Chapter xviii. Of the Inclinations of Enmities.
On the contrary there are inclinations of Emnities, and
they are as it were the odium, and anger, indignation,
and a certain kind of obstinate contrariety of nature, so that
any thing shuns its contrary, and drives it away out of its presence.
Such kinds of inclinations hath Rhubarb against Choller [choler],
Treacle against poison, the Saphir [sapphire] Stone against hot biles [boils],
and feavorish [feverish] heats, and diseases of the eyes; the Amethyst against
drunkenness, the Jasper against Flux of blood, and
offensive imaginations, the Emrald [emerald], and Agnus Castus against
Lust, Achates against poison, Piony [peony] against the Falling sickness,
Corall against the ebullition of black Choller [choler], and pains
of the stomack [stomach]. The Topaze against spirituall heats, such as are
covetousness, lust, and all manner of excesses of love. The
like inclination is there also of Pismire [ants] against the Hearb [herb]
Origanum [oregano], and the wing of a Bat, and the heart of a Lapwing,
from the presence of which they flie [fly]. Also Origanum [oregano] is
contrary to a certain poisonous fly, which cannot endure the
Sun, and resists Salamanders, and loathes Cabbage with such a
deadly hatred, that they destroy one the other; so Cucumbers
hate oile, and will run themselves into a ring least they
should touch it. And it is said that the Gall of a Crow makes
men afraid, and drives them sway from where it is, as also certain
other things; so a Diamond doth disagree with the Loadstone,
that being set by it, it will not suffer Iron to be drawn
to it; and sheep fly from Frog-parsley as from some deadly
thing: and that which is more wonderfull, nature hath pictured
the sign of this death in the livers of sheep, in which the
very figure of Frog-parsley being described, doth naturally appear;
So Goats do so hate garden basil, as if there were
nothing more pernicious. And again, amongst Animals, Mice,
and Weesels [weasels] do disagree; whence it is said that Mice will not
touch Cheese, if the brains of a Weesel [weasel] be put in the rennet,
and besides that the Cheese will not be corrupt with age. So a
Lizard is so contrary to Scorpions, that it makes them afraid
with its very sight, as also it puts them into a cold sweat; therefore
they are killed with the oile of them, which oile also
cures the wounds made by Scorpions. There is also an enmity
betwixt Scorpions, and Mice: wherefore if a Mouse be applyed
to a prick or wound made by a Scorpion, it cures it, as it
is reported. There is also an enmity betwixt Scorpions, and
Stalabors, Aspes, and Waspes. It is reported also that nothing
is so much an enemy to Snakes as Crabs, and that if Swine
be hurt therewith they eat them, and are cured. The Sun also
being in Cancer, Serpents are tormented. Also the Scorpion, and
Crocodile kil [kill] one the other; and if the Bird Ibis doth but
touch a crocodile with one of his feathers, he makes him immovable;
the Bird called Bustard flies away at the sight of a
horse; and a Hart runs away at the sight of a Ram, as also of a
Viper. An Elephant trembles at the hearing of the grunting
of a Hog, so doth a Lyon [lion] at the sight of a Cock: And Panthers
will not touch them that are annointed [anointed] all over with
the broth of a Hen, especially if Garlick hath been boiled in
it. There is also enmity betwixt Foxes, and Swans, Buls [bulls], and
Daws [jackdaws]. Amongst Birds also some are at a perpetuall strife one
with another, as also with other Animals, as Daws [jackdaws], and Owles,
the Kite, and Crows, the Turtle, and Ring-taile, Egepis, and
Eagles, Harts, and Dragons. Also amongst Water Animals
there is enmity, as betwixt Dolphins, and Whirpools, Mullets,
and Pikes, Lampreys, and Congers: Also the fish called
Pourcontrel makes the Lobster so much afraid, that the Lobster
seeing the other but neer him, is struck dead. The Lobster, and
Conger tear one the other. The Civet Cat is said to stand so in
awe of the Panther, that he hath no power to resist him, or
touch his skin: and they say that if the skins of both of them be
hanged up one against the other, the haires of the Panthers skin
fall off. And Orus Apollo saith in his Hieroglyphicks, if any
one be girt about with the skin of the Civet Cat, that he may
pass safely through the middle of his enemies, and not at all
be afraid. Also the Lamb is very much afraid of the Wolf, and
flies from him. And they say that if the taile, or skin, or head
of a Wolf be hanged upon the sheep-coate, the sheep are much
troubled, and cannot eat their meat for fear. And Pliny makes
mention of a Bird, called Marlin, that breaks Crows
Eggs; whose young are so annoyed by the Fox that she also
will pinch, and pull the Foxes whelps, and the Fox her self also:
which when the Crows see, they help the Fox against her,
as against a common enemy. The litle Bird called a Linnet
living in Thistles, hates Asses, because they eat the Flowers of
Thistles. Also there is such a bitter enmity betwixt the litle
bird called Esalon, and the Asse, that their blood will not
mix together, and that at the braying of the Asse both the
eggs and young of the Esalon perish. There is also such a disagreement
betwixt the Olive-tree and a Harlot, that if she
Plant it, it will either be alwayes unfruitfull, or altogether
wither. A Lyon [lion] fears nothing so much as fired Torches, and
will be tamed by nothing so much as by these: and the Wolf
fears neither sword, nor spear, but a stone, by the throwing of
which a wound being made, worms breed in the Wolf. A
Horse fears a Camell, so that he cannot endure to see so much
as his picture. An Elephant when he rageth, is quieted by seeing
of a Cock. A Snake is afraid of a man that is naked, but
pursues a man that is clothed. A mad Bull is tamed by being
tyed to a Fig-tree. Amber draws all things to it besides Garden
Basill, and those things, which are smeared with oile,
betwixt which there is a kinde of a naturall Antipathy.
Chapter xix. How the Vertues of things are to be tryed and found out, which are in them specifically, or in any one Individuall by way of speciall gift.
Moreover thou must consider that the Vertues of things
are in some things according to the species, as boldness,
and courage in a Lyon [lion], & Cock: fearfulness in a Hare, or Lamb,
ravenousness in a Wolf, treachery, and deceitfulness in a Fox,
flattery in a Dog, covetousness in a Crow, and Daw [jackdaw], pride in a
Horse, anger in a Tygre [tiger], and Boar, sadness, and melancholy in a
Cat, lust in a sparrow, and so of the rest. For the greatest part of
naturall Vertues doth follow the species. Yet some are in things
individually; as there be some men which do so wonderfully
abhor the sight of a Cat, that they cannot look upon her without
quaking; which fear it is manifest is not in them as they
are men. And Avicen tels of a man that lived in his time,
whom all poisonous things did shun, all of them dying, which
did by chance bite him, he himself not being hurt, and Albertus
reports that in a City of the Ubians he saw a wench
who would catch Spiders to eat them, and being much
pleased with such a kind of meat, was wonderfully nourished
therewith. So is boldness in a Harlot, fearfulness in a Thief.
And upon this account it is that Philosophers say, that any
particular thing that never was sick, is good against any manner
of sickness: therefore they say that a bone of a dead man,
who never had a feavor [fever], being laid upon the patient, frees
him of his quartane. There are also many singular vertues infused
into particular things by Celestiall bodies, as we have
shewed before.
Chapter xx. That naturall Vertues are in some things throughout their whole substance, and in other things in certain parts, and members.
Again thou must consider, that the vertues of things are in some things in the whole (i.e.) the whole substance of them, or in all their parts, as that little fish Echeneis, which is said to stop a ship by its meer touch, this it doth not do according to any particular part, but according to the whole substance. So the Civet Cat hath this in its whole substance, that Dogs by the very touch of his shadow hold their peace. So Salendine is good for the sight, not according to any one but all its parts, not more in the root then in the leaves, and seeds; and so of the rest. But some vertues are in things according to some parts of it, viz. only in the tongue, or eyes, or some other members, and parts; so in the eyes of a Basilisk, is a most violent power to kill men, assoon as they see them: the like power is there in the eyes of the Civet Cat, which makes any Animall that it hath looked upon, to stand still, to be amazed, and not able to move it self. The like vertue is there in the eyes of some Wolfes [wolves], which if they see a man first, make him amazed, and so hoarse, that if he would cry out, he hath not the use of his voice: Of this Virgil makes mention, when he sings,
Moeris is dumb, hath lost his voice, and why?
The Wolf on Moeris first hath cast his eye.
So also there were some certain women in Scythia, and amongst
the Illyrians, and Triballians, who as often as they
looked angrily upon any man, were said to slay him. Also we
read of a certain people of Rhodes, called Telchines, who corrupted
all things with their sight, wherefore Jupiter drowned
them. Therefore Witches, when they would after this manner
work by witchcraft, use the eyes of such kind of Animals in
their waters for the eyes, for the like effects. In like manner do
Pismires [ants] fly from the heart of a Lapwing, not from the head,
foot, or eyes. So the gall of Lizards being bruised in Water
is said to gather Weesels [weasels] together, not the taile or the head of
it; and the gall of Goats put into the Earth in a brazen Vesel [vessel],
gathers Frogs together; and a Goats liver is an enemy to
Butterflies and all Maggots, and dogs shun them that have
the heart of a Dog about them, and Foxes will not touch
those poultry that have eaten the liver of a Fox. So divers things
have divers vertues dispersed variously through several parts,
as they are from above infused into them according to the
diversity of things to be received; as in a mans body the bones
receive nothing but life, the eyes sight, the ears hearing. And
there is in mans body a certain little bone, which the Hebrews
call LVZ, of the bigness of a pulse that is husked, which is subject
to no corruption, neither is it overcome with Fire, but
is alwaies preserved unhurt, out of which, as they say, as a Plant
out of the seed, our Animall bodies shall in the Resurrection of
the dead spring up. And these vertues are not cleared by
reason, but by experience.
Chapter xxi. Of the Vertues of things which are in them only in their life time, and such as remain in them even after their death.
Moreover we must know that there are some properties
in things only whilest they live, and some that remain
after their death. So the litle fish Echeneis stops the ships, and
the Basilisk, and Catablepa kill with their sight, when they are
alive; but when they are dead do no such thing. So they say that
in the Colick, if a live Duck be applyed to the belly, it takes
away the pain, and her self dies: like to this is that which Archytas
sayes. If you take a heart newly taken out of an Animall,
and whilest it is yet warm, and hang it upon one that
hath a quartane feavor [fever], it drives it away. So if any one swallow
the heart of a Lapwing, or a Swallow, or a Weesel [weasel], or a
Mole whilest it is yet warm with naturall heat, it shall be
helpfull to him for remembring [remembering], understanding, and foretelling:
Hence is this generall rule, viz. That whatsoever things
are taken out of Animals, whether they be Stones, any Member,
Excrements, as Haire, Dung, Nailes, they must be taken
from those Animals, whilest they be yet living; and if it be
possible, that so they may be alive afterwards. Whence they
say, when you take the tongue of a Frog, you must put the
Frog into the water again; and if you take the tooth of a
Wolf, you must not kill the Wolf; and so of the rest. So writes
Democritus, if any one take out the tongue of a water-Frog,
yet living, no other part of the body sticking to it, and she be
let go into the Water again, & lay it upon the place where the
heart beats, of a woman, she shall answer truly whatsoever you
ask her. Also they say, that if the eyes of a Frog be before Sun
rising bound to the sick party, and the Frog be let go again
blind into the Water, they will drive away tertian ague; as
also that they will, being bound with the flesh of a Nightingale
in the skin of a Hart, keep one alwaies watchfull without sleep.
Also the ray of the fork fish being bound to the Navil [navel], is said to
make a woman have an easie travel, if it be taken from it alive,
and it put into the Sea again. So they say the right eye of a
Serpent being applyed, doth help the watering of the eyes,
if the Serpent be let go alive. And there is a certain fish, or
great Serpent called Myrus, whose eye, if it be pulled out, and
bound to the forehead of the patient, is said to cure the inflamation
[inflammation] of the eyes, and that the eye of the fish grows again,
and that he is taken blind that did not let the fish go.
