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 harmonious consent.

It is well known to all, that there is a Certain vertue in the Loadstone, by which it attracts Iron, and that the Diamond doth by its presence take away that vertue of the Loadstone: so also Amber, and jeat rubbed, and warmed draw a straw to them, and the Stone Asbestus being once fired is never, or scarce extinguished: a Carbuncle shines in the dark, the Stone Aetites put above the young fruit of Women, or Plants, strengthens them, but being put under, causeth abortion; the Jasper stencheth blood; the litle fish Echeneis stops the ships: Rhubarb expels choller; the liver of the Camelion burnt, raiseth showers, and thunders. The Stone Heliotrope dazles the sight, and makes him that wears it to be invisible, the Stone Lyucurius takes away delusions from before the eyes, the perfume of the Stone Lypparis cals forth all the beasts, the Stone Synochitis brings up infernal Ghosts, the Stone Anachitis makes the images of the Gods appear. The Ennecis put under them that dream, causeth Oracles. There is an Hearb in Æthiopia, with which they report ponds, and lakes are dryed up, and all things that are shut, to be opened; and we read of an Hearb called Latace which the Persian Kings give to their Embassadours, that whithersoever they shall come, they shall abound with plenty of all things. There is also a Scythian Hearb, with which being tasted, or at least held in the mouth, they report the Scythians will endure twelve dayes hunger, and thirst; and Apuleius saith, that he was taught by an Oracle that there were many kinds of Hearbs, and Stones, with which men might prolong their lives for ever, but that it was not lawfull for men to understand the knowledge of those things, because, whereas they have but a short time to live, they study mischief with all their might, and attempt all manner of wickedness; if they should be sure of a very long time, they would not spare the Gods themselves. But from whence these


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 vertues are, none of all these have shewed, who have set forth huge Volumes of the properties of things, not Hermes, not Bochus, not Aaron, not Orpheus, not Theophrastus, not Thebith, not Zenothemis, not Zoroaster, not Evax, not Dioscorides, not Isaaick the Jew, not Zacharias the Babilonian, not Albertus, not Arnoldus; and yet all these have confessed the same, that Zacharias writes to Mithridites, that great power, and humane destinies are couched in the vertues of Stones and Hearbs. But to know from whence these come, a higher speculation is required. Alexander the peripateticke not going any further then his senses, and qualities, is of the opinion that these proceed from Elements, and their qualities, which haply might be supposed to be true, if those were of the same species; but many of the operations of the Stones agree neither in genere, nor specie. Therefore Plato, and his Schollers attribute these vertues to Idea's, the formers of things. But Avicen reduceth these kinds of operations to Intelligencies, Hermes to the Stars, Albertus to the specificall forms of things. And although these Authors seem to thwart one the other, yet none of them, if they be rightly understood, goes beside the truth: since all their sayings are the same in effect in most things. For God in the first place is the end, and begining of all Vertues, he gives the seal of the Idea's to his servants the Intelligencies; who as faithfull officers sign all things intrusted to them with an Ideall Vertue, the Heavens, and Stars, as instruments, disposing the matter in the mean while for the receiving of those forms which reside in Divine Majesty (as saith Plato in Timeus) and to be conveyed by Stars; and the Giver of forms distributes them by the Ministry of his Intelligencies, which he hath set as Rulers, and Controllers over his Works, to whom such a power is intrusted in things committed to them, that so all Vertues of Stones, Hearbs, Metals, and all other things may come from the Intelligencies, the Governours. The Form therefore, and Vertue of things comes first from the Idea's, then from the ruling, and governing Intelligencies, then from the aspects of the Heavens disposing, and lastly from the tempers of the Elements disposed, answering the influencies of the

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 Heavens, by which the Elements themselves are ordered, or disposed. These kinds of operations therefore are performed in these inferiour things by express forms, and in the Heavens by disposing vertues, in Intelligencies by mediating rules, in the original Cause by Idea's, and exemplary forms, all which must of necessity agree in the execution of the effect, and vertue of every thing.

There is therefore a wonderfull vertue, and operation in every Hearb and Stone, but greater in a Star, beyond which, even from the governing Intelligencies every thing receiveth, and obtains many things for it self, especially from the Supream Cause, with whom all things do mutually, and exactly correspond, agreeing in an harmonious consent, as it were in Hymnes, alwaies praising the highest Maker of all things, as by the three Children in the fiery furnace were all things called upon to praise God with singings. Bless ye the Lord all things that grow upon the Earth, and all things which move in the Waters, all fowls of the Heavens, Beasts, and Cattle, together with the sons of men. There is therefore no other cause of the necessity of effects, then the connexion of all things with the first Cause, and their correspondency with those Divine patterns, and eternall Idea's, whence every thing hath its determinate, and particular place in the exemplary world, from whence it lives, and receives its originall being; And every vertue of Hearbs, Stones, Metals, Animals, Words, and Speeches, and all things that are of God, is placed there. Now the first Cause, which is God, although he doth by Intelligencies, and the Heavens work upon these inferiour things, doth sometimes (these Mediums being laid aside, or their officiating being suspended) works those things immediatly by himself, which works then are called Miracles: But whereas secondary causes, which Plato, and others call handmaids, do by the Command, and appointment of the first Cause, necessarily act, and are necessitated to produce their effects, if God shall notwithstanding according to his pleasure so discharge, and suspend them, that they shall wholly desist from the necessity of that Command, and appointment; then they are called the greatest


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 Miracles of God. So the fire in the Chaldeans furnace did not burn the Children: So also the Sun at the Command of Joshua went back from its course the space of one whole day; so also at the prayer of Hezekiah it went back ten degrees, or hours. So when Christ was Crucified the Sun was darkened, though at full Moon: And the reasons these operations can by no rationall discourse, no Magick, or occult, or profound Science whatsoever be found out, or understood, but are to be learned, and inquired into by Divine Oracles only.

Democritus and Orpheus, and many Pythagorians having most diligently searched into the vertues of Celestiall things, and natures of inferior things, said, That all things are full of God, and not without cause: For there is nothing of such transcending vertues, which being destitute of Divine assistance, is content with the nature of it self. Also they called those Divine Powers which are diffused in things, Gods: which called Divine allurements, Synesius Symbolicall inticements, others called them Lives, and some also Souls, saying, that the vertues of things did depend upon these; because it is the property of the Soul to be from one matter extended into divers things, about which it operates: So is a man, who extends his intellect unto intelligible things, and his imagination unto imaginable things; and this is that which they understood, when they said, viz. That the Soul of one thing went out, and went into another thing, altering it, and hindering the operations of it: As the Diamond hinders the operation of the Loadstone, that it cannot attract Iron. Now seeing the Soul is the first thing that is moveable, and as they say, is moved of it self; but the body, or the matter is of it self unable, and unfit for motion, and doth much degenerate from


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 the Soul, therefore they say there is need of a more excellent Medium, viz. Such a one that may be as it were no body, but as it were a Soul, or as it were no Soul, but as it were a body, viz. by which the soul may be joyned to the body. Now they conceive such a medium to be the spirit of the World, viz. that which we call the quintessence: because it is not from the four Elements, but a certain first thing, having its being above, and besides them. There is therefore such a kind of spirit required to be, as it were the medium, whereby Celestiall Souls are joyned to gross bodies, and bestow upon them wonderfull gifts. This spirit is after the same manner in the body of the world, as ours is in the body of man. For as the powers of our soul are communicated to the members of the body by the spirit, so also the Vertue of the Soul of the World is diffused through all things by the quintessence: For there is nothing found in the whole world, that hath not a spark of the Vertue thereof. Yet it is more, nay most of all infused into those things which have received, or taken in most of this spirit: Now this spirit is received or taken in by the rayes of the Stars, so far forth as things render themselves conformable to them. By this spirit therefore every occult property is conveyed into Hearbs, Stones, Metals, and Animals, through the Sun, Moon, Planets, and through Stars higher then the Planets. Now this spirit may be more advantageous to us, if any one knew how to separate it from the Elements: or at least to use those things chiefly, which do most abound with this spirit. For these things, in which this spirit is less drowned in a body, and less checked by matter, do more powerfully, and perfectly act, and also more readily generate their like: for in it are all generative, & seminary Vertues. For which cause the Alchymists endeavour to separate this spirit from Gold, and Silver; which being rightly separated, and extracted, if thou shalt afterward project upon any matter of the same kind (i.e.) any Metall, presently will turn it into Gold, or Silver. And we know how to do that, and have seen it done: but we could make no more Gold, then the weight of that was, out of which we extracted the spirit. For seeing that is an extense form, and not intense,


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 it cannot beyond its own bounds change and imperfect body into a perfect: which I deny not, but may be done by another way.

It is now manifest that the occult properties in things are not from the nature of the Elements, but infused from above, hid from our senses, and scarce at last known by our reason, which indeed come from the Life, and the Spirit of the World, through the rayes of the Stars: and can no otherwise but by experience, and conjecture be enquired into by us. Wherefore, he that desires to enter upon this study must consider, that every thing moves, and turns it self to its like, and inclines that to it self with all its might, as well in property, viz. Occult vertue, as in quality, viz. Elementary vertue. Sometimes also in substance it self, as we see in Salt, for whatsoever hath long stood with Salt, becomes Salt: for every agent, when it hath begun to act, doth not attempt to make a thing inferiour to it self, but as much as may be, like, and sutable to it self. Which also we manifestly see in sensible Animals, in which the nutritive Vertue doth not change the meat into an Hearb, or a Plant, but turns it into sensible flesh. In what things therefore there is an excess of any quality, or property, as heat, cold, boldness, fear, sadness, anger, love, hatred, or any other passion, or Vertue; whether it be in them by nature, or sometimes also by art, or chance, as boldness in a harlot; these things do very much move, and provoke to such a quality, passion, or Vertue. So Fire moves to Fire, and Water moves to Water, and be that is bold moves to boldness. And it is well known amongst Physitians, that brain helps the brain, and lungs, the lungs. So also it is said, that the right eye of a Frog helps the soreness of a mans right eye, and the left


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 eye thereof helps the soreness of his left eye, if they be hanged about his neck in a Cloth of its naturall Colour: The like is reported of the eyes of a Crab. So the foot of a Tortoise helps them that have the Gout in their being applyed thus, as foot to foot, hand to hand, right to right, left to left.

