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 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, 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.

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 in Pontus chose, And curious drugs, for there great plenty grows; I many times, with these, have Moeris spide 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"


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"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 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 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, 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 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 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,

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 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 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, and the work being done, restored them into men again.

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, 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 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 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 of it, and if they being thus mad shall bite any one, that wound is incurable: it kils whole hives of Bees, and drives them from the hives that are but touched with it, it makes linnen black that are boyled, 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


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 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 up in a silver bracelet, as also if the soles of the patients feet be noynted 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 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, worms, beetles, flyes, and all hurtfull things fall off from the corn: but they must take heed that they do it before Sun rising, or else they will make the corn to wither. Also they say 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 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 of the Moon or Sun, they are an incurable poyson. 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 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, and smeared over with a menstruous cloth, cureth the falling sickness. Moreover if the stomack of a Hart be burnt or rosted, and to it be put a perfuming made with a menstruous cloth, it will make crass-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 force is in them, that they are poyson to poysonous creatures. There is also Hippomanes, which amongst Sorceries is not the least taken notice of, and it is a little venemous piece of flesh as big as


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 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 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 bane of cruell stepdames use, And with a charme 'mongst powerfull drugs infuse."

Of this doth Juvenall the Satyrist make mention.

"Hippomanes, poysons that boyled are, and charmes Are given to Sons in law, with such like harmes."

Apollonius also in his Argonauticks makes mention of the hearb of Prometheus, which he saith groweth from corrupt blood dropping upon the earth, whilest the Vultur was gnawing upon the liver of Prometheus upon the hill Caucasus. The flowre of this hearb, 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 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 being touched with her blood, the Arts of Juglers 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 with the ashes of the ankle bone of her left foot, being decocted with


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 the blood of a Weesell 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 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. They say also that a tyck, 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, 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 under his great toe, especially if the hearb 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, 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, and restrain


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 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 made with it, he would be most swift and fleet, and never, though never so hard rod, 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.

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 them that are about to Sooth-say, for to affect their fancy, which indeed being duly appropriated to any certain Deities, do fit us to receive divine inspiration:


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 So they say that fumes made with Lin-seed, and Flea-bane seed, and roots of Violets, and Parsly, doth make one to fore-see 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 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 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 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. Also it is said that a fume made of the root of the reedy Hearb Sagapen, with the juice of Hemlock, and Henbane, and the Hearb 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 with the gall of a Cutle fish, made into a confection with red Storax, Roses, and Lignum-aloes,


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 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 in the Wall of a house, infect the inhabitants, and as the contagion of Pestilence, or Leprosie 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 saith, very effectually. So they say, if any one shall hide Gold, or Silver, or any other pretious 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. And Hermes saith, that there is nothing like the fume of Sperma Ceti 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, 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, 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, and so the like consideration, and practise is to be observed concerning such like things.

We make a suffumigation for the Sun in this manner, viz. of Saffron, Amber-gryse, Musk, Lignum-aloes, Lignum-balsaim, 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, or Trochiscks.

For the Moon we make a suffumigation of the head of a Frog dryed, the eyes of a Bull, the seed of white Poppy, Frankincense, and Camphir, 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, 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, the Lazule 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, the Load stone, 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, 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 [


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 herb] Cinquefoile, and the stone Achates, and incorporate


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 them all with the brain of a Fox, or Weesel, and the blood of a Pie.

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, Cypress, Lignum-balsaim, and Lignum-aloes: to the Sun, all Gums, Frankincense, Mastick, Benjamin, Storax, Laudanum, Amber-gryse, and Musk; to Venus Flowers, as Roses, Violets, Saffron, and such like: to Mercury all Pils of Wood and fruit, as Cinnamon, Lignum Cassia, Mace, Citron pill, 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; 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, Gemini, Mastick; Cancer, Camphir, Leo, Frankincense, Virgo Sanders, Libra, Galbanum, Scorpio, Opoponax, Sagittarius, Lignum-aloes, Capricornus, Benjamin, 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, from Jupiter, Nutmeg, from Mars, Lignum-aloes, from the Sun, Mastick, from Venus Saffron, from Mercury, Cinnamon, and from the Moon, the Myrtle.


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Moreover Collyries, and Unguents, conveying the vertues of things Naturall, and Celetiall to our pirit, can multiply, tranmute, transfigure, and transform it accordingly, as alo tranpoe thoe vertues which are in them into it, that o it cannot act only upon its own body, but alo upon that which is neer it, and affect that by viible rayes, charmes, and by touching it, with ome like quality. For becaue our pirit is the ubtile, pure lucid, airy, and unctuous vapour of the blood; it is therefore fit to make Collyries of the like vapours, which are more utable to our pirit in ubtance, for then by reaon of their likenes, they do the more tir up, attract, and tranform the pirit. The like vertues have certain ointments, and other confections. Hence by the touch ometimes icknes, poionings, and love is induced; ome things, as the hands, or garments being anointed: Alo by kies, ome 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 feats, crown'd with the cheering Grape, When he imbracing, hall weet kies give, Inpire hid Flame, with deadly bane deceive, He would - -"

Now the ight, becaue it perceives more purely, and cleerly then the other enes, and fatening in us the marks of things more acutely, and deeply, doth mot of all, and before others agree with the Phantatick pirit, 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 enes. Therefore when Collyries transform viuall pirits, that pirit doth easily affect the imagination, which indeed being


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 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 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


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 called Demarchus, the same opinion was Austin of: for he saith, whilest he was in Italy, he heard of some women that by giving Sorceries in cheese to travellors, turned them into working Catle, 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 Sorcerers turned their rods into Serpents, and water into blood, and did such like things.

hen the soul of the world, by its vertue doth make all things that are naturally generated, or artificially made, fruitfull, by infusing into them Celestiall properties for the working of some wonderfull effects, then things themselves not only applyed by suffumigations, or Collyries, or oyntments, or potions, or any other such like way, but also when they being conveniently wrapt up, are bound to, or hanged about the neck, or any other way applyed, although by never so easy a contact, do impress their vertue upon us. By these alligations therefore, suspensions, wrappings up, applications, and contacts the Accidents of the body, and mind are changed into sickness, health, boldness, fear, sadness, and joy, and the like: They render them that carry them, gratious, or terrible, acceptable, or rejected, honoured, and beloved, or hatefull, and abominable. Now these kind of passions are conceived to be by the abovesaid, infused no otherwise, then is manifest in the graffing of trees, where the vitall vertue is sent, and Communicated from the trunk to the twig graffed into it, by way of contact and alligation; so in the female Palme tree, when she comes neer to the male, her boughs bend to the male, and are bowed: which the gardners seeing, bind ropes from the male to the female, which becomes straight again, as if it had by this continuation of the rope received the


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 the vertue of the male. In like manner we see, that the crampfish being touched afar off with a long pole, doth presently stupify the hand of him that toucheth it. And if any shall touch the sea Hare with his hand or stick, doth presently run out of his wits. Also if the fish called Stella, as they say, being fastned with the blood of a Fox and a brass nail to a gate, evill medicines can do no hurt. Also it is said, that if a woman take a needle, and beray it with dung, and then wrap it up in earth, in which the carkass of a man was buryed, and shall carry it about her in a cloth which was used at the funerall, that no man shall be able to ly with her as long as she hath it about her. Now by these examples we see, how by certain alligations of certain things, as also suspensions, or by a simple contact, or the continuation of any thread, we may be able to receive some vertues thereby. It is necessary that we know the certain rule of alligation, and suspension, and the manner which the Art requires, viz. that they be done under a certain, and sutable constellation, and that they be done with wyer, or silken threads, with hair, or sinews of certain animals. And things that are to be wrapped up must be done in the leaves of hearbs, or the skins of animals, or fine cloths, and the like, according to the sutableness of things: as if you would procure the solary vertue of any thing, this being wrapped up in bay leaves, or the skin of a Lion, hang it about thy neck with a golden thread, or a silken thread of a yallow colour, whilest the Sun rules in the heaven: so thou shalt be endued with the Solary vertue of that thing. But if thou dost desire the vertue of any Saturnine thing, thou shalt in like maner take that thing whilest Saturn raignes, and wrap it up in the skin of an Ass, or in a cloth used at a funerall, especially if thou desirest it for sadness, and with a black thread hang it about thy neck. In like manner we must conceive of the rest.


