes Letters assures us, That Almannus, held Prisoner by the Sar••cens, through the use of a Medicine lived five hundred years. For the King, whose Captive he was, having received this Medicine from the Embassadours of the great King, and being suspitious of them, made tryal hereof upon this Captive, which was brought him for that pur∣pose. And the Lady of the Woods in great Britanny searching for a white Hinde, found an Ointment, wherewith the Keeper of the Woods anointed his whole body, except the soals of his feet, and he lived three hundred years without any corruption, save in the soals of his feet, which had some passions. We our selves know it frequent in these dayes, That plain Countrey men, without the advantage so much as of a Physicians advice, live very healthfully an hundred years, or little lesse. And these are the rather confirmed by the operations of Animals, as Harts, Ea∣gles,
Serpents, and many others, who by the efficacy of heart or stones, have renew∣ed their youth: And wise men seeing, that even bruits could reach so farre to their Prolongation, adjudging it no lesse feasable by reasonable men, set them∣selves on the Spurre to find out this secret. Hereupon Artefius from his own ingenuity, having found the Secrets, of Stones, Herbs, Sensibles, &c. both for the knowledge of Nature, and espe∣cially the Prolongation of Life, did * 1.22 rejoyce, that he had lived 1025. yeares. Further, to confirme this Assertion of the Prolon∣gation of Life, it's considerable, That man naturally is immortal, that is to say, Potens non mori, hath a possibility of not dying. Yea, even after his fall, he might live a thousand years, though by degrees the length of life was ab∣breviated. Hence it follows, That this abbreviation is Accidental, and conse∣quentially may be repaired in whole or in part; and upon search we shall find the accidental cause of this corruption, is not from the Heavens, or any other than the defect of true Government of our health. In that our Fathers are
corrupt and imbecil, they beget sonnes of a corrupt complexion and composi∣tion, and their children upon the same score are corrupted. Thus the Pedi∣g••ee of corruption is deprived from Fa∣thers to sonnes, untill we settle upon our heirs an assured abbreviation of our dayes. Yet this doth not conclude, That to perpetuity there shall succeed an abbreviation of our life, since there is a positive period set to our life, men may live till they be eighty years,* 1.23 though then their dayes be but labour and sorrow.
Now if every man would from the br••st exercise a compleat Regiment of health (which consists in such things as have relation to Meat, Drink, Sleep, Wa∣king, Motion, Rest, Evacuation, Re∣tention, Air, and the Passions of the mind.) He might find a remedy resi∣sting his proper malady. For upon the prosecution of such a Regiment, one might arrive at the uttermost li∣mit of that Nature he had from his Pa∣rents will permit,* 1.24 and be led to the very last period of Nature (I mean Na∣ture fallen from its origi∣nal
uprightnesse) beyond which there is no further progresse; because it doth little or nothing availe against the cor∣ruption of our Ancestours: and yet the great impossibility of any mans so or∣dering himself in a mean, in all the fore-mentioned things, as the Regiment of health exacts, wherefore abbreviati∣on of our dayes does not only from our Progenitors, but hath its advanta∣ges from the want of Regiment. How∣ever the Art of Physick sufficiently de∣termines this. Although nor rich, or poor, wise or ignorant, no nor the most accurate Physitians themselves, do ac∣complish this Regiment in themselves or others, as every eye can discern. Yet Nature is not deficient in Necessaries, or Art any wayes incompleat, but ra∣ther is advantagious to make insurrections and irruptions against, and so farre in∣to these accidental passions, as they are either whol•••• or in part rooted out. At first, and in the beginning of our ages declining, the remedy was easie: But since we have five thousand years or more disadvantage, the Cure is more craggy.
But waving the Inconveniences wise
men moved by the considerations fore∣mentioned, have endeavoured to find out the means and wayes, which not only are forceable against the defects of every mans proper Regiment, but also against the corruptions of our Parents: Not that hereby they can at∣tain to the years of Adam or Arte∣••ius, by reason of the growing corru∣ption, but that our dayes may be aug∣mented an hundred yeares, or more, above the ordinary age of most men in these dayes. And though it be im∣possible absolutely to retard the acci∣dents of old age, yet hereby they may mitigate them, so as life will happily be prorogued beyond the common account, yet alwayes with∣in the ultimate circuit of Nature. There is a bounder of Nature, set in men since their Fall. There is a bounder of every particular man ari∣sing from the proper corruption of his Parents. Beyond both these bound∣ers it's impossible to passe; yet happi∣ly one may arrive beyond the latter: nor yet so farre to go beyond it, as that the wisest of men can ever reach the former. Although there be a pos∣sibility
and aptitude of Nature to pro∣ceed to that boundary our fi••st Parents set them•• Let no man think this strange, since this ap••itude extends it self to immortality, as app••a••s both be∣fore the fall, and shall be evident after the Resurrection.
