Natural magick by John Baptista Porta, a Neapolitane ; in twenty books ... wherein are set forth all the riches and delights of the natural sciences.

The FIRST BOOK OF Natural Magick: Wherein are searched out the Causes of things which pro∣duce wonderful Effects. (Book 1)

CHAP. I.

What is meant by the name of Magick.

POrphyry and Apuleius, great Platonicks, in an Oration made in the defence of Magick, do witness, that Magick took her name and original from Persia. Tully, in his book of Divination, saith, that in the Persian language, a Magician is nothing else but one that expounds and studies divine things; and it is the general name of Wise-men in that country. S. Jerome writing to Paulinus, saith that Apollonius Tyanaeus was a Magician, as the people thought; or a Philosopher, as the Pythagoreans esteem∣ed him. Pliny saith, that it is received for a certainty among most Authors, that Magick was begun in Persia by Zoroastres the son of Orimasius; or, as more curious Writers hold, by another Zoroastres, surnamed Proconnesius, who li∣ved a little before. The first Author that ever wrote of Magick, was Osthanes, who going with Xerxes king of Persia in the war which he made against Greece, did scatter by the way as it were the seeds and first beginnings of this wonderful Art, infecting the world with it wheresoever he came; insomuch that the Grecians did not onely greedily desire this knowledge, but they were even mad after it. So then Magick is taken amongst all men for Wisdom, and the perfect knowledge of natural things: and those are called Magicians, whom the Latines call Wise-men, the Greeks call Philosophers, of Pythagoras onely, the first of that name, as Diogenes writes: the Indians call them Brackmans, in their own tongue; but in Greek they call them Gy∣mnosophists, as much to say as naked Philosophers: the Babylonians and Assyrians call them Chaldeans, of Chaldaea a county in Asia: the Celtes in France call them Druids, Bards, and Semnothites: the Egyptians call them Priests; and the Cabalists call them Prophets. And so in divers countries Magick hath divers names. But we finde that the greatest part of those who were best seen into the nature of things, were excellent Magicians: as, amongst the Persians, Zoroastres the son of Orimasius, whom we spake of before; amongst the Romanes, Numa Pompilius; Thespion, amongst the Gymnosophists; Zamolxis, amongst the Thracians; Abbaris, amongst the Hyperbo∣reans; Hermes, amongst the Aegyptians: and Budda, amongst the Babylonians. Be∣side these, Apuleius reckons up Carinondas, Damigeron, Hismoses, Apollonius, and 〈◊〉〈◊〉 danus, who all followed Zoroastres and Osthanes.

CHAP. II.

What is the Nature of Magick.

THere are two sorts of Magick: the one is infamous, and unhappie, because it hath to do with foul spirits, and consists of Inchantments and wicked Curiosity; and this is called Sorcery; an art which all learned and good men derest; neither is it able to yeeld any truth of Reason or Nature, but stands meerly upon fancies and imaginations, such as vanish presently away, and leave nothing behinde them; as Jamblichus writes in his book concerning the mysteries of the Aegyptians. The other

Magick is natural; which all excellent wise men do admit and embrace, and worship with great applause; neither is there any thing more highly esteemed, or better thought of, by men of learning. The most noble Philosophers that ever were, Pythagoras, Empedocles, Democrites, and Plato, forsook their own countries, and lived abroad as exiles and banished men, rather then as strangers; and all to search out and to attain this knowledge; and when they came home again, this was the Science which they professed, and this they esteemed a profound mysterie. They that have been most skilfu•• in dark and hidden points of learning, do call this knowledge the very high∣est point, and the perfection of natural Science; insomuch that if they could find out or devise amongst all natural Sciences, any one thing more excellent or more wonderful then another, that they would still call by the name of Magick. Others have named it the practical part of natural Philosophy, which produceth her effects by the mutual and fit application of one natural thing unto another. The Platonicks, as Plotinus imitating Mercurius, writes in his book of Sacrifice and Magick, makes it to be a Science whereby inferiour things are made subject to superiours, earthly are subdued to heavenly; and by certain pretty allurements, it fetcheth forth the properties of the whole frame of the world. Hence the Aegyptians termed Nature her self a Magician, because she hath an alluring power to draw like things by their likes; and this power, say they, consists in love: and the things that were so drawn and brought together by the affinity of Nature, those (they said) were drawn by Magick. But I think that Magick is nothing else but the survey of the whole course of Nature. For, whilst we consider the Heavens, the Stars, the Elements, how they are moved, and how they are changed, by this means we find out the hidden secre∣cies of living creatures, of plants, of metals, and of their generation and corrupti∣on; so that this whole Science seems meerly to depend upon the view of Nature, as afterward we shall see more at large. This doth Plato seem to signifie in his Alci∣biades, where he saith, That the Magick of Zoroastres, was nothing else, in his opinion, but the knowledge and study of Divine things, wherewith the Kings Sons of Persia, amongst other princely qualities, were endued; that by the example of the Common-wealth of the whole world, they also might learn to govern their own Common-wealth. And Tully, in his book of Divinations, saith, That amongst the Persians no man might be a King, un∣less he had first learned the Art of Magick: for as Nature governs the world by the mutual agreement and disagreement of the creatures; after the same sort they also might learn to govern the Common-wealth committed unto them. This Art, I say, is full of much vertue, of many secret mysteries; it openeth unto us the properties and quali∣ties of hidden things, and the knowledge of the whole course of Nature; and it reacheth us by the agreement and the disagreement of things, either so to s••nder them, or else to lay them so together by the mutual and fit applying of one thing to another, as thereby we do strange works, such as the vulgar sort call miracles, and such as men can neither well conceive, nor sufficiently admire. For this cause, Ma∣gick was wont to flourish in Aethiopia and India, where was great store of herbs and stones, and such other things as were fit for these purposes. Wherefore, as many of you as come to behold Magick, must be perswaded that the works of Magick are no∣thing else but the works of Nature, whose dutiful hand-maid Magick is. For if she find any want in the affinity of Nature, that it is not strong enough, she doth supply such defects at convenient seasons, by the help of vapours, and by observing due measures and proportions; as in Husbandry, it is Nature that brings forth corn and herbs, but it is Art that prepares and makes way for them. Hence was it that Anti∣pho the Poet said, That we overcome those things by Art, wherein Nature doth overcome us; and Plotinus calls a Magician such a one as works by the help of Nature onely, and not by the help of Art. Superstitious, profane, and wicked men have nothing to do with this Science; her gate is shut against them: neither do we judge them worthy to be driven away from this profession onely, but even out of Cities, and out of the world, to be grievously punished, and utterly destroyed. But now, what is the 〈◊〉〈◊〉, and what must be the learning of this professor, we purpose to 〈◊〉〈◊〉 in that which floweth.

CHAP. III.

The Instruction of a Magician, and what manner of man a Magician ought to be.

NOw it is meet to instruct a Magician, both what he must know, and what he must observe; that being sufficiently instructed every way, he may bring very strange and wonderful things to pass. Seeing Magick, as we shewed before, is a practical part of Natural Philosophy, therefore it behoveth a Magician, and one that aspires to the dignity of that profession, to be an exact and a very perfect Philosopher. For Philosophy teaches, what are the effects of fire, earth, air, and water, the principal matter of the heavens; and what is the cause of the flowing of the Sea, and of the divers-coloured Rain-bowe; and of the loud Thunder, and of Comets, and firy lights that appear by night, and of Earth-quakes; and what are the beginnings of Gold and of Iron; and what is the whole witty force of hidden Nature. Then also he must be a skilful Physician: for both these Sciences are very like and neer together; and Physick, by creeping in under colour of Magick, hath purchased favour amongst men. And surely it is a great help unto us in this kinde: for it teaches mixtures and temperatures, and so shews us how to compound and lay things together for such purposes. Moreover, it is required of him, that he be an Herbalist, not onely able to discern common Simples, but very skilful and sharp-sighted in the nature of all plants: for the uncertain names of plants, and their neer likeness of one to another, so that they can hardly be discerned, hath put us to much trouble in some of our works and experiments. And as there is no greater inconvenience to any Artificer, then not to know his tools that he must work with: so the knowledge of plants is so necessary to this profession, that indeed it is all in all. He must be as well seen also in the nature of Metals, Minerals Gems and Stones. Furthermore, what cunning he must have in the art of Distillation, which follows and resembles the showers and dew of heaven, as the daughter the mother; I think no man will doubt of it: for it yeelds daily very strange inventions, and most witty devices, and shews how to finde out many things profitable for the use of man: As for example, to draw out of things dewy vapours, unsavoury and gross sents or spirits, clots, and gummy or slimy humours; and that intimate essence which lurks in the inmost bowels of things, to fetch it forth, and sublimate it, that it may be of the greater strength. And this he must learn to do, not after a rude and homely manner, but with knowledge of the causes and reasons thereof. He must also know the Mathematical Sciences, and espe∣cially Astrologie; for that shews how the Stars are moved in the heavens, and what is the cause of the darkning of the Moon; and how the Sun, that golden planet, measures out the parts of the world, and governs it by twelve Signes: for by the sundry motions and aspects of the heavens, the celestial bodies are very beneficial to the earth; and from thence many things receive both active and passive powers, and their manifold properties: the difficulty of which point long troubled the Platonicks mindes, how these inferiour things should receive influence from heaven. More∣over, he must be skilful in the Opticks, that he may know how the sight may be de∣ceived, and how the likeness of a vision that is seen in the water, may be seen hang∣ing without in the air, by the help of certain Glasses of divers fashions; and how to make one see that plainly which is a great way off, and how to throw fire very far from us: upon which sleights, the greatest part of the secrecies of Magick doth de∣pend. These are the Sciences which Magick takes to her self for servants and help∣ers; and he that knows not these, is unworthy to be named a Magician. He must be a skilful workman, both by natural gifts, and also by the practise of his own hands: for knowledge without practice and workmanship, and practice without knowledge, are nothing worth; these are so linked together, that the one without the other is but vain, and to no purpose. Some there are so apt for these enterprises, even by the gifts of Nature, that God may seem to have made them hereunto. Neither yet do I speak this, as if Art could not perfect any thing: for I know that good things may be made better, and there are means to remedy and help foward that which lacks

perfection. First, let a man consider and prepare things providently and skilfully, and then let him fall to work, and do nothing unadvisedly. This I thought good to speak of, that if at any time the ignorant be deceived herein, he may not lay the fault upon us, but upon his own unskilfulness: for this is the infirmity of the scholar, and not of the teacher: for if rude and ignorant men shall deal in these matters, this Science will be much discredited, and those strange effects will be accounted hap∣hazard, which are most certain, and follow their necessary cause. If you would have your works appear more wonderful, you must not let the cause be known: for that is a wonder to us, which we see to be done, and yet know not the cause of it: for he that knows the causes of a thing done, doth not so admire the doing of it; and nothing is counted unusual and rare, but onely so far forth as the causes thereof are not known. Aristotle in his books of Handy-trades, saith, that master-builders frame and make their tools to work with; but the principles thereof, which move admi∣ration, those they conceal. A certain man put out a candle; and putting it to a stone or a wall, lighted it again; and this seemed to be a great wonder: but when once they perceived that he touched it with brimstone, then, saith Galen, it ceased to seem a wonder. A miracle, saith Ephesius, is dissolved by that wherein it seemed to be a miracle. Lastly, the professor of this Science must also be rich: for if we lack mo∣ney, we shall hardly work in these cases: for it is not Philosophy that can make us rich; we must first be rich, that we may play the Philosophers. He must spare for no charges, but be prodigal in seeking things out; and while he is busie and careful in seeking, he must be patient also, and think it not much to recal many things; neither must he spare for any pains: for the secrets of Nature are not revealed to lazie and idle persons. Wherefore Epicharmus said very well, that men purchase all things at Gods hands by the price of their labour. And if the effect of thy work be not answerable to my description, thou must know that thy self hast failed in some one point or another; for I have set down these things briefly, as being made for wrt∣ty and skilful workmen, and not for rude and young beginners.