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374


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Rh INDEPENDENCE

{{Hoyt quote | num = | text = Death in the wood,— In the death-pale lips apart; Death in a whiteness that curdled the blood, Now black to the very heart: The wonder by her was formed Who stands supreme in power; To show that life by the spirit comes She gave us a soulless flower! Elaine Goodale—Indian Pipe. St. 4. INDOLENCE (See Idleness) INFLUENCE God in making man intended by him to reduce all His Works back again to Himself. Matthew Barker—: Natural Theology. P. 85. | seealso = (See also {{sc|Homer) My heart is feminine, nor can forget— To all, except one image, madly blind;So shakes the needle, and so stands the pole, As vibrates my fond heart to my fix'd soul. Byron—Don Juan. Canto I. St. 196. lg | seealso = (See also {{sc|Norris) The work an unknown good man has done is like a vein of water flowing hidden underground, secretly making the ground green. Carlyle—Essays. Vamhagen von Ense's Memoirs. | author = | work = | place = | note = | topic = | page = 391 }}

{{Hoyt quote | num = | text = Be a pattern to others, and then all will go well; for as a whole city is affected by the licentious passions and vices of great men, so it is likewise reformed by their moderation. Cicero. | author = | work = | place = | note = | topic = | page = 391 }}


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Rh (See also )


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 770 SUNSET SUPERSTITION


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 SUPERSTITION SUSPICION


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 SWAN

{{Hoyt quote | num = | text = The swan murmurs sweet strains with a faltering tongue, itself the singer of its own dirge. Martial—Epigrams. Bk. XIII. Ep. LXXVII. | seealso = (See also {{sc|Byron) The swan, with arched neck Between her white wings mantling proudly, rows Her state with oary feet. | author = Milton | work = Paradise Lost. | place = Bk. VII. L. 438. | author = | work = | place = | note = | topic = | page = 773 }}

{{Hoyt quote | num = | text = Thus does the white swan, as he lies on the wet grass, when the Fates summon him, sing at the fords of Maeander. Ovid—Ep. VII. Biley's trans. | seealso = (See also {{sc|Byron) The swan's down-feather, That stands upon the swell at full of tide, And neither way inclines. Antony and Cleopatra. Act III. Sc. 2. L. 48. As I have seen a swan With bootless labour swim against the tide And spend her strength with over-matching waves. Henry VI. Pt. in. Act I. Sc. 4. L. 19. | author = | work = | place = | note = | topic = | page = 773 }}

{{Hoyt quote | num = | text = I am the cygnet to this pale faint swan, Who chants a doleful hymn to his own death; And, from the organ-pipe of frailty, sings His soul and body to their lasting rest. King John. Act V. Sc. 7. L. 21. | seealso = (See also {{sc|Byron}}) | author = | work = | place = | note = | topic = | page = 773 }}

{{Hoyt quote | num = | text = (Let music sound while he doth make his choice) Then if he lose he makes a swan-like end. Merchant of Venice. Act III. Sc. 2. | seealso = (See also {{sc|Byron) I will play the swan And die in music. Othello. Act V. Sc. 2. | seealso = (See also {{sc|Byron) For all the water in theoeean, Can never turn the swan's black legs to white, Although she lave them hourly in the flood. Titus Andronicus. Act IV. Sc. 2. L. 101. u You think that upon the score of fore-knowledge and divining I am infinitely inferior to the swans. When they perceive approaching death they sing more merrily than before, because of the joy they have in going to the God they serve. Socrates. See Plato—Phaedo. 77. | seealso = (See also {{sc|Byron, Cicero) , The wild swan's death-hymn took the soul Of that waste place with joy Hidden in sorrow: at first to the ear The warble was low, and full and clear. | author = Tennyson | work = The Dying Swan. | seealso = (See also {{sc|Byron) Some full-breasted swan That, fluting a wild carol ere her death, Ruffles her pure cold plume, and takes the flood With swarthy webs. | author = Tennyson | work = Passing of Arthur. The stately-sailing swan Gives out his snowy plumage to the gale; And, arching proud his neck, with oary feet Bears forward fierce, and guards his osier isle, Protective of his young. Thomson—The Seasons. Spring. L. 775. | author = | work = | place = | note = | topic = | page = 773 }}

{{Hoyt quote | num = | text = The swan on still St. Mary's lake Float double, swan and shadow! Wordsworth—Yarrow Unvisited. | seealso = (See also {{sc|Hood) M SWANEE RIVER Way down upon de Swanee Ribber, Far, far away, Dere's whar ma heart am turning ebber, Dere's whar de old folks stay. All up and down de whole creation, Sadly I roam, Still longing for de old plantation, And for de old folks at home. Stephen Collins Foster—Old Folks at Home. (Swanee Bibber.) SWEARING | seealso = (See also {{sc|Oaths, Vows}}) | topic = | page = 773 }}

{{Hoyt quote | num = | text = A demon holds a book, in which are written the sins of a particular man; an Angel drops on it from a phial, a tear which the sinner had shed in doing a good action, and his sins are washed out. MS. of Alberic, Monk of Monte-Cassino. Found m an article on Dante. Selections from Edinburgh Review. Vol. I. P. 67. | seealso = (See also {{sc|Moore, Sterne}}) | topic = | page = 773 }}

{{Hoyt quote | num = | text = Jack was embarrassed—never hero more, And as he knew not what to say, he swore. | author = Byron | work = The Island. Canto III. St. 5. | author = | work = | place = | note = | topic = | page = 773 }}

{{Hoyt quote | num = | text = Bad language or abuse I never, never use, Whatever the emergency;


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ROBIN


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 SCRIPTURE SCRIPTURE

SCRIPTURE

{{Hoyt quote | num = | text = We search the world for truth; we cull The good, the pure, the beautiful. From all old flower fields of the sou]-