Also the teeth of all Serpents, being taken out whilest they
are alive, and hanged about the patient, are said to cure the
quartane. So doth the tooth of a Mole taken out whilest she is
alive, being afterwards let go, cure the tooth-ach [toothache]; and Dogs
will not bark at those that have the taile of a Weesel [weasel] that is
escaped. And Democritus relates that the tongue of a Chameleon,
if it be taken from her alive, doth conduce to a good
success in trials, and is profitable for women that are in travel,
if it be about the outside of the house, for you must take heed
that it be not brought into the house, because that would be
most dangerous; Moreover there be some properties that remain
after death: and of these the Platonists say, that they
are things in which the Idea of the matter is less swallowed up,
in these, even after death that which is immortall in them, doth
not cease to work wonderfull things. So in the Hearbs [herbs], and
Plants pulled asunder, and dryed, that vertue is quick, and operative
which was infused at first into them by the Idea. Thence
it is, that as the Eagle all her life time doth overcome all other
birds: so also her feathers after her death destroy, and consume
the feathers of all other birds. Upon the same account
doth a Lyons [lion's] skin destroy all other skins: and the skin of the
Civet Cat destroyes the skin of the Panther: and the skin of a
Wolf corrodes the skin of a Lamb: And some of these do not
do it by way of a corporeall contact, but also sometimes by
their very sound. So a drum made of the skin of a Wolf, makes
a drum made of a Lamb skin not to sound. Also a drum made
of the skin of the fish called Rotchet, drives away all creeping
things, at what distance soever the sound of it is heard: and
the strings of an instrument made of the guts [intestines] of a Wolf,
and being strained [strung] upon a Harp, or Lute with strings made of
sheeps guts, will make no harmony.
Chapter xxii. How inferior things are subjected to superior bodies, and how the bodies, the actions, and dispositions of men are ascribed to Stars, and Signes.
It is manifest that all things inferiour are subject to the superiour,
and after a manner (as saith Proclus) they are one in
the other, viz. in inferiour are superiour, and in superiour are
inferiour: so in the Heaven are things Terrestriall, but as in
their cause, and in a Celestiall manner; and in the Earth are
things Celestiall, but after a Terrestriall manner, as in an effect.
So we say that there be here certain things which are Solary,
and certain which are Lunary, in which the Sun, and Moon
make a strong impression of their vertue. Whence it is that these
kind of things receive more operations, and properties, like to
those of the Stars, & Signes which they are under: So we know
that Solary things respect the heart, & head, by reason that Leo
is the house of the Sun, and Aries the exaltation of the Sun: so
things under Mars are good for the head, and testicles,
by reason of Aries, and Scorpio. Hence they whose senses faile,
and heads ake [ache] by reason of drunkenness, if they put their testicles
into cold Water, or wash them with Vinegar, find present
help. But in reference to these it is necessary to know how
mans body is distributed to Planets, & Signes. Know therefore
that according to the doctrine of the Arabians, the Sun rules
over the brain, heart, the thigh, the marrow, the right eye, and
the spirit; also the tongue, the mouth, and the rest of the
Organs of the senses, as well internall as externall; also the
hands, feet, legs, nerves, and the power of imagination. That
Mercury rules over the spleen, stomack [stomach], bladder, womb, and
right ear, as also the faculty of the common sense. That Saturn
rules over the liver and fleshy part of the stomack [stomach]. That
Jupiter over the belly, and navill [navel], whence it is written by the
Ancients, that the effigies of a navil [navel] was laid up in the temple
of Jupiter Hammon. Also some attribute to him the ribs,
breast, bowels, blood, arms, and the right hand, and left ear,
and the powers natural. And some set Mars over the blood,
and veins, the kidnies [kidneys], the bag of the gall [gall bladder], the buttocks, the
back, motion of the sperm, and the irascible power.
Again they set Venus over the kidnies [kidneys], the testicles, the privities,
the womb, the seed, and concupiscible power; as also the
flesh, fat, belly, breast, navill [navel], and all such parts as server to
venerall [venereal] acts, also the Os sacrum, the back bone [backbone], and loins; as
also the head, mouth, with which they give a kiss, as a token of
love. Now the Moon, although she may challenge the whole
body, and every member thereof according to the variety
of the Signes: yet more particularly they ascribe to her the
brain, lungs, marrow of the back bone [backbone], the stomack [stomach], the
menstrues, and all other excrements, and the left eye, as also
the power of increasing. But Hermes saith, That there are
seven holes in the head of an Animall, distributed to the seven
Planets, viz. the right ear to Saturne, the left to Jupiter, the
right nostrell [nostril] to Mars, the left to Venus, the right eye to the
Sun, the left to the Moon, and the mouth to Mercury. The
severall Signes also of the Zodiack take care of their members.
So Aries governs the head, and face, Taurus the neck, Gemini
the armes, and shoulders, Cancer the breast, lungs, stomack [stomach],
and armes, Leo heart, stomack [stomach], liver, and back, Virgo the
bowels, and bottome of the stomack [stomach], Libra the kidnies [kidneys], thighs,
and buttocks, Scorpius [Scorpio] the genitals, the privities, and womb,
Sagittarius the thigh, and groins, Capricornus the knees, Aquarius
the legs and shins, Pisces the feet. And as the triplicities
of these Signes answer one the other, and agree in Celestials,
so also they agree in the members, which is sufficiently manifest
by experience, because with the coldness of the feet, the belly,
and breast are affected, which members answer the same triplicity;
whence it is, if a medicine be applyed to the one, it helps
the other, as by the warming of the feet, the pain of the belly
ceaseth. Remember therefore this order, and know, that
things which are under any one of the Planets, have a certain
particular aspect, or inclination to those members that are attributed
to that Planet, and especially to the houses, and exaltations
thereof. For the rest of the dignities, as those triplicities,
and markes, and face, are of litle account in this; upon
this account therefore Piony [peony], Balme, Clove-gilliflowers, Citron-pils,
sweet Marjoram, Cynnamon [cinnamon], Saffron, Lignum Aloes,
Frankincense, Amber [=ambergris], Musk, and Myrrh help the head,
and heart; by reason of sol [the Sun], Aries, and Leo: so doth
Rib-wort, the Hearb [herb] of Mars, help the head, and testicles by
reason of Aries, and Scorpio: and so of the rest. Also all things
under Saturne conduce to sadness, and melancholly [melancholy]; those
under Jupiter to mirth, and honour; those under Mars to boldness,
contention, and anger; those under the Sun to glory,
victory and courage; those under Venus to love, lust, and concupiscence;
those under Mercury to Eloquence; those under
the Moon to a common life. Also all the actions, and dispositions
of men are distributed according to the Planets. For
Saturne governes old men, Monkes, melancholly [melancholy] men, and hid
treasures; and those things which are obtained with long
journies [journeys], and difficulty; but Jupiter, those that are Religious,
Prelates, Kings, and Dukes, and such kind of gains that are
got lawfully: Mars rules over Barbers, Chirurgeons, Physitians [physicians],
Sergeants, Executioners, Butchers, all that make fires,
Bakers, Souldiers [soldiers], who are every where called Martial men. Also
do the other Stars signifie their office, as they are described in
the books of Astrologers.
Chapter xxiii. How we shall know what Stars naturall things are under, and what things are under the Sun, which are called Solary.
Now it is very hard to know, what Star, or Signe every
thing is under: yet it is known through the imitation of
their rayes, or motion, or figure of the superiours. Also some
of them are known by their colours and odours, also some by
the effects of their operations, answering to some Stars. So
then Solary things, or things under the power of the Sun
are, amongst Elements, the lucid flame; in the humours, the
purer blood, and spirit of life; amongst tasts [tastes], that which is
quick, mixed with sweetness. Amongst Metals, Gold by reason
of its splendor, and its receiving that from the Sun which makes
it cordiall. And amongst stones, they which resemble the
rayes of the Sun by their golden sparklings, as doth the glittering
stone Aetites which hath power against the Falling-sickness,
and poisons: so also the stone, which is called the eye
of the Sun, being of a figure like to the Apple of the eye, from
the middle whereof shines forth a ray, it comforts the brain,
and strengthens the sight; So the Carbuncle which shines by
night, hath a vertue against all aiery, and vaporous poison:
so the Chrysolite stone is of a light green colour, in which,
when it is held against the Sun, there shines forth a golden Star;
and this comforts those parts that serve for breathing, & helps
those that be Asthmaticall, and if it be bored through, and the
hole filled with the Mane of an Asse, and bound to the left
arme, it drives away idle imaginations, and melancholy fears,
and puts away foolishness: So the stone called Iris, which is
like Crystall in colour, being often found with six corners,
when under some roof part of it is held against the rayes of
the Sun, and the other part is held in the shadow, it gathers
the rayes of the Sun into it self, which, whilest it sends them
forth, by way of reflection, makes a Rain-bow [rainbow] appear on the
opposite wall. Also the Stone Heliotropion [heliotrope] green like the
Jasper, or Emrald [emerald], beset with red specks [i.e. bloodstone], makes a man
constant, renowned, and famous, also it conduceth to long life: And
the vertue of it indeed is most wonderfull upon the beams of
the Sun, which it is said to turn into blood (i.e.) to appear of
the colour of blood, as if the Sun were eclypsed [eclipsed], viz. When
it is joyned to the juice of a Hearb [herb] of the same name, and be
put into a vessell of Water: There is also another vertue
of it more wonderfull, and that is upon the eyes of men, whose
sight it doth so dim, and dazel [dazzle], that it doth not suffer him that
carries it to see it, & this it doth not do without the help of the
Hearb [herb] of the same name, which also is called Heliotropium [heliotrope],
(i.e.) following the Sun. These vertues doth Albertus Magnus,
and William of Paris confirm in their writings. The Hyacinth
also hath a vertue from the Sun against poisons, and pestiferous
vapours; it makes him that carries it to be safe, and acceptable;
it conduceth also to riches, and wit, it strengthens the heart;
being held in the mouth, it doth wonderfully cheer up the
mind. Also there is the stone Pyrophylus, of a red mixture,
which Albertus Magnus saith Æsculapius, makes mention
of in one of his Epistles unto Octavius Augustus, saying, that
there is a certain poison so wonderfull cold, which preserves
the heart of man being taken out from burning, so that if for
any time it be put into the Fire, it is turned into a stone, and
this is that stone which is called Pyrophylus, from the fire. It
hath a wonderfull vertue against poison, and it makes him
that carries it, to be renowned and dreadfull to his enemies.
But above all, that stone is most Solary, which Apollonius is reported
to have found, and which is called Pantaura, which draws other
stones to it, as the Loadstone doth Iron, most powerfull
against all poisons; it is called by some Pantherus, because it
is spotted like the beast called the Panther. It is therefore also
called Pantochras, because it contains all colours. Aaron cals
it Evanthum. There are also other Solary stones, as the Topazius,
Chrysopassus, the Rubine, and Balagius. So also is Auripigmentum,
and things of a golden colour, and very lucid.
Amongst plants also and trees, those are Solary, which turn towards
the Sun, as the Marygold [marigold], and those which fold in their
leaves when the Sun is neer upon setting, but when it riseth
unfold their leaves by little and little. The Lote-tree also is
Solary, as is manifest by the figure of the fruit & leaves. So also
Piony [peony], Sallendine, Balme, Ginger, Gentian, Dittany, & Vervin [vervain],
which is of use in prophecying [prophesying], and expiations, as also driving
away evill spirits. The Bay-tree also is consecrated to Phoebus,
so is the Cedar, the Palm tree, the ash, the Ivie [ivy], and Vine, and
whatsoever repell poisons, and lightnings, and those things
which never fear the extremities of the Winter. Solary also
are Mint, Mastick, Zedoary, Saffron, Balsome [balsam], Amber [=ambergris], Musk,
Yellow honey, Lignum aloes, Cloves, Cinnamon, Calamus,
Aromaticus, Pepper, Frankincense, sweet Marjoram, also
Libanotis, which Orpheus cals the sweet perfume of the Sun.