Perhaps you may obj••ct, That nei∣ther Aristotle, Plato, Hippocr••••es, or Galen ever attained that pr••longati∣on. I shall answer, They have not at∣tained the knowledge of many ordi∣nary truths, which other ingenious heads have found out; a••d if so, they may easily miscarry in a businesse of such weighty consequence, though they made it their study: especially, if we consider, how they were ••u••dened with other imperti••en••••es, and so were sooner brought to their g••••y haires, spending the inch of their Candles in more debased and vulgar subjects, than in finding out the wayes to ••o great Secrets. We are not ignorant Aristo∣tle sayes in his Predicaments, That the Qu••••••ature of a Circle is possible, yet not then known. Yea he conf••sse••••, him∣self and all his Predecessors were ig∣norant hereof, yet we in our times
know it. Now if Aristotle did come short in such a trivial, much more might he in the deep mysteries of Nature.
E∣ven in these dayes wise men are ig∣norant of many things, which the most ordinary capacity shall under∣stand ere long.Thus the Objection is of little force.
AFter an enumeration of some few examples concerning the pr••va∣lency of Nature and Art (••hat by these few we may gather many,) by these parts the whole; and so from particu∣lars, ••n••vers••ls, which will d••m••nstrate the u••••••••••ssary ••spiring to Magick, since bo••h N••ture and Art afford such suffi∣c••••nci••s. I shall now endeavour a me∣thod••••al procedure in singulars, la••ing open b••••h the cau••es a••d waves in particular: and yet I ••ill call to mind how a•• ••ecrets (of * 1.25 Nature) are not com∣mitted
to Goats-skins and Sheeps-pelts, that every clown may understand them, if we follow Socrates or Aristo∣tle. For the latter in his Secreta Se∣••retarum affirmes, He break••th the hea∣venly Seal, who communicateth the Se∣crets of Nature and Art; the disclosing of Secrets and Mysteries, producing many inconveniencies. In this case Au∣lus Gellius in Noct. A••tic. de Collatio∣ne Sapie••tum, sayes, It's but folly to profer Le••tices to an Asse, since hee's content with his Thistles. Et in lib. lapidum, The divulging of Mysteries is the diminution of their Majesty, nor indeed continues that to be a Se∣cret, of which the whole fry of men is conscious.
For that which all men, which wise, and the more noted men affirme is truth. That therefore which is held by the multitude, as a multitude, must be false; I mean of that multitude, which is distinct from knowing men. The multitude, it's true, agree with wise men in the more vulgar concepti∣ons of their mind; but when they a∣scend to the proper principles and con∣clusions of Sciences and Arts, they
much dissent (striving to get onely the appearances in Sophismes and subtilties which wise men altogether reject)* 1.26) And this their ignorance of the proprieties and Secrets, makes the division from knowing men. Though the common conception of the mind, have all one Rule and Agreement with knowing men. Yet as for com∣mon things, they are of small va∣lue, nor enquirable for themselves, but rather for particular and proper ends.
The Reason then, why wise men have obscured their Mysteries from the multitue, was, because of their deri∣ding and slighting wise mens Secrets of wisdome, being also ignorant to make a right use of such excellent mat∣ters. For if an accident help them to the knowledge of a worthy Mystery, they wrest and abuse it to the mani∣fold inconvenience of persons and com∣munities. Hee's then not discreet, who writes any Secret, unlesse he conceal it from the vulgar, and make the more intelligent pay some labour and sweat before they understand it. In this
stream the whole fleet of wise men have sailed from the beginning of all, obscuring many wayes the abstruser parts of wisdome from the capacity of the generality. Some by Characters and Verses have delivered many Se∣crets. Others by aenigmatical and fi∣gurative words, as Aristotle sayes, (in lib. Secret, O Alexander, I shall ais-close to you the greatest of Secrets, which it becomes you by divine Assi∣stance to keep secret, and perfect the thing pr••posed. Take then then the Stone, which is no Stone, which is in every man, and in every place, and in all times; and it shall be called the Phi∣losophers Egge, and the Terminus O∣vi. And thus we find multitudes of things obscured in the Writings and Sci∣ences of men, which no man without his Teacher can u••vail.