CHAP. IV.

The opinions of the antient Philosophers touching the causes of strange operations; and first, of the Elements.

THose effects of Nature which oft-times we behold, have so imployed the antient Philosophers minds in the searching forth of their causes, that they have taken great pains, and yet were much deceived therein; insomuch that divers of them have held divers opinions: which it shall not be amiss to relate, before we proceed any farther. The first sort held that all things proceed from the Elements, and that these are the first beginnings of things; the fire, according to Hippasus Metaponti∣nus, and Heraclides Ponticus; the air, according to Diogenes Apolloniates, and Anaxi∣menes; and the water, according to Thales Milesius. These therefore they held to be the very original and first seeds of Nature; even the Elements, simple and pure bodies (whereas the Elements that now are, be but counterfeits and bastards to them; for they are all changed, every one of them being more or less medled with one another) those, say they, are the material principles of a natural body, and they are moved and altered by continual succession of change; and they are so wrapt up together within the huge cope of heaven, that they fill up this whole space of the world which is situate beneath the Moon; for the fire being the lightest and purest Element, hath gotten up aloft, and chose it self the highest room, which they call the element of fire. The next Element to this is the Air, which is somwhat more weighty then the fire, and it is spread abroad in a large and huge compass; and pas∣sing through all places, doth make mens bodies framable to her temperature, and is gathered together sometimes thick into dark clouds, sometimes thinner into mists, and so is resolved. The next to these is the water; and then the last and lowest of all, which is scraped and compacted together out of the purer Elements,

and is called the Earth; a thick and grosse substance, very solid, and by no means to be pierced through: so that there is no solid and firm body but hath earth in it, as also there is no vacant space but hath air in it. This Element of earth is situate in the middle and centre of all, and is round beset with all the rest; and this only stands still and unmoveable, whereas all the rest are carried with a circular motion round about it. But Hippon and Critias held that the vapours of the Elements were the first beginnings: Parmenides held that their qualities were the principles; for all things (saith he) consist of cold and heat. The Physitians hold that all things consist of four qualities, hear, cold, moisture, drouth, and of their predominancy when they meet together; for every Element doth embrace as it were with certain armes his neighbour-Element which is next situate to him; and yet they have also contrary and sundry qualities whereby they differ: for the wisdom of nature hath framed this workmanship of the world by due and set measure, and by a wonderful fitnesse and conveniency of one thing with another; for whereas every Element had two qualities, wherein it agreed with some, and disagreed with other Elements, nature hath bestowed such a double quality upon every one, as finds in other two her like, which she cleaves unto: as for example, the air and the fire; this is hot and dry, that is hot and moist: now dry and moist are contraries, and thereby fire and air disagree; but because either of them is hot, thereby they are reconciled. So the Earth is cold and dry, and the water cold and moist; so that they disagree, in that the one is moist, the other dry; but yet are reconciled, in as much as they are both cold; otherwise they could hardly agree. Thus the fire by little and little is changed into air, because either of them is hot; the air into the water, because either of them is moist; the water into the earth, because either of them is cold; and the earth into fire, because either of them is dry: and so they succeed each other after a most provident order. From thence also they are turned back again into themselves, the order being inverted, and so they are made mutually of one another: for the change is easie in those that agree in any one common quality; as fire and air be ea∣sily changed into each other, by reason of heat: but where either of the qualities are opposite in both, as in fire and water, there this change is not so easie. So then, heat, cold, moisture and drouth, are the first and principal qualities, in as much as they proceed immediately from the Elements, and produce certain secondary ef∣fects. Now two of them, namely heat and cold, are active qualities, fitter to be do∣ing themselves, then to suffer of others: the other two, namely moisture and drouth, are passive; not because they are altogether idle, but because they follow and are pre∣served by the other. There are certain secondary qualities, which attend as it were upon the first; and these are said to work in a second sort; as to soften, to ripen, to resolve, to make lesse or thinner: as when heat works into any mixt body, it brings out that which is unpure, and so whilst it strives to make it fit for his purpose, that it may be more simple, the body becometh thereby smaller and thinner: so cold doth preserve, binde, and congeal; drouth doth thicken or harden, and makes uneven; for when there is great store of moisture in the utter parts, that which the drouth is not able to consume, it hardens, and so the utter parts become rugged; for that part where the moisture is gone, sinking down, and the other where it is hardened, rising up, there must needs be great roughnesse and rugged∣nesse: so moisture doth augment, corrupt, and for the most part works one thing by it self, and another by some accident; as by ripening, binding, expelling, and such like, it brings forth milk, urine, monethly flowers, and sweat; which the Phy∣sitians call the third qualities, that do so wait upon the second, as the second upon the first: and sometime they have their operations in some certain parts, as to strengthen the head, to succour the reins; and these, some call fourth qualities. So then, these are the foundations, as they call them, of all mixt bodies, and of all wonderful operations: and whatsoever experiments they proved, the causes hereof rested (as they supposed) and were to be found in the Elements and their qualities. But Empedocles Agrigentinus not thinking that the Elements were sufficient for this purpose, added unto them moreover concord and discord, as the causes of genera∣tion

and corruption: There be four principal seeds or beginnings of all things; Ju∣piter, that is to say, fire; Pluto, that is to say, earth; Juno, that is to say, air; and Nestis, that is to say, water: all these sometimes love and concord knits together in one, and sometimes discord doth sunder them and make them flie apart. This concord and discord, said he, are found in the Elements by reason of their sundry qualities wherein they agree and disagree: yea, even in heaven it self, as Jupiter and Venus love all Planets save Mars and Saturn, Venus agrees with Mars, whereas no Planet else agrees with him. There is also another disagreement amongst them, which ariseth from the oppositions and elevations of their houses: for even the twelve signs are both at concord and at discord among themselves, as Manilius the Poet hath shewed.

CHAP. V.

That divers operations of Nature proceed from the essential forms of things.

ALl the Peripatericks, and most of the latter Philosophers could not see how all operations should proceed from those causes which the Antients have set down; for they find that many things work quite contrary to their qualities, and therefore they have imagined that there is some other matter in it, and that it is the power and properties of essential formes. But now that all things may be made more plain, we must consider that it will be a great help unto us, for the making and finding out of strange things, to know what that is from whence the vertues of any thing do proceed: that so we may be able to discern and distinguish one thing from another, without confounding all order of truth. Whereas one and the same com∣pound yeelds many effects of different kinds, as we shall find in the processe of this Book, yet every man confesseth that there is but one only original cause there∣in that produceth all these effects. And seeing we are about to open plainly this ori∣ginal cause, we must begin a little higher. Every natural substance (I mean a com∣pound body) is composed of matter and form, as of her principles: neither yet do I exclude the principal qualities of the Elements from doing their part herein; for they also concur, and make up the number of three principles: for when the Ele∣ments meet together in the framing of any compound, the same compound retains certain excellent and chief qualities of theirs; whereof though all help together to bring forth any effects, yet the superiour and predominant qualities are held to do all, because they make the power of their inferiour; to become theirs: for unlesse some were stronger then other, their vertues could not be perceived. Neither yet is the matter quite destitute of all force: I speak here, not of the first and simple matter, but of that which consists of the substances and properties of the Elements, especially the two passible elements, the Earth and the Water: and those which Aristotle calleth sometimes secondary qualities, sometimes bodily effects, we may term them the functions and powers of the matter; as thinnesse, thicknesse, rough∣nesse, smoothnesse, easinesse to be cleft, and such like, are altogether in the power of the matter, howbeit they proceed all from the Elements. Therefore to avoid con∣fusion, it is better to hold that the effects of the qualities come of the temperature or mixture of the Elements, but the effects of the matter from the consistence or substances of them. But the Form hath such singular vertue, that whatsoever effects we see, all of them first proceed from thence; and it hath a divine beginning: and be∣ing the chiefest and most excellent part, absolute of her self, she useth the rest as her instruments, for the more speedy and convenient dispatch of her actions: and he which is not addicted nor accustomed to such contemplations, supposeth that the temperature and the matter works all things, whereas indeed they are but as it were instruments whereby the form worketh: for a workman that useth a graving Iron in the carving of an Image, doth not use it as though that could work, but for his own furtherance in the quicker and better performance thereof. Therefore whereas there are three efficient and working causes in every compound, we must not suppose

any of them to be idle, but all at work, some more and some lesse; but above all other, the form is most active and busie strengthening the rest; which surely would be to no purpose if the form should fail them, in as much as they are not capable of heavenly influences. And though the form of it self be not able to produce such effects, but the rest also must do their parts, yet are they neither confounded toge∣ther, not yet become divers things; but they are so knit among themselves, that one stands in need of anothers help. He that scans these things well by the search of reason, shall find no obscurity herein, nor confound the knowledge of the truth. Wherefore that force which is called the property of a thing, proceeds not from the temperature, but from the very form it self.

CHAP. VI.

Whence the Form cometh; and of the chain that Homer faigned, and the rings that Pla∣to mentioneth.