Amongst Animals those are Solary which are magnanimous,
couragious [courageous], ambitious of victory, and renown: as the Lyon [lion],
King of beasts, the Crocodile, the spotted Wolf, the Ram, the
Boar, the Bull, King of the herd, which was by the Egyptians at
Heliopolis dedicated to the Sun, which they called Verites; and an
Ox was consecrated to Apis in Memphi [Memphis], and in Herminthus a
Bull by the name of Pathis. The Wolf also was consecrated
to Apollo, and Latona. Also the beast called Baboon is Solary,
which twelve times in a day, viz. every hour barks, and in time
of Equinoctium [equinox] pisseth [urinates] twelve times every hour: the same also
it doth in the night, whence the Egyptians did Engrave him
upon their Fountains. Also amongst birds these are Solary, The Phoenix, being but one of that kind, and the Eagle, the
Queen of birds, also the Vulture, the Swan, and those which
sing at the rising Sun, and as it were call upon it to rise, as
the Cock, Crow, also the Hawk, which because it in the Divinity
of the Egyptians is an emblem of the spirit, and light, is by
Porphyrius [Porphyry] reckoned amongst the Solary birds. Moreover,
all such things as have some resemblance of the works of the
Sun, as Worms shining in the night, and the Betle [beetle], which is a
creature that lies under Cow-dung, also according to Appious
interpretation, such whose eyes are changed according to the
course of the Sun, are accounted Solary, and those things
which come of them. And amongst fish, the Sea Calf is chiefly
Solary, who doth resist lightning, also shell fish, and the fish
called Pulmo, both which shine in the night, and the fish called
Stella [i.e. starfish] for his parching heat, and the fish called Strombi [i.e. strombite or sea-snail],
that follow their King, and Margari [i.e. oyster], which also have a King, and
being dryed, are hardened into a stone of a golden colour.
Chapter xxiv. What things are Lunary, or under the power of the Moon.
These things are Lunary, amongst the Elements, viz. the
Earth, then the Water, as well that of the Sea, as of the
Rivers, and all moist things, as the moisture of Trees, and Animals,
especially they which are White, as the Whites of Eggs,
fat, sweat, flegme [phlegm], and the superfluities of bodies. Amongst tasts [tastes],
salt, and insipid; amongst Metals, Silver; amongst stones,
Crystall, the Silver Marcasite, and all those stones that are
White, and Green. Also the stone Selenites (i.e.) Lunary,
shining from a white body, with a yellow brightness, imitating
the motion of the Moon, having in it the figure of the Moon
which daily increaseth, or decreaseth as doth the Moon.
Also Pearls, which are generated in shels [shells] of fishes from the
droppings of Water, also the Berill [beryl]. Amongst Plants and
Trees, these are Lunary, as the Selenotropion, which turns towards
the Moon, as doth the Heliotropion towards the Sun,
and the Palme tree sends forth a bough at every rising of the
Moon; Hyssope also, and Rosemary, Agnus Castu, and the
Olive-tree, are Lunary. Also the Hearb [herb] Chinosta, which increaseth,
and decreaseth with the Moon, viz. in substance, and
number of leaves, not only in Sap, and vertue, which indeed
is in some sort common to all Plants, except Onions, which
are under the influence of Mars, which have contrary properties;
As amongst flying things the Saturnine bird, called a
Quaile is a great enemy to the Moon and Sun. Lunary Animals
are such as delight to be in mans company, and such as do naturally
excell in love, or hatred, as all kinds of Dogs: The
Chameleon also is Lunary, which alwaies assumes a colour according
to the variety of the colour of the object: as the
Moon changeth her nature according to the variety of the
Signe which it is found in. Lunary also are Swine, Hinds, Goats,
and all Animals whatsoever, that observe, and imitate the
motion of the Moon: As the Baboon, and Panther, which
is said to have a spot upon her shoulder like the Moon, increasing
into a roundness, and having horns that bend inwards.
Cats also are Lunary, whose eyes become greater or less, according
to the course of the Moon: and those things which
are of like nature, as Menstruous blood, of which are made
wonderfull and strange things by Magicians; The Civet-Cat also
changing her sex, being obnoxious to divers Sorceries, and all
Animals that live in water as well as on land: as Otters, and
such as prey upon fish. Also all Monstrous beasts, such as without
any manifest seed are equivocally generated, as Mice,
which sometimes are generated by Coition, sometimes of the
putrefaction of the Earth. Amongst fowle, Geese, Ducks,
Didoppers, and all kind of watery fowl as prey upon fish, as
the Heron, and those that are equivocally produced, as Wasps
of the Carkases [carcasses] of horses: Bees of the putrefaction of Cows,
small Flies of putrefied wine, and Betles [beetles] of the flesh of Asses;
but most Lunary of all is the two-horned Betle [beetle], horned after
the manner of a Bull: which digs under Cow-dung, and there
remaines for the space of twenty eight daies, in which time
the Moon measures the whole Zodiack, and in the twenty ninth
day, when it thinks there will be a conjunction of their brightness,
it opens the dung and casts it into Water, from whence
then come Betles [beetles]. Amongst fish these are Lunary, Ælurus, whose
eyes are changed according to the course of the Moon, and
whatsoever observes the motion of the Moon, as the Tortoise,
the Echeneis, Crabs, Oisters [oysters], Cockles, and Frogs.
Chapter xxv. What things are Saturnine, or under the power of Saturne.
Saturnine things, amongst Elements, are Earth, and also
Water: amongst humors, black Choller [choler] that is moist, as
well natural, as adventitious, adust Choller [choler] excepted. Amongst
tasts [tastes], soure, tart, and dead. Amongst Metals, Lead, and Gold,
by reason of its weight, and the golden Marcasite. Amongst
stones, the Onix [onyx], the Ziazaa, the Camonius, the Saphir [sapphire], the
brown Jasper, the Chalcedon, the Loadstone, and all dark,
weighty, earthy things. Amongst Plants, and Trees the Daffodill,
Dragon-wort [dragon's wort], Rue, Cummin [cumin], Hellebor [Hellebore],
the tree from whence Benzoine comes, Mandrake, Opium, and those things
which stupifie, and those things which are never sown, and never
bear fruit, and those which bring forth berries of a dark colour,
and black fruit, as the black Fig-tree, the Pine-tree, the Cypress-tree,
and a certain tree used at burials, which never
springs afresh with berries, rough, of a bitter tast [taste], of a strong
smell, of a black shadow, yielding a most sharp pitch, bearing
a most unprofitable fruit, never dies with age, deadly, dedicated
to Pluto, as is the Hearb [herb] pas-flower, with which they were
wont Anciently to strow the graves before they put the dead
bodies into them, wherefore it was lawfull to make their
Garlands at feasts with all Hearbs [herbs], and Flowers besides pas-flowers,
because it was mournfull, and not conducing to
mirth. Also all creeping Animals, living apart, and solitary,
nightly, sad, contemplative, dull, covetous, fearfull, melancholly [melancholy],
that take much pains, slow, that feed grosly, and such
as eat their young. Of these kinds therefore are the Ape, the
Cat, the Hog, the Mule, the Camel, the Bear, the Mole, the
Asses, the Wolf, the Hare, the Dragon, the Basilisk, the Toad,
all Serpents, and creeping things, Scorpions, Pismires [ants], and such
things as proceed from putrefaction in the Earth, in Water,
or in the ruines of houses, as Mice, and many sorts of
Vermin. Amongst birds those are Saturnine, which have
long necks, and harsh voices, as Cranes, Estriches [ostriches], and Peacocks,
which are dedicated to Saturn, and Juno. Also the
scrich-Owle [screech-owl], the horn-Owle [horned-owl], the Bat, the Lapwing, the Crow,
the Quaile, which is the most envious bird of all. Amongst
fishes, the Eel, living apart from all other fish; the Lamprey,
the Dog-fish, which devours her young, also the Tortoise,
Oisters [oysters], Cockles, to which may be added Sea-spunges [sea-sponges], and all
such things as come of them.
Chapter xxvi. What things are under the power of Jupiter, and are called Jovial.
Things under Jupiter, amongst Elements, are the Aire: amongst
humors, blood, and the spirit of life, also all
things which respect the encrease [increase], nourishment, and vegetation
of the life. Amongst tasts [tastes] such as are sweet, and pleasant.
Amongst Metals, Tin, Silver, and Gold, by reason of their
temperateness: Amongst stones, the Hyacinth, Beril [beryl], Saphir [sapphire],
[tutia],1 the Emrald [emerald], green Jasper, and [permanently green and copper coloured]
<aiery colours>:2
Amongst Plants
and Trees, Sea-green, Garden Basil, Bugloss, Mace, Spike, Mints,
Mastick, Elicampane, the Violet, Darnell, Henbane, the Poplar
tree, and those which are called lucky trees, as the Oke [oak],
the tree æsculus [horse-chestnut] which is like an Oke [oak] but much bigger, the
Holm tree, the Beech tree, the Hasle [hazel] tree, the Service tree,
the white Fig tree, the Pear tree, the Apple tree, the Vine, the
Plum tree, the Ash, the Dog-tree, and the Olive tree, and also
Oile [oil, oleum].3
Also all manner of Corn, as Barley, Wheat, also Raisins,
Licorish [licorice], Sugar, and all such things whose sweetness is manifest,
and subtile, partaking somewhat of an astringent, and sharp
tast [taste], as are Nuts, Almonds, Pine-apples [pineapples], Filberds [filberts],
Pistake Nuts [pistachios], roots of Peony, Mirabolaus, Rhubarb, and Manna, Orpheus
adds Storax. Amongst Animals such as have some stateliness,
and wisdom in them, and those which are mild, well
trained up, and of good dispositions, as the Hart and Elephant,
and those which are gentle, as Sheep and Lambs: Amongst
birds, those that are of a temperate complexion, as Hens, together
with the Yolk of their Eggs. Also the Partridge, the
Pheasant, the Swallow, the Pellican [pelican], the Cuckow [cuckoo], the Stork,
birds given to a kind of devotion which are Emblemes of gratitude.
The Eagle is dedicated to Jupiter, she is the Ensigne of
Emperours, and an Embleme of Justice, and Clemency. Amongst
fish, the Dolphin, the fish called Anchia [anchovy], the Sheath fish, by
reason of his devoutness.
2. Lat.: et perpetuo virides aereique colores. -JHP
3. Lat.: "barba Iovis, ocymum, buglossa, macis, spica, menta, mastyche, inula, viola, lilium, hyoscyamus, populus et quae foelices arbores traduntur, ut quaercus, aesculus, ilex, phagus, corilus, populus, sorbus, ficus alba, pirus, malus, vitis, prunus, fraxinus et cornus atque oliva et oleum." Ficin. Vita 2: 13, p. 519; ps Albert. Aggreg. 1, sig. b1v; sed addict. K: Georgius ib. ff. 78r-v.
Chapter xxvii. What things are under the power of Mars, and are called Martial.