Thirdly, They have obscured their Secrets by their manner of Writing, ••s by Consonants without Vowels, none knowing how to read them, unlesse he know the signification of those words.* 1.27 Thus the Hebrewes, Caldees, Arabians, nay the major part of men do most an end
write their Secrets, which cause••h a great obscurity amongst them, especi∣ally amongst the Hebrewes. For, as Aristotle sayes in his fore recited Book, God gave them all manner of wisdome long before they were Philosophers: And all Nations had their Originals of Phi∣losophy from the Hebrewes, as Albu∣mazar in lib. Introductorii Majoris; and other Philosophers, with Iosephus lib 1. & lib. 8. Antiquit. makes it evi∣dent.
Fourthly, This obscuring is occasion∣ed by the mixture of se∣veral sorts of Letter••,* 1.28 for so the Eth••ick A∣stronomer hid his know∣ledge, writing it in H••∣b••ew, Greek and Latine Le••ters altogether.
Fif••hly, This obscuring was by their inventing other letters, th••n those which were in use in their own, or any other Nation, being framed meerly by the pattern of th••••r own 〈◊〉〈◊〉, which surely is the grea••e••t imp••d••men••; yet this was the pr••ctice of Artefiu•• in lib. de Secretis Naturae.
Sixthly, They used not the Chara∣cters of Letters, but other Geo∣metrical Characters, which have the power of Letters according to the several Position of Points, and Markes. And these he likewise made use of.
Seventhly, There is a greater Art of obscuring, which is called Ars Noto∣ria, which is the Art of Noting and Writing, with what brevity, and in what manner we desire. This way the Latines have delivered many things. I held it necessary to touch at these ob∣scurings, because it may fall out, I shall thorow the magnitude of our Secrets discourse this way, that so I may help you so farre as I may.
NOw I shall methodi∣cally handle those things I promised above,* 1.29 the dissolving the Philosophers Egge, and finding out the parts thereof; a work which will give beginning to other enterprises. Make a diligent purification of the Calx with the waters of Alkali, and other acute waters, grind it by several contrition with the salts, and * 1.30 burn it with many assations, that the earth may be perfectly separated from other elements, which I hold wor∣thy the * 1.31 longitude of my stature. Understand it if you can. For without doubt there will be a composition of Elements, and so it will be part of that Stone which is no Stone, which is in every man, and in every p••••ce of man; and you may find
this in all the seasons of the year in its place. Then take oyl after the form of a Saffron-cheese,* 1.32 and so viscouous first (as not to be smitten asun∣der by a stroak) divide the whole fi••ry virtue, and se∣parate it by dissolution, and let it be dissolved in acu••e water, of a temperate acutenesse, with a slight fire, and let it be boyled till his † 1.33 fat∣nesse, as the fatnesse of flesh be separated by distillation, that nothing of the unctiousnesse may issue forth; and let this fiery virtue be distilled in the water of Urine. Afterwards boil it in Vinegar, untill the least part, which is the cause of adustion be dried up, and the fiery virtue may be had; but if theere be no regard of it, † 1.34 again let it be made. Mind and search what I say: for the speech is d••fficult. The Oyl is dissolved in acute waters, or in com∣mon Oil which works more ex••resly, † 1.35 or in acute Oyl of Almonds upon the fire; so as the Oyl be separated, and the spirit remain occult, in ••he p••rts of living creatures, Sulphur and Ar••••ick. For the stones, in which the Oyl of humidity overflows, have their
terminus in the union of its parts: for there is no vehement union, but one may be dis∣solved from another by the nature of wa∣ter, which is the subject of liquefaction in the spirit, which is the Medium betwixt the dry parts and the Oyl. The dissolution being made there will remain in the spirit, a pure humidity, vehemently mixed with dry parts, which are moved in it, when the fire resolves it, which is sometimes called of the Philosophers, Sulphur fusibile, some∣times Oyl, other while an ••ery humour, sometime a conju••ctive substance, which the fire separates not, sometimes Campho∣re: and if you please, this is the Philoso∣phers Egge, or rath••r the Terminus and end of the Egge; and it came ••o us from these Oyls, and may be esteemed amongst the subtilties, when it is purged and sepa∣rated from the water and oyl in which it is. Further, the Oyl is corrupted by grinding it with desicea••ing things, as with salt or Atrimentum, and by a••••ation, because there is a passion arising from the contra∣ry; and afterwards it is to be sublimated, untill it be deprived of † 1.36 its o••eagmeity, and because its a•• Sulphur or Arsnick amongst Minerals, it may be prepared, even as it. Yet it's bet∣ter
to boil it in waters, that are temperate in acuity, untill it be purged and whitened. Which wholsom exaltation is made either in hot or moist fire: The distillation must be re-iterated, that it may sufficientl•• re∣ceive it•• goodnesse, untill it be rectified, the signs of its last rectification are candor and crystalline se••enity: And when other things grow black by fire, this grows white, is cleansed, shines with clearn••sse and admirable splendour. From this water and its earth comes Argen∣tum vivum in Minerals, and * 1.37 when the matter hath waxed white, this way it is congealed; the Stone of Aristotle, which is no Stone, it's set in a Pyramid a hot place, or (if you please) in the belly of an Horse or Ox, and it imitateth an acute Feavor. For from seven to fourteen, and from that it sometimes proceeds to one and twenty, that the Fecis of the Ele∣ments may be dissolved in its water, be∣fore it be separate: The dissolution and distillation is to be iterated, untill it be rectified. And here is the end of this in∣tention. Yet know that when you have consummated your work, you are then to begin.