After this manner they say, that any Animall that is barren causeth another to be barren; and of the Animall, especially the Testicles, Matrix, or Urin. So they report that a woman shall not conceive, if she drink every moneth of the Urin of a Mule, or any thing steeped in it. If therefore we would obtain any property or Vertue, let us seek for such Animals, or such other things whatsoever, in which such a property is in a more eminent manner then in any other thing, and in these let us take that part in which such a property, or Vertue is most vigorous: as if at any time we would promote love, let us seek some Animall which is most loving, of which kind are Pigeons, Turtles, Sparrows, Swallows, Wagtailes: and in these take those members, or parts, in which the Venerall appetite is most vigorous, such as the heart, testicles, matrix, yard, sperme, and menstrues. And it must be done at that time when these Animals have this affection most intense: for then they do provoke, and draw love. In like manner to increase boldness, let us look for a Lyon, or a Cock, and of these let us take the heart, eyes, or forehead. And so we must understand that which Psellus the Platonist saith, viz. that Dogs, Crows, and Cocks conduce much to watchfulness: also the Nightingale, and Bat, and horn Owle, and in these the heart, head, and eyes especially. Therefore it is said, if any shall carry the heart of a Crow, or a Bat about him, he shall not sleep till he cast it away from him. The same doth the head of a Bat dryed, and bound to the right arme of him that is awake, for if it be put upon him when he is asleep, it is said, that he shall not be awaked till it be taken off from him. After the same manner doth a Frog, and an Owle make one talkative and of these specially the tongue, and heart; So the tongue also of a Water-frog laid under the head, makes a


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 man speak


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 in his sleep, and the heart of a scrich-Owle laid upon the left breast of a woman that is asleep is said to make her utter all her secrets. The same also the heart of the horn Owle is said to do, also the sewet of a Hare laid upon the breast of one that is asleep. Upon the same account do Animals that are long lived, conduce to long life; and whatsoever things have a power in themselves, to renew themselves, conduce to the renovation of our body, and restoring of youth, which Physitians have often professed they know to be true; as is manifest of the Viper, and Snake. And it is known that Harts renew their old age by the eating of Snakes. After the same manner the Phoenix is renewed by a fire which she makes for her self; and the like vertue there is in a Pellican, whose right foot being put under warm dung, after three moneths there is of that generated a Pellican. Therefore some Physitians by some certain confections made of Vipers, and Hellebor, and the flesh of some such kind of Animals do restore youth, and indeed do sometimes restore it so, as Medea restored old Pileas. It is also believed that the blood of a Bear, if it be sucked out of her wound, doth increase strength of body, because that Animall is the strongest creature.

Thou must know, that so great is the power of naturall things, that they not only work upon all things that are neer them, by their Vertue, but also besides this, they infuse into them a like power, through which by the same Vertue they also work upon other things, as we see in the Loadstone, which Stone indeed doth not only draw Iron Rings, but also infuseth a Vertue into the Rings themselves, whereby they can do the same, which Austin and Albertus say they saw. After this manner it is, as they say, that a common harlot, grounded in boldness, and impudence doth infect all that are neer her, by this property, whereby they are made like her self. Therefore they say that if any one shall put on the inward garment of an Harlot, or shall have about him that looking glass, which she daily looks into, he shall thereby become bold, confident, impudent, and wanton. In like manner they say, that a cloth that was about a dead Corpse hath received from thence the property of sadness, and melancholy; and that the halter wherewith a man was hanged hath certain wonderfull properties. The like story tels Pliny, if any shall put a green Lizard made blind, together with Iron, or Gold Rings into a glass-vessel, putting under them some earth, and then shutting the vessel, and when it appears that the Lizard hath received his sight, shall put him out of the glass, that those Rings shall help sore eyes. The same may be done with Rings, and a Weesel, whose eyes after they are with any kind of prick put out, it is certain are restored to sight again. Upon the same account Rings are put for a certain time in the nest of Sparrows, or Swallows, which afterwards are used to procure love, and favor.

In the next place it is requisite that we consider that all things have a friendliness, and enmity amongst themselves, and every thing hath something that it fears & dreads, that is an enemy, and destructive to it; and on the contrary something that it rejoyceth, and delighteth in, and is strengthened by. So in the Elements, Fire is an enemy to Water, and Aire to Earth, but yet they agree amongst themselves. And again, in Celestiall bodies, Mercury, Jupiter, the Sun, and Moon are friends to Saturn; Mars, and Venus enemies to him, all the Planets besides Mars are friends to Jupiter, also all besides Venus hate Mars; Jupiter, and Venus love the Sun, Mars, Mercury, and the Moon


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 are enemies to him, all besides Saturne love Venus; Jupiter, Venus, and Saturne are friends to Mercury, the Sun, Moon, and Mars his enemies. Jupiter, Venus, Saturne are friends to the Moon, Mars, and Mercury her enemies. There is another kind of enmity amongst the Stars, viz. when they have opposite houses; as Saturne to the Sun and Moon, Jupiter to Mercury, Mars to Venus. And their enmity is stronger, whose exaltations are opposite: as of Saturne, and the Sun; of Jupiter, and Mars; of Venus, and Mercury. But their friendship is the strongest, who agree in nature, quality, substance, and power; as Mars with the Sun, as Venus with the Moon, as Jupiter with Venus, as also their friendship whose exaltation is in the house of another, as that of Saturne with Venus, of Jupiter with the Moon, of Mars with Saturn, of the Sun with Mars, of Venus with Jupiter, of the Moon with Venus. And of what sort the friendships, and enmities of the superiours be, such are the inclinations of things subjected to them in these inferiour. These dispositions therefore of friendship, and enmity are nothing else but certain inclinations of things of the one to another, desiring such, and such a thing if it be absent, and to move towards it, unless it be hindered, and to acquiess in it when it is obtained, shunning the contrary, and dreading the approach of it, and not resting in, or being contented with it. Heraclitus therefore being guided by this opinion, professed that all things were made by enmity & friendship. Now the inclinations of Friendship are such in Vegetables and Minerals, as is that attractive inclination, which the Loadstone hath upon Iron, and the Emrald upon riches, and favour; the Jasper upon the birth of any thing, and the Stone Achates upon Eloquence; In like manner there is a kind of Bituminous Clay that draws Fire, and leaps into it, wheresoever it sees it: Even so doth the root of the Hearb Aproxis draw Fire from afar off. Also the same inclination there is betwixt the male palme, and female: whereof when the bough of one shall touch the bough of the other, they fold themselves into mutual embraces, neither doth the female bring forth fruit without the male. And the Almond tree, when she is alone is less fruitfull.


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 The Vines love the Elme, and the Olive-tree, and myrtle love one the other: also the Olive-tree, and Fig tree. Now in Animals there is amity betwixt the Blackbird, and Thrush, betwixt the Crow, and Heron, betwixt Peacocks, and Pigeons, Turtles, and Parrats. Whence Sappho writes to Phaon.

"To Birds unlike oftimes joyned are white Doves; Also the Bird that's green, black Turtle loves."

Again, the Whale, and the little Fish his guide are friendly. Neither is this amity in Animals amongst themselves, but also with other things, as with Metals, Stones, and Vegetables, so the Cat delights in the Hearb Nip, by rubbing her self upon which she is said to conceive without a male; and there be Mares in Cappadocia, that expose themselves to the blast of the wind, and by the attraction thereof conceive. So Frogs, Toads, Snakes, and all manner of creeping poisonous things delight in the Plant called Pas-flower, of whom, as the Physitians say, if any one eat, he shall dye with laughing. The Tortoise also when he is hunted by the Adder, eats Origanum, and is thereby strengthened: and the Stork, when he hath eat Snakes, seeks for a remedy in Origanum: and the Weesell, when he goes to fight with the Basilisk, eats Rue, whence we come to know that Origanum, and Rue are effectuall against poison. So in some Animals there is an imbred skil, and medicinall art; for when the Toad is wounded with a bite or poison of another Animall, he is wont to go to Rue, or Sage, and Rub the place wounded, and so escapes the danger of the poison. So men have learned many excellent remedies of diseases, & vertues of things from bruits; So Swallows have shewed us that Sallendine is very medicinable for the sight, with which they cure the eyes of their young, and the pye when she is sick, puts a Bay-leafe into her nest, and is recovered. In like maner, Cranes, Dawes, Partriges, Blackbirds purge their nauseous stomacks with the same, with which also Crows allay the poison of the Chameleon; and the Lyon, if


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 he be feavorish, is recovered by eating of an Ape. The Lapwing being surfetted with eating of Grapes, cures himself with Southernwood; so the Harts have taught us that the Hearb Ditany is very good to draw out Darts; for they being wounded with an Arrow, cast it out by eating of this Hearb: the same do Goats in Candy. So Hinds, a little before they bring forth, purge themselves with a certain Hearb called Mountain Osier. Also they that are hurt with Spiders, seek a remedy by eating of Crabs: Swine also being hurt by Snakes cure themselves by eating of them; and Crows when they perceive they are poisoned with a kinde of French poison, seek for cure in the Oake; Elephants, when they have swallowed a Chameleon help themselves with the wild olive. Bears being hurt with Mandrakes, escape the danger by eating of Pismires. Geese, Ducks, and such like watery fowle, cure themselves with the Hearb called will-sage. Pigeons, Turtles, Hens, with the Hearb called Pellitory of the wall. Cranes with Bull-rushes. Leopards cure themselves, being hurt, with the HEarb called Wolfes-bane, by mans dung: Boars with Ivy, Hinds with the Hearb called Cinnara.