These things are Martiall, amongst Elements, Fire, together
with all adust, and sharp things: Amongst humours,
Choller [choler]; also bitter tasts [tastes], tart, and burning the tongue, and
causing tears: Amongst Metals, Iron, and red Brass; and all
fiery, red, and sulphureous things: Amongst Stones the Diamond,
Loadstone, the Blood-stone [bloodstone], the Jasper, the stone that
consists of divers kinds,1 and the Amethist [amethyst]. Amongst Plants, and
Trees, Hellebor, Garlick, Euphorbium, Cartabana, Armoniack,
Radish, the Laurell, Wolfs-bane [wolfsbane], Scammony, and all such
as are poysonous [poisonous], by reason of too much heat, and those which
are beset round about with prickles, or by touching the skin,
burn it, prick it, or make it swell, as Cardis, the Nettle, Crow-foot,
and such as being eaten cause tears, as Onyons [onions], Ascolonia,
Leeks, Mustardseed, and all thorny Trees, and the Dog-tree [dogwood],2
which is dedicated to Mars. And all such Animals as are
warlike, ravenous, bold, and of clear fancy, as the Horse, Mule,
Goat, Kid, Wolf, Libard [leopard], the wild Ass; Serpents also, and
Dragons full of displeasure and poyson [poison]; also all such as are
offensive to men, as Gnats, Flies, Baboon, by reason of his
anger. All birds that are ravenous, devour flesh, break bones,
as the Eagle, the Faulcon [falcon], the Hawk, the Vultur [vulture]; and those
which are called the fatall3 Birds, as the Horn-Owl, the Scrich-Owl [screech-owl],
Castrels, Kites, and such as are hungry, and ravenous, and
such as make a noise in their swallowing, as Crows [*ravens], Daws [*crows], the
Pie [*woodpeckers],4 which above all the rest is dedicated to Mars. And amongst
Fishes, the Pike, the Barbell, the Fork-fish, the Fish
that hath horns like a Ram, the Sturgeon, the Glacus, all
which are great devourers, and ravenous.
2. all thorny Trees, and the Dog-tree: omnes spinosae atque cornus.
3. Lat. ferales ("funereal").
4. Lat. corvi et cornices et picus.
Chapter xxviii. What things are under the power of Venus, and are called Venereall.
These things are under Venus, amongst Elements, Aire, and
Water; amongst humours, Flegm [phlegm], with Blood, Spirit,
and Seed; amongst tasts [tastes], those which are sweet, unctuous, and
delectable; amongst Metals, Silver, and Brass, both yellow,
and red; amongst Stones, the Berill [beryl], Chrysolite, Emrald [emerald], Saphir
[sapphire], green Jasper, Corneola [carnelian], the stone Aetites, the Lazull [lazuli]
stone, Corall, and all of a fair, various, white, and green Colour;
amongst Plants and Trees the Vervin [vervain], Violet, Maidenhaire,
Valerian, which by the Arabian is called Phu; also
Thyme, the gum Ladanum, Amber-grise [=ambergris],1 Musk, Sanders [sandalwood],
Coriander, and all sweet perfumes, and delightfull, and sweet fruits,
as sweet Pears, Figs, Pomegranats [pomegranates], which the Poets say was, in
Cyprus, first sown by Venus. Also the Rose of Lucifer was
dedicated to her, also the Myrtle tree of Hesperus. Moreover
all luxurious, delicious Animals, and of a strong love, as Dogs,
Conies, stinking Sheep, and Goats, both female, and male,
which generates sooner then any other Animall, for they say
that he couples after the seventh day of his being brought
forth; also the Bull for his disdain, and the Calf for his wantonness.
Amongst birds the Swan, the Wagtail, the Swallow,
the Pellican [pelican], the Burgander, which are very loving to their
yong [young]. Also the Crow, and Pigeon, which is dedicated to Venus,
and the Turtle [turtledove], one whereof was Commanded to be offered
at the purification, after bringing forth. The Sparrow also
was dedicated to Venus, which was Commanded in the Law
to be used in the purification, after the Leprosie [leprosy], a martiall
disease, then which nothing was of more force to resist it. Also
the Egyptians called the Eagle Venus, because she is prone to
Venery, for after she hath been trod thirteen times a day, if
the Male call her, she runs to him again. Amongst fishes, these
are Venereall, the lustfull Pilchards, the letcherous [lecherous] Gilthead,
the Whiting for her love to her yong [young], Crab fighting for his
Mate, and Tithymallus for its fragrance, and sweet smell.
Chapter xxix. What things are under the power of Mercury, and are called Mercuriall.
Things under Mercury are these; amongst Elements, Water,
although it moves all things indistinctly; amongst
humors, those especially which are mixed, as also the Animall
spirit; amongst tasts [tastes] those that are various, strange, and mixed:
amongst Metals, Quick-silver, Tin, the Slver Marcasite;
amongst stones, the Emrald [emerald], Achates [agates], red Marble, Topaze, and
those which are of divers colours, and various figures naturally,
& those that are artificiall, as glass, & those which have a colour
mixed with yellow, and green. Amongst Plants, and Trees, the
Hazle [hazel], Five-leaved-grass, the Hearb [herb] Mercury, Fumitary,
Pimpernell, Marjoram, Parsly [parsley], and such as have shorter and
less leaves, being compounded of mixed natures, and divers
colours. Animals also, that are of quick sence, ingenious,
strong, inconstant, swift, and such as become easily acquainted
with men, as Dogs, Apes, Foxes, Weesels [weasels], the Hart, and
Mule; and all Animals that are of both sexes, and those
which can change their Sex, as the Hare, Civet-Cat, and such
like. Amongst birds, those which are naturally witty, melodious,
and inconstant, as the Linet, Nightingale, Blackbird, Thrush,
Lark, the Gnat-sapper, the bird Calandra, the Parret [parrot], the Pie,
the Bird Ibis, the bird Porphyrio, the black Betle [beetle] with one
horn. And amongst fish, the fish called Trochius, which goes into
himself, also Pourcontrell for deceitfulness, and changeableness,
and the Fork fish for its industry; the Mullet also that
shakes off the bait on the hook with his taile.
Chapter xxx. That the whole sublunary World, and those things which are in it, are distributed to Planets.
Moreover whatsoever is found in the whole world is made
according to the governments of the Planets, and accordingly
receives its vertue. So in Fire the enlivening light
thereof is under the government of the Sun, the heat of it under
Mars, in the Earth, the various superficies thereof under the
Moon, and Mercury; and the starry Heaven, the whole mass
of it under Saturne, but in the middle Elements, Aire is under
Jupiter, and Water the Moon, but being mixed are under
Mercury, and Venus. In like manner naturall active causes
observe the Sun, the matter the Moon, the fruitfulness
of active causes Jupiter, the fruitfullness of the matter,
Venus, the sudden effecting of any thing, Mars, and Mercury,
that for his vehemency, this for his dexterity, and manifold
vertue: But the permanent continuation of all things is
ascribed to Saturne. Also amongst Vegetables, every thing that
bears fruit is from Jupiter, and every thing that bears Flowers
is from Venus, all Seed, and Bark is from Mercury, and all roots
from Saturne, and all Wood from Mars, and leaves from the
Moon. Wherefore, all that bring forth fruit, and not Flowers,
are of Saturne and Jupiter, but they that bring forth Flowers,
and Seed, and not fruit, are of Venus, and Mercury; These
which are brought forth of their own accord without Seed, are
of the Moon, and Saturn; All beauty is from Venus, all
strength from Mars, and every Planet rules, and disposeth
that which is like to it. Also in stones, their weight, Clamminess,
and Sliptickness is of Saturne, their use, and temperament of Jupiter,
their hardness from Mars, their life from the Sun, their
beauty and fairness from Venus, their occult vertue from Mercury,
and their common use from the Moon.
Chapter xxxi. How Provinces, and Kingdomes are distributed to Planets.
Moreover the whole Orb of the Earth is distributed by
Kingdoms, and Provinces to the Planets, and Signes:
For Macedonia, Thracia, Illyria, Arriana, Gordiana,
(many of which countries are in the lesser Asia) are under Saturne
with Capricorn; but with Aquarius, under him are the
Sauromatian Country, Oxiana, Sogdiana, Arabia, Phazania,
Media and Æthiopia [Ethiopia], which Countries for the most part belong
to the more inward Asia. Under Jupiter with Sagittarius are
Tuscana, Celtica, Spaine, and happy Arabia: under him with
Pisces, are Lycia, Lydia, Cilicia, Pamphylia, Paphlagonia,
Nasamonia, and Lybia. Mars with Aries governs Britany,
France, Germany, Bastarnia, the lower parts of Syria, Idumea,
and Judea: with Scorpio, he rules Syria, Comagena, Cappadocia,
Metagonium, Mauritania, and Getulia. The Sun with Leo governs
Italy, Apulia, Sicilia, Phenicia, Chaldea, & the Orchenians.
Venus with Taurus governs the Isles Cyclades, the Seas of litle
Asia, Cyprus, Parthia, Media, Persia: but with Libra she commands
the people of the Island Bractia, of Caspia, of Seres, of
Thebais, of Oasis, and of Troglodys. Mercury with Gemini,
rules Hircania, Armenia, Mantiana, Cyrenaica, Marmarica,
and the lower Egypt: but with Virgo, Greece, Achaia,
Creta, Babylon, Mesopotamia, Assyria, and Ela, whence
they of that place are in Scripture called Elamites. The Moon
with Cancer governs Bithivia, Phrygia, Colchica, Numidia, Africa,
Carthage, and all Carchedonia. These we have in this
manner gathered from Ptolemies [Ptolomy's] opinion, to which according
to the writings of other Astrologers many more may
be added. But he which knows how to compare these divisions
of Provinces according to the divisions of the Stars, with
the Ministery [Ministry] of the ruling Intelligencies, and blessings of the
Tribes of Israel, the lots of the Apostles, and typicall seales of
the sacred Scripture, shall be able to obtain great and propheticall
oracles concerning every Region, of things to come.
Chapter xxxii. What things are under the Signes, the fixed Stars, and their Images.
The like consideration is to be had in all things concerning the figures of the fixed Stars: so they will have the Terrestiall [terrestrial] Ram to be under the rule of the Celestiall Aries: and the Terrestiall Bull, and Ox to be under the Celestiall Taurus. So also that Cancer should rule over Crabs, and Leo over Lyons [lions]: Virgo over Virgins, and Scorpio over Scorpions. Capricorn over Goats. Sagittarius over Horses, and Pisces over Fishes. Also the Celestiall Ursa over Bears, Hydra over Serpents, and the Dog-star over Dogs, and so of the rest. Now Apuleius distributes certain and peculiar Hearbs [herbs] to the Signes, and Planets, viz. To Aries the Hearb [herb] Sange [sage], to Taurus Vervine [vervain] that growes straight, to Gemini Vervine [vervain] that growes bending, to Cancer Comfrey, to Leo Sowbread, to Virgo Calamint, to Libra Mug-wort, to Scorpio Scorpion-grass, to Sagittarius Pimpernell, to Capricorn the Dock, to Aquarius Dragon-wort [dragon's-wort], to Pisces Hart-wort. And to the Planets these, viz. to Saturne Sen-green, to Jupiter Agrimony, to Mars Sulphur-wort, to the Sun Marygold [marigold], to Venus Wound-wort, to Mercury Mulleine, to the Moon, Peony. But Hermes, whom Albertus follows, distributes to the Planets these, viz. to Saturne the Daffodill, to Jupiter Henbane, to Mars Rib-wort, to the Sun Knotgrass, to Venus Vervine [vervain], to Mercury Cinquefoile, to the Moon, Goos-foot. We also know by experience that Asparagus is under Aries, and Garden-basill under Scorpio; For of the shavings of Rams-horn sowed, comes forth Asparagus, and Garden Basill rubbed betwixt two stones, produceth Scorpions. Moreover I will according to the doctrine of Hermes, and Thebit reckon up some of the more eminent Stars, whereof the first is called the head of Algol, and amongst stones, rules over the Diamond, amongst Plants, black Hellebor, and Mugwort. The second are the Pleiades, or seven Stars, which amongst stones, rule over Crystall, and the stone Diodocus; amongst Plants, the Hearb [herb] Diacedon, and Frankincense, and Fennill [fennel]: and amongst Metals, Quick-silver [quicksilver]. The third is the Star Aldeboran, which hath under it, amongst stones, the Carbuncle, and Ruby: amongst Plants, the Milky Thistle, and Matry-silva. The fourth is called the Goat-Star, which rules, amongst stones, the Saphir [sapphire], amongst Plants, Horehound, Mint, Mugwort, and Mandrake. The fifth is called the great Dog-star, which amongst stones, rules over the Berill [beryl]: amongst Plants, Savin, Mugwort and Dragonwort: and amongst Animals the tongue of a Snake. The sixth is called the lesser Dog-star, and, amongst stones, rules over Achates [agates]: amongst Plants the Flowers of Marigold, and Penyroial [pennyroyal]. The seventh is called the Heart of the Lyon, which amongst stones, rules over the Granate; amongst Plants, Sallendine, Mugwort, and Mastick. The eighth is the Taile of the lesser Bear, which amongst stones, rules over the Loadstone, amongst Hearbs [herbs], Succory, whose leaves, and Flowers turn towards the North, also Mugwort, and the flowers of Perwinckle [periwinkle]; and amongst Animals the tooth of a Wolf. The ninth is called the Wing of the Crow, under which, amongst stones, are such stones as are of the Colour of the black Onyx stone: amongst Plants the Bur, Quadraginus, Henbane, and Comfrey; and amongst Animals the tongue of a Frog. The tenth is called Spica, which hath under it, amongst stones, the Emrald [emerald]: amongst Plants, Sage, Trifoile, Perwinkle [periwinkle], Mugwort, and Mandrake. The eleventh is called Alchamech, which amongst stones, rules over the Jasper: amongst Plants the Plantain. The twelfth is called Elpheia, under this, amongst stones, is the Topaze; amongst Plants, Rosemary, Trifoile, and Ivy. The thirteenth is called the Heart of the Scorpion, under which, amongst stones, is the Sardonius, and Amethist [amethyst]; amongst Plants long Aristolochy, and Saffron. The fourteenth is the Falling Vultur, under which, amongst stones, is the Chrysolite: amongst Plants Succory, and Fumitary. The fifteenth is the Taile of Capricorn under which, amongst stones, is the Chalcedone [chalcedony]: amongst Plants, Majoram [marjoram], Mugwort, and Nip [catnip], and the root of Mandrake.