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600

{{Hoyt quote | num = | text = It is happy for you that you possess the talent of pleasing with delicacy. May I ask whether these pleasing attentions proceed from the impulse of the moment, or are the result of previous study? Jane Austen—Pride and Prejudice. Ch.XIV. | seealso = (See also {{sc|Lyttleton) | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = 5 | text = Pleasures he thickest where no pleasures seem; There's not a leaf that falls upon the ground But holds some joy of silence or of sound, Some sprite begotten of a summer dream. BLANCHARiH-/Sonnet VII. Hidden. Joys. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Every age has its pleasures, its style of wit, and its own ways. Nicholas Boileau-Despreaux—The Art of Poetry. Canto III. L. 374. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = But pleasures are like poppies spread; You seize the flower, its bloom is shed. Or like the snow falls in the river, A moment white—then melts forever. Burns—Tarn o' Shunter. L. 59. | seealso = (See also {{sc|Tagore) g The rule of my life is to make business a pleasure, and pleasure my business. Aaron Burr—Letter to Pichon. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Doubtless the pleasure is as great Of being cheated as to cheat. Butler—Hudibras. Pt. II. Canto III. L. 1. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = There is a pleasure in the pathless woods, There is a rapture on the lonely shore, There is society where none intrudes By the deep Sea, and music in its roar. Byron—Childe Harold. Canto IV. St. 178. if Ludendj etiam est quidam modus retinendus, ut ne nimis omnia profundamus, elatique voluptate in aliquam turpitudinem delabamur. In our amusements a certain limit is to be placed that we may not devote ourselves to a fife of pleasure and thence fall into immorality. CiCEBO—De Officiis. I. 29. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Omnibus in rebus voluptatibus maximis fastidium finitimum est. In everything satiety closely follows the greatest pleasures. Cicero—De Oratore. III. 25. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Voluptas mentis (ut ita dicam) pra;stringit oculos, nee habet ullum cum virtute commercium. Pleasure blinds (so to speak) the eyes of the mind, and has no fellowship with virtue. Cicero—De Senectute. XII. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Divine Plato escam malorum appeliat voluptatem, quod ea videlicet homines capiantur, ut pisces hamo. Plato divinely calls pleasure the bait of evil, inasmuch as men are caught by it as fish by a hook. Cicero—De Senectute. XIII. 44. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = 15 | text = Who pleases one against his will. Congreve—The Way of the World. Epilogue. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = That, though on pleasure she was bent, She had a frugal mind. | author = Cowper | work = History of John Gilpin. St. 8. | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Pleasure admitted in undue degree Enslaves the will, nor leaves the judgment free. | author = Cowper | work = Progress of Error. L. 267. | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = 15 | text = Rich the treasure, Sweet the pleasure, Sweet is pleasure after pain. Dryden—Alexander's Feast. L. 58. | seealso = (See also {{sc|Horace, Meredith, Spenser}}) | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Men may scoff, and men may pray, But they pay Every pleasure with a pain. Henley—Ballade of Truisms. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Follow pleasure, and then will pleasure flee. Flee pleasure, and pleasure will follow thee. Heywood—Proverbs. Pt. I. Ch. X. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Ficta voluptatis causa sint proxima veris. Let the fictitious sources of pleasure be as near as possible to the true. Horace—Ars Poetica. 338. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Sperne Mphiptates; nocet empta dolore voluptas. Despise pleasure; pleasure bought by pain is injurious. Horace—Epistles. I. 2. 55. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = Vivo et regno, simul ista reliqui Quse vos ad ccelum effertis rumore secundo. I live and reign since I have abandoned those pleasures which you by your praises extol to the skies. Horace—Epistles. I. 10. 8. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}

{{Hoyt quote | num = | text = I fly from pleasure, because pleasure has ceased to please: I am lonely because I am miserable. | author = Samuel Johnson | work = Basselas. Ch. III. | author = | work = | place = | note = | topic = Pleasure | page = 600 }}


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Ings also, which were alwaies much esteemed of by the Ancients, when they are opportunely made, do in like manner impress their vertue upon us, in as much as they do affect the spirit of him that carries them with gladness or sadness, and render him courteous, or terrible, bold, or fearfull, amiable, or hatefull; in as much as they do fortifie us against sickness, poisons, enemies, evill spirits, and all manner of hurtfull things, or, at least will not suffer us to be kept under them. Now the manner of making these kinds of Rings, is this, viz. when any Star ascends fortunately, with the fortunate aspect, or conjunction of the Moon, we must take a stone, and Hearb that is under that Star, and make a Ring of the Metall that is sutable to this Star, and in it fasten the stone, putting the Hearb, or root under it; not omitting the inscriptions of images, names, and Characters, as also the proper suffumigations, but we shall speak more of these in another place, where we shall treat of Images, and Characters. So we read in Philostratus Jarchus, that a wise Prince of the Indians bestowed seven Rings made after this manner, marked with the vertues, and names of the seven Planets, to Apollonius, of which he wore every day one, distinguishing them according to the names of the dayes, by the benefit of which he lived above one hundred and thirty years, as also alwaies retained the beauty of his youth. In like manner Moses the Law-giver, and ruler of the Hebrews, being skilled in the Egyptian Magick, is said by Josephus to have made Rings of love, and oblivion. There was also, as saith Aristotle, amongst the Cireneans a Ring of Battus, which could procure love and honour. We read also that Eudamus a cerain Philosopher made Rings against the bites of Serpents, bewitchings, and evil spirits. The same doth Josephus relate of Solomon. Also we read in Plato that Gygus, King of Lydia had a Ring Rh


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 of wonderfull, and strange vertues, the seal of which, when he turned it toward the palm of his hand, no body could see him, but he could see all things: by the opportunity of which Ring he ravished the Queen, and slew the King his Master, and killed whomsoever he thought stood in his way, and in these villanies no body could see him, and at length by the benefit of this Ring be became King of Lydia.

Here be wonderfull vertues of places accompanying them, either from things there placed, or by the influences of the Stars, or in any other way. For as Pliny relates of a Cuckow, in what place any one doth first hear him, if his right foot be marked about and, and that foot-step digged up, there will no Fleas be bred in that place where it is scattered. So they say that the dust of the track of a Snake being gathered up, and scattered amongst Bees, makes them return to their hives. So also that the dust, in which a Mule hath rolled himself, being cast upon the Body, doth mitigate the heat of love, and that the dust wherein a Hawk hath rolled her self, if it be bound to the body in a bright red cloth, cures the quartane. So doth the stone taken out of the nest of a Swallow, as they say, presently relieve those that have the falling sickness, and being bound to the party, continually preserve them, especially if it be rolled in the blood, or heart of a Swallow. And it is reported That if any one shall cut a veine, and being fasting, shall go over a place where any one lately fell with the fit of a Falling sickness, that he shall fall into the same disease. And Pliny reports, that to fasten an Iron naile in that place where he that fell with a fit of the Falling sickness first pitched his head, will free him from his disease. So they say that an Hearb growing upon the head of any image, being gathered, and Rh


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 bound up in some part of ones garment with a red thread, shall presently allay the headach; and that any Hearb gathered out of the brooks or rivers before Sun rising, and no body see him that gathers it, shall cure the Tertian, if it be bound to the left arm, the sick party not knowing what is done. But amongst places that are appropriated to the Stars, all stinking places, dark, underground, religious, and monrnfull places, as Church-yards, tombes, and houses not inhabited by men, and old, tottering, obscure, dreadfull houses, and solitary dens, caves, and pits, also fish-ponds, standing pools, fennes, and such like are appropriated to Saturne. Unto Jupiter are ascribed all privileged places, Consistories of noble men, Tribunals, Chaires, places for Exercises, Schools, and all beautifull, and clean places, scattered, or sprinkled with divers odours. To Mars, fiery, and bloody places, furnaces, bake-houses, shambles, places of execution, and places where there have been great battailes fought, and slaughters made, and the like. To the Sun, light places, the Serene Aire, Kings Pallaces, and Princes Courts, Pulpits, Theators, Thrones, and all kingly, and Magnificent places. To Venus, pleasant fountains, green Meadows, flowrishing Gardens, garnished beds, stews (and according to Orpheus) the sea, the sea shore, baths, dancing-places, and all places belonging to women. To Mercury, shops, schools, ware-houses, Exchange for Merchants, and the like. To the Moon, wildernesses, woods, rocks, hils, mountains, forrests, fountains, waters, rivers, seas, sea-shores, ships, groves, high-waies, and granaries for Corn, and such like. Upon this account they that endeavor to procure love, are wont to bury for a certain time the instruments of their art, whether they be rings, images, looking-glasses, or any other, or hide them in a stew house, because in that place they will contract some venerall faculty, no otherwise then things that stand in stinking places, become stinking, and those in an Aromaticall place, become Aromaticall, and of a sweet savour. The four corners of the Earth also pertain to this matter. Hence they that are to gather a Saturnall, Martiall, or Joviall Hearb, must look towards the East, or South, partly because


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 they desire to be orientall from the Sun, and partly, because of their principall houses, viz.> Aquarius, Scorpius,Sagittarius are Southern signes, so also are Capricornus, and Pisces. But they that will gather a Venerall, Mercuriall. or Lunary Hearb, must look towards the West, because they delight to be western, or else they must look Northward, because their principall houses, ''viz. Taurus, Gemini, Cancer, Virgo are Northern signes, so in any Solary work we must look towards the Eas, or South, but rather towards the Solary'' body, and light.