On the contrary there are inclinations of Emnities, and they are as it were the odium, and anger, indignation, and a certain kind of obstinate contrariety of nature, so that any thing shuns its contrary, and drives it away out of its presence. Such kinds of inclinations hath Rhubarb against Choller, Treacle against poison, the Saphir Stone against hot biles, and feavorish heats, and diseases of the eyes; the Amethyst against drunkenness, the Jasper against Flux of blood, and offensive imaginations, the Emrald, and Agnus Castus against Lust, Achates against poison, Piony against the Falling sickness, Corall against the ebullition of black Choller, and pains of


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 of the tomack. The Topaze againt pirituall heats, uch as are coveteounes, lut, and all manner of excees of love. The like inclination is there alo of Pimires againt the Hearb Origanum, and the wing of a Bat, and the heart of a Lapwing, from the preence of which they flie. Alo Origanum is contrary to a certain poionous fly, which cannot endure the Sun, and reits Salamanders, and loaths Cabbage with uch a deadly hatred, that they detroy one the other; o Cucumbers hate oile, and will run themelves into a ring leat they hould touch it. And it is aid that the Gall of a Crow makes men afraid, and drives them away where it is, as alo certain other things; o a Diamond doth diagree with the Loadtone, that being et by it, it will not uffer Iron to be drawn to it; and heep fly from Frog-parley as from ome deadly thing: and that which is more wonderfull, nature hath pictured the ign of this death in the livers of heep, in which the very figure of Frog-parly being decribed, doth naturally appear; So Goats do o hate Garden bail, as if there were nothing more pernicious. And again, amongt Animals, Mice, and Weeels do diagree; whence it is aid that Mice will not touch Cheee, if the brains of a Weeel be put in the rennet, and beides that the Cheee will not be corrupt with age. So a Lizard is o contrary to Scorpions, that it makes them afraid with its very sight, as alo it puts them into a cold weat; therefore they are killed with the oile of them, which oile alo cures the wounds made by Scorpions. There is also an enmity betwixt Scorpions, and Mice: wherefore if a Moue be applyed to a prick or wound made by a Scorpion, it cures it, as it is reported. There is alo an enmity betwixt Scorpions, and Stalabors, Apes, and Wapes. It is reported also that nothing is o much an enemy to Snakes as Crabs, and that if Swine be hurt therewith they eat them, and are cured. The Sun alo being in Cancer, Serpents are tormented. Alo the Scorpion, and Crocodile kil one the other; and if the Bird Ibis doth but touch a crocodile with one of his feathers, he makes him immoveable; the Bird called Butard flies away at the ight of a hore; and a Hart runs away at the sight of a Ram, as alo of a


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 An Elephant trembles at the hearing of the grunting of a Hog, so doth a Lyon at the sight of a Cock: And Panthers will not touch them that are annointed all over with the broth of a Hen, especially if Garlick hath been boiled in it. There is also enmity betwixt Foxes, and Swans, Buls, and Daws. Amongst Birds also some are at a perpetuall strife one with another, as also with other Animals, as Daws, and Owles, the Kite, and Crows, the Turtle, and Ring-taile, Egepis, and Eagles, Harts, and Dragons. Also amongst Water Animals there is enmity, as betwixt Dolphins, and Whirpools, Mullets, and Pikes, Lampreys, and Congers: Also the fish called Pourcontrel makes the Lobster so much afraid, that the Lobster seeing the other but neer him, is struck dead. The Lobster, and Conger tear one the other. The Civet Cat is said to stand so in awe of the Panther, that he hath no power to resist him, or touch his skin: and they say that if the skins of both of them be hanged up one against the other, the haires of the Panthers skin fall off. And Orus Apollo saith in his Hieroglyphicks, if any one be girt about with the skin of the Civet Cat, that he may pass safely through the middle of his enemies, and not at all be afraid. Also the Lamb is very much afraid of the Wolf, and flies from him. And they say that if the taile, or skin, or head of a Wolf be hanged upon the sheep-coate, the sheep are much troubled, and cannot eat their meat for fear. And Pliny makes mention of a Bird, called Marlin, that breaks Crows Eggs; whose young are so annoyed by the Fox that she also will pinch, and pull the Foxes whelps, and the Fox her self also: which when the Crows see, they help the Fox against her, as against a common enemy. The litle Bird called a Linnet living in Thistles, hates Asses, because they eat the Flowers of Thistles. Also there is such a bitter enmity betwixt the litle bird called Esalon, and the Asse, that their blood will not mix together, and that at the braying of the Asse both the eggs and young of the Esalon perish. There is also such a disagreement betwixt the Olive-tree and a Harlot, that if she Plant it, it will either be alwayes unfruitfull, or altogether wither. A Lyon fears nothing so much as fired Torches, and


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 will be tamed by nothing so much as by these: and the Wolf fears neither sword, nor spear, but a stone, by the throwing of which a wound being made, worms breed in the Wolf. A Horse fears a Camell, so that he cannot endure to see so much as his picture. An Elephant when he rageth, is quieted by seeing of a Cock. A Snake is afraid of a man that is naked, but pursues a man that is clothed. A mad Bull is tamed by being tyed to a Fig-tree. Amber draws all things to it besides Garden Basill, and those things, which are smeared with oile, betwixt which there is a kinde of a naturall Antipathy.

Moreover thou must consider that the Vertues of things are in some things according to the species, as boldness, and courage in a Lyon, & Cock: fearfulness in a Hare, or Lamb, ravenousness in a Wolf, treachery, and deceitfulness in a Fox, flattery in a Dog, covetousness in a Crow, and Daw, pride in a Horse, anger in a Tygre, and Boar, sadness, and melancholy in a Cat, lust in a sparrow, and so of the rest. For the greatest part of naturall Vertues doth follow the species. Yet some are in things individually; as there be some men which do so wonderfully abhor the sight of a Cat, that they cannot look upon her without quaking; which fear it is manifest is not in them as they are men. And Avicen tels of a man that lived in his time, whom all poisonous things did shun, all of them dying, which did by chance bite him, he himself not being hurt, and Albertus reports that in a City of the Ubians he saw a wench who would catch Spiders to eat them, and being much pleased with such a kind of meat, was wonderfully nourished therewith. So is boldness in a Harlot, fearfulness in a Thief. And upon this account it is that Philosophers say, that any particular thing that


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 never was sick, is good against any manner of sickness: therefore they say that a bone of a dead man, who never had a feavor, being laid upon the patient, frees him of his quartane. There are also many singular vertues infused into particular things by Celestiall bodies, as we have shewed before.

Again thou must consider, that the vertues of things are in some things in the whole (i.e.) the whole substance of them, or in all their parts, as that little fish Echeneis, which is said to stop a ship by its meer touch, this it doth not do according to any particular part, but according to the whole substance. So the Civet Cat hath this in its whole substance, that Dogs by the very touch of his shadow hold their peace. So Salendine is good for the sight, not according to any one but all its parts, not more in the root then in the leaves, and seeds; and so of the rest. But some vertues are in things according to some parts of it, viz. only in the tongue, or eyes, or some other members, and parts; so in the eyes of a Basilisk, is a most violent power to kill men, assoon as they see them: the like power is there in the eyes of the Civet Cat, which makes any Animall that it hath looked upon, to stand still, to be amazed, and not able to move it self. The like vertue is there in the eyes of some Wolfes, which if they see a man first, make him amazed, and so hoarse, that if he would cry out, he hath not the use of his voice: Of this Virgil makes mention, when he sings,

"Moeris is dumb, hath lost his voice, and why? The Wolf on Moeris first hath cast his eye."

So also


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 there were some certain women in Scythia, and amongst the Illyrians, and Triballians, who as often as they looked angrily upon any man, were said to slay him. Also we read of a certain people of Rhodes, called Telchines, who corrupted all things with their sight, wherefore Jupiter drowned them. Therefore Witches, when they would after this manner work by witchcraft, use the eyes of such kind of Animals in their waters for the eyes, for the like effects. In like manner do Pismires fly from the heart of a Lapwing, not from the head, foot, or eyes. So the gall of Lizards being bruised in Water is said to gather Weesels together, not the taile or the head of it; and the gall of Goats put into the Earth in a brazen Vesel, gathers Frogs together; and a Goats liver is an enemy to Butterflies and all Maggots, and dogs shun them that have the heart of a Dog about them, and Foxes will not touch those poultry that have eaten the liver of a Fox. So divers things have divers vertues dispersed variously through several parts, as they are from above infused into them according to the diversity of things to be received; as in a mans body the bones receive nothing but life, the eyes sight, the ears hearing. And there is in mans body a certain little bone, which the Hebrews call LVZ, of the bigness of a pulse that is husked, which is subject to no corruption, neither is it overcome with Fire, but is alwaies preserved unhurt, out of which, as they say, as a Plant out of the seed, our Animall bodies shall in the Resurrection of the dead spring up. And these vertues are not cleared by reason, but by experience.

Moreover we must know that there are some properties in things only whilest they live, and some that remain after their death. So the litle fish Echeneis stops the ships, and the Basilisk, and Catablepa kill with their sight, when they are alive; but when they are dead


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 do no such thing. So they say that in the Colick, if a live Duck be applyed to the belly, it takes away the pain, and her self dies: like to this is that which Archytas sayes. If you take a heart newly taken out of an Animall, and whilest it is yet warm, and hang it upon one that hath a quartane feavor, it drives it away. So if any one swallow the heart of a Lapwing, or a Swallow, or a Weesel, or a Mole whilest it is yet warm with naturall heat, it shall be helpfull to him for remembring, understanding, and foretelling: Hence is this generall rule, viz. That whatsoever things are taken out of Animals, whether they be Stones, any Member, Excrements, as Haire, Dung, Nailes, they must be taken from those Animals, whilest they be yet living; and if it be possible, that so they may be alive afterwards. Whence they say, when you take the tongue of a Frog, you must put the Frog into the water again; and if you take the tooth of a Wolf, you must not kill the Wolf; and so of the rest. So writes Democritus, if any one take out the tongue of a water-Frog, yet living, no other part of the body sticking to it, and she be let go into the Water again, & lay it upon the place where the heart beats, of a woman, she shall answer truly whatsoever you ask her. Also they say, that if the eyes of a Frog be before Sun rising bound to the sick party, and the Frog be let go again blind into the Water, they will drive away tertian ague; as also that they will, being bound with the flesh of a Nightingale in the skin of a Hart, keep one alwaies watchfull without sleep. Also the ray of the fork fish being bound to the Navil, is said to make a woman have an easie travel, if it be taken from it alive, and it put into the Sea again. So they say the right eye of a Serpent being applyed, doth help the watering of the eyes, if the Serpent be let go alive. And there is a certain fish, or great Serpent called Myrus, whose eye, if it be pulled out, and bound to the forehead of the patient, is said to cure the inflamation of the eyes, and that the eye of the fish grows again, and that he is taken blind that did not let the fish go. Also the teeth of all Serpents, being taken out whilest they


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 are alive, and hanged about the patient, are said to cure the quartane. So doth the tooth of a Mole taken out whilest she is alive, being afterwards let go, cure the tooth-ach; and Dogs will not bark at those that have the taile of a Weesel that is escaped. And Democritus relates that the tongue of a Chameleon, if it be taken from her alive, doth conduce to a good success in trials, and is profitable for women that are in travel, if it be about the outside of the house, for you must take heed that it be not brought into the house, because that would be most dangerous; Moreover there be some properties that remain after death: and of these the Platonists say, that they are things in which the Idea of the matter is less swallowed up, in these, even after death that which is immortall in them, doth not cease to work wonderfull things. So in the Hearbs, and Plants pulled asunder, and dryed, that vertue is quick, and operative which was infused at first into them by the Idea. Thence it is, that as the Eagle all her life time doth overcome all other birds: so also her feathers after her death destroy, and consume the feathers of all other birds. Upon the same account doth a Lyons skin destroy all other skins: and the skin of the Civet Cat destroyes the skin of the Panther: and the skin of a Wolf corrodes the skin of a Lamb: And some of these do not do it by way of a corporeall contact, but also sometimes by their very sound. So a drum made of the skin of a Wolf, makes a drum made of a Lamb skin not to sound. Also a drum made of the skin of the fish called Rotchet, drives away all creeping things, at what distance soever the sound of it is heard: and the strings of an instrument made of the guts of a Wolf, and being strained upon a Harp, or Lute with strings made of sheeps guts, will make no harmony.