Another Secret I shall shew you, you must prepare Argentum vivum by morti∣fying it with the vapour of ••in for Pearls, and with the vapour of Lead for the ••••one Iberus; then let it be ground with desic∣cating things, and At••ramentis, and the like, as is said, and let there be an as••ati∣on: Then let there be a sub∣limation * 1.38 if for Pearles twelve times; if for rednesse one and twenty times, untill the humidity within it be totally corrupted. Nor is it possible, that its humidity be separated by vapour, as the fore-said oyl; because its vehemently mixed with its ••ry parts; nor doth it constitute, as in the fore••said metals. In this Chapter you may be deceived, un∣lesse you distinguish of the sign••••ication of the words. It's now high time I involve the third Chapter: that you acquire the Calx, the * 1.39 Calx of the body, which you in∣tend, the body is calcined, when it is ap∣podiated, i. e. that the humour in it may be corrupted by salt, and with salt Armo∣niack and vinegar, and sometimes with burning things, and with Sulphur and Ars∣nick: and sometimes bodies are fed with Argentum vivum, and sublimated from
them, untill they remain * 1.40 pu∣tred. The Claves of the Art are congelation, resolution, inceration, proportion; and another way purification, di∣stillation, seperation, calcina∣tion and fixation, and then you may acquiesce.
IN the 602. Arabian year you intreated me for some Secrets. Take then the Stone, and calcine it with a light assati∣on and strong contrition, or with acute things. But in the end mingle it a lit∣tle with sweet water, and compound a Laxative Medicine of seven things (if you will) or of six, or of five, or as many as you please; but my mind rests in two things, whose propor∣tion is better than the other sixt pro∣portion, or thereabouts, as experi∣ence
will teach you.* 1.41 Re∣solve notwithstanding the gold at the fire, and tried it better; but if you will credit me, take one thing that is the Secret of Se∣crets of Nature, able to do Miracles. Let it be mixed from two or more, or a Phoenix, which is a singu∣lar creature † 1.42 at the fire, and incorporate by a strong motion: to which if hot liquor four or five times be applied, you have the compo∣sition. Yet afterwards the coelestial na∣ture is debilitated, if you i••••use hot wa∣ter three or four times. Divide there∣fore the weak from the strong in seve∣ral vessels, if you believe me: Let that which is good be evacuated. Again, use the pouder, and the water which remains, carefully expresse: For of a certain, it will produce the parts of the pouder, not incorporated; there∣fore take the water by it self; because the pouder exiccated from it hath pow∣er to be incorporated into the Laxa∣tive Medicine. Work therefore as for∣merly, untill you distinguish the strong from the weak, and apply the pouder three, four, five times or oftener, and
work alwayes the way: And if you cannot work with hot waters, do it with water of Alkali, and by such acute things you make the violence of the Medicine•• But if by reason of the acu••ty and softnesse of the Medicine it be bro∣••••••, the pouder, being applied, apply v••••y car••fully more of the hard and soft. But if it be by reason of the abundance of the pouder apply more of the Me∣dicine; if it be by reason of the strength of the water, water it with pistils;* 1.43 and congregate the matter, as you can, and separate the wa∣ter by little and little, and it will re∣turn to its ••••ate, which water you must exiccate: for it contains both pouder and water of the Medicine, which are to be incorporated, as the principle pouder. Here you may not sleep, be∣cause here is contained a very great and profitable Secret. If you rightly order in a right series of things, the parts of the Shrub or Willow, they will keep natural union: and do not deliver this to oblivion, for it is profitable for ma∣ny things.* 1.44 You must min∣gle Pearls with the made union: as I think there will arise some∣thing
like the Stone Iberus: and with∣out doubt it mortifies that which is to be mortified by the vapour of Lead. You shall find Lead, if you expresse the living from the dead; and the dead you must bury in Olibanum and Sarco∣colla. Keep this Secret, for it is of some profit, and so must you do with the vapour of Pearls, and the Stone Tagus, and you must (as I have said) bury the dead.