Chapter xlix. Of Light, Colours, Candles, and Lamps, and to what Stars, Houses, and Elements severall colours are ascribed.
Light also is a quality that partakes much of form, and is a simple act, and a representation of the understanding: it is first diffused from the Mind of God into all things, but in God the Father, the Father of Light, it is the first true light; then in the Son a beautifull overflowing brightness, and in the Holy Ghost a burning brightness, exceeding all Intelligencies; yea, as Dyonisius saith, of Seraphins, In Angels therefore it is a shining intelligence diffused, an abundant joy beyond all bounds of reason yet received in divers degrees, according to the Nature of the intelligence that receives it; Then it descends into the Celestiall bodies, where it becomes a store of life, and an effectuall propagation, even a visible splendor. In the fire a certain naturall liveliness infused into it by the heavens. And lastly in men, it is a clear discourse of reason, an knowledge of divine things, and the whole rationall: but this is manifold, either


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 by reason of the disposition of the body, as the Peripateticks will have it, or which is more true, by reason of the good pleasure of him that bestows it, who gives it to every one as he pleaseth. From thence it passeth to the fancy, yet above the sense, but only imaginable, and thence to the sence, but especially to that of the eyes; In them it becomes a visible clearness, and is extended to other perspicuous bodies, in which it becomes a colour, and a shining beauty, but in dark bodies it is a certain beneficiall and generative vertue, and penetrates, to the very center, where the beames of it being collected into a narrow place, it becomes a dark heat, tormenting, and scorching, so that all things perceive the vigour of the light according to their capacity, all which joyning to it self with an enlivening heat, and passing through all things, doth convey its qualities, and vertues through all things. Therefore Magicians forbid the Urin of a sick man to be sprinkled in the shadow a sick man, or to be uncovered against the Sun or the Moon, because the rayes of the light penetrating, bringing suddenly with it the noxious qualities of the sick bodies, convey them into the opposite body, and affect that with a quality of the same kind. This is the reason why Enchanters have a care to cover their Enchantments with their shadow. So the Civet cat make all Dogs dumb with the very touch of her shadow. Also there are made artificially some Lights, by Lamps, Torches, Candles, and such like, of some certain thing, and liquors opportunely chosen, according to the rule of the Stars, and composed amongst themselves according to their congruity, which when they be lighted, and shine alone, are wont to produce some wonderfull, and Celestiall effects, which men many times wonder at, as Pliny reports out of Anaxilaus, of a poison of Mares after copulation, which being lighted in Torches, doth monstrously represent a sight of horse heads: the like may be done of Asses, and flies, which being tempered with wax, & lighted, make a strange sight of flies: and the skin of a Serpent lighted in a Lamp, maketh Serpents appear. And they say when Grapes are in their


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 flower, if any one shall bind a Viall to them full of Oile, and shall let it alone till they be ripe, and then the Oile be lighted in a Lamp, it makes Grapes to be seen. And so in other fruits. If Centory be mixed with Honey, and the blood of a Lapwing, and be put in a Lamp, they that stand about will seem a great deal bigger then they are wont: and if it be lighted in a clear night, the Stars will seem to be scattered the one from the other. Such force also is in the inke of the Cuttle fish, that it being put into a Lamp, makes Black-mores appear. It is also reported, that a Candle made of some certain Saturnine things, if being lighted, it be extinguished in the mouth of a man newly dead, will afterwards, as oft as it shines alone, bring great sadness, and fear upon them that stand about it. Of such like Torches, Lamps, doth Hermes speak more of, also Plato, and Chyrannides, and of the latter writers Albertus in a certain Treatise of this particular thing. Colours also are a kind of lights, which being mixed with things, are wont to expose them to those Stars, to which they are agreeable. And we shall afterwards speak of some colours, which are the lights of the Planets, by which even the natures of fixed Stars themselves are understood, which also may be applyed to the flames of Lamps, and Candles. But in this place we shall relate how the colours of inferiour mixt things are distributed to divers Planets. For all colours, black, lucid, earthy, leaden, brown, have relation to Saturne. Saphire, and airy colours, and those which are alwaies green, clear, purple, darkish, golden, mixed with Silver, belong to Jupiter. Red colours, and burning, fiery, flaming, violet, purple, bloody, and iron colours, resemble Mars. Golden, Saffron, purple, and bright colours, resemble the Sun. But all white, fair, curious, green, ruddy, betwixt saffron, and purple, resemble Venus, Mercury, and the Moon. Moreover amongst the houses of the heaven, the first and seventh hath white colour: the second, and twelfth green: the third, and eleventh saffron: the fourth, and the tenth red: the fift, and ninth honey colour: the sixt, and eighth,


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 black. The Elements also have their colours, by which Naturall Philosophers judge of the complexion and property of their nature; For an earthy colour, caused of coldness, and dryness is brown, and black, and manifests black choller, and a Saturnine nature; the blew tending towards whiteness, doth denote flegme: for cold makes white, moisture and dryness makes black: reddish colour shews blood, but fiery, flaming, burning hot, shew choller, which by reason of its subtilty, and aptness to mix with others, doth cause divers colours more: for if it be mixed with blood, and blood be most predominant, it makes a florid red; if choller predominate, it makes a redish colour; if there be an equall mixtion, it makes a sad red. But if adust choller be mixed with blood, it makes a Hempen colour, and red, if blood predominate, and somewhat red if choller prevaile; but if it be mixed with a melancholy humour, it makes a black colour, but with malancholy, and flegme together, in an equall proportion, it makes a Hempen colour: If flegme abound, a mud colour, if melancholy, a blewish; but if it be mixed with flegme alone, in an equall proportion, it makes a citrine colour; if unequally, a pale, or palish. Now all colours are more prevalent, when they be in silk, or in metals, or in perspicuous substances, or pretious stones; and in those things which resemble Celestiall bodies in colour, especially in living things.

Chapter l. Of Fascination, and the Art thereof.
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 binding, which comes from the spirit of the Witch, through the eyes of him that is bewitched, entering to his heart. Now the instrument of Fascination is the spirit, viz. a certain pure, lucid, subtile vapour, generated of the purer blood, by the heat of the heart. This doth alwaies send forth, through the eyes, rayes like to it self; Those rayes being sent forth, do carry with them a spirituall vapour, and that vapour a blood, as it appears in bleer, and red eyes, whose raies being sent forth to the eyes of him that is opposite, and looks upon them, carries the vapour of the corrupt blood, together with it self, by the contagion of which, it doth infect the eyes of the beholder with the like disease. So the eye being opened, and intent upon any one with a strong imagination, doth dart its beams, which are the Vehiculum of the spirit into the eyes of him that is opposite to him, which tender spirit strikes the eyes of him that is bewitched, being stirred up from the heart of him that strikes, and possesseth the breast of him that is stricken, wounds his heart, and infects his spirit. Whence Apuleius saith, Thy eyes sliding down through my eyes, into mine inward breast, stir up a most vehement burning in my Marrow. Know therefore that men are most bewitched, when with often beholding they direct the edge of their sight to the edg of their sight that bewitch them, and when their eyes are reciprocally intent one upon the other, and when raies are joyned to raies, and lights to lights, for then the spirit of the one is joyned to the spirit of the other, and fixeth its sparks: So are strong ligations made, and so most vehement loves are inflamed with the only raies of the eyes, even with a certain sudden looking on, as if it were with a dart, or stroke penetrating the whole body, whence then the spirit, and amorous blood being thus wounded, are carried forth upon the lover, and enchanter, no otherwise then the blood, and spirit of the vengeance of him that is slain, are upon him that slayes him. Whence Lucretius sang concerning those amorous bewitchings.

"The body smitten is, but yet the mind Is wounded with the darts of Cupid blind. All parts do Simpathize i' th' wound, but know The blood appears in that which had the blow."

So great is the power of Fascination, especially when the vapours of the eyes are subservient to the affection. Therefore Witches use Collyries, ointments, alligations, and such like, to affect, and corroborate the spirit this or that manner. To procure love, they use venereall collyries, as Hippomanes, the blood of Doves, or Sparrows, and such like. To induce fear, they use Martiall Collyries, as of the eyes of Wolves, the Civet Cat, and the like. To procure misery or sickness, they use Saturnine, and so of the rest.