So then, the form, as it is the most excellent part, so it cometh from a most ex∣cellent place; even immediately from the highest heavens, they receiving it from the intelligences, and these from God himself: and the same original which the Form hath, consequently the properties also have. Zeno Citticus holds two begin∣nings, God and Matter; the one of them active or efficient, the other the passive principle. For God, as Plato thinks, when by the Almighty power of his Deity he had framed in due measure and order the heavens, the stars, and the very first prin∣ciples of things the Elements, which wast away by reason of so many generations and corruptions, did afterwards by the power of the Heavens and Elements, or∣dain the kinds of living creatures, plants, and things without life, every one in their degree, that they might not be of the same estate and condition as the hea∣vens are; and he enjoyned inferiour things to be ruled of their superiours, by a set Law, and poured down by heavenly influence upon every thing his own proper Form, ful of much strength and activity: and that there might be a continual encrease amongst them, he commanded all things to bring forth seed, and to propagate and derive their Form wheresoever should be fit matter to receive it. So then, seeing that formes come from heaven, they must needs be counted Divine and heavenly things: for such is the pattern and the most excellent cause of them, which Plato, that chief Philosopher, calls the soul of the World, and Aristotle universal Nature, and Avicenna calls it the Form-giver. This Form-giver doth not make it of any thing, as though it were but some frail and transitory substance, but fercheth it meerly out of himself, and bestows it first upon intelligences and stars, then by certain aspects informeth the Elements, as being fit instruments to dispose the matter. See∣ing therefore this Form cometh from the Elements, from heaven, from the intelli∣gences, yea from God himself; who is so foolish and untoward, as to say that it doth not savour of that heavenly nature, and in some sort of the Majesty of God himself? and that it doth not produce such effects, as nothing can be found more wonderfull, seeing it hath such affinity with God? Thus hath the providence of God linked things together in their rankes and order, that all inferiour things might by their due courses be derived originally from God himself, and from him receive their Operations. For God the first cause and beginner of things, as Macrobius saith, of his own fruitfulnesse hath created and brought forth a Spirit, the Spirit brought forth a Soul, (but the ••••••th of Christianity saith otherwise) the Soul is fur∣nished partly with reason, which it bestows up Divine things, as heaven and the stars (for therefore are they said to have Divine Spirits) and partly with sensitive and vegerative powers, which it bestows upon frail and transitor•• things. Thus much Vir∣gil well perceiving, calleth this Spirit, The soul of the World; The Spirit, saith he, cherisheth it within, and conveying it self through the inmost parts, quickens and moves the whole lump, and closeth with this huge body. Wherefore seeing Ma••∣stands as it were in the middle, betwixt eternal and those trans••ory things, and is not

altogether so excellent as heaven, and yet, because of his reason, more excellent then other living creatures; and he hath also the sensitive power: therefore the other living creatures, as it were degenerating from man, are indued onely with the two powers that remain, the sensitive and vegetative powers. But the Trees or Plants, because they have neither sense nor reason, but do onely grow are said to live on∣ly in this respect, that they have this vegetative soul. This the same Poet doth ex∣presse a little after. Seeing then the Spirit cometh from God, and from the Spirit cometh the soul, and the soul doth animate and quicken all other things in their or∣der, that Plants and bruit beasts do agree in vegetation or growing, bruit beasts with Man in sense, and Man with the Divine creatures in understanding, so that the superior power cometh down even from the very first cause to these inferiours, de∣riving her force into them, like as it were a cord platted together, and stretched along from heaven to earth, in such sort as if either end of this cord be touched, it will wag the whole; therefore we may rightly call this knitting together of things, a chain, or link and rings, for it agrees fitly with the rings of Plato, and with Ho∣mers golden chain, which he being the first author of all divine inventions, hath signified to the wise under the shadow of a fable, wherein he feigneth, that all the gods and goddesses have made a golden chain, which they hanged above in heaven, and it reacheth down to the very earth. But the truth of Christianity holdeth that the Souls do not proceed from the Spirit, but even immediately from God himself. These things a Magician being well acquainted withal, doth match heaven and earth together, as the Husband-man plants Elmes by his Vines; or to speak more plainly, he marries and couples together these inferiour things by their wonderful gifts and powers, which they have received from their superiours; and by this means he, be∣ing as it were the servant of Nature, doth bewray her hidden secrets, and bring them to light, so far as he hath found them true by his own daily experience, that so all men may love, and praise, and honour the Almighty power of God, who hath thus wonderfully framed and disposed all things.

CHAP. VII.

Of Sympathy and Antipathy; and that by them we may know and find out the vertues of things.

BY reason of the hidden and secret properties of things, there is in all kinds of creatures a certain compassion, as I may call it, which the Greeks call Sympathy and Antipathy; but we term it more familiarly, their consent, and their disagreement. For some things are joyned together as it were in a mutual league, and some other things are at variance and discord among themselves; or they have something in them which is a terror and destruction to each other, whereof there can be rendred no probable reason: neither will any wise man seek after any other cause hereof but only this, That it is the pleasure of Nature to see it should be so, that she would have nothing to be without his like, and that amongst all the secrets of Nature, there is nothing but hath some hidden and special property; and moreover, that by this their Consent and Disagreement, we might gather many helps for the uses and necessities of men; for when once we find one thing at variance with another, pre∣sently we may conjecture, and in trial so it will prove, that one of them may be used as a fit remedy against the harms of the other: and surely many things which former ages have by this means found out, they have commended to their poste∣rity, as by their writings may appear. There is deadly hatred, and open enmity betwixt Coleworts and the Vine; for whereas the Vine windes it self with her ten∣drels about every thing else, she shuns Coleworts only: if once she come neer them, she turns her self another way, as if she were told that her enemy were at hand: and when Coleworts is seething, if you put never so little wine unto it, it will neither boil nor keep the colour. By the example of which experiment, A••∣drocides found out a remedy against wine, namely, that Coleworts are good against

drunkennesse, as Theophrastus saith, in as much as the Vine cannot away with the savour of Coleworts. And this herbe is at enmity with Cyclamine or Sow-bread; for when they are put together, if either of them be green, it will dry up the o∣ther: now this Sow-bread being put into wine, doth encrease drunkennesse, where∣as Coleworts is a remedy against drunkennesse, as we said before. Ivy, as it is the bane of all Trees, so it is most hurtful, and the greatest enemy to the Vine; and therefore Ivy also is good against drunkennesse. There is likewise a wonderful enmi∣ty betwixt Cane and Fern, so that one of them destroyes the other. Hence it is that a Fern root powned, doth loose and shake out the darts from a wounded body, that were shot or cast out of Canes: and if you would not have Cane grow in a place, do but plow up the ground with a little Fern upon the Plough-shear, and Cane will never grow there, Strangle-tare or Choke-weed desires to grow amongst Pulse, and especially among Beans and Fetches, but it choaks them all: and thence Dioscorides gathers, That if it be put amongst Pulse, set to seethe, it will make them seethe quick∣ly. Hemlock and Rue are at enmity; they strive each against other; Rue must not be handled or gathered with a bare hand, for then it will cause Ulcers to arise; but if you do chance to touch it with your bare hand, and so cause it to swell or itch, a∣noint it with the juice of Hemlock. Much Rue being eaten, becometh poison; but the juice of Hemlock expels it; so that one poison poisoneth another: and likewise Rue is good against Hemlock being drunken, as Dioscorides saith. A wilde Bull being tyed to a Fig-tree, waxeth tame and gentle, as Zoroaster saith, who com∣piled a book called Geoponica, out of the choice writings of the Antients. Hence it was found out, that the stalks of a wilde Fig-tree, if they be put to Beef as it is boiling, make it boil very quickly, as Pliny writeth; and Dioscorides mini∣streth young figs that are full of milky juice, together with a portion of water and vinegar, as a remedy against a draught of Bulls blood. The Elephant is afraid of a Ram, or an engine of war so called: for as soon as ever he seeth it, he waxeth meek, and his fury ceaseth: hence the Romans by these engines put to flight the Elephants of Pyrrhus King of the Epyrotes, and so got a great victory. Such a contrariety is there betwixt the Elephants members, and that kind of Lepry which makes the skin of a man like the skin of an Elephant; and they are a present reme∣dy against that disease. The Ape of all other things cannot abide a Snail: now the Ape is a drunken beast, for they are wont to take an Ape by making him drunk; and a Snail well washed is a remedy against drunkennesse. A man is at deadly ha∣tred with a Serpent: for if he do but see a Serpent, presently he is sore dismaid; and if a woman with child meet a Serpent, her fruit becometh abortive: hence it is, that when a woman is in very sore travel, if she do but smell the fume of an Adders hackle, it will presently either drive out, or destroy her child: but it is better to anoint the mouth of the womb in such a case, with the fat of an Adder. The sight of a Wolfe is so hurtful to a man, that if he spie a man first, he takes his voice from him; and though he would fain cry out, yet he cannot speak: but if he perceive that the man hath first espied him, he makes no ado, but his savage fury ceaseth, and his strength failes him. Hence came that proverb, Lu∣pus in fabula, the Wolf cometh in the nick; which Plato speaks of in his Poli∣ticks. The Wolf is afraid of the Urchin; thence, if we wash our mouth and throats with Urchines blood, it will make our voice shrill, though before it were hoarse and dull like a Wolves voice. A Dog and a Wolfe are at great enmity; and therefore a Wolves skin put upon any one that is bitten of a mad Dog, as∣swageth the swelling of the humour. An Hawk is a deadly enemy to Pigeons, but they are defended by the Kastrel, which the Hawk cannot abide either to hear or see: and this the Pigeons know well enough; for wheresoever the Kastrel remains, there also will the Pigeon remain, thinking themselves safe because of their protector. Hence Columella saith, That there is a kind of Hawks which the common-people call a Kastrel, that builds her nest about houses, that is very good to keep away hawks from a Pigeon-house: If you take the Kastrels young ones and put them in divers earthen pots, and cover the pots close, & plaister them round about, and hang them up in sundry corners of a Pigeon-house, the Pigeons will be so far