It is manifest that all things inferiour are subject to the superiour, and after a manner (as saith Proclus) they are one in the other, viz. in inferiour are superiour, and in superiour are inferiour: so in the Heaven are things Terrestriall, but as in their cause, and in a Celestiall manner; and in the Earth are things Celestiall, but after a Terrestriall manner, as in an


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 effect. So we say that there be here certain things which are Solary, and certain which are Lunary, in which the Sun, and Moon make a strong impression of their vertue. Whence it is that these kind of things receive more operations, and properties, like to those of the Stars, & Signes which they are under: So we know that Solary things respect the heart, & head, by reason that Leo is the house of the Sun, and Aries the exaltation of the Sun: so things under Mars are good for the head, and testicles, by reason of Aries, and Scorpio. Hence they whose senses faile, and heads ake by reason of drunkenness, if they put their testicles into cold Water, or wash them with Vinegar, find present help. But in reference to these it is necessary to know how mans body is distributed to Planets, & Signes. Know therefore that according to the doctrine of the Arabians, the Sun rules over the brain, heart, the thigh, the marrow, the right eye, and the spirit; also the tongue, the mouth, and the rest of the Organs of the senses, as well internall as externall; also the hands, feet, legs, nerves, and the power of imagination. That Mercury rules over the spleen, stomack, bladder, womb, and right ear, as also the faculty of the common sense. That Saturn rules over the liver and fleshy part of the stomack. That Jupiter over the belly, and navill, whence it is written by the Ancients, that the effigies of a navil was laid up in the temple of Jupiter Hammon. Also some attribute to him the ribs, breast, bowels,


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 blood, arms, and the right hand, and left ear, and the powers natural. And some set Mars over the blood, and veins, the kidnies, the bag of the gall, the buttocks, the back, motion of the sperm, and the irascible power. Again they set Venus over the kidnies, the testicles, the privities, the womb, the seed, and concupiscible power; as also the flesh, fat, belly, breast, navill, and all such parts as server to venerall acts, also the Os sacrum, the back bone, and loins; as also the head, mouth, with which they give a kiss, as a token of love. Now the Moon, although she may challenge the whole body, and every member thereof according to the variety of the Signes: yet more particularly they ascribe to her the brain, lungs, marrow of the back bone, the stomack, the menstrues, and all other excrements, and the left eye, as also the power of increasing. But Hermes saith, That there are seven holes in the head of an Animall, distributed to the seven Planets, viz. the right ear to Saturne, the left to Jupiter, the right nostrell to Mars, the left to Venus, the right eye to the Sun, the left to the Moon, and the mouth to Mercury. The severall Signes also of the Zodiack take care of their members. So Aries governs the head, and face, Taurus the neck, Gemini the armes, and shoulders, Cancer the breast, lungs, stomack, and armes, Leo heart, stomack, liver, and back, Virgo the bowels, and bottome of the stomack, Libra the kidnies, thighs, and buttocks, Scorpius the genitals, the privities, and womb, Sagittarius the thigh, and groins, Capricornus the knees, Aquarius the legs and shins, Pisces the feet. And as the triplicities of these Signes answer one the other, and agree in Celestials, so also they agree in the members, which is sufficiently manifest by experience, because with the coldness of the feet, the belly, and breast are affected, which members answer the same triplicity; whence it is, if a medicine be applyed to the one, it helps the other, as by the warming of the feet, the pain of the belly ceaseth. Remember therefore this order, and know, that things which are under any one of the Planets, have a certain particular aspect, or inclination to those members that are attributed to that Planet, and especially to the houses, and exaltations


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 alterations thereof. For the ret of the dignities, as thoe triplicities, and markes, and face are of litle account in this; upon this account therefore Piony, Balme, Clove-gilliflowers, Citron-pils, weet Marjoram, Cynnamon, Saffron, Lignum Aloes, Frankincene, Amber, Musk, and Myrrh help the head, and heart; by reaon of Sol, Aries, and Leo : o doth Rib-wort, the Hearb of Mars, help the head, and teticles by reaon of Aries, and Scorpio : and o of the ret. Alo all things under Saturne conduce to adnes, and melancholly; thoe under Jupiter to mirth, and honour; thoe under Mars to boldnes, contention, and anger; thoe under the Sun to glory, victory and courage; thoe under Venus to love, lut, and concupicence; thoe under Mercury to Eloquence; thoe under the Moon to a common life. Also all the actions, and dipositions of men are ditributed according to the Planets. For Saturne governes old men, Monkes, melancholly men, and hid treaures; and thoe things which are obtained with long journies, and difficulty; but Jupiter, thoe that are Religious, Prelates, Kings, and Dukes, and uch kind of gains that are got lawfully : Mars rules over Barbers, Chirurgeons, Phyitians, Sergeants, Executioners, Butchers, all that make fires, Bakers, Souldiers, who are every where called Martial men. Alo do the other Stars ignifie their office, as they are decribed in the books of Atrologers.

CHAP.XXIII.

How we hall know what Stars naturall things are under, and what things are under the Sun, which are called Solary.

Now it is very hard to know, what Star, or Signe every thing is under: yet it is known through the imitation of their rayes, or motion, or figure of the uperiours. Alo ome of them are known by their colours and odours, alo ome by the effects of their operations, anwering to ome Stars. So then Solary things, or things under the power of the Sun Rh


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 are, amongt Elements, the lucid flame; in the humours, the purer blood, and pirit of life; amongt tats, that which is quick, mixed with weetnes. Amongt Metals, Gold by reaon of its plendor, and its receiving that from the Sun which makes it cordiall. And amongt tones, they which reemble the rayes of the Sun by their golden parklings, as doth the glittering tone Aetites which hath power againt the Falling-icknes, and poions: o alo the tone, which is called the eye of the Sun, being of a figure like to the Apple of the eye, from the middle whereof hines forth a ray, it comforts the brain, and strengthens the sight; So the Carbuncle which shines by night, hath a vertue against all aiery, and vaporous poison: so the Chrysolite stone is of a light green colour, in which, when it is held against the Sun, there shines forth a golden Star; and this comforts those parts that serve for breathing, & helps those that be Asthmaticall, and if it be bored through, and the hole filled with the Mane of an Asse, and bound to the left arme, it drives away idle imaginations, and melancholy fears, and puts away foolishness: So the stone called Iris, which is like Crystall in colour, being often found with six corners, when under some roof part of it is held against the rayes of the Sun, and the other part is held in the shadow, it gathers the rayes of the Sun into it self, which, whilest it sends them forth, by way of reflection, makes a Rain-bow appear on the opposite wall. Also the Stone Heliotropion green like the Jasper, or Emrald, beset with red specks, makes a man constant, renowned, and famous, also it conduceth to long life: And the vertue of it indeed is most wonderfull upon the beams of the Sun, which it is said to turn into blood (i.e.) to appear of the colour of blood, as if the Sun were eclypsed, viz. When it is joyned to the juice of a Hearb of the same name, and be put into a vessell of Water: There is also another vertue of it more wonderfull, and that is upon the eyes of men, whose sight it doth so dim, and dazel, that it doth not suffer him that carries it to see it, & this it doth not do without the help of the Hearb of the same name, which also is called Heliotropium, (i.e.)


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 following the Sun. These vertues doth Albertus Magnus, and William of Paris confirm in their writings. The Hyacinth also hath a vertue from the Sun against poisons, and pestiferous vapours; it makes him that carries it to be safe, and acceptable; it conduceth also to riches, and wit, it strengthens the heart; being held in the mouth, it doth wonderfully cheer up the mind. Also there is the stone Pyrophylus, of a red mixture, which Albertus Magnus saith Æsculapius, makes mention of in one of his Epistles unto Octavius Augustus, saying, that there is a certain poison so wonderfull cold, which preserves the heart of man being taken out from burning, so that if for any time it be put into the Fire, it is turned into a stone, and this is that stone which is called Pyrophylus, from the fire. It hath a wonderfull vertue against poison, and it makes him that carries it, to be renowned and dreadfull to his enemies. But above all, that stone is most Solary, which Apollonius is reported to have found, and which is called Pantaura, which draws other stones to it, as the Loadstone doth Iron, most powerfull against all poisons; it is called by some Pantherus, because it is spotted like the beast called the Panther. It is therefore also called Pantochras, because it contains all colours. Aaron cals it Evanthum. There are also other Solary stones, as the Topazius, Chrysopassus, the Rubine, and Balagius. So also is Auripigmentum, and things of a golden colour, and very lucid. Amongst plants also and trees, those are Solary, which turn towards the Sun, as the Marygold, and those which fold in their leaves when the Sun is neer upon setting, but when it riseth unfold their leaves by little and little. The Lote-tree also is Solary, as is manifest by the figure of the fruit & leaves. So also Piony, Sallendine, Balme, Ginger, Gentian, Dittany, & Vervin, which is of use in prophecying, and expiations, as also driving away evill spirits. The Bay-tree also is consecrated to Phoebus, so is the Cedar, the Palm tree, the ash, the Ivie, and Vine, and whatsoever repell poisons, and lightnings, and those things which never fear the extremities of the Winter. Solary also are Mint, Mastick, Zedoary, Saffron, Balsome, Amber, Musk, Yellow honey, Lignum aloes, Cloves, Cinnamon, Calamus, Aromaticus, Pepper, Frankincense, sweet Marjoram, also