Moreover this we must know, that every stone, or Plant, or Animall,
or any other thing, is not governed by one Star alone,
but many of them receive influence, not separated, but conjoyned,
from many Stars. So amongst stones, the Chalcedony
is under Saturne, and Mercury, together with the Taile of
Scorpion, and Capricorn. The Saphir [sapphire] under Jupiter, Saturne,
and the Star Alhajoth; Tutia is under Jupiter, and the Sun
and Moon, the Emrald [emerald] under Jupiter, Venus, and Mercury,
and the Star Spica. The Amethyst, as saith Hermes, is under
Mars, Jupiter, and the Heart of the Scorpion. The Jasper,
which is of divers kinds is under Mars, Jupiter, and the Star
Alchamech, the Chrysolite is under the Sun, Venus, and Mercury,
as also under the Star which is called the falling Vultur;
the Topaze under the Sun, and the Star Elpheia: the Diamond
under Mars, and the Head of Algol. In like manner amongst
Vegetables, the Hearb [herb] Dragon is under Saturne, and the Celestiall
Dragon, Mastick, and Mints, are under Jupiter, and
the Sun; but Mastick is also under the Heart of the Lyon, and
Mint under the Goat star: Hellebor is dedicated to Mars,
and the Head of Algol, Mosse, and Sanders, to the Sun, and
Venus: Coriander to Venus, and Saturne. Amongst Animals,
the Sea Calf is under the Sun, and Jupiter; The Fox, and Ape
under Saturne, and Mercury: and Domesticall Dogs under
Mercury, and the Moon. And thus we have shewed more
things in these inferiours by their superiours.
Chapter xxxiii. Of the Seals, and Characters of Naturall things.
All Stars have their peculiar Natures, properties, and conditions, the Seals and Characters whereof they produce through their rayes, even in these inferiour things, viz. in Elements, in Stones, in Plants, in Animals, and their members, whence every thing receives from an harmonious disposition, and from its Star shining upon it, some particular Seal, or Character stampt upon it, which is the significator of that Star, or harmony, conteining in it a peculiar vertue, differing from other vertues of the same matter, both generically, specifically, and numerically. Every thing therefore hath its Character pressed upon it by its Star for some particular effect, especially by that Star which doth principally govern it: And these Characters contain, and retain in them the peculiar natures, vertues, and roots of their Stars, and produce the like operations upon other things, on which they are reflected, and stir up, and help the influencies of their Stars, whether they be Planets, or fixed Stars, and figures, and Celestiall signs, viz. as oft as they shall be made in a fit matter, and in their due, and accustomed times. Which ancient wise men considering, such as laboured much in the finding out of the occult properties of things, did set down in writing the images of the Stars, their figures, Seals, Marks, Characters, such as nature her self did describe by the rayes of the Stars, in these inferiour bodies, some in stones, some in Plants, and joynts, and knots of boughs, and some in divers members of Animals. For the Bay-tree, the Lote-tree, and the Marygold [marigold] are Solary Plants, and in their roots, and knots being cut off, shew the Characters of the Sun, so also in the bone, and shoulderblades in Animals: whence there arose a spatulary kind of divining (i.e.) by the shoulder-blades, and in stones, and stony things the Characters, and images of Celestiall things are often found. But seeing that in so great a diversity of things there is not a traditionall knowledge, only in a few things, which humane understanding is able to reach: Therefore leaving those things which are to be found out in Plants, and Stones, and other things, as also, in the members of divers Animals, we shall limit our selves to mans nature only, which seeing it is the compleatest image of the whole universe, containing in it self the whole heavenly harmony, will without all doubt abundantly afford us the Seals, and Characters of all the Stars, and Celestiall Influencies, and those as the more efficacious, which are less differing from the Celestiall nature. But as the number of the Stars is known to God alone, so also their effects, and Seals upon these inferiour things: wherefore no humane intellect is able to attain to the knowledge of them. Whence very few of those things became known to us, which the ancient Philosophers, & Chyromancers [chiromancers] attained to, partly by reason, and partly by experience, and there be many things yet ly hid in the treasury of nture. We shall here in this place note some few Seals,and Characters of the Planets, such as the ancient Chyromancers [chiromancers] knew in the hands of men. These doth Julian call sacred, and divine letters, seeing that by them, according to the holy Scripture is the life of men writ in their hands. And there are in all Nations, and Languages alwaies the same, and like to them, and permanent; to which were added, and found out afterwards many more, as by the ancient, so by latter Chyromancers [chiromancers]. And they that would know them must have recourse to their Volumes. It is sufficient here to shew from whence the Characters of Nature have their originall, and in what things they are to be enquired after.
There follow the Figures of Divine Letters.
The Letters, or Characters of Saturne.
The Letters, or Characters of Jupiter.
The Letters, or Characters of Mars.
The Letters, or Characters of the Sun.
The Letters, or Characters of Venus.
The Letters, or Characters of Mercury.
The Letters, or Characters of the Moon.
Chapter xxxiv. How by Naturall things, and their vertues we may draw forth, and attract the influencies, and vertues of Celestiall bodies.
Now if thou desirest to receive vertue from any part of the
World, or from any Star, thou shalt (those things being
used which belong to this Star) come under its peculiar influence,
as Wood is fit to receive Flame, by reason of Sulphur,
Pitch, and Oile. Nevertheless when thou dost to any one
species of things, or individual, rightly apply many things, which
are things of the same subject scattered amongst themselves,
conformable to the same Idea, and Star, presently by this matter
so opportunely fitted, a singular gift is infused by the Idea,
by means of the soul of the world. I say opportunely fitted,
viz. under a harmony like to the harmony, which did infuse a
certain vertue into the matter. For although things have some
vertues, such as we speak of, yet those vertues do so ly [lie] hid that
there is seldom any effect produced by them: but as in a grain
of Mustardseed, bruised, the sharpness which lay hid is stirred
up: and as the heat of the fire doth make letters apparently
seen, which before could not be read, that were writ with the
juice of an Onion or milk: and letters wrote upon a stone with
the fat of a Goat, and altogether unperceived, when the stone
is put into Vinegar, appear and shew themselves. And as a
blow with a stick stirs up the madness of a Dog, which before
lay asleep, so doth the Celestiall harmony disclose vertues lying
in the water, stirs them up, strengtheneth them, and makes
them manifest, and as I may so say, produceth that into Act,
which before was only in power, when things are rightly exposed
to it in a Celestiall season. As for example; If thou
dost desire to attract vertue from the Sun, and to seek those
things that are Solary, amongst Vegetables, Plants, Metals,
Stones, and Animals, these things are to be used, and taken
chiefly, which in a Solary order are higher. For these are
more available: So thou shalt draw a singular gift from the
Sun through the beams thereof, being seasonably received together,
and through the spirit of the world.
Chapter xxxv. Of the Mixtions of naturall things, one with another, and their benefits.
It is most evident, that in the inferiour nature all the powers
of superior bodies are not found comprehended in any
one thing, but are dispersed through many kinds of things amongst
us: as there are many Solary things, whereof every
one doth not contain all the vertues of the Sun: but some have
some properties from the Sun, and others othersome. Wherefore
it is sometimes necessary that there be mixtions in operations,
that if a hundred or a thousand vertues of the Sun
were dispersed through so many Plants, Animals, & the like, we
may gather all these together, and bring them into one form,
in which we shall see all the said vertues, being united, contained.
Now there is a twofold vertue in commixtion, one, viz.
which was first planted in its parts, and is Celestiall, the other
is obtained by a certain, and artificiall mixtion of things
mixt amongst themselves, and of the mixtions of them according
to certain proportions, such as agree with the heaven
under a certain Constellation; And this vertue descends by a
certain likeness, and aptness that is in things amongst themselves
towards their superiours, and just as much as the following
do by degrees correspond with them that go before, where
the patient is fitly applyed to its agent. So from a certain
composition of Hearbs [herbs], vapours, and such like, made according
to naturall Philosophy, and Astronomy, there results a
certain common form, endowed with many gifts of the Stars:
as in the honey of Bees, that which is gathered out of the juice
of innumerable Flowers, and brought into one form, contains
the vertue of all, by a kind of divine, and admirable art
of the Bees. Yet this is not to be less wondred at which Eudoxus
Giudius reports of an artificiall kind of honey, which a
certain Nation of Gyants [giants] in Lybia knew how to make out of
Flowers, and that very good, and not far inferiour to that of
the Bees. For every mixtion, which consists of many severall
things, is then most perfect, when it is so firmly compacted
in all parts, that it becomes one, is every where firm to it
self, and can hardly be dissipated: as we sometimes see stones,
and divers bodies to be by a certain naturall power conglutinated,
and united, that they seem to be wholly one thing:
as we see two trees by grafting to become one, also Oisters [oysters]
with stones by a certain occult vertue of nature, and there have
been seen some Animals which have been turned into stones,
and so united with the substance of the stone, that they
seem to make one body, and that also homogeneous. So
the tree Ebeny [ebony] is one while wood, and another while stone.
When therefore any one makes a mixtion of many matters
under the Celestiall influencies, then the variety of Celestiall
actions on the one hand, and of naturall powers on the other
hand, being joyned together doth indeed cause wonderfull
thing, by ointments, by collyries, by fumes, and such like, which
viz. are read in the book of Chiramis, Archyta, Democritus,
and Hermes, who is named Alchorat, and of many
others.
Chapter xxxvi. Of the Union of mixt things, and the introduction of a more noble form, and the Senses of life.