in love with the place, that they will never forsake it. Hither belongeth that no∣table Disagreement that is betwixt Garlick and the Load-stone: for being smeared about with Garlike, it will not draw iron to it; as Plutark hath noted, and after him Ptolomaeus: the Load-stone hath in it a poisonous vertue, and Garlick is good against poison: but if no man had written of the power of Garlick against the Load-stone, yet we might conjecture it to be so, because it is good against vipers, and mad dogs, and poisonous waters. So likewise those living creatures that are ene∣mies to poisonous things, and swallow them up without danger, may shew us that such poisons will cure the bitings and blows of those creatures. The Hart and the Serpent are at continual enmity: the Serpent as soon as he seeth the Hart, gets him into his hole, but the Hart draws him out again with the breath of his nostrils, and devours him: hence it is that the fat and the blood of Harts, and the stones that grow in their eyes, are ministred as fit remedies against the stinging and biting of serpents. Likewise the breath of Elephants draws Serpents out of their dens, and they fight with Dragons; and therefore the members of Elephants burned, drives away Serpents. The Storks drive out of the Countreyes where they are, Ly∣zards, and sundry kinds of Serpents, and other noisome things in the fields: and the intrails of them all are good against the Storks. The same is done also in Egypt by the bird Ibis. That Indian Rat, called Ichneumon, doth harnsse himself with some of the Lote-tree, and so fights against the Asp. The Lamprey fights with Ser∣pents, and with her biting, kills the Basilisk, which is the most poisonous serpent that is. So also the crowing of a Cock affrights the Basilisk, and he fights with Ser∣pents to defend his hens; and the broth of a Cock is a good remedy against the poison of serpents. So the Snail and the Eagle. The Stellion, which is a beast like a Lyzard, is an enemy to the Scorpions; and therefore the oyle of him being pu∣trified is good to anoint the place which is stricken by the Scorpion. The Barbel eats up the Sea-hare, and is good against the poison thereof. A Swine eats up a Salaman∣der, without danger, and is good against the poison thereof. The Hawk is an enemy to the Chamaeleon, and his dung drunken in wine, is good against the poison of the Chamaeleon. Likewise out of the Sympathies of plants, we may gather some secret, which is helpful against some kind of hurt. The herb Corruda, whereof Sperage comes, is most fitly planted where Reed grows, because they are of much likenesse and neernesse; and both of them are inciters to lust. The Vine and the Olive-tree do joy in each others company, as Africanus writes: both of them are very commodious for mens uses. In like manner the Morehenne loves the Hart, which is given to lust; both of their members are inciters to venery. The Goat and the Partridge love each other; and both these are goo•• for one and the same re∣medy. So the fish Sargus and the Goat. A Dog is most 〈◊〉〈◊〉 to a man; and if you lay him to any diseased part of your body, he takes away the disease to himself; as Pliny reporteth.

CHAP. VIII.

That things receive their force and power from Heaven, and from the Stars; and that thereby many things are wrought.

I Suppose that no man doubts but that these inferiour things serve their superiours, and that the generation and corruption of mutable things, every one in his due course and order, is over-ruled by the power of those heavenly Natures. The Aegyptians, who first proved and found out the effects of the heavens, because they dwelt in the open Champion-fields, where they had continually fair wea∣ther, and there were no vapours sent up from the earth which might hinder their contemplation of heaven, so that they might continually behold the Stars in their brightnesse, did therefore wholly bestow themselves in the know∣ledge of heavenly influences: and whereas others that were not so diligent as they, stood amazed at the causes of things, these men referred all to the heavens and the Stars, that all things took their destiny from them, and that the influence of heaven bare great sway in all generations and corruptions; and thus observing the motions of the stars to and fro, they wrought many wonderful things;

for this was their resolution, that to certain hours and set times, there were an∣swerable certain aspects of superiour powers, whereby all things were effected, Ptolomy was of the same minde, who reduced the heavenly influences to a certain order, and thereby did progno••••icate many things: and he thought the matter so clear, that it need not much proof: and moreover, that the increase and decrease of all plants, and all living creatures, more or lesse, did proceed from the power and stroke of the stars. Aristotle, finding that the highest motion was the cause and beginning of all things, (for if that should cease, these must needs presently de∣cay) saith, that it was necessity for this world to be placed very neer and close to the sup••••••our motions, that all power might be thence derived; and he saw that all this force of inferiour things was caused from the Sun, as he himself fitly shews: The winding course of the Sun, saith he, in the oblique circle of the Zodiak, causeth the generation and corruption of all transitory things; and by his going to and fro, distinguisheth times and seasons. Plato saith, that the circular motions of the hea∣vens are the causes of fruitfulnesse and barrennesse. The Sun is the Governour of time, and the rule of life. Hence J••m••lichus following the doctrine of the Aegyp∣tians, saith, that every good thing cometh certainly from the power of the Sun; and if we receive any good from any thing else, yet the Sun must perfect and finish it. Heraclitus calls the Sun, the Fountain of heavenly light; Orpheus calls it the light of life; Plato calls it a heavenly Fire, an everliving Creature, a star that hath a Soul; the greatest and the daily star: and the natural Philosophers call it the very heart of heaven. And Plotinus shews, that in antient times the Sun was honoured in stead of God. Neither yet is the Moon lesse powerful, but what with her own force, and what with the force of the Sun which she borrows, she works much, by reason of her neernesse to these inferiours. Albumasar said, That all things had their vertue from the Sun and the Moon: and Hermes the learned said, that the Sun and the Moon are the life of all things living. The Moon is nighest to the Earth of all Planets; she rules moist bodies, and she hath such affinity with these inferiours, that as well things that have souls, as they that have none, do feel in themselves her waxing, and her waining. The Seas and Flouds, Rivers and Springs, do rise and fall, do run some∣times swifter, sometimes flower, as she rules them The surges of the Sea are tost to and fro, by continual succession; no other cause whereof the Antients could find but the Moon only: neither is there any other apparent reason of the ebbing and flowing thereof. Living creatures are much at her beck, and receive from her great encrease: for when she is at the full, as Lucilius saith, she feeds Oysters, Crabs, Shelfish, and such like, which her warm light doth temper kindly in the night sea∣son; but when she is but the half or the quarter light, then she withdraws her nou∣rishment, and they wast••▪ In like manner, Cucumbers, Gourds, Pompons, and such like, as have store of 〈◊〉〈◊〉 juice, feel the state of the Moon: for they wax as she doth; and when she 〈◊〉〈◊〉, they waste, as Athenaeus writes. Likewise the very stems of plants do follow the state of the heavens; witnesse the Husband-man, who finds it by experience in his graffing: and skilful Husbandmen have found the course and season of the year, and the monethly race of the Moon so necessary for plants, that they have supposed this knowledge to be one chief part of Husbandry. So also, when the Moon passeth through those signs of the Zodiak which are most peculiar to the earth, if you then plant trees, they will be strongly rooted in the earth: if you plant them when she passeth through the signs of the Air, then the tree so planted, will be plentiful in branches and leaves, and encreaseth more up∣ward then downward. But of all other, the most pregnant sign hereof is found in the Pome-granate; which will bring forth fruit just so many years, as many daies as the Moon is old when you plant it. And it is a report also, that Garlick, if it be set when the Moon is beneath the earth, and be also plucked up at such a time, it will lose its strong savour. All cut and lopped Woods, as Timber and Fewel, are full of much moisture at the new of the Moon; and by reason of that moisture, they wax soft, and so the worm eats them, and they wither away. And therefore Democritus counselleth, and Vitruvius is also of the same minde, to cut or lop trees in

the waining of the Moon, that being cut in season, they may last long without rot∣tennesse. And that which is more, as her age varies, so her effects vary according to her age; for in her first quarter, she maketh hot and moist, but especially moist; from thence all moist things grow and receive their humidity in that time: from that time to the full of the Moon, she gives heat and moisture equally, as may be seen in Trees and Minerals: from that time to the half Moon decaying, she is hot and moist, but especially hot, because she is fuller of light; thence the fishes at that time com∣monly are wont to swim in the top of the water; and that the Moon is in this age warm, appears by this, that it doth extend and enlarge moist bodies; and thereby the moisture encreasing, it causeth rottennesse, and maketh them wither and w••••te a∣way. But in her last quarter, when she loseth all her light, then she is meerly hot; and the wises of Chaldea hold that this state of heaven is best of all other. So they report that there is a Moon-herb, having round twirled leaves of a blewish colour, which is well acquainted with the age of the Moon; for when the Moon waxeth, this herb every day of her age brings forth a leaf; and when she waineth, the same herb loseth for every day a leaf. These variable effects of the Moon, we may see more at large, and more usually in tame creatures and in plants, where we have dai∣ly sight and experience thereof. The Pismire, that little creature, hath a sense of the change of the Plantes: for she worketh by night about the full of the Moon, but she resteth all the space betwixt the old and the new Moon. The inwards of mice answer the Moons proportion; for they encrease with her, and with her they also shrink away. If we cut our hair, or pair our nailes before the new Moon, they will grow again but slowly; if at or about the new Moon, they will grow again quickly. The eyes of Cats are also acquainted with the alterations of the Moon, so that they are sometimes broader as the light is lesse, and narrower when the light of the Moon is greater. The Beetle marketh the ages and seasons of the Planets: for he gathering dung out of the mixen, rounds it up together, and covereth it with earth for eight and twenty daies, hiding it so long as the Moon goeth about the Zodiak; and when the new Moon cometh, he openeth that round ball of dirt, and thence yields a young Beetle. Onions alone, of all other herbs, (which is most wonderful) feels the changeable state of the Planets, but quite contrary to their change frameth it self; for when the Moon waineth, the Onions encrease; and when she waxeth, they decay; for which cause the Priests of Egypt would not eat Onions, as Plutark writes in his fourth Commentary upon Hesiode. That kinde of spurge which is called Helioscopium, because it follows the Sun, disposeth of her leaves as the Sun rules them; for when the Sun riseth, she openeth them, as being desirous that the morning should see them rise; and shutteth them when the Sun setteth, as desiring to have her flower covered and concealed from the night. So many other herbs follow the Sun, as the herb Turn-sole 〈◊〉〈◊〉 when the Sun riseth, she holds down her head all day long, that the Sun may never so much as writhe any of her (there is such love as it were betwixt them) and she stoops still the same way which the Sun goeth: so do the flowers of Succory and of Mallows. Likewise the pulse called Lupines, still looks after the Sun, that it may not writhe his stalk; and this watcheth the Suns motion so duly, that like a Dial it shews the Husband-man the time of the day, though it be never so cloudy; and they know thereby the just time when the Sun setteth: and Theophrastus saith, that the flower of the herb Lotum, is not onely open and shut, but also sometimes hides, and sometimes shews her stalk from Sun-set to midnight; and this, saith he, is done about the River Eu∣phrates. So the Olive-tree, the Sallow, the Linden-tree, the Elm, the white Po∣ple-tree, they declare the times of the Suns standing, when it turns back again from the Poles; for then they hide their leaves, and shew only their hoar-white backs. In like manner winter-Cresses or Irium, and Penyrial, though they begin to wither being gathered, yet if you hang them upon a stick about the time of the Solstice, they will for that time flourish. The stone Selenites, (as much as to say, the Moon-beam) called by others Aphroselinon, contains in it the Image of the Moon, and shews the waxing and waining of it every day in the same Image. Another stone