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 Libanotis, which Orpheus cals the sweet perfume of the Sun. Amongst Animals those are Solary which are magnanimous, couragious, ambitious of victory, and renown: as the Lyon, King of beasts, the Crocodile, the spotted Wolf, the Ram, the Boar, the Bull, King of the herd, which was by the Egyptians at Heliopolis dedicated to the Sun, which they called Verites; and an Ox was consecrated to Apis in Memphi, and in Herminthus a Bull by the name of Pathis. The Wolf also was consecrated to Apollo, and Latona. Also the beast called Baboon is Solary, which twelve times in a day, viz. every hour barks, and in time of Equinoctium pisseth twelve times every hour: the same also it doth in the night, whence the Egyptians did Engrave him upon their Fountains. Also amongst birds these are Solary, The Phoenix, being but one of that kind, and the Eagle, the Queen of birds, also the Vulture, the Swan, and those which sing at the rising Sun, and as it were call upon it to rise, as the Cock, Crow, also the Hawk, which because it in the Divinity of the Egyptians is an emblem of the spirit, and light, is by Porphyrius reckoned amongst the Solary birds. Moreover, all such things as have some resemblance of the works of the Sun, as Worms shining in the night, and the Betle, which is a creature that lies under Cow-dung, also according to Appious interpretation, such whose eyes are changed according to the course of the Sun, are accounted Solary, and those things which come of them. And amongst fish, the Sea Calf is chiefly Solary, who doth resist lightning, also shell fish, and the fish called Pulmo, both which shine in the night, and the fish called Stella for his parching heat, and the fish called Strombi, that follow their King, and Margari, which also have a King, and being dryed, are hardened into a stone of a golden colour.


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 CHAP. XXIV.

What things are Lunary, or under the power of the Moon.

Hee things are Lunary, amongt the Elements, viz. the Earth, then the Water, as well that of the Sea, as of the Rivers, and all moit things, as the moiture of Trees, and Animals, epecially they which are White, as the Whites of Eggs, fat, weat, flegme, and the uperfluities of bodies. Amongt tats, alt, and inipid: amongt Metals, Silver; amongt tones, Crytall, the Silver Marcaite, and all thoe tones that are White, and Green. Alo the tone Selenites (e.i.) Lunary, hining from a white body, with a yellow brightness, imitating the motion of the Moon, having in it the figure of the Moon which daily increaseth, or decreaseth as doth the Moon. Also Pearls, which are generated in shels of fishes from the droppings of Water, also the Berill. Amongst Plants and Trees, these are Lunary, as the Selenotropion, which turns towards the Moon, as doth the Heliotropion towards the Sun, and the Palme tree sends forth a bough at every rising of the Moon; Hyssope also, and Rosemary, Agnus Castu, and the Olive-tree, are Lunary. Also the Hearb Chinosta, which increaseth, and decreaseth with the Moon, viz. in substance, and number of leaves, not only in Sap, and vertue, which indeed is in some sort common to all Plants, except Onions, which are under the influence of Mars, which have contrary properties; As amongst flying things the Saturnine bird, called a Quaile is a great enemy to the Moon and Sun. Lunary Animals are such as delight to be in mans company, and such as do naturally excell in love, or hatred, as all kinds of Dogs: The Chameleon also is Lunary, which alwaies assumes a colour according to the variety of the colour of the object: as the Moon changeth her nature according to the variety of the Signe which it is found in. Lunary also are Swine, Hinds, Goats, and all Animals whatsoever, that observe, and imitate the motion of the Moon: As the Baboon, and Panther, which is said to have a spot upon her shoulder like the Moon, increaing


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 increaing into a roundnes, and having horns that bend inwards. Cats alo are Lunary, whoe eyes become greater or les, according to the course of the Moon: and those things which are of like nature, as Menstruous blood, of which are made wonderfull and strange things by Magicians; The Civet-Cat also changing her sex, being obnoxious to divers Sorceries, and all Animals that live in water as well as on land: as Otters, and such as prey upon fish. Also all Monstrous beasts, such as without any manifest seed are equivocally generated, as Mice, which sometimes are generated by Coition, sometimes of the putrefaction of the Earth. Amongst fowle, Geese, Ducks, Didoppers, and all kind of watery fowl as prey upon fish, as the Heron, and those that are equivocally produced, as Wasps of the Carkases of horses: Bees of the putrefaction of Cows, small Flies of putrefied wine, and Betles of the flesh of Asses; but most Lunary of all is the two-horned Betle, horned after the manner of a Bull: which digs under Cow-dung, and there remaines for the space of twenty eight daies, in which time the Moon measures the whole Zodiack, and in the twenty ninth day, when it thinks there will be a conjunction of their brightness, it opens the dung and casts it into Water, from whence then come Betles. Amongst fish these are Lunary, Ælurus, whose eyes are changed according to the course of the Moon, and whatsoever observes the motion of the Moon, as the Tortoise, the Echeneis, Crabs, Oisters, Cockles, and Frogs.

CHAP.XXV.

What things are Saturnine, or under the power of Saturne.''

SAturnine things, amongt Elements, are Earth, and alo Water: amongt humors, black Choller that is moit, as well natural, as adventitious, adut Choller is excepted. Amongt tats, oure, tart, and dead. Amongt Metals, Lead, and Gold, by reaon of its weight, and the golden Marcaite. Amongt tones, the Onix, the Ziazaa, the Camonius, the Saphir, the brown Japer, the Chalcedon, the Loadtone, and all dark, Rh


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 weighty, earthy things. Amongt Plants, and Trees the Daffodill, Dragon-wort, Rue, Cummin, Hellebor, the tree from whence Benzoine comes, Mandrake, Opium, and thoe things which tupifie, and thoe things which are never own, and never bear fruit, and thoe which bring forth berries of a dark colour, and black fruit, as the black Fig-tree, the Pine-tree, the Cypres-tree, and a certain tree ued at burials, which never prings afreh with berries, rough, of a bitter tat, of a trong mell, of a black hadow, yielding a mot harp pitch, bearing a mot unprofitable fruit, never dies with age, deadly, dedicated to Pluto, as is the Hearb pa-flower, with which they were wont Anciently to trow the graves before they put the dead bodies into them, wherefore it was lawfull to make their Garlands at feats with all Hearbs, and Flowers beides pa-flowers, because it was mournfull, and not conducing to mirth. Alo all creeping Animals, living apart, and olitary, nightly, ad, contemplative, dull, covetous, fearfull, melancholly, that take much pains, low, that feed groly, and uch as eat their young. Of thee kinds therefore are the Mole, the Aes, the Wolf, the Hare, the Mule, the Cat, the Camel, the Bear, the Hog, the Ape, the Dragon, the Bailisk, the Toad, all Serpents, and creeping things, Scorpions, Pimires, and uch things as proceed from putrefaction in the Earth, in Water, or in the ruines of houes, as Mice, and many orts of Vermin. Amongt birds thoe are Saturnine, which have long necks, and harh voices, as Cranes, Etriches, and Peacocks, which are dedicated to Saturn, and Juno. Alo the crich-Owle, the horn-Owle, the Bat, the Lapwing, the Crow, the Quaile, which is the mot envious bird of all. Amongt fihes, the Eel, living apart from all other fih; the Lamprey, the Dog-fih, which devours her young, alo the Tortoie, Oiters, Cockles, to which may be added Sea-punges, and all uch things as come of them. Rh


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 CHAP. XXVI.

What things are under the power of Jupiter, and are called Jovial.

Things under Jupiter, amongst Elements, are the Aire: amongst humors, blood, and the spirit of life, also all things which respect the encrease, nourishment, and vegetation of the life. Amongst tasts such as are sweet, and pleasant. Amongst Metals, Tin, Silver, and Gold, by reason of their temperateness: Amongst stones, the Hyacinth, Beril, Saphir, the Emrald, green Jasper, and aiery colours: Amongst Plants and Trees, Sea-green, Garden Basil, Bugloss, Mace, Spike, Mints, Mastick, Elicampane, the Violet, Darnell, Henbane, the Poplar tree, and those which are called lucky trees, as the Oke, the tree æsculus which is like an Oke but much bigger, the Holm tree, the Beech tree, the Hasle tree, the Service tree, the white Fig tree, the Pear tree, the Apple tree, the Vine, the Plum tree, the Ash, the Dog-tree, and the Olive tree, and also Oile. Also all manner of Corn, as Barley, Wheat, also Raisins, Licorish, Sugar, and all such things whose sweetness is manifest, and subtile, partaking somewhat of an astringent, and sharp tast, as are Nuts, Almonds, Pine-apples, Filberds, Pistake Nuts, roots of Peony, Mirabolaus, Rhubarb, and Manna, Orpheus adds Storax. Amongst Animals such as have some stateliness, and wisdom in them, and those which are mild, well trained up, and of good dispositions, as the Hart and Elephant, and those which are gentle, as Sheep and Lambs: Amongst birds, those that are of a temperate complexion, as Hens, together with the Yolk of their Eggs. Also the Partridge, the Pheasant, the Swallow, the Pellican, the Cuckow, the Stork, birds given to a kind of devotion which are Emblemes of gratitude. The Eagle is dedicated to Jupiter, she is the Ensigne of Emperours, and an Embleme of Justice, and Clemency. Amongst fish, the Dolphin, the fish called Anchia, the Sheath fish, by reason of his devoutness. Rh


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 CHAP. XXVIII.

What things are under the power of Mars and are called Martial.

Thee things are Martiall, amongt Elements, Fire, together with all adut, and harp things: Amongt humours, Choller; alo bitter tats, tart, and burning the tongue, and cauing tears: Amongt Metals, Iron, and red Bras; and all fiery, red, and ulphureous things : Amongt Stones the Diamond, Loadtone, the Blood-tone, the Japer, the tone that conits of divers kinds, and the Amethit. Amongt Plants, and Trees, Hellebor, Garlick, Euphorbium, Cartabana, Armoniack, Radih, the Laurell, Wolfs-bane, Scammony, and all uch as are poyonous, by reaon of too much heat, and thoe which are beet round about with prickles, or by touching the skin, burn it, prick it, or make it well, as Cardis, the Nettle, Crow-foot, and uch as being eaten caue tears, as Onyons, Acolonia, Leeks, Mutardeed, and all thorny Trees, and the Dog-tree, which is dedicated to Mars. And all uch Animals as are warlike, ravenous, bold, and of clear fancy, as the Hore, Mule, Goat, Kid, Wolf, Libard, the wild As; Serpents alo, and Dragons full of dipleaure and poyon; also all uch as are offenive to men, as Gnats, Flies, Baboon, by reaon of his anger. All Birds that are ravenous, devour fleh, break bones, as the Eagle, the Faulcon, the Hawk, the Vultur; and thoe which are called the fatall Birds, as the Horn-Owl, the Scrich-Owl, Catrels, Kites, and uch as are hungry, and ravenous, and uch as make a noie in their wallowing, as Crows, Daws, the Pie, which above all the est is dedicated to Mars. And amongt Fihes, the Pike, the Barbell, the Fork-fih, the Fih that hath horns like a Ram, the Sturgeon, the Glaucus, all which are great devourers, and ravenous. Rh


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 CHAP. XXVIII. What things are under the power of Venus, and are called Venereall.