Chapter li. Of certain observations, producing wonderfull Vertues.
They say that certain acts, and observations have a certain power of naturall things, that they believe diseases may be expelled, or brought thus, and thus. So they say that quartanes may be driven away if the parings


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 of the nails of the sick be bound to the neck of a live Eel in a linnen clout, and she be let go into the water. And Pliny saith, that the paring of a sick mans nailes of his feet, and hands being mixed with wax, cure the quartan, tertian, and quotidian Ague, and if they be before Sun rising fastened to another mans gate, will cure such like diseases. In like manner let all the parings of the nailes be put into Pismires caves, and they say that that which begun to draw the nailes first must be taken, and bound to the


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 neck, and by this means will the disease be removed. They say that by Wood stricken with lightning, and cast behind the back with ones hands, any disease may be cured, and in quartanes a piece of a naile from a Gibbet, wrapt up in Wooll, and hanged about the neck, cures them; also a Rope doth the like, that is taken from a Gallows, and hid under ground, that the Sun cannot reach it. Also the throat of him that hath a hard swelling, or imposthume, being touched with the hand of him that dyed by an immature death, is cured thereby. Also they say, that a woman is presently eased of her hard travel, if any one shall put into the bed, where the woman in travel is, a stone, or dart, with which either of these Animals, viz. a Man, a Boar, or a Bear were at one blow killed. The same also, as they say, doth a spear that is pulled out of the body of a man, if it shall not first touch the ground; also they say that Arrows pulled out of the body of a man, if they have not touched the Earth, and be put under any one lying down, will procure love; Also they say that the falling sickness is cured by meat made of the flesh of a wild beast, slain in the same manner as a man is slain. Also they say that a mans eyes that are washed three times with the water wherein he hath washed his feet, shall never be sore or bleer. It is said that some do cure diseases of the groin with threed taken out of the Weavers Loom, being tyed in nine, or seven knots, the name of some Widow being named at every knot. Also the Spleen of Catle extended upon pained Spleens, cures them, if he that applies it, saith that he is applying a medicine to the Spleen to cure, and ease it: After this, they say, the patient must be shut into a sleeping room, the dore being sealed up with a Ring, and some verse be repeated over nineteen times. The Urine of a green Lizard cures the same disease, if it be hanged up in a pot before the patients bed-chamber, so that he may, as he comes in and out, touch it with his hand. Also a Lizard killed in the Urine of a Calf, as they say, retains his lust that put it in: but he that shall put his own Urine into a Dogs Urine, is said to be made thereby dull to venerous acts, and to feel a benummedness in his loins. They say, that if ones own Urine be


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 dropped upon the foot in the morning, it is a remedy against all evil medicines. And a little Frog climbing up a tree, if any one shall spit in his mouth, and then let him escape, is said to cure the Cough. It is a wonderfull thing, but easy to experience, what Pliny speaks of, If any one shall be sorry for any blow that he hath given another afar off, or nigh at hand, if he shall presently spit into the middle of that hand with which he gave the blow, the party that was smitten shall presently be freed from pain. This hath been approved of in a four-footed beast that hath been sorely hurt. Some there are that aggravate the blow before they give it. In like maner spitle carried in the hand, or to spit in the shooe of the right foot before it be put on, is good when any one passeth through a dangerous place. They say that Wolves will not come to a field, if one of them be taken, and the blood let by little and little out of his legs, being unbroken, with a knife, and sprinkled about the outsides of the field, and he himself be buried in that place, from which he was first drawn. The Methanenses, Citizens of Trezenium, accounted it as a present remedy for preserving of Vines from the wrong of the Southern wind, having alwaies found it by most certain experience; if whilest the wind blows, a white Cock should be pulled to pieces in the middle by two men, both which keeping their part, must walk round the Vineyard, and both meeting in the place from whence they began their Circuit, must that place bury the pieces of the Cock. They say also that if any one shall hold a Viper over a vapour with a staffe, he shall prophecy, and that the staffe wherewith a Snake was beaten is good against diseases of breeding women. These things Pliny recites. It is said also in gathering roots and hearbs, we must draw three circles round about them, first with a sword, then dig them up, taking heed in the mean time of a contrary wind. Also they say, that if any one shall measure a dead man with a rope, first from the Elbow to the biggest finger, then from the shoulder to the same finger, and afterwards from the head to the feet, making thrice those mensurations, if any one afterward shall be measured with the same rope in the same maner,


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 he shall not prosper, but be unfortunate, and fall into misery, and sadness. And Albertus out of Chyrannis saith, that if any woman hath enchanted thee to love her, take the sheet she lies in, and piss through her hood, and her right sleeve, out of doors, and the enchantment will be quitted. And Pliny saith, that to sit by women great with child, or when a medicine is given to any one of them, the fingers being joyned together like the teeth of a Kemb, is a charm. This was known by experience in Alcumena breeding Hercules: and so much the worse, if that be done about one, or both knees. Also to sit cross legged, is Sorcery, therefore it was forbiden to be done in the Counsels of Princes, and Rulers, as a thing which hindred all acts. And it is said, if any one standing before the door call the man by his name, that is lying with a woman, and he answer, if then he fasten a knife, or needle on the door, and break it, the edge being downward, he that is in the bed with the woman cannot couple with her as long as those things shall be there.

==Chapter lii. Of the Countenance, and Gesture, the Habit, and Figure of the Body, and to what Stars any of these do answer; whence Physiognomy, and Metoposcopy, and Chyromancy, Arts of divination, have their grounds.== The countenance, gesture, the motion, setting, and figure of the body, being accidentall to us, conduce to the receiving of Celestiall gifts, and expose us to the superiour bodies, and produce certain effects in us, no otherwise then in Hellebor, which when thou gatherest, if thou pullest the leaf upward, it draws the humors upward, and causeth vomiting; if downward, it causeth purging, by drawing the humor downward. How much also the countenauce, gesture, do affect the sight, imagination, and Animall spirit, no man is ignorant. So they that couple for generation, for the most part are wont to


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 make an impression on the children that are then begotten, of that countenance which they themselves then form, or imagine: So a mild, and cheerfull countenance of a Prince in the City, makes the people joyfull: but fierce, and sad, terrifies them: so the gesture, and countenance of any one lamenting, doth easily move to pitty: So the shape of an amiable person, doth easily excite to love. Thou must know that such like gestures, and figures, as harmonies of the body do expose it no otherwise to the Celestials, then odours, and the spirit of a Medicine, and internall passions do the soul. For as Medicines, and passions of the mind are by certain dispositions of the Heaven increased so also the gesture, and motion of the body do get an efficacy by certain influences of the heavens. For there are gestures resembling Saturne, which are melancholy, and sad, as are beating of the breast, striking of the head: also such as are Religious, as the bowing of the knee, and a fixt look downwards, as of one praying, also weeping, and such like, as are used by an Austere, and Saturnine man, such an one as the Satyrist describes, saying,

"With hang'd down head, with eyes fixed to the ground, His raging words bites in, and muttering sound He doth express with powting lips -"

A cheerfull, and honest countenance, a worshipfull gesture, clapping of the hands, as of one rejoycing, and praising; also the bending of the knee, with the head lifted up, as of one that is worshiping, are ascribed to Jupiter. A sowre, fierce, cruell, angry, rough countenance, and gesture, are ascribed to Mars. Solary are honourable, and couragious gestures, and countenances: also walkings abroad, bending of the knee, as of one honoring a King with one knee. Venereal, are dances, embraces, laughters, amiable, and cheerfull countenances. Mercuriall are inconstant, quick, variable, and such like gestures, and countenances. Lunary are such as are moveable, poisonfull, and childish, and the like. And as we have spoke of gestures, so also are the shapes of men distinct. For Saturne bespeaks a man to be of a