there is, that hath in it a little cloud that turns about like the Sun, sometimes hiding, & sometimes shewing it self. The Beast Cynocephalus rejoiceth at the rising of the Moon, for then he stands up, lifting his fore-feet toward heaven, and wears a Roy∣al Ensign upon his head: and he hath such a Sympathy with the Moon, that when she meets with the Sun (as betwixt the old and new Moon) so that she gives no light, the male, or He-Cynocephalus, never looks up, nor eats any thing, as bewailing the losse of the Moon; and the female, as male-content as He, all that while pisseth blood: for which causes, these beasts are nourished and kept in hallowed places, that by them the time of the Moones meeting with the Sun may be certainly known, as Oru•• writes in his Hieroglyphicks. The star Arcturus, at his rising causeth rain. Dogs are well acquainted with the rising of the Canicular star; for at that time they are commonly mad; and so are vipers and serpents; nay, then the very standing pools are moved, and wines work as they lye in the Cellar, and other great and strange ef∣fects are wrought upon earth: when this star riseth, Basil-gentle waxeth whiterish, and Coriander waxeth dry, as Theophrastus writeth. The rising of this star was wont to be diligently observed every year; for thereby they would prognosticate, whether the year following would be wholesome or contagious, as Heraclides Pon∣ticus saith: for if it did rise dark and gloomy, it was a sign that the Air would be thick and foggy, which would cause a pestilence: but if it were clear and lightsome, it was a sign that the Air would be thin and well purged, and consequently health∣ful. In ancient times they much feared this Star, so that they ordained a dog to be offered in sacrifice to it, as Columella saith, that this star is pacified with the blood and entrails of a sucking whelp; and Ovid likewise saith, that a dog bred on the earth, is sacrificed to the Dog-star in Heaven. The Beast or wilde Goat, which in Egypt is called Oryx, hath a sense or feeling of this Star before it riseth; for then he looks upon the Sun-beams, and in them doth honour the Canicular star. Hip∣pocrates saith, it is good either to purge or let blood, before or after this star riseth; and Galen shews that many very necessary operations of this Star must be observed in Critical dayes; and likewise in sowing and planting. Moreover, the greater stars and constellations must be known, and at what time they go out of the signs, whereby are caused many waterish and fiery impressions in the Air. And whosoever is rightly seen in all these things, he will ascribe all these inferiours to the stars as their causes; whereas if a man be ignorant hereof, he loseth the grea∣test part of the knowledge of secret operations and works of nature. But of this argument, we have spoken in our writings of the knowledge of Plants.

CHAP. IX.

How to attract and draw forth the vertues of superiour Bodies.

WE have shewed before, the operations of celestial bodies into these inferiours, as also the Antipathy and Sympathy of things: now will we shew, by the affinity of Nature, whereby all things are linked together as it were in one com∣mon bond, how to draw forth and to fetch out the vertues and forces of superior bodies. The Platonicks termed Magick to be the attractions or fetching out of one thing from another, by a certain affinity of Nature. For the parts of this huge world, like the limbs and members of one living creature, do all depend upon one Author, and are knit together by the bond of one Nature: therefore as in us, the brain, the lights, the heart, the liver, and other parts of us do receive and draw mutual benefit from each other, so that when one part suffers, the rest also suffer with it; even so the parts and members of this huge creature the World, I mean all the bodies that are in it, do in good neighbour-hood as it were, lend and borrow each others Nature; for by reason that they are linked in one common bond, there∣fore they have love in common; and by force of this common love, there is amongst them a common attraction, or tilling of one of them to the other. And this in∣deed is Magick. The concavity or hollownesse of the Sphere of the Moon, draws up fire to it, because of the affinity of their Natures; and the Sphere of the fire

likewise draws up Air; and the centre of the world draws the earth downward, and the natural place of the waters draws the waters to it. Hence it is that the Load-stone draws iron to it, Amber draws chaff or light straws, Brimstone draws fire, the Sun draws after it many flowers and leaves, and the Moon draws after it the waters. Plotinus and Synesius say, Great is nature everywhere; she layeth certain baits whereby to catch certain things in all places: as she draws down hea∣vy things by the centre of the earth, as by a bait; so she draws light things upward by the concavity of the Moon; by heat, leaves; by moisture, roots; by one bait or another, all things. By which kind of attraction, the Indian Wisards hold that the whole world is knit and bound within it self: for (say they) the World is a li∣ving creature, everywhere both male and female, and the parts of it do couple to∣gether, within and between themselves, by reason of their mutual love; and so they hold and stand together, every member of it being linked to each other by a common bond; which the Spirit of the World, whereof we spake before, hath incli∣ned them unto. For this cause Orpheus calleth Jupiter, and the Nature of the World, man and wife; because the World is so desirous to marry and couple her parts together. The very order of the Signs declareth, that the World is every∣where male and female; for the former is the male, the latter is the female: so also Trees and Herbs have both sexes, as well as living creatures: so the fire is to the Air, and the water to the Earth, as a male to the female: so that it is no mar∣vel, that the parts of the World desire so much to be matcht together. The Pla∣nets are partly male, and partly female; and Mercury is of both sexes it self. These things the Husband-man perceiving, prepares his field and his seed, for heavenly influences to work upon: the Physician likewise observes the same, and works ac∣cordingly, for the preservation both of our bodies, and of universal Nature. So the Philosopher who is skilful in the Stars (for such is properly a Magician) works by certain baits, as it were, fitly matching earthly and heavenly things together, and platting them as skilfully one within another, as a cunning Husband-man planteth an old gr••ffe into a young stock: nay, he layeth earthly things under heavenly things, and inferious so fitly for their superiours everywhere to work upon, as if a man should lay iron before the Load-stone to be drawn to it, or Christal before the Sun to be enlightened by it, or an Egge under a Hen to hatch it. Furthermore, as some can so cherish egges, that even without the help of living creatures, they will make them live; yea and oftentimes they will prepare such matter, so cunningly, that even without egges, or any apparent seeds, they will bring forth living creatures, (as they will bring forth Bees, of an Ox; and a Scorpion, of Basil) working toge∣ther by the help of universal Nature upon the vantage of fit matter, and a season∣able or convenient time: even so the Magician, when once he knows which and what kinds of matters Nature hath partly framed, and partly Art hath perfected, and gathered together, such as are fit to receive influence from above; these matters especially doth he prepare and compound together, at such a time as such an influence raigneth; and by this means doth gain to himself the vertues and forces of heaven∣ly bodies: for wheresoever there is any matter so directly laid before superiour bo∣dies, as a looking-glasse before ones face, or as a wall right before ones voice; so doth it presently suffer the work of the Superiours, the most mighty Agent, and the admi∣rable life and power of all things shewing it self therein. Plotinus in his Book of Sacrifice and Magick, saith, That the Philosophers considering this affinity and bond of Nature, wherewith all natural things are linked each to other, did thence frame the Art of Magick, and acknowledged both that the superiours might be seen in these inferiours, and these inferiours in their superiours; earthly things in heavenly, though not properly, but in their causes, and after a heavenly sort; likewise heaven∣ly things in earthly, but yet after an earthly sort. For whence should we suppose it to be, that the plants called Sun-followers, should still follow the Suns motion? and likewise the Moon-followers, the Moons motion? Wherefore surely even in earth we may behold both the Sun and the Moon; but yet by reason of their quality up∣on earth; and so in heaven we may behold all plants, and stones, and living creatures, but yet as following the heavenly natures: which things the Antients perceiving,

did apply and lay some earthly things to some heavenly, and thence brought down the celestial forces into these inferiours, by reason of their likeness one with the other; for the very likenesse of one thing to another, is a sufficient bond to link them together. If a man do heat a piece of paper, and then lay it a little under the flame of a candle, though they do not touch each other, yet he shall see the pa∣per presently burn, and the flame will still descend till it have burned all the paper. Let us now suppose the paper thus heated, to be that affinity which is betwixt su∣periours and inferious; and suppose we also, that this laying of the paper to the candle, to be the fit applying of things together, both for matter, and time, and place: let us suppose yet farther, the flame taking hold of the paper, to be the o∣peration of some heavenly body into a capable matter; and last of all, we may sup∣pose the burning of the paper, to be the altering of that matter into the nature of the celestial body that works upon it, and so purifies it, that in the end it flieth up∣ward like burning flax, by reason of some heavenly seeds and sparks which it hath within it self.

CHAP. X.

How the knowledge of secrecies dependeth upon the survey and viewing of the whole World.

WE are perswaded that the knowledge of secret things depends upon the con∣templation and view of the face of the whole world, namely, of the motion, state and fashion thereof, as also of the springing up, the growing and the decaying of things: for a diligent searcher of Natures workes, as he seeth how Nature doth generate and corrupt all things, so doth he also learn to do. Likewise he learns of living creatures; which though they have no understanding, yet their senses are far quicker then ours; and by their actions they teach us Physick, Husbandry, the art of Building, the disposing of Houshold affairs, and almost all Arts and Sciences: the like may be observed in Metals, Gems, and Stones. The beasts that have no rea∣son, do by their nature strangely shun the eyes of witches, and hurtful things: the Doves, for a preservative against inchantments, first gather some little Bay-tree boughs, and then lay them upon their nests, no preserve their young; so do the Kites use white brambles, the Turtles sword-grasse, the Crows Withy, the Lap∣wings Venus-hair, the Ravens Ivy, the Herns Carrot, the Patridges Reed-leaves, the Black-birds Myrtle, the Larkes grasse, the Swans Park-leaves, the Eagle useth Maiden-hair, or the stone Ae••ites for the same purpose. In like manner they have shewed us preservatives against poysons: the Elephant having by chance eaten a Chamaeleon, against the poyson thereof, eats of the wilde Olive; whence Solinus ob∣serves, That the same is a good remedy for men also in the same case. The Panthers, having swallowed up the poisonous herb Aconitum, wherewith the Hunters be∣smear pieces of flesh so to destroy them, against the poyson thereof seek out mans dung. The Tortoise, having eaten a serpent, dispels the poyson by eating the herb Origan. When Bears have tasted the fruit of the Mandrakes, they eat Pismires a∣gainst the poyson thereof. There is a kind of Spider which destroyeth the Harts, except presently they eat wilde Ivy; and whensoever they light upon any poyso∣nous food, they cure themselves with the Artichoke; and against Serpents they pre∣pare and arm themselves with wilde Parsneps; so do the Ring-doves, Choughs, and Black-birds use Bay-leaves. The little worm Cimex is good against the biting of Aspes; as Pliny shews by Hens, who, if they eat that worm, are all day after, free from the hurt of Aspes. Goats care not for Basil-gentle, because it brings a Lethar∣gy, as Chrysippus writes. The same Beasts have also shewed us what herbs are good to cure wounds. When the Harts are wounded by the Cretians, they seek out the herb Dittany, and presently the darts fall out of their bodies. And so do the Goats. The Elephant being wounded, seeks out the juice of Aloes, and thereby is cured. The same Beasts have also found our purgations for themselves, and thereby taught us the same. An Asse eats the herb Asplenum to purge his melancholy; of