Moreover we must know, that by how much the more
noble the form of any thing is, by so much the more
prone, and apt it is to receive, and powerfull to act. Then
the vertues of things do then become wonderfull, viz. when
they are put to matters that are mixed, and prepared in fit seasons,
to make them alive, by procuring life for them from the
Stars, as also a sensible soul, as a more noble form. For there
is so great a power in prepared matters which we see do then
receive life, when a perfect mixtion of qualities seems to break
the former contrariety. For so much the more perfect life
things receive, by how much their temper is more remote from
contrariety. Now the Heaven, as a prevalent cause doth
from the beginning of every thing to be generated by the concoction,
and perfect digestion of the matter, together with
life, bestows Celestiall influences, and wonderfull gifts, according
to the Capacity that is in that life, and sensible soul to receive
more noble, and sublime vertues. For the Celestiall vertue
doth otherwise lye asleep, as Sulphur kept from Flame,
but in living bodies it doth alwaies burn, as kindled Sulphur,
then by its vapour it fils all the places that are next to it; so
certain wonderfull works are wrought, such as are read of in the
book of Nemith, which is tituled a Book of the Laws of Pluto,
because such kind of monstrous generations are not produced
according to the Laws of Nature. For we know that of
Worms are generated Gnats, of a Horse Waspes, of a Calf, and
Ox Bees, of a Crab, his legs being taken of [off], and he buried in
the ground, a Scorpion; of a Duck dryed into powder, and
put into Water, are generated Frogs; but if it be baked in a
Pie, and cut into pieces, and put into a moist place under the
ground, Toads are generated of it: of the Hearb [herb] Garden
Basill bruised betwixt two stones, are generated Scorpions,
and of the hairs of a menstrous Woman put under dung, are
bred Serpents; and the hair of a Horse taile put into Water,
receiveth life, and is turned into a pernicious Worm. And
there is an art wherewith by a Hen sitting upon Eggs may be
generated a form like to a man, which I have seen, & know how
to make, which Magicians say hath in it wonderfull vertues,
and this they call the true Mandrake. You must therefore
know which, and what kind of matters are either of nature, or
art, begun, or perfected, or compounded of more things, and
what Celestiall influencies they are able to receive. For a
Congruity of naturall things is sufficient for the receiving of
influence from Celestiall; because when nothing doth hinder
the Celestials to send forth their lights upon inferiours, they
suffer no matter to be destitute of their vertue. Wherefore as
much matter as is perfect, and pure, is not unfit to receive the
Celestiall influence. For that is the binding and continuity of
the matter to the soul of the world, which doth so daily flow in
upon things naturall, and all things which nature hath prepared,
that it is impossible that a prepared matter should not
receive life, or a more noble form.
Chapter xxxvii. How by some certain naturall, and artificiall preparations we may attract certain Celestiall, and vitall Gifts.
Platonists, together with Hermes, say, and Jarchus Brachmanus,
and the Mecubals of the Hebrews confess, that all
sublunary things are subject to generation, and corruption,
and that also there are the same things in the Celestiall world,
but after a Celestiall manner, as also in the intellectuall world,
but in a far more perfect, and better fashion, and manner, but
in the most perfect manner of all in the exemplary. And after
this course, that every inferiour thing should in its kind answer
its superiour, and through this the supream [Supreme] it self, and receive
from heaven that Celestiall power they call the quintessence,
or the spirit of the world, or the middle nature,
and from the intellectuall world a spirituall and enlivening
vertue transcending all qualities whatsoever, and lastly from
the exemplary or originall world, through the mediation of
the other, according to their degree receive the originall
power of the whole perfection. Hence every thing may be
aptly reduced from these inferiours to the Stars, from the Stars
to their Intelligencies, and from thence to the first cause it
self; from the series, and order whereof whole Magick,
and all occult Philosophy flowes: For every day some naturall
thing is drawn by art, and some divine thing is drawn by nature,
which the Egyptians seeing, called Nature a Magicianess, (i.e.)
the very Magicall power it self, in the attracting of like by
like, and of sutable things by sutable. Now such kind of attractions
by the mutuall correspondency of things amongst
themselves, of superiours with inferiours, the Grecians called συμπαθιαν
[sympathies]. So the earth agrees with cold water,
the water with moist Aire, the Aire with Fire, the Fire with the Heaven
in water; neither is Fire mixed with water, but by Aire,
nor the Aire with the Earth, but by water. So neither is the
soul united to the body, but by the spirit, nor the understanding
to the spirit but by the soul. So we see that when nature hath
framed the body of an infant, by this very preparative she
presently fetcheth the spirit from the Universe. This spirit is
the instrument to obtain of God the understanding, and mind
in the soul, and body, as in wood the dryness is fitted to receive
oile, and the oile being imbibed is food for the Fire, the
Fire is the vehiculum of light. By these examples you see
how by some certain naturall, and artificiall preparations, we
are in a capacity to receive certain Celestiall gifts from above.
For stones, and Metals have a correspondency with Hearbs [herbs],
Hearbs [herbs] with Animals, Animals with the Heavens, the Heavens
with Intelligencies, and those with divine properties,
and attributes, and with God himself, after whose image, and
likness all things are created. Now the first Image of God is
the world, of the world, man, of man, beasts, of beasts, the
Zeophyton (i.e.) half Animall, and half Plant; of Zeophyton,
plants, of plants, metals, of metals, stones. And again in
things spirituall, the Plant agrees with a bruit [brute] in Vegetation,
a bruit [brute] with a man in sense, man with an Angel in understanding,
an Angell with God in immortality. Divinity is annexed
to the mind, the mind to the intellect, the intellect to the
intention, the intention to the imagination, the imagination
to the senses, the senses at last to things. For this is the band,
and continuity of nature, that all superior vertue doth flow
through every inferiour with a long, and continued series, dispersing
its rayes even to the very last things; and inferiours
through their superiours, come to the very supream [Supreme] of all.
For so inferiours are successively joyned to their superiours,
that there proceeds an influence from their head, the first cause,
as a certain string stretched out, to the lowermost things of
all, of which string if one end be touched, the whole doth
presently shake, and such a touch doth sound to the other end,
and at the motion of the inferiour, the superiour also is moved,
to which the other doth answer, as strings in a Lute well
tuned.
Chapter xxxviii. How we may draw not only Celestiall, and vitall, but also certain Intellectuall, and divine gifts from above.
Magicians teach that Celestial gifts may through inferiors
being conformable to superiors be drawn down by opportune
influencies of the Heaven; and so also by these Celestial
[gifts], the Celestial Angels, as they are servants of the Stars, may be
procured, and conveyed to us. Iamblichus, Proclus, and Synesius,
with the whole School of Platonists confirm, that not only
Celestiall, and vitall, but also certain Intellectuall, Angelicall,
and divine gifts may be received from above by some certain
matters, having a naturall power of divinity (i.e.) which
have a naturall correspondency with the superiors, being rightly
received, and opportunely gathered together according to
the rules of Naturall Philosophy, and Astronomy: And Mercurius
Trismegistus writes, that an Image rightly made of certain
proper things, appropriated to any one certain Angel,
will presently be animated by that Angel. Of the same also
Austin [St. Augustine] makes mention in his eighth book De Civitate Dei
[the City of God].
For this is the harmony of the world, that things supercelestiall
be drawn down by the Celestiall, and the super-naturall [supernatural] by naturall,
because there is one operative vertue that is diffused
through all kinds of things, by which vertue indeed, as manifest
things are produced out of occult causes; so a Magician
doth make use of things manifest, to draw forth things that are
occult, viz. through the rays of the Stars, through fumes, lights,
sounds, and naturall things, which are agreeable to Celestiall:
in which, besides corporeall qualities, there is a kind of reason,
sense, and harmony, and incorporeall, and divine measures,
and orders. So we read that the Ancients were wont often to
receive some divine, and wonderfull thing by certain naturall
things: so the stone that is bred in the Apple of the eye of a
Civet Cat, held under the tongue of a man, is said to make
him to divine, or prophesie [prophesy]: The same is Selenite, the Moon
stone [moonstone], reported to do, so they say that the Images of Gods
may be called up by the stone called Anchitis, and that the
Ghosts of the dead may be, being called up, kept up by the
stone Synochitis. The like doth the Hearb [herb] Aglauphotis do,
which is called Marmorites, growing upon the Marbles of
Arabia, as saith Pliny, and the which Magicians use. Also
there is an Hearb [herb] called Rheangelida, which Magicians drinking
of, can prophesie [prophesy]. Moreover there are some Hearbs [herbs] by
which the dead are raised to life; whence Xanthus the Historian
tels, that with a certain Hearb [herb] called Balus, a young Dragon
being killed, was made alive again, also that by the same
a certain man of Tillum, whom a Dragon killed, was restored
to life: and Juba reports, that in Arabia a certain man was by
a certain Hearb [herb] restored to life. But whether or no any such
things can be done indeed upon man by the vertue of Hearbs [herbs],
or any other naturall thing, we shall discourse in the following
Chapter. Now it is certain, and manifest that such things
can be done upon other animals. So if flies, that are drowned,
be put into warm ashes, they revive. And Bees being
drowned, do in like manner recover life in the juice of the
hearb Nip [herb catnip]; and Eels being dead for want of water, if with their
whole bodies they be put under mud in vineger [vinegar], and the blood
of a Vultur [vulture] being put to them, will all of them in a few dayes
recover life. They say that if the fish Echeneis be cut into
peices [pieces], and cast into the sea, the parts will within a little time
come together, and live. Also we know that the Pellican [pelican] doth
restore her yong [young] to life, being killed, with her own blood.
Chap. xxxix. That we may by some certain matters of the world stir up the Gods of the world, and their ministring spirits.
No man is ignorant that evill spirits, by evill, and prophane [profane]
Arts may be raised up as Psellus saith Sorcerers are
wont to do, whom most detestable and abominable filthiness
did follow, and accompany, such as were in times past in the
sacrifices of Priapus, and in the worship of the Idoll which was
called Panor, to whom they did sacrifice with their privy
members [genitals] uncovered. Neither to these is that unlike (if it be
true, and not a fable) which is read concerning the detestable
heresy of old Church-men, and like to these are manifest
in Witches and mischeivous [mischievous] women, which wickednesses the
foolish dotage of women is subject to fall into. By these, and
such as these evill spirits are raised. As a wicked spirit spake
once to Iohn [John] of one Cynops a Sorcerer; all the power, saith he,
of Satan dwells there, and he is entred into a confederacy
with all the principalities together, and likewise we, with
him, and Cynops obeys us, and we again obey him. Again,
on the contrary side, no man is ignorant that supercelestiall
Angels or spirits may be gained by us through good works,
a pure mind, secret prayers, devout humiliation, and the like.
Let no man therefore doubt that in like manner by some certain
matters of the world, the Gods of the world may be raised
by us, or at least the ministring spirits, or servants of these
Gods, and as Mercurius [Hermes Trismegistus] saith, the airy spirits, not
supercelestiall, much less higher. So we read that the antient [ancient] Priests
made statues, and images, foretelling things to come, and infused
into them the spirits of the stars, which were not kept
there by constraint in some certain matters, but rejoycing [rejoiced]
in them, viz. as acknowledging such kinds of matter to be sutable [suitable]
to them, they do alwaies and willingly abide in them,
and speak, and do wonderfull things by them: no otherwise
then evill spirits are wont to do, when they possess mens
bodies.
Chap. xl. Of bindings, what sort they are of, and in what wayes they are wont to be done.
WEE have spoken concerning the vertues, and wonderfull
efficacy of naturall things. It remains now
that we understand a thing of great wonderment: and it is a
binding of men into love, or hatred, sickness or health, and
such like. Also the binding of thieves, and robbers, that they
cannot steale in any place; the binding of Merchants, that
they cannot buy, or sell in any place; the binding of an army,
that they cannot pass over any bound; the binding of ships,
that no winds, though never so strong, shall be able to carry
them out of the Haven. Also the binding of a mill, that it can
by no force whatsoever be turned round: the binding of a
Cisterne, or fountain, that the water cannot be drawn up out
of them: The binding of the ground, that it cannot bring
forth fruit: the binding of any place, that nothing can be
built upon it: The binding of fire, that though it be never so
strong, can burn no combustible thing that is put to it. Also
the bindings of lightnings, and tempests, that they shall do no
hurt. The binding of dogs, that they cannot bark. Also the
binding of birds, and wild beasts, that they shall not be able
to fly, or run away. And such like as these, which are scarce
credible, yet often known by experience. Now there are such
kind of bindings as these made by Sorceries, Collyries, Unguents,
love potions, by binding to, and hanging up of things, by
rings, by charmes, by strong imaginations, and passions, by
images, and characters, by inchantments [enchantments], and imprecations, by
lights, by sound, by numbers, by words, and names, invocations,
sacrifices, by swearing, conjuring, consecrations, devotions,
and by divers superstitions, and observations, and such
like.