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 black, and yellowish colour, lean, crooked, of a rough skin, great veines, hairy all over his body, little eyes, of a frowning forehead, of a thin beard, great lips, eyes intent upon the ground, of a heavy gate, striking his feet together as he walks, crafty, witty, a seducer, and murderous. Jupiter signifies a man to be of a pale colour, darkish red, a handsome body, good stature, bold, of great eyes, not black altogether, large pupill, short nostrils, not equall, great teeth before, curld hair, of good disposition, and manners. Mars makes a man red, of a red hair, round face, yellowish eyes, of a terrible, and sharp looks, bold, jocund, proud, crafty. The Sun makes a man of a tauny colour, betwixt yellow and black, dasht with red, of a short stature, yet of a handsome body, without much hair, and curld, of yellow eyes, wise, faithfull, desirous of praise. Venus signifies a man to be tending towards blackness, but more white, with mixture of red, of a handsome body, a fair, and round face, fair hair, fair eyes, the blackness whereof is more intense, of good manners, and honest love, also kind, patient, and jocund; Mercury signifies a man not much white, or black, of a long face, high forehead, fair eyes, not black, to have a streight, and long nose, thin beard, long fingers, to he ingenious, a subtile inquisitor, turn-coat, and subject to many fortunes. The Moon signifies a man to be in colour white, mixed with a little red, of a fair stature, round face, with some marks in it, eyes not fully black, frowning forehead, also kind, gentle, sociable.

The Signes also, and faces of Signes have their figures, and shapes, which he that would know, must seek them out in books of Astrology. Lastly, upon these figures, and gestures, Physiognomy, and Metoposcopy, arts of divination do depend: Also Chyromancy, foretelling future events, not as causes, but as signes through like effects, caused by the same cause. And although these divers kinds of divinations may seem to be done by inferiour, and weak signes, yet the judgements of them are not to be slighted, or condemned, when prognostication is made by them, not out of superstition, but by reason of the harmoniacall correspondency of all the parts of the body. Whosoever therefore doth the more exactly imitate the Celestiall bodies,


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 either in nature, study, action, motion, gesture, countenance, passions of the mind, and opportunity of the season, is so much the more like to the heavenly bodies, and can receive larger gifts from them.

Chapter liii. Of Divination, and its kinds.
There are some other kinds of divinations, depending upon naturall causes, which are known to every one in his art, and experience, to be in divers things; by which Physitians, husbandmen, shepheards, Mariners, and every one of these out of probable signes do Prognosticate. Many of these kinds Aristotle made mention of in his Book of Times. Amongst which Auguria, and Auspicia are the chiefest, which were in former time in such esteem amongst the Romanes, that they would do nothing that did belong to private or publique business without the counsell of the Augures: Cicero also in his Book of Divinations largely declares, that the people of Tuscia would do nothing without this art. Now there are divers kinds of Auspicia's: for some are called Pedestria (i.e.) which are taken from four-footed beasts: Some are called Auguria, which are taken from birds: Some are Celestiall, which are taken from thundrings, and lightnings; some are called Caduca (i.e.) when any fell in the temple, or elsewhere; Some were sacred, which were taken from sacrifices. Some of these were called Piacula, and sad Auspicia, as when a sacrifice escaped from the Altar, or being smitten made a bellowing, or fell upon another part of his body then he should. To these is added Exauguration, viz., when the rod fell out of the hand of the Augure, with which it was the custome to view, and take notice of the ''Aupicium. Michael Scotus makes mention of twelve kinds of Auguria's, viz. Six on the right hand, the names of which he saith are Fernova, Fervetus, Confert, Emponenthem, Sonnasarnova, Sonnasarvetus:''


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 and the other six on the left hand, the names of which are, Confernova, Confervetus, Viaram, Herrenam, Scassarnova, and Scassarvetus. Then expounding their names, he saith, Fernova is an Augurium; when thou goest out of thy house to do any business, and in going thou seest a man, or a bird going, or flying, so that either of them set himself before thee upon thy left hand, that is a good signification, in reference to thy business. Fervetus is an Augurium; when thou shalt go out of thy house for to do any business, and in going thou findest or seest a bird, or a man resting himself before thee on the left side of thee, that is an ill sign in reference to thy business: Viaram is an Augurium; when a man or a bird in his journey, or flying passeth before thee, coming from the right side of thee, and bending toward the left, goeth out of thy sight, that is a good sign concerning thy business. Confernova is an Augurium; when thou dost first find a man, or a bird going, or flying, and then he rest himself before thee on thy right side, thou seeing of it, that is a good sign concerning thy business; Confervetus is an Augurium; when first thou findest, or seest a man, or a bird bending from thy right side, it is an ill sign concerning thy business. Scimasarnova is an Augurium; when a man, or a bird comes behind thee, and outgoeth thee, but before he comes at thee, he rests, thou seeing of him on thy right side, it is to thee a good sign. Scimasarvetus is an Augurium; when thou seest a man, or bird behind thee, but before he comes to thee he rests in that place, thou seeing of it, is a good sign.

Scassarvetus is when thou seest a man, or a bird passing by thee, and resting in a place on thy left side, it is an evill sign to thee.

Emponenthem is when a man, or a bird, coming from thy left side, and passing to thy right, goeth out of thy sight without resting, it is a good sign. Hartena is an Augurium; if a man or a bird coming from thy right hand, passing behind thy back to thy left, and thou shall see him resting any where, this is an evill sign. Thus much Scotus. The Ancients did also prognosticate from sneesings, of which Homer in the seventeenth book of his Odyssey makes mention, because


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 they thought they proceeded from a sacred place, viz. the head, in which the intellect is vigourous, and operative. Whence also whatsoever speech came into the breast, or mind of a man rising in the morning unawares, is said to be some presage, and an Augurium.

Chapter liiii. Of divers certain Animals, and other things which have a signification in Auguria's.
All the Auspicia which first happen in the beginning of any enterprise are to be taken notice of: as, if in the beginning of thy work thou shalt perceive that Rats have gnawn thy garments, desist from thy undertakings; If going forth thou shalt stumble at the threshold, or if in the way thou shalt dash thy foot against any thing, forbear thy journey; If any ill omen happen in the beginning of thy business, put off thy undertakings, least thy intentions be wholly frustrated, or accomplished to no purpose; but expect and wait for a fortunate hour for the dispatching of thy affairs with a better omen. We see that many Animals are, by a naturall power imbred in them, propheticall. Doth not the Cock by his crowing diligently tell you the hours of the night, and morning, and with his wings spread forth chase away the Lion; and many birds with their singing, and chattering, and flies by their sharp pricking foretell rain, and Dolphins by their often leaping above the water, fore-run tempests. It would be too long to relate all the passages, which the Phrygians, Cilicians, Arabians, Umbrians, Tuscians, and other peoples, which follow the Auguria's, learned by birds. These they have proved by many experiments, and examples. For in all things the Oracles of things to come are hid: but those are the chiefest which Ominall birds shall foretell. These are those which the Poets relate were turned from men into birds. Therefore what the Daw declares, hearken, and mark, observing her setting as she sits, and


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 her manner of flying, whether on the right hand, or left, whether clamorous, or silent, whether she goes before, or follows after, whether she waits for the approach of him that passeth by, or flies from him, and which way she goes; all these things must be diligently observed. Orus Apollo saith in his Hyeroglyphicks, Daws that are twins signifie marriage, because this Animall brings forth two eggs, out of which male, and female must be brought forth: But if (which seldom happens) two males be generated, or two females, the males will not couple with any other females, nor females with any other males, but will alwaies live without a mate; and solitary. Therefore they that meet a single Daw, divine thereby that they shall live a single life. The same also doth a black Hen Pigeon betoken; for after the death of her mate, she alwaies lives single. Thou shalt as carefully observe Crows, which are as significant as Daws, yea, and in greater matters. It was Epictetus the Stoicks Philosophers judgment, who was a Sage Author, that if a Crow did croke over against any one, it did betoken some evill, either to his body, fortune, honour, wife, or children. Then thou shall take heed to Swans, who foreknow the secrets of the waters, for their cheerfulness doth presage happy events not only to Marriners, but all other travellers, unless they be overcome by the coming over of a stronger, as of an Eagle, who by the most potent Majesty of her soveraignty makes null the predictions of all other birds, if she speaks to the contrary; for she flies higher then all other birds, and is of more acute sight, and is never excluded from the secrets of Jupiter: She portends advancement, and victory, but by blood; because she drinks no water but blood. An Eagle flying over the Locrensians, fighting against the Crotoniensians gave them victory. An Eagle setting her self unawares upon the Target of Hiero, going forth to the first War, betokened that he should be King. Two Eagles sitting all day upon the house at the birth of Alexander of Macedonia, did portend to him an omen of two Kingdomes, ''viz. Asia, and Europe. An Eagle also taking off the hat of Lucias Tarquinius Priscus, Son to Demarathus the Corinthian'' (flying from home by reason of some discord,