whom the Physitians have learned to Minister the same herb for the same purpose. The Hinde purges her self with large Cummin, before she bringeth forth, that her birth may come the more easily from her. Aristotle saith, That Boars feed upon the herb Aram, or Wake-robin, to keep them soluble. Pigeons and Cocks feed upon Pellitory, for the sharpening of their stomack. Dogs eat grasse to purge all their noisome humours, which otherwise would make them mad. Of all these, men have learned to use such Medicines against the like diseases. A Lion being sick of a quartane Ague, eats and devours Apes, and so is healed: hence we know that Apes blood is good against an Ague. The griping of the belly and guts, is healed by looking upon Geese and Ducks, and Vegetius writes; and Columella saith, that if a Duck do but look upon a sick horse, she heals him: and Pliny saith, that if you lay a Duck to the griping of ones belly, she takes away the disease, and dies of it her self; and Marcellus writes, That it is good for one that is so troubled, to eat the flesh of a Duck. Goats and Does are never purblind, because they eat certain herbs. Hawks, as soon as they feel their sight dim, they eat Sow-thistle. Elephants, against the diseases of their eyes, drink milk. Serpents have caused Fennel to be very famous; for as soon as they taste of it, they become young again, and with the juice thereof repair their sight; whence it is observed, that the same is good to repair a mans sight that is dim. Hares feed upon herbs that have juice like milk, and therfore in their bellies they have a cream; whence Shepherds have learned to make cream of many such herbs pressed together. Partridges eat leeks, to make their voi∣ces clear, as Aristotle writes; and according to their example, Nero, to keep his voice clear, eat nothing but oyle of leeks, certain dayes in every moneth. These Beasts have likewise found out many instruments in Physick. The Goats, when their eyes are blood-shotten, let out the blood; the She-goat by the point of a bull-rush, the He-goat by the pricking of a thorn, which lets out the evil humour, and yet ne∣ver hurts the eye, but restores him his perfect sight: hence, men learned by such means to cure the eyes. The Aegyptians say, they never learned of men to minister clysters, but of the bird Ibis, which useth it to her self for the loosnesse of her bo∣dy. And of the same bird also they learned their diet, to eat largely at the waxing, and sparingly at the waining of the Moon. Bears eyes are oft-times dimmed; and for that cause they desire hony-combs above all things, that the Bees stinging their mouths, may thereby draw forth, together with the blood, that dull and grosse humour: whence Physitians learned to use letting blood, to cure the dimnesse of the eyes. The Gullie-gut, when he is full of meat, he pitcheth himself betwixt two trees, so to force out excrements.

CHAP. XI.

That the likeness of things sheweth their secret vertues.

WHo so looks into the writings of the Ancients, namely, Hermes, Orpheus, Zoro∣astres, Harpocration, and other such like skilful men as have invented and regi∣stred the secrecies of this Art, shall find that they gathered all from that likenesse of seeds, fruits, flowers, leaves and roots, as also of the stats, metals, gems, and stones; that likenesse, I say, which these things have to the diseases and parts of a mans body, as also of other living creatures: and out of those Writers, afterward Hip∣pocrates, Dioscorides, Pliny, and the rest, c••lled out as many such secrecies as they found to be true, and recorded them in their own books, except some certain things, which they thought were no secries, but either of folloy or of envy, accounted them to be ordinary and plain matters. I will relate two or three examples of those former secrecies. Theophrastus speaking of those herbs that resemble the Scorpion and the Polypus, saith, That some herbs have a peculiar kind of form, as the root of the herb Scorpius, called by some Walwort, and the root of Polypody: for that it is like a Scropion, and is good against the sting of him; and this is rough, and full of hollow partitions like the Polypus, and is of force to kill him. And in another place he saith, That many things are written of the force of plants, not without just cause;

as for example, to make fruitful and barren; both which, the herb Ragge-wort is forcible unto; for they grow double, a greater and a smaller; the greater helps ge∣neration, the smaller hinders it. And this herb is called Testiculus. Some herbs are good for procreation of a male, and some of a female; as the herb which is called Marifica, and Foeminipara; both are like each other: the fruit of the Foeminipara is like the moss of an Olive-tree; the fruit of the Maripara is double like a mans stones. The fruit of white Ivy will make seed barren, but the fruit of Arsemery will make it fertile; which fruit is a small grain, like to Millet. The leaves of the herb Harts-tougue will make a man quite barren, if the herb it self be barren; for there is Harts-tongue that bears fruit, and this will make a man fruitful. It is a thing to be noted in a Bur, that a flower grows within the roughnesse and prickles of it, which doth not shew it self, but conceives and brings forth seed within it self; much like as Weasils and Vipers do: for they bring forth egges within themselves, and soon after bring forth young ones; so the Bur contains, and cherishes, and ripens the flower within it self, and afterward yeelds fruit. But these things have both the active and passive parts of generation. Dioscorides writeth, That the herb Scorpius resembleth the tail of the Scorpion, and is good against his bitings. So he saith, that the herb Dragon, both the greater and the less, is full of speckles like a Serpents hackle, and is a remedy against their hurts: so the herb Arisaron in Egypt, and Wake-robin, and Garlick, bear seeds like a Snakes head; and so Bugloss and Or∣chanet bear seeds like a Vipers head; and these are good to heal their venemous bitings. Likewise Stone-crop and Saxifrage are good to break the stone in a mans bladder: and many other such things he there sets down. Galen saith, That the Lark hath a crested crown, of the fashion of the herb Fumi••ory, and that either of them is good against the Cholick, Pliny hath gathered into his books, many things out of the Antients works that were extant in his time. We will relate some of them. He saith, That an herb which grows in the head of an Image, being wrapt in a cloth, is good for the Head-ach. Many men have written of Holy-wort: it hath a flie-beetle in the stalk, that runs up and down in it, making a noise like a Kid, (whence it receives the name); and this herb is passing good for the voice. Or∣pheus found out by his wit, the properties of Stones. The stone Galactites, in co∣lour like milk, if you cast the dust of it upon the back of a Goat, she will give milk more plentifully to her young; if you give it a nurse in her drink, it encreases her milk. Christal is like unto water; if one sick of an Ague keep it, and roul it in his mouth, it quenches his thirst. The Amethist is in colour like wine, and it keeps from drunkenness. In the stone Achates you may see fruits, trees, fields and medows; the powder of it cast about the horns or shoulders of Oxen as they are at plough, will cause great encrease of fruits. The stone Ophites resembleth the speckles and spots of Serpents, and it cures their bitings. If you dash the stone Galcophonos, it sounds like brass: stage-players are wont to wear it, because it makes one have an excellent voice. The stone Hematites being rubbed, is like blood, and is good for those that bleed, and for blood-shot eyes: and the stone Sinoper is of the same both colour and vertue. The residue I will not here set down, because I have handled them more at large, in that which I have written of the knowledge of Plants.

CHAP. XII.

How to compound and lay things together, by this likeness.

WE have shewed how that Nature layes open the likenesse of vertues and properties; now let us shew how to compound and lay those things to∣gether: for this is a principle of most use in this faculty, and the very root of the greatest part of secret and strange operations. Wherefore here thou must imitate the exact diligence of the Antients, studying to know how to

apply and lay things together with their likes, which indeed is the chief matter wherein the most secrecies do consist. It is manifest that every kind of things, and every quality can incline and draw, and allure some things to it, and make them become like it self: and as they are more active, so they more easily can perform it: as for example, fire being very active, doth more easily convert things into it self, and so water into water. Avicenna saith, That if any thing stand long in salt, it will become wholly salt; if in an unsavory vessel, it will become unsavory: he that converses with a bold man, shall be bold; if with a fearful man, he shall be fearful: and look what living creature converses among men, the same will be tame and gentle. Such positions are usual in Physick; as, All parts of the body, are nourished by their like, the brain by brains, teeth by teeth, lights by lights, and the liver by the liver. A mans memory and wit is holpen by a Hens brain; and her skull, if it be put into our meat whilst it is new, helps the falling-sicknesse; and her maw, if you eat it before supper, though you hardly digest it, yet is it good to strengthen the stomack. The heart of an Ape, takes away the palpitation of a mans heart, and encreaseth boldnesse, which is seated in the heart. A wolfs yard broiled and minced, is good to eat for the procuring of lust, when strength begins to fail. The skin of a Ravens heel is good against the Gout; the right-heel-skin must be laid upon the right-foot, if that be gouty; and the left upon the lest: and final∣ly, every member helps his like. But these things, Physitians write of, whose say∣ings it is not our purpose here to rehearse. Furthermore, we must consider and be well advised, what things such or such a quality is in; and whether it be there onely after a common sort, or else in some great measure; and whether it be an affection, or perturbation; and whether it come by chance, by art, or by nature; as for example, heating, cooling, love, boldnesse, barrennesse, fruitfulnesse, sadnesse, babling, or such like; and whether it can cause any such matter as we would work thereby: for examples sake: If you would make a woman fruitful, you must consider with your self the most fertile living-creatures; and amongst the rest, an Hare, a Cony, or a Mouse; for an Hare is bigge even after she hath brought forth; she genders every month, and brings not forth all her young at once, but now and then one upon sun∣dry daies, and presently goeth to buck again; and so conceives while she gives suck, and carries in her womb at once, one young that is ripe, another that hath no hairs, and a third that is but lately conceived. Again, you must consider the parts and members where that property lyeth, and minister them to your Patient: as, to make a woman fruitful, you must give her the womb and curd of an Hare; and to the man, the stones of an Hare. In like manner, any particular creature that was never sick, is a help against all diseases. If you would have a man become bold or impudent, let him carry about him the skin or eyes of a Lion or a Cock, and he will be fearlesse of his enemies; nay, he will be very terrible unto them. If you would have a man talkative, give him tongues, and seek out for him water-frogs, wilde-geese and ducks, and other such creatures, notorious for their continual noise-making; the tongues whereof, if you lay under the head or side of a woman as she is sleeping, because they are most clamorous in the evening, they will make her ut∣ter her night-secrecies. Other things we omit, as being superfluous and unprofitable here, seeing we have largely handled them in our books of plants.

CHAP. XIII.

That particular creatures have particular gifts; some in their whole body, others have them in their parts.