Chap. xli. Of Sorceries, and their power.
The force of Sorceries is reported to be so great, that they are believed to be able to subvert, consume, and change all inferiour things, according Virgils Muse.
Moeris for me these hearbs [herbs] in Pontus chose,
And curious drugs, for there great plenty grows;
I many times, with these, have Moeris spide [spied]
Chang'd to a wolfe, and in the woods to hide:
From Sepulchres would souls departed charm,
And Corn bear standing from anothers Farm.
Also in an other place, concerning the companions of Ulysses, whom
The cruell Goddess Circe there invests
With fierce aspects, and chang'd to savage beasts.
And a litle after,
When love from Picus Circe could not gaine
Him with her charming wand, and hellish bane
Chang'd to a bird, and spots his speckled wings
With sundry colours ----------
Now, there are some kinds of these sorceries mentioned by Lucan concerning that Sorceress Thessala, calling up ghosts, where he saith,
Here all natures products unfortunate;
Fomr [foam] of mad Dogs, which waters fear and hate;
Guts of the Lynx; Hyena's knot imbred;
The marrow of a Hart with Serpents fed
Were not wanting; no nor the sea Lamprey
Which stops the ships; nor yet the Dragons eye.
And such as Apuleius tells of concerning Pamphila, that
Sorceress, endeavouring to procure love; to whom Fotis a
certain maid brought the haires of a goat (cut off from a bag
or botle [bottle] made with the skin thereof) instead of Bæotius a
young mans haires: Now she (saith he) being out of her
wits for the young man, goeth up to the tyled rough [tiled roof], and in
the upper part thereof makes a great hole open to all the
orientall, and other aspects, and most fit for these her arts,
and there privately worships, having before furnished her
mournfull house with sutable furniture, with all kinds of spices,
with plates of Iron with strange words engraven upon them,
with sterns of ships that were cast away, and much lamented,
and with divers members of buryed carkasses [buried carcasses] cast
abroad: here noses, and fingers, there the fleshy nailes of
those that were hanged, and in another place the blood of
them that were murdered, and their skulls mangled with the
teeth of wild beasts; then she offers sacrifices (their inchanted entralls [enchanted
entrails] lying panting), and sprinkles them with divers kinds
of liquors; sometimes with fountain water, sometimes with
cowes milk, sometimes with mountain honey, and mead: Then
she ties those haires into knots, and layes them on the fire,
with divers odours to be burnt. Then presently with an irresistible
power of Magick, and blind force of the Gods, the
bodies of those whose haires did smoke, and crash, assume the
spirit of a man, and feel, and hear, and walk, and come whither
the stink of their haire led them, and insteed of Bæotius
the young man, come skipping, and leaping with joy, and love
into the house. Austin [Augustine] also reports, that he heard of some
women Sorceresses, that were so versed in these kind of arts,
that by giving cheese to men, they could presently turn them
into working cattell [cattle], and the work being done, restored them
into men again.
Chap. xlii. Of the wonderful vertues of some kinds of Sorceries.
Now I will shew you what some of the Sorceries are, that by the example of these there may be a way opened for the consideration of the whole subject of them. Of these therefore the first is menstruous bloud [blood], which, how much power it hath in Sorcery, we will now consider; for, as they say, if it comes over new wine, it makes it soure, and if it doth but touch the Vine it spoyles [spoils] it for ever, and by its very touch it makes all Plants, and Trees barren, and they that be newly set, to die; it burns up all the hearbs [herbs] in the garden, and makes fruit fall off from the Trees, it darkens the brightness of a looking glass, dulls the edges of knives, and razors, dims the beauty of Ivory, and makes Iron presently rusty, it makes brass rust, and smell very strong: it makes dogs mad, if they do but tast [taste] of it, and if they being thus mad shall bite any one, that wound is incurable: it kils [kills] whole hives of Bees, and drives them from the hives that are but touched with it, it makes linnen [linen] black that are boyled [boiled], it makes Mares cast their foal if they do but touch it, and makes women miscarry if they be but smeared with it: it makes Asses barren as long as they eat of the corn that hath been touched with it. The ashes of menstruous clothes, if they be cast upon purple garments that are to be washed, change the colour of them, and takes away colours from flowers. They say that it drives away tertian, and quartane Agues, if it be put into the wooll of a black Ram, and tyed [tied] up in a silver bracelet, as also if the soles of the patients feet be noynted [anointed] therewith, and especially if it be done by the woman her self, the patients not knowing of it; moreover it cures the fits of the falling sickness. But most especially it cures them that are affraid [afraid] of water, or drink after they are bitten with a mad dog, if onely a menstruous cloth be put under the cup. Besides, they report, that if menstruous women shall walk naked about the standing corn, they make all cankars [cankers], worms, beetles, flyes [flies], and all hurtfull things fall off from the corn: but they must take heed that they do it before Sun rising [sunrise], or else they will make the corn to wither. Also they say that they are able to expell hail, tempests, and lightnings, more of which Pliny makes mention of. Know this, that they are a greater poyson [poison] if they happen in the decrease of the Moon, and yet much greater, if they happen betwixt the decrease, and change of the Moon: But if they happen in the Eclypse [eclipse] of the Moon or Sun, they are an incurable poyson [poison]. But they are of greatest force of all, when they happen in the first years, even in the years of virginity, for if they do but touch the posts of the house there can no mischeif [mischief] take effect in it. Also they say that the threads of any garment touched therewith, cannot be burnt, and if they be cast into the fire, it will spread no further. Also it is said that the root of Peony being given with Castor [oil], and smeared over with a menstruous cloth, cureth the falling sickness. Moreover if the stomack [stomach] of a Hart be burnt or rosted [roasted], and to it be put a perfuming made with a menstruous cloth, it will make crass-bows [cross-bows] useless for the killing of any game: The haires of a menstruous woman put under dung, breed Serpents: and if they be burnt, will drive away Serpents with their smell. So great a poysonous [poisonous] force is in them, that they are poyson [poison] to poysonous [poisonous] creatures. There is also Hippomanes, which amongst Sorceries is not the least taken notice of, and it is a little venemous [venomous] piece of flesh as big as a fig, and black, which is in the forehead of a Colt newly foaled, which unless the Mare her self doth presently eat, she will never after love her foals, or let it suck. And for this cause they say there is a most wonderful power in it to procure love, if it be powdered, and drank in a cup with the blood of him that is in love. There is also another Sorcery, which is called by the same name, viz. Hippomanes, viz. a venemous [venomous] humour, issuing out of the share of a Mare what time she desires a horse, of which Virgill makes mention, when he sings
Hence comes that poison which the Shepherds call
Hippomanes, and from Mares groines doth fall,
The wofull [woeful] bane of cruell stepdames use,
And with a charme 'mongst powerfull drugs infuse.
Of this doth Juvenall the Satyrist [Satirist] make mention.
Hippomanes, poysons [poisons] that boyled [boiled] are, and charmes
Are given to Sons in law, with such like harmes.
Apollonius also in his Argonauticks makes mention of the
hearb [herb] of Prometheus, which he saith groweth from corrupt
blood dropping upon the earth, whilest the Vultur [vulture] was gnawing
upon the liver of Prometheus upon the hill Caucasus.
The flowre [flower] of this hearb [herb], he saith, is like Saffron, having a
double stalk hanging out, one farther then the other the length
of a cubit, the root under the earth, as flesh newly cut, sends
forth a blackish juice as it were of a beech; with which, saith
he, if any one shall after he hath performed his devotion to
Proserpina, smear over his body, he cannot be hurt either
with sword, or fire. Also Saxo Gramaticus [Grammaticus] writes, that there
was a certain man called Froton, who had a garment, which
when he had put on he could not be hurt with the point or
edge of any weapon. The civet Cat also abounds with Sorceries:
for, as Pliny reports, the posts of a dore [door] being touched
with her blood, the Arts of Juglers [jugglers] and Sorcerers are so invallid,
that the Gods cannot be called up, and will by no
means be perswaded to talk with them. Also that they that are
anoynted [anointed] with the ashes of the ankle bone of her left foot,
being decocted with the blood of a Weesell [weasel] shall become odious
to all. The same also is done with the eye, being decocted.
Also it is said that the straight gut is administered against the
injustice, and corruption of Princes, and great men in power,
and for success of Petitions, and to conduce to ending of suits,
and controversies, if any one hath never so little of it about
him, and that if it be bound unto the left arm, it is such a
present [?] charm, that if any man do but look upon a woman, it
will make her follow him presently; and that the skin of her [i.e. the civet cat's]
forehead doth withstand bewitchings. They say also that the
blood of a Basilisk, which they call the blood of Saturn, hath
such great force in Sorcery, that it procures for him that carryes
it about him, good success of his Petitions, from great men
in power, and of his prayers from God, and also remedies of
diseases, and grant of any priveledge [privilege]. They say also that a
tyck [tick], if it be pulled out of the left eare of a dog, and if be it altogether
black, hath great vertue in the prognostick of life, for
if the sick party shall answer him that brought it in, who standing
at his feet, & shall ask of him concerning his disease, there
is certain hope of life, and that he shall dye [die], if he make no
answer. They say also, that a stone that is bit with a mad
dog hath power to cause discord, if it be put in drink, and
that he shall not be barked at by dogs, that puts the tongue
of a dog in his shooe [shoe] under his great toe, especially if the hearb [herb]
of the same name, viz. houndstongue be joyned with it. And
that a membrane of the secondines of a dog doth the same;
and that dogs will shun him that hath a dogs heart. And
Pliny reports that there is a red toad that lives in bryers [briars],
and brambles, and is full of Sorceries and doth wonderfull
things: for the little bone which is in his left side, being cast
into cold water, makes it presently very hot, by which also
the rage of dogs is restrained, and their love is procured, if it
be put in drink; and if it be bound to any one, it stirreth up
lust. On the contrary, the litle bone which is on the right
side, makes hot water cold, and that it can never be hot again,
unless that be taken out, also it is said to cure quartanes
if it be bound to the sick in a snakes skin, as also all other feavors [fevers],
and restrain love, and lust. And that the spleen, and heart
is an effectual remedy against the poisons of the said Toad.
Thus much Pliny writes. Also it is said that the sword, with
which a man is slain, hath wonderfull power in Sorceries:
For if the snaffle of the bridle, or spurs be made of it, they
say that with these any horse, though never so wild, may be
tamed, and gentled: and that if a Horse should be shod with
shooes [shoes] made with it, he would be most swift and fleet, and
never, though never so hard rod [rode], tire. But yet they will that
some Characters, and names should be written upon it. They say
also, if any man shall dip a sword, wherewith men were beheaded,
in wine; and the sick drink thereof, he shall be cured of
his quartane. They say also that a cup of liquor being made with
the brains of a Bear, and drank out of the skull, shall make him
that drinks it, to be as fierce, and as raging as a Bear, and think
himself to be changed into a Bear, and judge all things he sees
to be Bears, and so to continue in that madness, untill the
force of that draught shall be dissolved, no other distemper
being all the while perceived in him.
Chap. xliii. Of Perfumes, or Suffumigations, their manner, and power.