TO your desire in the Arabian year 630. I return this Answer. You must have the Medicine which may be dis∣solved in the thing liquified and steeped in it, and penetrate its interior parts, and may be mingled with it; and it may not be a fu∣gitive servant, but transmute it. Let it be mingled by reason of the spirit, and let it be fixed by the Calx of the metal: it is to be thought that fixion is prepared, when the
body and spirit are set in its place, and the spirit is made a body. Take then of the bones of Adam, and of the Calx the same weight; let there be six to the Stone Tagi, and five to the stone of Pearl; let them be ground with Aqua vitae, whose property ••t is to dissolve all other things, so as in it they are dissolved and assated, untill it be incerated, i. e. let the parts be united, as the parts in wax. The sign of inceration is, that the Medicine liquifies upon iron very hot. Then let it be put in the same water in some hot and moist place, or let it hang in the vapour of waters made very hot: after that dissolve and congeal them against the Sunne. Afterwards take Salt∣peter, and argentum vivum shall be con∣verted into lead: And again, wash the lead with it, and mundifie it, that it may be the next to silver, and then work as a pious man, and also the whole weight must be 30. But yet of Saltpeter LVRV∣VOPO Vir Can Vtriet Sulphuris: and so you may make Thunder and Lightning, if you understand the Artifice: but you must observe, whether I speak aenigmati∣cally, or according to the truth. Some men have supposed otherwise: For it is told me, that you must resolve all into its
first matter, of which you have Aristotl•• speaking in vulgar and known places, which makes me silent herein. When yo•• have this, you have pure, simple and equal Elements. And this you may do by contrary thing and various operations, which formerly I have called the Claves of the Art. And Aristotle sayes, That the equality of potencies excludes action, and passion, and corruption. And these things Aver••ho's ••ffirms, reproving Galen. And this Medicine is esteemed the more pure and simple which may be found, which is prevalent against Feavers, passions of the mind and body. Farewe••l. Whoever un∣locks these, hath a key which opens and no man shuts: and when he hath shut no man opens.
In this Translation, I followed Dr Deos Edition, Printed at Hamburg, 1618.
N••mb. 6.27.
Numb. 5.
Oraionis.
Sigillis.
Th••s some think the Kings evil is cured, by creating a belief the touch of the King can cure.
This may be done lawfully, if the part•• that is the principal agent doth nothing by way of compact with any Spirit, o•• sinistrously.
Plin. Nat. Hist. li••. 39. c. ••.
Cap. 30. ex C. Plin. lib. 4. c. 32. & lib. 8. c. 42.
Cap. 6. vid. & C. Plin. l. 7. c. 2.
In the Nor∣he••n Country some are said to have an evil eye, and to do harm by their looks, yea though they do it not vo∣luntarily.
He holds sight by emission.
The soul sinful or not, works mor••lly, not physically to the hurt of others, but the man who hath a body may do 〈…〉〈…〉 Medi••ant•• co••p••re.
Al. Species.
Oleum rubrum Petroleum.
Ignis Graecus.
Art it should be, as I sup∣pose.
Quid sint de∣cem & septem modi auri, octo scilicet ex ad∣mixtione argen∣ti cum auro, & primus mod••s sit.
Ex from.
Lib. 22. cap. 24.
Al. Glory.
Psalm 90.
Deest parenthe∣sis in alio ex∣emplo.
••e••st in ali••.
Al. Vacans so∣phismatibus & inutilibus.
Significata.
Ethi••us Astro∣nomus fortasse N. deest ergo Anglice dedi Ethnick.
These are ae∣nigmatical.
Al. Conter∣mina.
Al. Melan∣••bolia staturae.
Al. Insensibi∣le.
Al. T••rre∣streitas.
Al. Tum fac.
Al. Vt.
Al. Olio suo.
Al. Quand••que in salem Armo∣niacum.
Al. Sept••es.
Al. Cla••em o∣pe••is.
Remaneant putris, ni sallor male imprimi∣tur aut debet esse pura aut putres.
Al. Mollius ca∣lescant.
Al. Adjunge.
Pistillo.
Vi••••ne facta.