PArticular creatures are not destitute of excellent and strange properties, but are very powerful in operation, more then ordinarily their kind yields: and this is by reason either of some hidden property, or rather of the hea∣venly aspects and influences working diversly in divers particulars, as Albertus supposeth, and in one particular more then in most other of the same kind. These sundry effects and inclinations of such particulars, a Magician must

also be well acquainted with; that knowing sundry ways whereby to work, he may make choice of the fittest, and such as may best serve his present use and need; for this is our task, to reach the way and method of searching out, and applying of se∣crecies; which done, no further thing can be required of us. Therefore to our pur∣pose. Albertus saith, That there were once two twins, one of them would open doors and gates if he did but touch them with his side; and the other would shut them as fast when they were open. Some cannot away to look upon a Cat, a Mouse, and such like, but presently they swoon. So, many have the gift from heaven to heal the Kings-evil, and divers other sores: and that which hath troubled much, many Surgeons, and they could not heal it, hath at length been healed only with spittle. Again, we must well consider, what kinds of qualities are incident to what kinds of parties; as, commonly queans are impudent, ruffians are luxurious, theeves are fear∣ful; and such like passions, as Writers everywhere mention. Moreover, some natural things have not only such properties in themselves, but they are apt also to commu∣nicate them unto others. A Harlot is not only impudent in her self, but she also naturally infects therewith, all that she touches and carries about her; so that if a man do often behold himself in her glasse, or put on her garments, it will make him impudent and lecherous as she is. The Load-stone doth not only draw to it self that iron which it touches, but also all iron things neer it; the same ring which the Load-stone draws to it self, will draw many rings if they be neer, so that it will be like a chain; the vertue of the Load-stone passing out of one ring into another. And the like may be observed in other things. We must note also, that the vertues of some things are seated in their whole substance; of other things, in some of their parts. The Sea-Lamprey stayeth a Ship, not principally with any one part, but with her whole body. And there be many like examples. On the other side, ma∣ny things work by some of their parts; as the Cockatrice and the Basilisk, by their eyes; likewise Pismires shun the wings of a Rere-mouse, but her head and heart they do not shun; so they shun the heart of an Houpe, but neither the head, nor yet the wings. The like may be observed in other things.

CHAP. XIV.

Of those properties and vertues which things have while they live; and of such as remain in things after death.

WE must consider that almost all those vertues which are found to be excellent in things while they are alive, do quite perish in death, and seldom are of any force afterward. If the wolf espy us, his eyes make us dumb; the eyes of the Cockatrice and Basilisk will kill us forth-right; the Sea-lamprey staies the course of a Ship; the Struthio-camelus can digest iron: but none of all the these being dead, worketh ought; for when they perish, their vertues also perish with them. Ther∣fore it is a wise rule in natural Magick, that if a man will work any thing by living creatures, or by any of their parts or properties, he must take the benefit of them while they be alive; for if they die, their vertue dies also. For the soul, saith Al∣bertus, is a chief help, and strikes a great stroke in those qualities which are in living creatures; so that they being alive, are endued with many operative vertues, which their death, (especially if it be natural, that their humours are quite wasted) takes from them, as Physitians do much observe. Draw out a frogs tongue, take away from the Ray or Fork-fish his dart, the eyes or stones out of any creatures head, or any such operative things, not after they are dead, but while they are yet alive, and throw them into the water again, that if it be possible they may live still, lest their vertue should decay, but rather that by their living they might quicken those their natural properties, and so you may work better thereby. And thus we must do in all things else, which I spare to speak of any further. Sometimes yet the proper∣ties of things are operative, yea, and that more forcibly, after death. The

Wolf is hurtful and odious to sheep after he is dead: for if you cover a drum with a wolfs skin, the sound of it will make sheep afraid, when most other creatures will not be afraid; nay, sheep will make a heavy noise, whereas it contrariwise causeth such clamorous creatures as hear it, to hold their peace: so if you cover it with a bears skin, the sound thereof will make horses run away: and if you make harp∣strings of all their guts severally, and put them together upon the instrument, they will alwayes jar, and never make any consort. The beast Hyaena, and the Panther, are naturally at variance; hence the skin of a dead Hyaena makes the Panther run a∣way; nay, if you hang their severall skins one against the other, the Panthers skin will lose the hairs. So a Lions skin wasteth and eateth out the skins of other beasts; and so doth the wolfes skin eat up the Lambs skin. Likewise, the feathers of other fowles, being put among Eagles feathers, do rot and consume of themselves. The beast Florus, (it may be the Ass) and the bird Aegithus are at such mortal enmity, that when they are dead, their blood cannot be mingled together. The Pigeon loves the Kastrel so well, that she loves the Dove-house much the better, where a dead Kastrel is. In like manner, herbs, and other simples, retain many operative qualities, even after they are dried up. These things must be well considered by a Magi••ian, lest peradventure he be deceived in their working.

CHAP. XV.

That all Simples are to be gotten and used in their certain seasons.

SEeing all inferiours, especially plants, receive their vertue from the heavens, therefore we must have a special care to take them in their due seasons: for as heaven varies the constitutions of the year, so doth it vary plants, they being much nourished by the temperature of the Air; and the time of the year, as Theophrastus saith, is all in all from them. Whence that proverb was justly fetcht, That it is the year, and not the field, which brings forth fruit. Which may be understood two wayes; either as the vulgar sort mean, or after a more peculiar manner. Concerning the vulgar understanding thereof, Dioscorides shews, that we must have a special care both to plant, and to gather all things in their right seasons; for they are operative onely, as their reason is observed, but otherwise of no force. The time of gathering, must be a calm and fair time. If we gather them either too soon or too late, they loose their best vertue. Roots must be plucked up in the fall of the leaf, for then they are fullest, both of moisture and vertue; their force hiding it self within them when their leaves fall, which lasts long in them, being at that season gathered. Flowers must be gathered in the Spring, because then they have most vertue: and Leaves must be gathered in the Summer. The like we must observe in other things. Know also, that some things lose their vertue quickly, others keep it along time, as experience and the rules of Physick teach us; that some things may be kept many years, others being long kept, are good for nothing. Whence it cometh, that many experiments prove false, because that which we work by, happily hath lost his ver∣tue, being kept too long. But there are certain peculiar times to gather them in (which the vulgar sort observeth not) wherein the heavenly constellations bestow upon them some singular vertue, proceeding from the most excellent nature and quality of the stars: in which times if they be gathered, they are exceedingly ope∣rative. But there can be no set and just time assigned, by reason of the divers situations of divers places in respect of the Sun; for as the Sun-beams come neerer or further off, so the earth fructifies sooner or later: yet we will give some general observations. Roots are to be gathered betwixt the old Moon and the new; for then the moi∣sture is fallen into the lower parts, and that in the Evening; for then the Sun hath driven in the moisture, and by the stalk it is conveyed down into the root. The time serves well to gather them, when their wrinkles be filled out with moisture, and they chap because they have so much juice, as if they were about to break in pieces. Leaves are then to be gathered, as soon as they have opened themselves out of the sprigs; and that in the morning about Sun-rising; for then they are moister then in

the evening, the Suns heat having drunk up their moisture all day long. Flowers are then to be gathered, when they begin to seed, while their juice is in them, and be∣fore they wax limber. Stalks are then to be gathered, when the flower is withered; for then especially are they profitable. And seeds must be then gather••d, when they are so ripe that they are ready to fall. There are some more peculiar observations. Hot and slender herbs should be gathered when Mars and the Sun are Lords of the celestial houses; moist herbs, when the Moon is Lord; but you must take heed that you gather them not in the falling houses thereof. These things well observed in ga∣thering plants, will make them very profitable for Physical uses.

CHAP. XVI.

That the Countries and places where Simples grow, are chiefly to be considered.

MAny are deceived in plants, and metals, and such like, because they use them that come next hand, never heeding the situation of the place where they grow. But he that will work soundly, must well consider, both the aspect of the heavens, and the proper nature and situation of the place; for the place works di∣versly in the plants, according to his own divers temperatures; and sometimes cau∣seth such an alteration in the vertues of them, that many, not onely young Ma∣gicians, but good Physitians and Philosophers too, have been deceived in searching them out. Plato makes mention hereof: God (saith he) hath furnished the places of the earth with divers vertues, that they might have divers operations into plants and other things according to their kind. And so Porphyry saith, that the place is a prin∣ciple of a generation, as a father is. Theophrastus would have Hemlock gathered and fetch'd from Susa, because Thrasias was of opinion, that there it might safely be ta∣ken, and in other very cold places: for whereas in Athens the juice of it is poison, odious amongst the Athenians, because it is given to kill men in common executi∣ons; and Socrates there taking it, died presently; yet here it is taken without dan∣ger, and beasts feed upon it. The herb called Bears-foot, that which grows on the Hill Oeta and Parnassus, is very excellent; but elsewhere, of small force: there∣fore Hippocrates, when he would cure Democritus, he caused it to be fetch'd from the Hills. And in Achaia, especially about Cabynia, there is a kind of Vine, as Theophrastus saith, the wine whereof causeth untimely births; and if the dogs eat the grapes, they will bring forth abortives: and yet in the taste, neither the wine, nor the grape, differ from other wines and grapes. He saith also, that those Physi∣call drugs which grow in Euboea, neer unto Aege, are good; but neer to Telethri∣um, which is a shadowed and waterish place, they are much worse and drier. In Persia there grows a deadly tree, whose apples are poison, and present death: there∣fore there it is used for a punishment: but being brought over to the Kings into E∣gypt, they become wholesome apples to eat, and lose their harmfulnesse, as Columel∣la writes. Dioscorides saith, That the drugs which grow in steep places, cold and dry, and open to the winde, are most forcible; but they that grow in dark, and waterish, and calm places, are lesse operative. Wherefore if we find any difference in such things, by reason of the places where they grow, that they have not their right force, we must seek them out there where the place gives them their due vertue.

CHAP. XVII.

Certain properties of Places and Fountains, which are commodious for this work.