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 and being come into Hetraria, and going to Rome) and then flying high with it, and afterwards putting it upon his head again, did portend to him the Kingdome of the Romans. Vulturs signifie difficulty, hardness, ravenousness, which was verified in the beginning of building of Cities. Also they foretell the places of slaughter, coming seven dayes before hand; and because they have most respect to that place where the greatest slaughter shall be, as if they gaped after the greatest number of the slain; therefore the ancient Kings were wont to send out spies to take notice what place the Vulturs had most respect to. The Phoenix promiseth singular good success, which being seen anew, Rome was built very auspiciously. The Pellican, because she hazards her self for her young, signifies that a man should out of the zeal of his love undergo much hardship. The painted bird gave the name to the City of Pictavia, and foreshewed the lenity of that people by its colour, and voice. The Heron is an Augurium of hard things. The Stork is a bird of concord, and makes concord. Cranes gives us notice of the trechery of enemies. The bird Cacupha betokens gratitude, for she alone doth express love to her Dam, being spent with old age. On the contrary, Hippopotamus that kils his Dam, doth betoken ingratitude for good turn, also injustice. The bird Origis is most envious, and betokens envy.

Amongst the smaller birds, the Pie is talkative, and foretels guests. The bird Albanellus flying by any one, if from the left to the right, betokens cheerfulness of entertainment, if contrarywise, betokens the contrary. The scritch Owl is alwaies unlucky, so also is the horn Owl, who because she goes to her young by night unawares, as death comes unawares, is therefore said to foretell death: yet sometimes, because she is not blind in the dark of the night, doth betoken diligence, and watchfulness, which she made good, when she sate upon the spear of ''Hiero. Dido, when she sees the unlucky Owl, pittied Æneas,'' whence


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 the Poet sang,

"The Owl sitting on top of th' house alone, Sends forth her sad complaints with mournfull tone."

And in another place,

"The slothfull Owl by mortals is esteem'd A fatall omen -"

The same same bird sang in the Capitoll when the Romane affaires were low at Numantia, and when Fregelia was pulled down for a conspiracy made against the Romans. Almadel saith, that Owls, and night-ravens, when they turn aside to strange countries, or houses, betoken the death of the men of that country, and those houses; for those birds are delighted with dead Carkases, and perceive them before hand. For men that are dying have a neer affinity with dead Carkases. The Hawk also is a foreteller of contention, as Naso sings.

"We hate the Hawk, because that arms amongst She alwaies lives -"

Lelius the Embassadour of Pompey was slain in Spain amongst the Purveyours, which misfortune, a Hawk flying over the head, is said to foretell. And Almadel saith, that these kind of birds fighting amongst themselves, signifie the change of a Kingdome; but if birds of another kind shall fight with them, and are never seen to come together again, it portends a new condition, and state of that Country. Also little birds by their coming to, or departing from, foreshew that a family shall be inlarged, or lessened, and their flight, by how much the more serene it is, by so much the more laudable. Whence Melampus the Augure conjectured at the slaughter of the Greeks by the flight of little birds, when he saith, Thou seest that no bird taketh his flight in fair weather. Swallows, because when they are dying they provide a place of safety for their young, do portend a great patrimony, or Legacy after the death of


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 friends. A Bat meeting any one running away, signifies an evasion: for although she have no wings, yet she flies. A Sparrow is a bad omen to one that runs away, for she flies from the Hawk, and makes hast to the Owl, where she is in as great danger: yet in love she is fortunate, for being stirred up with lust, couples seven times in an hour. Bees are a good omen to Kings, for they signifie an obsequious people. Flies signifie importunity, and impudency, because being oftentimes driven away, they do yet continually return. Also domestick birds are not without some Auguria's, for Cocks by their crowing promote hope, and the journey of him that is undertaking it. Moreover Livia the mother of Tiberius, when she was great with him, took a Hen-Egg and hatched it in her bosome, and at length came forth a Cock chick with a great comb, which the Augures interpreted that the child that should be born of her should be King. And Cicero writes that at Thebais Cocks, by their crowing all night, did presage that the Bætians would obtain victory against the Lacedæmonians: and the reason is according to the Augures interpretations, because that bird when he is beaten is silent, but when he himself hath overcome, crows. In like manner also omens of events are taken from beasts. For the meeting of a Weesel is ominous, also meeting of a Hare is an ill omen to a traveller, unless she be taken. A Mule also is bad, because barren. A Hog is pernicious, for such is his nature, and therefore signifies pernicious men. A Horse betokens quarrellings, and fightings: whence Anchises seeing of white Horses, cries out in Virgil,

"With War are Horses arm'd, yea threaten War."

But when they are joyned together in a Chariot, because they draw with an equall yoke, they signifie that peace is to be hoped for. An Asse is an unprofitable creature, yet did Marius good, who when he was pronounced an enemy to his country, saw an Asse disdaining provender that was offered to him, and running to the water, by which Augury, he supposing he saw a way of safety shewed to


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 him, intreated the aid of his friends, that they would convey him to the Sea; which being granted, he was set into a little ship, and so escaped the threats of Silla the Conqueror. If the Foal of an Asse meet any one going to an Augury, he signifies labor, patience, and hinderances. A Wolf meeting any one is a good sign, the effect whereof was seen in Hiero of Sicilia, from whom a Wolf snatching away a book whilest he was at school, confirmed to him the success of the Kingdom: but yet the Wolf makes him speechless whom he sees first. A Wolf rent in pieces a Watchman of P. Africanus, and C. Fulvius at Minturn, when the Romane Army was overcome by the fugitives in Sicilia. Also he signifies perfidious men, such as you can give no credit to: which was known in the progeny of Romanes. For the faith which they long since sucked from their mother the Wolf, and kept to themselves from the beginning, as by a certain law of nature, passed over to their posterity. To meet a Lion, seeing she is amongst Animals the strongest, and striking terrour into all the rest, is good. But for a woman to meet a Lionesse, is bad, because she hinders conception, for a Lionesse brings forth but once. To meet Sheep, and Goats is good. It is read also in the Ostentarian of the Tuscians, if this Animall shall wear any unusuall colour, it portends to the Emperour plenty of all things, together with much happiness. Whence Virgil to Pollio sings thus,

"But in the Meadows Rams shall Skarlet bear, And changing, sometimes golden Fleeces wear."