Some Suffumigations also, or perfumings, that are proper to the Stars, are of great force for the opportune receiving of Celestiall gifts under the rayes of the Stars, in as much as they do strongly work upon the Aire, and breath. For our breath is very much changed by such kind of vapours, if both vapours be of another like: The Aire also being through the said vapours easily moved, or affected with the qualities of inferiours, or those Celestiall, daily, and quickly penetrating our breast, and vitals, doth wonderfully reduce us to the like qualities; Wherefore Suffumigations are wont to be used to [by] them that are about to Sooth-say [soothsay], for to affect their fancy, which indeed being duly appropriated to any certain Deities, do fit us to receive divine inspiration: So they say that fumes made with Lin-seed [linseed], and Flea-bane seed, and roots of Violets, and Parsly [parsley], doth make one to fore-see [foresee] things to come, and doth conduce to prophecying. Let no man wonder how great things suffumigations can do in the Aire, especially when he shall with Porphyrius [Porphyry] consider, that by certain vapours exhaling from proper suffumigations, airy spirits are presently raised, as also Thundrings, and Lightnings, and such like things. As the Liver of a Chamelion [chameleon] being burnt on the top of the house, doth, as it is manifest, raise showers, and Lightnings. In like manner the head, and throat, if they be burnt with Oken [oaken] wood, cause Storms, and Lightnings. There are also suffumigations under opportune influencies of Stars, that make the images of spirits forthwith appear in the Aire, or elswhere. So they say, that if of Coriander, Smallage, Henbane, and hemlock be made a fume, that spirits will presently come together; hence they are called spirits Hearbs [herbs]. Also it is said that a fume made of the root of the reedy Hearb [herb] Sagapen, with the juice of Hemlock, and Henbane, and the Hearb [herb] Tapsus Barbatus, red Sanders, and black Poppy, makes spirits and strange shapes appear: and if Smallage be added to them, chaseth away spirits from any place, and destroyes their visions. In like manner a fume made of Calamint, Peony, Mints, and Palma Christi, drives away all evil spirits, and vain imaginations. Moreover it is said that by certain fumes certain Animals are gathered together, and put to flight, as Pliny mentions concerning the stone Liparis, that with the fume thereof all beasts are called out; so the bones in the upper part of the throat of a Hart, being burnt, gather all the Serpents together, but the horn of the Hart being burnt doth with its fume chase them all away. The same doth a fume of the feathers of Peacocks. Also the lungs of an Asse being burnt, puts all poisonous things to flight; the fume of the burnt hoof of a Horse drives away Mice, the same doth the hoof of a Mule, with which also if it be the hoof of the left foot, Flies are driven away; And they say, if a house or any place be smoaked [smoked] with the gall of a Cutle fish [cuttle-fish], made into a confection with red Storax, Roses, and Lignum-aloes, and if then there be some Sea Water, or blood cast into that place, the whole house will seem to be full of Water, or blood; and if some Earth of plowed ground be cast there, the Earth will seem to quake. Now such kinds of vapours we must conceive do infect any body, and infuse a vertue into it, which doth continue long, even as any contagious, or poisonous vapour of the Pestilence, being kept for two yeers [years] in the Wall of a house, infect the inhabitants, and as the contagion of Pestilence, or Leprosie [leprosy] lying hid in a garment, doth long after infect him that wears it. Therefore were certain suffumigations used to images, rings, and such like instruments of Magick, and hid treasures, and as Porphyrius [Porphyry] saith, very effectually. So they say, if any one shall hide Gold, or Silver, or any other pretious [precious] thing, the Moon being in conjunction with the Sun, and shall fume the place with Coriander, Saffron, Henbane, Smallage, and black Poppy, of each a like quantity, bruised together, and tempered with the juice of Hemlock, that which is so hid shall never be found, or taken away, and that spirits shall continually keep it: and if any one shall endeavour to take it away, he shall be hurt by them, and shall fall into a frensie [frenzy].
And Hermes saith, that there is nothing
like the fume of Sperma Ceti [spermaceti] for the raising of spirits: wherefore
if a fume be made of that, and Lignum-aloes, Pepperwort,
Musk, Saffron, red Storax tempered together, with the
blood of a Lapwing, it will quickly gather airy spirits together,1
and if it be used about the graves of the dead, it gathers together
spirits, and the Ghosts of the dead. So, as often as we
direct any work to the Sun, we must make suffumigations with
Solary things, if to the Moon, with Lunary things, and so of
the rest. And we must know, that as there is a contrariety and
enmity in Stars, and spirits, so also in suffumigations unto the
same. So there is also a contrariety betwixt Lignum-aloes, and
Sulphur, Frankincense, and Quick-silver [quicksilver], and spirits that are
raised by the fume of Lignum-aloes, are allayed by the burning
of Sulphur. As Proclus gives an example of a spirit, which
was wont to appear in the form of a Lion, but by the setting
of a Cock before it, vanished away, because there is a contrariety
betwixt a Cock, and a Lyon [lion], and so the like consideration,
and practise is to be observed concerning such like things.
Chap. xliv. The Composition of some fumes appropriated to the Planets.
We make a suffumigation for the Sun in this manner, viz. of Saffron, Amber-gryse [=ambergris],1 Musk, Lignum-aloes, Lignum-balsaim [lignum balsam], the fruit of the Laurell, Cloves, Myrrh, and Frankincense, all which being bruised, and mixt in such a proportion as may make a sweet odour, must be incorporated with the brain of an Eagle, or the blood of a white Cock, after the manner of Pils [pills], or Trochiscks [troches].
1. Lat. reads ambra i.e. ambergris. -JHP
For the Moon we make a suffumigation of the head of a Frog dryed [dried], the eyes of a Bull, the seed of white Poppy, Frankincense, and Camphir [camphor], which must be incorporated with Menstruous blood, or the blood of a Goose.
For Saturne take the seed of black Poppy, of Henbane, root of Mandrake, the Load-stone [loadstone], and Myrrh, and make them up with the brain of a Cat, or the blood of a Bat.
For Jupiter take the seed of Ash, Lignum-aloes, Storax, the gum Benjamin [benzoin], the Lazule [lazuli] stone, the tops of the feathers of a Peacock, and incorporate them with the blood of a Stork, or a Swallow, or the brain of a Hart.
For Mars take Euphorbium, Bdellium, gum Armoniack, the roots of both Hellebors [hellebores], the Load stone [loadstone], and a little Sulphur, and incorporate them all with the brain of a Hart, the blood of a Man, and the blood of a black Cat.
For Venus take Musk, Amber-gryse [=ambergris], Lignum-aloes, red Roses, and red Corall, and make them up with the brain of Sparrows, and the blood of Pigeons.
For Mercury take Mastick, Frankincense, Cloves, and the Hearb [herb] Cinquefoile, and the stone Achates, and incorporate them all with the brain of a Fox, or Weesel [weasel], and the blood of a Pie [magpie].
Besides, to Saturne are appropriated for fumes all odoriferous
roots, as Pepper-wort root, &c. and the Frankincense tree: to
Jupiter odoriferous fruits, as Nutmegs, Cloves: to Mars all
odoriferous wood, as Sanders [sandalwood], Cypress, Lignum-balsaim [lignum balsam], and
Lignum-aloes: to the Sun, all Gums, Frankincense, Mastick,
Benjamin, Storax, Laudanum [labdanum, i.e. Cistus], Amber-gryse [=ambergris],1 and Musk; to
Venus Flowers, as Roses, Violets, Saffron, and such like: to
Mercury all Pils [peels] of Wood and fruit, as Cinnamon, Lignum Cassia,
Mace, Citron pill [lemon peel], and Bayberries, and whatsoever
seeds are odoriferous; to the Moon the leaves of
all Vegetables, as the leaf Indum, the leaves of the Myrtle, and
Bay-tree. Know also, that according to the opinion of the
Magicians, in every good matter, as love, good will, and the like,
there must be a good fume, odoriferous, and pretious [precious]; and in
every evill matter, as hatred, anger, misery, and the like, there
must be a stinking fume, that is of no worth. The twelve
Signes also of the Zodiack have their proper fumes, as Aries
hath Myrrh, Taurus, Pepper-wort [pepperwort], Gemini, Mastick; Cancer,
Camphir [camphor], Leo, Frankincense, Virgo Sanders [sandalwood], Libra, Galbanum,
Scorpio, Opoponax, Sagittarius, Lignum-aloes, Capricornus,
Benjamin [benzoin], Aquarius, Euphorbium, Pisces, red Storax. But
Hermes describes the most powerfull fume to be, viz. that
which is compounded of the seven Aromaticks, according to
the powers of the seven Planets, for it receives from Saturne,
Pepper-wort [pepperwort], from Jupiter, Nutmeg, from Mars, Lignum-aloes,
from the Sun, Mastick, from Venus Saffron, from
Mercury, Cinnamon, and from the Moon, the Myrtle.
1. Again, Latin ambra is ambergris (a whale product), not what we call "amber" (fossilized resin — Lat. electrum.)
Chap. xlv. Of Collyries, Unctions, Love-Medicines, and their vertues.
Moreover Collyries, and Unguents, conveying the vertues of things Naturall, and Celestiall to our spirit, can multiply, transmute, transfigure, and transform it accordingly, as also transpose those vertues which are in them into it, that so it cannot act only upon its own body, but also upon that which is neer [near] it, and affect that by visible rayes, charmes, and by touching it, with some like quality. For because our spirit is the subtile, pure lucid, airy, and unctuous vapour of the blood; it is therefore fit to make Collyries of the like vapours, which are more sutable [suitable] to our spirit in subtance, for then by reason of their likeness, they do the more stir up, attract, and transform the spirit. The like vertues have certain ointments, and other confections. Hence by the touch sometimes sickness, poisonings, and love is induced; some things, as the hands, or garments being anointed: Also by kisses, some things being held in the mouth, love is induced, as in Virgil we read that Venus prayes Cupid
That when glad Dido hugs him in her lap
At royall feasts, crown'd with the cheering Grape,
When she imbracing [embracing], shall sweet kisses give,
Inspire hid Flame, with deadly bane deceive,
He would ----- -----
Now the sight, because it perceives more purely, and cleerly [clearly]
then the other senses, and fastening in us the marks of things
more acutely, and deeply, doth most of all, and before others
agree with the Phantastick spirit, as is apparent in dreams,
when things seen do more often present themselves to us then
things heard, or any thing coming under the other senses.
Therefore when Collyries transform visuall spirits, that spirit
doth easily affect the imagination, which indeed being
affected with divers species, and forms, transmits the same by
the same spirit unto the outward sense of sight, by which occasion
there is caused in it a perception of such species, and
forms in that manner, as if it were moved by externall objects,
that there seem to be seen terrible images, and spirits, and
such like: so there are made Collyries, making us forthwith to
see the images of spirits in the Aire, or elsewhere, as I know how
to make of the gall of a man, and the eyes of a black Cat, and
of some other things. The like is made also of the blood of a
Lapwing, of a Bat, and of a Goat, and they say, if a smooth
shining piece of Steel be smeered [smeared] over with the juice of Mugwort,
and made to fume, it will make invocated spirits to be
seen in it. So also there are some suffumigations, or unctions,
which make men speak in their sleep, to walk, and to do those
things which are done by men that are awake, and sometimes
to do those things, which men that are awake cannot, or dare
not do. Some there are that make us to hear horrid, or delectable
sounds, and such like. And this is the cause why Maniacall,
and Melancholy men believe they see, and hear those
things without, which their imagination doth only fancy
within, hence they fear things not to be feared, and fall into
wonderfull, and most false suspicions, and fly when none pursueth
them, are angry, and contend, no body being present,
and fear where no fear is. Such like passions also can magicall
confections induce, by Suffumigations, by Collyries, by Unguents,
by potions, by poisons, by lamps, and lights, by looking
glasses, by images, enchantments, charms, sounds, and
Musick. Also by divers rites, observations, ceremonies, religions,
and superstitions; all which shall be handled in their
places. And not only by these kind of arts, passions, apparitions,
and images induced, but also things themselves, which
are really changed, and transfigured into divers forms, as the
Poet relates of Proteus, Periclimenus, Acheloas, and Merra,
the daughter of Erisichthon: So also Circe changed the companions
of Ulysses, & of old in the sacrifices of Jupiter Lycæus,
the men that tasted of the inwards of the sacrifices, were turned
into Wolves, which Pliny saith, befell a certain man
called Demarchus, the same opinion was Austin [Augustine] of: for he
saith, whilest he was in Italy, he heard of some women that by
giving Sorceries in cheese to travellors [travelers], turned them into working
Catle [cattle], and when they had done such work as they would
have them, turned them into men again, and that this befell a
certain Father called Prestantius. The Scriptures themselves
testify that Pharao's [pharaoh's] Sorcerers turned their rods into Serpents,
and water into blood, and did such like things.