Thee things are under Venus, amongst Elements, Aire, and Water; amongst humours, Flegm, with Blood, Spirit, and Seed; amongst tasts, those which are sweet, unctuous, and delectable; amongst Metals, Silver, and Brass, both yellow, and red; amongst Stones, the Berill, Chrysolite, Emrald, Saphir, green Jasper, Corneola, the stone Aetites, the Lazull stone, Corall, and all of a fair, various, white, and green Colour; amongst Plants and Trees the Vervin, Violet, Maidenhaire, Valerian, which by the Arabian is called Phu; also Thyme, the gum Ladanum, Amber-grise, Musk, Sanders, Coriander, and all sweet perfumes, and delightfull, and sweet fruits, as sweet Pears, Figs, Pomegranats, which the Poets say was, in Cyprus, first sown by Venus. Also the Rose of Lucifer was dedicated to her, also the Myrtle tree of Hesperus. Moreover all luxurious, delicious Animals, and of a strong love, as Dogs, Conies, stinking Sheep, and Goats, both female, and male, which generates sooner then any other Animall, for they say that he couples after the seventh day of his being brought forth; also the Bull for his disdain, and the Calf for his wantonness. Amongst birds the Swan, the Wagtail, the Swallow, the Pellican, the Burgander, which are very loving to their yong. Also the Crow, and Pigeon, which is dedicated to Venus, and the Turtle, one whereof was Commanded to be offered at the purification, after bringing forth. The Sparrow also was dedicated to Venus, which was Commanded in the Law to be used in the purification, after the Leprosie, a martiall disease, then which nothing was of more force to resist it. Also the Egyptians called the Eagle Venus, because she is prone to Venery, for after she hath been trod thirteen times a day, if the Male call her, she runs to him again. Amongst fishes, these are Venereall, the lustfull Pilchards, the letcherous Gilthead, the Whiting for her love to her yong, Crab fighting for his Mate, and Tithymallus for its fragrance, and sweet smell.

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 under Mercury are these; amongst Elements, Water, although it moves all things indistinctly; amongst humors, those especially which are mixed, as also the Animall spirit; amongst tasts those that are various, strange, and mixed: amongst Metals, Quick-silver, Tin, the Slver Marcasite; amongst stones, the Emrald, Achates, red Marble, Topaze, and those which are of divers colours, and various figures naturally, & those that are artificiall, as glass, & those which have a colour mixed with yellow, and green. Amongst Plants, and Trees, the Hazle, Five-leaved-grass, the Hearb Mercury, Fumitary, Pimpernell, Marjoram, Parsly, and such as have shorter and less leaves, being compounded of mixed natures, and divers colours. Animals also, that are of quick sence, ingenious, strong, inconstant, swift, and such as become easily acquainted with men, as Dogs, Apes, Foxes, Weesels, the Hart, and Mule; and all Animals that are of both sexes, and those which can change their Sex, as the Hare, Civet-Cat, and such like. Amongst birds, those which are naturally witty, melodious, and inconstant, as the Linet, Nightingale, Blackbird, Thrush, Lark, the Gnat-sapper, the bird Calandra, the Parret, the Pie, the Bird Ibis, the bird Porphyrio, the black Betle with one horn. And amongst fish, the fish called Trochius, which goes into himself, also Pourcontrell for deceitfulness, and changeableness, and the Fork fish for its industry; the Mullet also that shakes off the bait on the hook with his taile.


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 Moreover whatsoever is found in the whole world is made according to the governments of the Planets, and accordingly receives its vertue. So in Fire the enlivening light thereof is under the government of the Sun, the heat of it under Mars, in the Earth, the various superficies thereof under the Moon, and Mercury; and the starry Heaven, the whole mass of it under Saturne, but in the middle Elements, Aire is under Jupiter, and Water the Moon, but being mixed are under Mercury, and Venus. In like manner naturall active causes observe the Sun, the matter the Moon, the fruitfulness of active causes Jupiter, the fruitfullness of the matter, Venus, the sudden effecting of any thing, Mars, and Mercury, that for his vehemency, this for his dexterity, and manifold vertue: But the permanent continuation of all things is ascribed to Saturne. Also amongst Vegetables, every thing that bears fruit is from Jupiter, and every thing that bears Flowers is from Venus, all Seed, and Bark is from Mercury, and all roots from Saturne, and all Wood from Mars, and leaves from the Moon. Wherefore, all that bring forth fruit, and not Flowers, are of Saturne and Jupiter, but they that bring forth Flowers, and Seed, and not fruit, are of Venus, and Mercury; These which are brought forth of their own accord without Seed, are of the Moon, and Saturn; All beauty is from Venus, all strength from Mars, and every Planet rules, and disposeth that which is like to it. Also in stones, their weight, Clamminess, and Sliptickness is of Saturne, their use, and temperament of Jupiter, their hardness from Mars, their life from the Sun, their beauty and fairness from Venus, their occult vertue from Mercury, and their common use from the Moon.

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 Moreover the whole Orb of the Earth is distributed by Kingdoms, and Provinces to the Planets, and Signes: For Macedonia, Thracia, Illyria, Arriana, Gordiana, (many of which countries are in the lesser Asia) are under Saturne with Capricorn; but with Aquarius, under him are the Sauromatian Country, Oxiana, Sogdiana, Arabia, Phazania, Media and Æthiopia, which Countries for the most part belong to the more inward Asia. Under Jupiter with Sagittarius are Tuscana, Celtica, Spaine, and happy Arabia: under him with Pisces, are Lycia, Lydia, Cilicia, Pamphylia, Paphlagonia, Nasamonia, and Lybia. Mars with Aries governs Britany, France, Germany, Bastarnia, the lower parts of Syria, Idumea, and Judea: with Scorpio, he rules Syria, Comagena, Cappadocia, Metagonium, Mauritania, and Getulia. The Sun with Leo governs Italy, Apulia, Sicilia, Phenicia, Chaldea, & the Orchenians. Venus with Taurus governs the Isles Cyclades, the Seas of litle Asia, Cyprus, Parthia, Media, Persia: but with Libra she commands the people of the Island Bractia, of Caspia, of Seres, of Thebais, of Oasis, and of Troglodys. Mercury with Gemini, rules Hircania, Armenia, Mantiana, Cyrenaica, Marmarica, and the lower Egypt: but with Virgo, Greece, Achaia, Creta, Babylon, Mesopotamia, Assyria, and Ela, whence they of that place are in Scripture called Elamites. The Moon with Cancer governs Bithivia, Phrygia, Colchica, Numidia, Africa, Carthage, and all Carchedonia. These we have in this manner gathered from Ptolemies opinion, to which according to the writings of other Astrologers many more may be added. But he which knows how to compare these divisions of Provinces according to the divisions of the Stars, with the Ministery of the ruling Intelligencies, and blessings of the Tribes of Israel, the lots of the Apostles, and typicall seales of the sacred Scripture, shall be able to obtain great and propheticall oracles concerning every Region, of things to come.


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 like consideration is to be had in all things concerning the figures of the fixed Stars: so they will have the Terrestiall Ram to be under the rule of the Celestiall Aries: and the Terrestiall Bull, and Ox to be under the Celestiall Taurus. So also that Cancer should rule over Crabs, and Leo over Lyons: Virgo over Virgins, and Scorpio over Scorpions. Capricorn over Goats. Sagittarius over Horses, and Pisces over Fishes. Also the Celestiall Ursa over Bears, Hydra over Serpents, and the Dog-star over Dogs, and so of the rest. Now Apuleius distributes certain and peculiar Hearbs to the Signes, and Planets, viz. To Aries the Hearb Sange, to Taurus Vervine that growes straight, to Gemini Vervine that growes bending, to Cancer Comfrey, to Leo Sowbread, to Virgo Calamint, to Libra Mug-wort, to Scorpio Scorpion-grass, to Sagittarius Pimpernell, to Capricorn the Dock, to Aquarius Dragon-wort, to Pisces Hart-wort. And to the Planets these, viz. to Saturne Sen-green, to Jupiter Agrimony, to Mars Sulphur-wort, to the Sun Marygold, to Venus Wound-wort, to Mercury Mulleine, to the Moon, Peony. But Hermes, whom Albertus follows, distributes to the Planets these, viz. to Saturne the Daffodill, to Jupiter Henbane, to Mars Rib-wort, to the Sun Knotgrass, to Venus Vervine, to Mercury Cinquefoile, to the Moon, Goos-foot. We also know by experience that Asparagus is under Aries, and Garden-basill under Scorpio; For of the shavings of Rams-horn sowed, comes forth Asparagus, and Garden Basill rubbed betwixt two stones, produceth Scorpions. Moreover I will according to the doctrine of Hermes, and Thebit reckon up some of the more eminent Stars, whereof the first is called the head of Algol, and amongst stones, rules over the Diamond, amongst Plants, black Hellebor, and Mugwort. The second are the Pleiades, or seven


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 Stars, which amongst stones, rule over Crystall, and the stone Diodocus; amongst Plants, the Hearb Diacedon, and Frankincense, and Fennill: and amongst Metals, Quick-silver. The third is the Star Aldeboran, which hath under it, amongst stones, the Carbuncle, and Ruby: amongst Plants, the Milky Thistle, and Matry-silva. The fourth is called the Goat-Star, which rules, amongst stones, the Saphir, amongst Plants, Horehound, Mint, Mugwort, and Mandrake. The fifth is called the great Dog-star, which amongst stones, rules over the Berill: amongst Plants, Savin, Mugwort and Dragonwort: and amongst Animals the tongue of a Snake. The sixth is called the lesser Dog-star, and, amongst stones, rules over Achates: amongst Plants the Flowers of Marigold, and Penyroial. The seventh is called the Heart of the Lyon, which amongst stones, rules over the Granate; amongst Plants, Sallendine, Mugwort, and Mastick. The eighth is the Taile of the lesser Bear, which amongst stones, rules over the Loadstone, amongst Hearbs, Succory, whose leaves, and Flowers turn towards the North, also Mugwort, and the flowers of Perwinckle; and amongst Animals the tooth of a Wolf. The ninth is called the Wing of the Crow, under which, amongst stones, are such stones as are of the Colour of the black Onyx stone: amongst Plants the Bur, Quadraginus, Henbane, and Comfrey; and amongst Animals the tongue of a Frog. The tenth is called Spica, which hath under it, amongst stones, the Emrald: amongst Plants, Sage, Trifoile, Perwinkle, Mugwort, and Mandrake. The eleventh is called Alchamech, which amongst stones, rules over the Jasper: amongst Plants the Plantain. The twelfth is called Elpheia, under this, amongst stones, is the Topaze; amongst Plants, Rosemary, Trifoile, and Ivy. The thirteenth is called the Heart of the Scorpion, under which, amongst stones, is the Sardonius, and Amethist; amongst Plants long Aristolochy, and Saffron. The fourteenth is the Falling Vultur, under which, amongst stones, is the Chrysolite: amongst Plants Succory, and Fumitary. The fifteenth is the Taile of Capricorn under which, amongst stones, is the Chalcedone: amongst Plants, Majoram, Mugwort, and Nip, and the root of Mandrake.