DIfference of places, works much in the different effects of things. For the place of the waters, and also of the earth, hath many miraculous vertues, which a Magician must needs be well acquainted with: for oft-times we see, that some things are strangely operative, onely by reason of the situation of the place, the dis∣position of the Air, and the force of the Sun, as it cometh nearer or further off. If

one ground did not differ from another, then we should have odoriferous reeds, rushes, grasse, frankincense, peper, and myrth, not only in Syria and Arabia, but in all other Countries also. Likewise many properties are derived out of Waters and Fountains; which otherwise could not be made, but that the waterish humor in the earth, conveys his scent and such like properties, into the root of that which there groweth, and so nourisheth up that matter which springs out, and causeth such fruit as savours of the place, according to his own kind. Zama is a City in A∣frica, and Ismuc is a Town twenty miles from it: and whereas all Africk besides, is a great breeder of beasts, especially of serpents, about that Town there breed none at all; nay, if any be brought thither, it dies: and the earth of that place al∣so killeth beasts, whithersoever it is carried. In the great Tarquine Lake of Italy, are seen Trees, some round, some triangle, as the wind moves them; but none four-square. In the Country beyond the River Po, that part which is called Mon∣sterax, there is a kind of Corn called Siligo, which being thrice sown, makes good bread-corn Neer to Harpasum a Town of Asia, there is a huge Rock, which if you touch with one finger, will move; if with your whole body, it will not move. There are some places of the earth that are full of great fires, as Aetna in Sicily, the Hill Chimaera in Phaselis; the fire whereof Ctesias writes, will be kindled with wa∣ter, and quencht with earth. And in the Country of Megalopolis, and the fields about Arcia, a coal falling on the earth, sets it on fire. So in Lycia, the Hills Ephe∣sti being touched with a Torch, flame out, insomuch that the stones and sands there do burn in the waters; wherein if a man make a gutter with a staff, he shall see Ri∣vers of fire run therein. The like things are reported of waters. For seeing they passe under the earth, through veins of allum, pitch, brimstone, and such like; hence it is that they are sometimes hurtful, and sometimes wholsome for the body. There are also many kinds of water, and they have divers properties. The River Himera in Sicily, is divided into two parts: that which runs against Aetna, is very sweet, that which runneth through the salt vein, is very salt. In Cappadocia, betwixt the Cities Mazaca, and Tuava, there is a Lake, whereinto if you put reeds or timber, they become stones by little and little, and are not changed from stones again, nei∣ther can any thing in that water be ever changed. In Hierapolis, beyond the River Maeander, there is a water that becomes gravel, so that they which make water∣courses, raise up whole banks thereof. The Rivers Cephises and Melas in Boeotia, if cattel drink of them, as they do continually to make them conceive, though the dams be white, yet their young shall be russet, or dun, or coal-black. So the sheep that drink of the River Peneus in Thessaly, and Astax in Pontus, are thereby made black. Some kinds of waters also are deadly, which from the poisonous juice of the earth become poisonous; as the Well of Terracina called Neptunius, which kills as many as drink of it; and therefore in old times it was stopt up. And the Lake Cychros in Thracia, kills all that drink of it, and all that wash themselves with it. In Nonacris, a Country of Arcady, there flow very cold waters out of a stone, which are called the water of Styx, which break to pieces all vessels of silver and brasse; and nothing can hold them but a Mules hoof, wherein it was brought from Antipa∣ter, into the Country where Alexander was, and there his Son Jolla killed the King with it. In the Country about Flascon, the way to Campania, in the field Cornetum, there is a Lake with a Well in it, wherein seem to lie the bones of Snakes, Lysards, and other Serpents; but when you would take them out, there is no such thing. So there are some sharp and sowre veins of water, as Lyncesto, and Theano in Italy; which I sought out very diligently, and found it by the way to Rome, a mile from Theano; and it is exceeding good against the Stone. There is a Well in Paphlago∣nia, whosoever drinks of it, is presently drunken. In Chios is a Well, that makes all that drink of it, sottish and senslesse. In Susa is a Well, whoso drinks of it, lo∣seth his teeth. The water of Nilus is so fertile, that it makes the clods of earth to become living creatures. In Aethiopia is a Well, which is so cold at noon, that you can∣not drink it; and so not at midnight, that you cannot touch it. There are many other like Wells, which Ovid speaks of: Ammons Well is cold all day, and warm both morning and evening: the waters of Athamas, set wood on fire, at the small of the

Moon: there is a Well where the Cicones inhabit, that turneth into stones all that toucheth it, or drinks of it; Crathis and Sybaris make hair shew like Amber and Gold; the water of Salmax, and the Aethiopian Lakes, make them mad or in a trance that drink of it; he that drinks of the Well Clitorius, never cares for wine after; the River Lyncestius makes men drunken; the Lake Pheneus in Arcady, is hurtful if you drink it by night; if by day, it is wholesome. Other properties there are also of places and fountains, which he that would know, may learn out of Theo∣phrastus, Timaeus, Possidonius, Hegesias, Herodotus, Aristides, Meirodorus, and the like, who have very diligently sought out, and registred the properties of places; and out of them, Pliny, Solinus, and such Writers have gathered their books.

CHAP. XVIII.

That Compounds work more forcibly; and how to compound and mix those Simples which we would use in our mixtures.

NOw we will shew how to mix and compound many Simples together, that the mixture may cause them to be more operative. Proclus in his book of Sacri∣fice and Magick, saith, That the antient Priests were wont to mix many things toge∣ther, because they saw that divers Simples had some property of a God in them, but none of them by it self sufficient to resemble him. Wherfore they did attract the hea∣venly influences by compounding many things into one, whereby it might resemble that One which is above many. They made images of sundry matters, and many o∣dors compounded artificially into one, so to expresse the essence of a God, who hath in himself very many powers. This I thought good to alleadge, that we may know the Ancients were wont to use mixtures, that a compound might be the more operative. And I my self have often compounded a preservative against poison, of Dragon-herbs, the Dragon-fish, Vipers, and the stone Ophites; being led therein by the likenesse of things. The herb Dragon-wort, both the greater and smaller, have a stalk full of sundry-coloured specks: if any man eat their root, or rub his hands with their leaves, the Viper cannot hurt him. The Dragon-fish being cut and open∣ed, and laid to the place which he hath stung, is a present remedy against his sting, as Aetius writes. The Viper it self, if you flay her, and strip off her skin, cut off her head and tail, cast away all her intrails, boil her like an Eele, and give her to one that she hath bitten, to eat, it will cure him: or if you cut off her head being alive, and lay the part next the neck, while it is hot, upon the place which she hath bitten, it will strangely draw out the poyson. Many such compound medicines made of crea∣tures living on the earth, in the water, in the air, together with herbs and stones, you may find most wittily devised, in the books of Kirannides and Harprocration. But now we will shew the way and manner how to compound Simples, which the Phy∣sitians also do much observe. Because we would not bring forth one effect only, but sometimes have use of two or three, therefore we must use mixtures, that they may cause sundry effects. Sometime things will not work forcibly enough, therefore to make the action effectual, we must take unto us many helps. Again, sometime they work too strongly, and here we must have help to abate their force. Oft-times we would practice upon some certain member, as the head, the heart, or the bladder; here we must mingle some things which are directly operative upon that part, and upon none else; whereby it falleth out, that sometimes we must meddle contraries together. But to proceed. When you would do any work, first consider what is the chief thing which your simple or compound should effect; then take the ground or foundation of your mixture, that which gives the name to your compound, and let there be so much of it, as may proportionably work your intent; for there is a just and due quantity required for their working: then put in the other ingredients, as sauce and seasoning, to help the principal to work more easily and in due time. So we mingle sweet things with unsavory, and with bitter, that it may smell and taste well: for if we should mingle onely unsavoury and bitter receits, they that we give it un∣to would loath it, and their animal spirits would so abhor it, that though they took

it, yet it could not work in them. So we meddle soft and hard things together, that they may go down more pleasantly. Sometimes there is so little in a receit, that the heat of the body wastes it before it can work; here then is required a greater quantity: for, this doth not hinder the working, but gives the natural heat some∣what to feed upon, that in the mean space the receit may have fit time to work. As for example: If we would catch birds by bringing them to sleep, here we must take the Nut Methella, which is of that force, as to cause sleep and heaviness of brain; and let this be the ground of our mixtion: then to make it more lively in work∣ing, put thereto the juice of black Poppie, and the dregs of wine: If it be too hard, and we would have it more liquid, that so it may fill out the pulse or other baites which we lay for them; put thereto the juice of Mandrakes, and Hemlock, and an Ox gall: and that it may not be bitter or unsavoury, put hony, cheese or floure amongst it, that so it may be fitter to be eaten: and when once the birds have tasted of it, they lie down to sleep on the ground, and cannot flie, but may be ta∣ken with hands. The like must be observed in other things.

CHAP. XIX.

How to find out the just weight of a mixture.

WE must also have a special care to know the right ministring of a compound, and how to find out the just proportion of weight therein; for the goodness of the operation of things, consists chiefly in the due proportion and measure of them: And unless the mixtion be every way perfect, it availeth little in working. Where∣fore the Antients were wont to observe not only in compounds, but also in Simples due weight and measure; and their experience hath left it unto us. If then then bestowest thy pains in this faculty, first thou must find out the weight of a simple Medicine, how much of it would serve such a purpose as thou intendest; and to that, thou must proportionably frame thy compound, observing a due proportion, both in the whole and every part thereof. Let thy chief Simple, the ground of thy mixture, be half the weight, and the other ingredients altogether must be the other half; but how much of each of these other ingredients, that thou must gather by thy own conjecture: So then, thy whole compound must be but as much as if it were onely a simple receit; for we do not compound things, to make the receit grea∣ter, either in quantity or in vertue, but only because it should be more speedy in operation: It must also be considered, that the weights of mixtures and medicines must vary proportionably, as the Countries and Climates vary: for this alters their operation, as we shewed before. Thou must therefore work advisedly; and as the operation of the Simples altereth, so thou must alter their weight, by putting to, and taking from, and wittily fitting all things, that they may effect that which thou wouldest. This is the reason, why in our experiments which we have set down hereafter, we have described the parts thereof by their several weights: and lest the divers names of weights should hinder thy working, we have used those weights and names which Cornèlius Celsus used before us: for so it is fittest for all mens satisfaction.

CHAP. XX.

How to prepare Simples.

HAving shewed the way how to compound and find out the just weight of our composition, it now remains we teach how to prepare Simples; which is a matter chiefly necessary for this work; and greatest skill is seen in it. For the ope∣rations of Simples, do not so much corsist in themselves, as in the preparing of them; without which preparation, they work little or nothing at all. There be many wayes to prepare Simples, to make them fitter for certain uses. The most u∣sual wayes are, Steeping, Boiling, Burning, Powning, Resolving into ashes, Distil∣ling, Drying, and such like. To macerate or steep any thing, is to drench and to

soak it in liquor, that it may be throughly we both within and without, so that the more subtil and intimate part of it may be drained and squeezed out, and the grosser and earthly part be left behind, to receive that humour in the very middle, which we would have in it. Boiling we then use, when we cannot other∣wise well get out the juice of any thing: for by boiling we draw out of the centre into the circumference, when we cannot do it by steeping; though thereby the slighter vapours may be resolved. So we use to burn, to roste, to pown things, that we may take away all their moisture from them; for by this means, they may the more easily be resolved, and the sooner converted into liquor, and the better mingled with other things to be put to them. So we roste or broil things when o∣therwise we cannot break them, that they might become dust; yet alwayes we must take heed that we do not so burn them, as they may lose their strength; nor so boil things but only as they may be fitter to receive that subtil humor and quality, which we would convey into them. Distillation of things is used, as well to get out water that may be of greater strength, therby to work more easily & handsomly; as also because the slighter and more subtile parts of Medicines are fittest for us, the gros∣ser parts must be cast away, as being an hindrance to our purpose: and the like we must conceive of other operations. These things I thought fittest for this work. He that would be instructed more at large herein, let him look into the books of Phy∣sitians. But let us now proceed to further matters.