It is good also to meet Oxen treading out Corn, but better to meet them plowing, which although breaking the way hinder thy journey, yet by the favour of their Auspicium will recompence thee again. A Dog in a journey is fortunate, because Cyrus being cast into the woods was nourished by a Dog till he came to the Kingdom, which also the Angel, companion of Tobit did not scorn as a companion. The Castor, because he bites off his Testicles, and leaves them to the Hunters, is an ill omen, and portends that a man will injure himself. Also amongst small


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 Animals, Mice signifie danger. For the same day that they did gnaw Gold in the Capitoll, both the Consuls were intercepted by Hannibal by way of ambush neer Tarentum. The Locust making a stand in any place, or burning the place, hinders one from their wishes, and is an ill omen; on the contrary the Grass-hoppers promote a journey, and foretell a good event of things. The Spider weaving a line downwards, is said to signifie hope of money to come. Also the Pismires, because they know how to provide for themselves, and to prepare safe nests for themselves, portend security, and riches, a great Army. Hence, when the Pismires had devoured a tame Dragon of Tiberius Caesar, it was advised, that he should take heed of the tumult of a multitude. If a Snake meet thee, take heed of an ill tongued enemy; For this Animall hath no power but in his mouth. A Snake creeping into Tiberius his pallace, portended his fall. Two Snakes were found in the bed of Sempronius Gracchus, wherefore a Soothsayer told him, if he would let the male, or the female escape, either he or his wife would shortly dye; he preferring the life of his wife, killed the male, and let the female escape, and within a few dayes he dyed. So a Viper signifies lewd women, and wicked children; and an Eel signifies a man displeased with every body: For she lives apart from all other fishes, nor is ever found in the company of any. But amongst all Auspicia's and omens, there is none more effectuall, and potent then man, none that doth signifie the truth more cleerly. Thou shalt therefore diligently note, and observe the condition of the man that meeteth thee, his age, profession, station, gesture, motion, exercise, complexion, habit, name, words, speech, and all such like things. For seeing there are in all other Animals so many discoveries of presages, without all question these are more efficacious, and cleer, which are infused into mans soul; which Tully himself testifies, saying, that there is a certain Auspicium naturally in mens souls of their eternity, for the knowing of all the courses, and causes of things. In the foundation of the City of Rome the head of a man was found with his whole face, which did presage the greatness of the Empire, and gave the name to the Mountain of the Capitoll. TheBrutian souldiers


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 fighting against Octavius, and M. Antonius, found an Aethiopian in the gate of their Castle; whom though they did slay as a presage of ill success, yet they were unfortunate in the batle, and Brutus, and Cassius both Generals, were slain. Meeting of Monks is commonly accounted an ill omen, and so much the rather, if it be early in the morning, because these kind of men live for the most by the sudden death of men, as Vulturs do by slaughters.

Chapter lv. How Auspica's are verified by the light of Naturall instinct, and of some rules of finding of it out.
Auspicia, and Auguria, which foretell things to come by Animals, & birds, Orpheus the divine himself (as we read) did teach and shew first of all, which afterwards were had in great esteem with all Nations. Now they are verified by the light of naturall instinct, as if from this, some lights of divination may descend upon four-footed beasts, winged, and other Animals, by which they are able to presage to us of the events of things: which Virgil seems to be sensible of, when he sings,

"Nor think I Heaven on them such knowledge states, Nor that their prudence is above the fates."

Now this Instinct of nature, as saith William of Paris, is more sublime then all humane apprehension, and very neer, and most like to prophecy. By this instinct there is a certain wonderfull light of divination in some Animals naturally, as it manifestly appears in some Dogs, who know by this instinct theeves, and men, and finde them out, and apprehend them, falling upon them with a full mouth. By the like instinct Vulturs foresee future slaughters in batles, and gather together into places where they shall be, as if they fore-saw the flesh


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 of dead Carkases. By the same instinct Partridges know their Dam, whichm they never saw and leave the Partridge which stole away her Dams Eggs, & sate upon them. By the same instinct also certain hurtful and terrible things are perceived (the soul of the men being altogether ignorant of them) whence terror, and horror ceaseth much upon men when they think nothing of these things. So a thief lying hid in any house, although no body knows, or thinks of his being there, strikes fear, and terror, and a troublesomeness of mind into the inhabitants of that house, although haply not of all, because the brightness of this instinct is not in all men; yet of some of them. So a harlot being hid in some very large house, is sometimes perceived to be there by some one that is altogether ignorant of her being there. It is mentioned in Histories that Heraiscus a certain Egyptian, a man of a divine nature, could discern unclean women, not only by his eyes, but by their voice, being heard afar off, and thereupon did fall into a most grievous headach. William of Paris also makes mention of a certain woman in his time, that by the same instinct perceived a man whom she loved, coming two miles off. Also he relates that in his time was a certain Stork convicted of unchastity by the smell of the male, who being judged guilty by a multitude of Storks whom the male gathered together, discovering to them the fault of his mate, was, her feathers being pulled off, torn in pieces by them. He also makes mention of a certain horse, who not knowing his dam, and leaping of her, when afterwards he understood what he had done, bit off his own Stones by way of revenge upon himself for his incest. The same doth Varro, Aristotle, and Pliny relate concerning horses. And Pliny makes mention of a certain Serpent, called the Asp, that did such a like thing, for she coming to a certain mans table in Egypt, was there daily fed, and she having brought forth some young, by one of which a son of her hosts was killed, after she knew of it, killed that young one, and would never return to that house any more. Now by these examples you see, how the lights of presage may descend upon some Animals, as signs, or marks of things, &


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 are set in their gesture, motion, voice, flying, going, meat, colour, and such like. For according to the doctrine of the Platonists, there is a certain power put into inferiour things, by which for the most part they agree with the superiours; whence also the tacid consents of Animals seem to agree with divine bodies, and their bodies and affections to be affected with their powers, by the name of which they are ascribed to the Dieties. We must consider therefore what Animals are Saturnall, what are Joviall, and what Martiall, and so of the rest, and according to their properties to draw forth their presages: so those birds which resemble Saturn, and Mars, are all of them called terrible, and deadly, as the Scritch Owl, the Hawlet, and others which we have mentioned before, also the horn Owl, because she is a Saturnall Solitary bird, also nightly, and is reputed to be most unfortunately ominous, of which the Poet saith,

"The ugly Owl, which no bird well resents, Fortels misfortunes, and most sad events."

But the Swan is a delicious bird, Venereall, and Dedicated to Phoebus, and is said to be most happy in her presages, especially in the Auspicia's of Mariners, because she is never drowned in water, whence Ovid sings,

"Most happy is the cheerfull, singing Swan In her presages - - -"

There are also some birds that presage with their mouth, and singing, as the Crow, Pie, Daw, whence Virgil,

"- - This did fore-show Oft from the hollow holm that ominous Crow."

Now the birds that portend future things by their flying are, viz. Buzzards, the bone-Breakers, Eagles, Vulturs, Cranes, Swans, and the like: for they are to be considered in their flying,


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 whether they fly slowly, or swiftly, whether to the right hand, or to the left, how many fly together: upon this account if Cranes fly apace, they signifie a tempest: when slowly, fair weather. Also when two Eagles fly together, they are said to portend evill, because that is a number of confusion. In like manner thou shalt enquire into the reason of the rest, as this is shewed of number. Moreover it belongs to an artist to observe a similitude in these conjectures, as in Virgil, Venus dissembling, teacheth her son Aeneas in these verses.

"-- All this is not for naught, Else we in vain my parents Augury taught, Lo! twice six Swans in a glad company Joves bird pursued through the etheriall Skie In Heavens broad tracks: now earth in a long train They seem to take, or taken to disdain; As they return with sounding wings, they sport, And Heaven surrounding in a long consort. Just so, I say, thy friends and fleet have gain'd The port, or with full sailes the Bay obtain'd."

Most wonderful is that kind of Auguring of theirs, who hear, & understand the speeches of Animals, in which as amongst the Ancients, Melampus, and Tiresias, and Thales, and Apollonius the Tyanean, who as we read, excelled, and whom they report had excellent skill in the language of birds: of whom Philostratus, and Porphyrius speak, saying, that of old when Apollonius sate in company amongst his friends, seeing Sparrows sitting upon a tree, and one Sparrow coming from elsewhere unto them, making a great chattering and noise, and then flying away, all the rest following him, he said to his companions, that that Sparrow told the rest that an Asse being burdened with wheat fell down in a hole neer the City, and that the wheat was scattered upon the ground: many being much moved with these words, went to see, and so it was, as Apollonius said, at which they much wondered. Also Porphyrius the Platonist in his third book of Sacrifices, saith, that there