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Moreover this we must know, that every stone, or Plant, or Animall, or any other thing, is not governed by one Star alone, but many of them receive influence, not separated, but conjoyned, from many Stars. So amongst stones, the Chalcedony is under Saturne, and Mercury, together with the Taile of Scorpion, and Capricorn. The Saphir under Jupiter, Saturne, and the Star Alhajoth; Tutia is under Jupiter, and the Sun and Moon, the Emrald under Jupiter, Venus, and Mercury, and the Star Spica. The Amethyst, as saith Hermes, is under Mars, Jupiter, and the Heart of the Scorpion. The Jasper, which is of divers kinds is under Mars, Jupiter, and the Star Alchamech, the Chrysolite is under the Sun, Venus, and Mercury, as also under the Star which is called the falling Vultur; the Topaze under the Sun, and the Star Elpheia: the Diamond under Mars, and the Head of Algol. In like manner amongst Vegetables, the Hearb Dragon is under Saturne, and the Celestiall Dragon, Mastick, and Mints, are under Jupiter, and the Sun; but Mastick is also under the Heart of the Lyon, and Mint under the Goat star: Hellebor is dedicated to Mars, and the Head of Algol, Mosse, and Sanders, to the Sun, and Venus: Coriander to Venus, and Saturne. Amongst Animals, the Sea Calf is under the Sun, and Jupiter; The Fox, and Ape under Saturne, and Mercury: and Domesticall Dogs under Mercury, and the Moon. And thus we have shewed more things in these inferiours by their superiours.

All Stars have their peculiar Natures, properties, and conditions, the Seals and Characters whereof they produce through their rayes, even in these inferiour things, viz. in Elements, in Stones, in Plants, in Animals, and their members, whence every thing receives from an harmonious disposition, and from its Star shining upon


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 it, some particular Seal, or Character stampt upon it, which is the significator of that Star, or harmony, conteining in it a peculiar vertue, differing from other vertues of the same matter, both generically, specifically, and numerically. Every thing therefore hath its Character pressed upon it by its Star for some particular effect, especially by that Star which doth principally govern it: And these Characters contain, and retain in them the peculiar natures, vertues, and roots of their Stars, and produce the like operations upon other things, on which they are reflected, and stir up, and help the influencies of their Stars, whether they be Planets, or fixed Stars, and figures, and Celestiall signs, viz. as oft as they shall be made in a fit matter, and in their due, and accustomed times. Which ancient wise men considering, such as laboured much in the finding out of the occult properties of things, did set down in writing the images of the Stars, their figures, Seals, Marks, Characters, such as nature her self did describe by the rayes of the Stars, in these inferiour bodies, some in stones, some in Plants, and joynts, and knots of boughs, and some in divers members of Animals. For the Bay-tree, the Lote-tree, and the Marygold are Solary Plants, and in their roots, and knots being cut off, shew the Characters of the Sun, so also in the bone, and shoulderblades in Animals: whence there arose a spatulary kind of divining (i.e.) by the shoulder-blades, and in stones, and stony things the Characters, and images of Celestiall things are often found. But seeing that in so great a diversity of things there is not a traditionall knowledge, only in a few things, which humane understanding is able to reach: Therefore leaving those things which are to be found out in Plants, and Stones, and other things, as also, in the members of divers Animals, we shall limit our selves to mans nature only, which seeing it is the compleatest image of the whole universe, containing in it self the whole heavenly harmony, will without all doubt abundantly afford us the Seals, and Characters of all the Stars, and Celestiall Influencies, and those as the more efficacious, which are less differing from the Celestiall nature. But as the number of the Stars is known to God alone, so also their effects, and Seals upon these inferiour things:


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 wherefore no humane intellect is able to attain to the knowledge of them. Whence very few of those things became known to us, which the ancient Philosophers, & Chyromancers attained to, partly by reason, and partly by experience, and there be many things yet ly hid in the treasury of nture. We shall here in this place note some few Seals,and Characters of the Planets, such as the ancient Chyromancers knew in the hands of men. These doth Julian call sacred, and divine letters, seeing that by them, according to the holy Scripture is the life of men writ in their hands. And there are in all Nations, and Languages alwaies the same, and like to them, and permanent; to which were added, and found out afterwards many more, as by the ancient, so by latter Chyromancers. And they that would know them must have recourse to their Volumes. It is sufficient here to shew from whence the Characters of Nature have their originall, and in what things they are to be enquired after.

==

Now if thou desirest to receive vertue from any part of the World, or from any Star, thou shalt (those things being used which belong to this Star) come under its peculiar influence, as Wood is fit to receive Flame, by reason of Sulphur, Pitch, and Oile. Nevertheless when thou dost to any one species of things, or individual, rightly apply many things, which are things of the same subject scattered amongst themselves, conformable to the same Idea, and Star, presently by this matter so opportunely fitted, a singular gift is infused by the Idea, by means of the soul of the world.


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 I say


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 opportunely fitted, viz. under a harmony like to the harmony, which did infuse a certain vertue into the matter. For although things have some vertues, such as we speak of, yet those vertues do so ly hid that there is seldom any effect produced by them: but as in a grain of Mustardseed, bruised, the sharpness which lay hid is stirred up: and as the heat of the fire doth make letters apparently seen, which before could not be read, that were writ with the juice of an Onion or milk: and letters wrote upon a stone with the fat of a Goat, and altogether unperceived, when the stone is put into Vinegar, appear and shew themselves. And as a blow with a stick stirs up the madness of a Dog, which before lay asleep, so doth the Celestiall harmony disclose vertues lying in the water, stirs them up, strengtheneth them, and makes them manifest, and as I may so say, produceth that into Act, which before was only in power, when things are rightly exposed to it in a Celestiall season. As for example; If thou dost desire to attract vertue from the Sun, and to seek those things that are Solary, amongst Vegetables, Plants, Metals, Stones, and Animals, these things are to be used, and taken chiefly, which in a Solary order are higher. For these are more available:


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 So thou shalt draw a singular gift from the Sun through the beams thereof, being seasonably received together, and through the spirit of the world.

It is most evident, that in the inferiour nature all the powers of superior bodies are not found comprehended in any one thing, but are dispersed through many kinds of things amongst us: as there are many Solary things, whereof every one doth not contain all the vertues of the Sun: but some have some properties from the Sun, and others othersome. Wherefore it is sometimes necessary that there be mixtions in operations, that if a hundred or a thousand vertues of the Sun were dispersed through so many Plants, Animals, & the like, we may gather all these together, and bring them into one form, in which we shall see all the said vertues, being united, contained. Now there is a twofold vertue in commixtion, one, viz. which was first planted in its parts, and is Celestiall, the other is obtained by a certain, and artificiall mixtion of things mixt amongst themselves, and of the mixtions of them according to certain proportions, such as agree with the heaven under a certain Constellation; And this vertue descends by a certain likeness, and aptness that is in things amongst themselves towards their superiours, and just as much as the following do by degrees correspond with them that go before, where the patient is fitly applyed to its agent. So from a certain composition of Hearbs, vapours, and such like, made according to naturall Philosophy, and Astronomy, there results a certain common form, endowed with many gifts of the Stars: as in the honey of Bees, that which is gathered out of the juice of innumerable Flowers, and brought into one form, contains the vertue of


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 all, by a kind of divine, and admirable art of the Bees. Yet this is not to be less wondred at which Eudoxus Giudius reports of an artificiall kind of honey, which a certain Nation of Gyants in Lybia knew how to make out of Flowers, and that very good, and not far inferiour to that of the Bees. For every mixtion, which consists of many severall things, is then most perfect, when it is so firmly compacted in all parts, that it becomes one, is every where firm to it self, and can hardly be dissipated: as we sometimes see stones, and divers bodies to be by a certain naturall power conglutinated, and united, that they seem to be wholly one thing: as we see two trees by grafting to become one, also Oisters with stones by a certain occult vertue of nature, and there have been seen some Animals which have been turned into stones, and so united with the substance of the stone, that they seem to make one body, and that also homogeneous. So the tree Ebeny is one while wood, and another while stone. When therefore any one makes a mixtion of many matters under the Celestiall influencies, then the variety of Celestiall actions on the one hand, and of naturall powers on the other hand, being joyned together doth indeed cause wonderfull thing, by ointments, by collyries, by fumes, and such like, which viz. are read in the book of Chiramis, Archyta, Democritus, and Hermes, who is named Alchorat, and of many others.

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 know, that by how much the more noble the form of any thing is, by so much the more prone, and apt it is to receive, and powerfull to act. Then the vertues of things do then become wonderfull, viz. when they are put to matters that are mixed, and prepared in fit seasons, to make them alive, by procuring life for them from the Stars, as also a sensible soul, as a more noble form. For there is so great a power in prepared matters which we see do then receive life, when a perfect mixtion of qualities seems to break the former contrariety. For so much the more perfect life things receive, by how much their temper is more remote from contrariety. Now the Heaven, as a prevalent cause doth from the beginning of every thing to be generated by the concoction, and perfect digestion of the matter, together with life, bestows Celestiall influences, and wonderfull gifts, according to the Capacity that is in that life, and sensible soul to receive more noble, and sublime vertues. For the Celestiall vertue doth otherwise lye asleep, as Sulphur kept from Flame, but in living bodies it doth alwaies burn, as kindled Sulphur, then by its vapour it fils all the places that are next to it; so certain wonderfull works are wrought, such as are read of in the book of Nemith, which is tituled a Book of the Laws of Pluto, because such kind of monstrous generations are not produced according to the Laws of Nature. For we know that of Worms are generated Gnats, of a Horse Waspes, of a Calf, and Ox Bees, of a Crab, his legs being taken of, and he buried in the ground, a Scorpion; of a Duck dryed into powder, and put into Water, are generated Frogs; but if it be baked in a Pie, and cut into pieces, and put into a moist place under the ground, Toads are generated of it: of the Hearb Garden Basill bruised betwixt two stones, are generated Scorpions, and of the hairs of a menstrous Woman put under dung, are bred Serpents;


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 and the hair of a Horse taile put into Water, receiveth life, and is turned into a pernicious Worm. And there is an art wherewith by a Hen sitting upon Eggs may be generated a form like to a man, which I have seen, & knww how to make, which Magicians say hath in it wonderfull vertues, and this they call the true Mandrake. You must therefore know which, and what kind of matters are either of nature, or art, begun, or perfected, or compounded of more things, and what Celestiall influencies they are able to receive. For a Congruity of naturall things is sufficient for the receiving of influence from Celestiall; because when nothing doth hinder the Celestials to send forth their lights upon inferiours, they suffer no matter to be destitute of their vertue. Wherefore as much matter as is perfect, and pure, is not unfit to receive the Celestiall influence. For that is the binding and continuity of the matter to the soul of the world, which doth so daily flow in upon things naturall, and all things which nature hath prepared, that it is impossible that a prepared matter should not receive life, or a more noble form.

Platonists, together with Hermes, say, and Jarchus Brachmanus, and the Mecubals of the Hebrews confess, that all sublunary things are subject to generation, and corruption, and that also there are the same things in the Celestiall world, but after a Celestiall manner, as also in the intellectuall world, but in a far more perfect, and better fashion, and manner, but in the most perfect manner of all in the exemplary. And after this course, that every inferiour thing should in its kind answer its superiour, and through this the supream it self, and receive from heaven that Celestiall power they call the quintessence, or the spirit of the


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 world, or the middle nature, and from the intellectuall world a spirituall and enlivening vertue transcending all qualities whatsoever, and lastly from the exemplary or originall world, through the mediation of the other, according to their degree receive the originall power of the whole perfection. Hence every thing may be aptly reduced from these inferiours to the Stars, from the Stars to their Intelligencies, and from thence to the first cause it self; from the series, and order whereof whole Magick, and all occult Philosophy flowes: For every day some naturall thing is drawn by art, and some divine thing is drawn by nature, which the Egyptians seeing, called Nature a Magicianess, (i.e.) the very Magicall power it self, in the attracting of like by like, and of sutable things by sutable. Now such kind of attractions by the mutuall correspondency of things amongst themselves, of superiours with inferiours, the Grecians called. So the earth agrees with cold water, the water with moist Aire, the Aire with Fire, the Fire with the Heaven in water; neither is Fire mixed with water, but by Aire, nor the Aire with the Earth, but by water. So neither is the soul united to the body, but by the spirit, nor the understanding to the spirit but by the soul. So we see that when nature hath framed the body of an infant, by this very preparative she presently fetcheth the spirit from the Universe. This spirit is the instrument to obtain of God the understanding, and mind in the soul, and body, as in wood the dryness is fitted to receive oile, and the oile being imbibed is food for the Fire, the Fire is the vehiculum of light. By these examples you see how by some certain naturall, and artificiall preparations, we are in a capacity to receive certain Celestiall gifts from above. For stones, and Metals have a correspondency with Hearbs, Hearbs with Animals, Animals with the Heavens, the Heavens with Intelligencies, and those with divine properties, and attributes, and with God himself, after whose image, and likness all things are created. Now the first Image of God is the world, of the world, man, of man, beasts, of beasts, the Zeophyton (i.e.) half Animall, and half Plant; of Zeophyton,


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 plants, of plants, metals, of metals, stones. And again in things spirituall, the Plant agrees with a bruit in Vegetation, a bruit with a man in sense, man with an Angel in understanding, an Angell with God in immortality. Divinity is annexed to the mind, the mind to the intellect, the intellect to the intention, the intention to the imagination, the imagination to the senses, the senses at last to things. For this is the band, and continuity of nature, that all superior vertue doth flow through every inferiour with a long, and continued series, dispersing its rayes even to the very last things; and inferiours through their superiours, come to the very supream of all. For so inferiours are successively joyned to their superiours, that there proceeds an influence from their head, the first cause, as a certain string stretched out, to the lowermost things of all, of which string if one end be touched, the whole doth presently shake, and such a touch doth sound to the other end, and at the motion of the inferiour, the superiour also is moved, to which the other doth answer, as strings in a Lute well tuned.

Magicians teach that Celestial gifts may through inferiors being conformable to superiors be drawn down by opportune influencies of the Heaven; and so also by these Celestial, the Celestial Angels, as they are servants of the Stars, may be procured, and conveyed to us. Iamblichus, Proclus, and Synesius, with the whole School of Platonists confirm, that not only Celestiall, and vitall, but also certain Intellectuall, Angelicall, and divine gifts may be received from above by some certain matters, having a naturall power of divinity (i.e.) which


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 have a naturall correspondency with the superiors, being rightly received, and opportunely gathered together according to the rules of Naturall Philosophy, and Astronomy: And Mercurius Trismegistus writes, that an Image rightly made of certain proper things, appropriated to any one certain Angel, will presently be animated by that Angel. Of the same also Austin makes mention in his eighth book De Civitate Dei. For this is the harmony of the world, that things supercelestiall be drawn down by the Celestiall, and the super-naturall by naturall, because there is one operative vertue that is diffused through all kinds of things, by which vertue indeed, as manifest things are produced out of occult causes; so a Magician doth make use of things manifest, to draw forth things that are occult, viz. through the rays of the Stars, through fumes, lights, sounds, and naturall things, which are agreeable to Celestiall: in which, besides corporeall qualities, there is a kind of reason, sense, and harmony, and incorporeall, and divine measures, and orders. So we read that the Ancients were wont often to receive some divine, and wonderfull thing by certain naturall things: so the stone that is bred in the Apple of the eye of a Civet Cat, held under the tongue of a man, is said to make him to divine, or prophesie: The same is Selenite, the Moon stone, reported to do, so they say that the Images of Gods may be called up by the stone called Anchitis, and that the Ghosts of the dead may be, being called up, kept up by the stone Synochitis. The like doth the Hearb Aglauphotis do, which is called Marmorites, growing upon the Marbles of Arabia, as saith Pliny, and the which Magicians use. Also there is an Hearb called Rheangelida, which Magicians drinking of, can prophesie. Moreover there are some Hearbs by which the dead are raised to life; whence Xanthus the Historian tels, that with a certain Hearb called Balus, a young Dragon being killed, was made alive again, also that by the same a certain man of Tillum, whom a Dragon killed, was restored to life: and Juba reports, that in Arabia a certain man was by a certain Hearb restored to life. But whether or no any such things can be done indeed upon man by the vertue of Hearbs,


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 or any other naturall thing, we shall discourse in the following Chapter. Now it is certain, and manifest that such things can be done upon other animals. So if flies, that are drowned, be put into warm ashes, they revive. And Bees being drowned, do in like manner recover life in the juice of the hearb Nip; and Eels being dead for want of water, if with their whole bodies they be put under mud in vineger, and the blood of a Vultur being put to them, will all of them in a few dayes recover life. They say that if the fish Echeneis be cut into peices, and cast into the sea, the parts will within a little time come together, and live. Also we know that the Pellican doth restore her yong to life, being killed, with her own blood.

No man is ignorant that evill spirits, by evill, and prophane Arts may be raised up as Psellus saith Sorcerers are wont to do, whom most detestable and abominable filthiness did follow, and accompany, such as were in times past in the sacrifices of Priapus, and in the worship of the Idoll which was called Panor, to whom they did sacrifice with their privy members uncovered. Neither to these is that unlike (if it be true, and not a fable) which is read concerning the detestable heresy of old Church-men, and like to these are manifest in Witches and mischeivous women, which wickednesses the foolish dotage of women is subject to fall into. By these, and such as these evill spirits are raised. As a wicked spirit spake once to Iohn of one Cynops a Sorcerer; all the power, saith he, of Satan dwells there, and he is entred into a confederacy with all the principalities together, and likewise we, with him, and Cynops obeys us, and we again obey him. Again, on the contrary side, no man is ignorant that supercelestiall Angels or spirits may be gained by us through good works, a pure mind, secret


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 prayers, devout humiliation, and the like. Let no man therefore doubt that in like manner by some certain matters of the world, the Gods of the world may be raised by us, or at least the ministring spirits, or servants of these Gods, and as Mercurius saith, the airy spirits, not supercelestiall, much less higher. So we read that the antient Priests made statues, and images, foretelling things to come, and infused into them the spirits of the stars, which were not kept there by constraint in some certain matters, but rejoycing in them, viz. as acknowledging such kinds of matter to be sutable to them, they do alwaies and willingly abide in them, and speak, and do wonderfull things by them: no otherwise then evill spirits are wont to do, when they possess mens bodies.

EE have spoken concerning the vertues, and wonderfull efficacy of naturall things. It remains now that we understand a thing of great wonderment: and it is a binding of men into love, or hatred, sickness or health, and such like. Also the binding of thieves, and robbers, that they cannot steale in any place; the binding of Merchants, that they cannot buy, or sell in any place; the binding of an army, that they cannot pass over any bound; the binding of ships, that no winds, though never so strong, shall be able to carry them out of the Haven. Also the binding of a mill, that it can by no force whatsoever be turned round: the binding of a Cisterne, or fountain, that the water cannot be drawn up out of them: The binding of the ground, that it cannot bring forth fruit: the binding of any place, that nothing can be built upon it: The binding of fire, that though it be never so strong, can burn no combustible thing that is put to it. Also the