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 was a Swallow: for it was certain, because every voice of any Animall is significative of some passion of its soul, as joy, sadness, or anger, or the like, which voices it is not so wonderfull a thing should be understood by men conversant about them. But Democritus himself declared this art, as saith Pliny, by naming the birds, of whose blood mixed together was produced a Serpent, of which whosoever did eat, should understand the voices of birds. And Hermes saith, if any one shall go forth to catch birds on a certain day of the Kalends of November, a nd shall boil the first bird which he catcheth, with the heart of a Fox, that all that shall eat of this bird, shall understand the voices of birds, and all other Animals. Also the Arabians say, that they can understand the meaning of bruits, who shall eat the heart, and liver of Dragons. Proclus also the Platonist believed, and wrote, that the heart of a Mole conduceth to presages. There were also divinations, and Auspicia's which were taken from the inwards of sacrifices, the inventor whereof was Tages, of whom Lucan sang,

"And if the Inwards have no credit gained, And if this Art by Tages was but feigned."

The Romane Religion thought that the liver was the head of the inwards. Hence the Sooth-sayers enquiring after future things in the inwards, did first look into the liver, in which were two heads, whereof the one was called the head for the City, the other for the enemy; and the heads of this, or another part being compared together, they pronounced Victory, as we read in Lucan, that the inwards did signifie the slaughter of Pompeys men, and the Victory of Caesars, according to these verses,

"I' th' inwards all defects are ominous On part, and branch of th' entrals doth increase, Another part is weak, and flagging lies, Beats, and moves with quick pulse the arteries."

Then the


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 bowels being finished, they search the heart. Now if there were a sacrifice found without an heart, or a head was wanting in the Liver, these were deadly presages, and were called piacularia. Also if a sacrifice fled from the Altar, or being smitten, made a lowing, or fell upon any part of his body then he ought to do, it was the like ominous. We read that when Julius Caesar on a day went forth to procession with his purple Robe, and sitting in a golden chair, and sacrificing, there was twice a Heart wanting; And when C. Marius Utica was sacrificing, there was wanting a Liver. Also when Caius the prince, and M. Marcellus, C. Claudius, and L. Petellius Coss: were offering sacrifices, that the Liver was consumed away suddenly: and not long after, one of them dyed of a disease, another was slain by men of Lyguria, the entrals foretelling so much: which was thought to be done by the power of the Gods, or help of the divell: Hence it was accounted a thing of great concernment amongst the Ancients as oft as any thing unusuall was found in the inwards: as when Sylla was sacrificing at Laurentum, the figure of a Crown appeared in the head of the Liver: which Posthumius the Soothsayer interpreted to portend a Victory with a Kingdome, and therefore advised that Sylla should eat those entrals himself. The colour also of the inwards is to be considered. Of these Lucan made mention.

"Struck at the colour Prophets were with fear, For with foul spots pale entrals tinged were. Both black, and blew, with specks of sprinkled blood They were ---"

There was in times past such a venerable esteem of these arts, that the most potent, and wise men sought after them, yea the Senate, and Kings did nothing without the Counsell of the Augures. But all these in these dayes, partly by the negligence of men, and partly by the authority of the Fathers, are abolished.

==Chapter lvi.

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Book I. Of the Sooth sayings of Flashes, and Lightenings, and how Monstrous, and prodigious things are to be interpreted. Ow the Sooth-sayings of Flashes, and Lightenings, and of wonders, and how monstrous, and prodigious things are to be interpreted, the Prophets, and Priests of Hetruscus have taught the Art. For they have ordained sixteen Regions of the Heavens, and have ascribed Gods to every one of them; and besides eleven kinds of Lightenings, and nine Gods, which should dart them forth, by shewing rules for understanding the signification of them. But as often as Monstrous, prodigious, and wondrous things happen, they do presage, as is most certain, some great matter. Now their interpreter must be some excellent conjecturer of similitudes, as also some curious searcher, and of them who at that time are employed about the affairs of Princes, and Provinces. For the Celestials take such care only for Princes, peoples, and provinces, that before the rest they might be prefigured, and admonished, by Stars, by Constellations, by wonders, and by prodigies. Now if the same thing, or the like hath been seen in former Ages, we must consider that very thing, and what happened after that, and according to these, to fortell the same, or the like, because the same signs are for the same things, and the like for like. So prodigies have come before the birth, and death of many eminent men and Kings; as Cicero makes mention of Midas a boy, into whose mouth, whilest he was sleeping, the Pismire put corns of Wheat, which was an omen of great riches. So Bees sate upon the mouth of Plato when he was sleeping in the Cradle, by which was foretold the sweetness of his speech. Hecuba, when she was bringing forth Paris, saw a burning Torch, which should set on fire Troy, and all Asia. There appeared unto the mother of Phalaris the image of Mercury pouring forth blood upon the earth, with


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Chapter lvii. Of Geomancy, Hydromancy, Aeromancy, Pyromancy, four Divinations of Elements.
Moreover the Elements themselves teach us fatall events; whence those four famous kinds of Divinations, Geomancy, Hydromancy, Aeromancy, and Pyromancy, have got their names, of which the Sorceress in Lucan seems to boast her self, when she saith,

"The Earth, the Aire, the Chaos, and the Skie, The Seas, the Fields, the Rocks, and Mountains high Foretell the truth -"

The first therefore is Geomancy, whicb foresheweth future things by the motions of the earth, as also the noise, the swelling, the trembling, the chops, the pits, and exhalation, and other impressions, the art of which Almadel the Arabian sets forth. But there is another kind of Geomancy, which Divines by points written upon the earth, by a certain power in the fall of it, which is not of present speculation; but of that we shall speak hereafter.

Now Hydromancy doth perform its presages by the impressions of water, their ebbing and flowing, their increases, and depressions, their tempests, and colours, and the like; to which also are added visions, which are made in the waters. A kind of Divination found by the Persians, as Varro reports, a boy saw in the water the effigies of Mercury, which foretold in an hundred and fifty verses all the events of Mithridates his War. We read also that Numa Pompilius practiced Hydromancy; for in the water he called up the gods, and learned of them things to come. Which art also Pythagoras, a long time after Numa practised. There was of old a kind of Hydromancy, had in great esteem amongst the Assyrians, and it was called Lecanomancy, from a skin full of water, upon which they


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 put plates of Gold, and Silver, and pretious Stones, written upon with certain images, names, and characters. To this may be referred that art, by which Lead, and Wax being melted, and cast into the water, do express manifest marks of images, what we desire to know. There were also in former years Fountains that did foretell things to come, as the Fathers-Fountain at Achaia, and that which was called the water of Juno in Epidaurus; but of these more in the following Chapters, where we shall speak of Oracles.

Hither also may be referred the divination of Fishes, of which kind there was use made by the Lycians in a certain place, which was called Dina, neer the Sea, in a Wood dedicated to Apollo, made hollow in the dry sand, into which, he that went to consult of future things, let down roasted meat, and presently that place was filled with waters, and a great multitude of Fish, and of strange shapes, unknown to men, did appear, by the forms of which the Prophet foretold what should come to pass. These things doth Atheneus more at large relate out of Polycharmus, in the History of the Lycians.

After the same maner doth Aeromancy divine by airy impressions, by the blowing of the Winds, by Rainbows, by Circles about the Moon and Stars, by Mists, and Clouds, and by imaginations in Clouds, and visions in the Aire.

So also Pyromancy divines by fiery impressions, and by Stars with long Tailes, by fiery Colours, by visions, and imaginations in the fire. So the wife of Cicero foretold that he would be Consul the next year, because when a certain man after the Sacrifice was ended, would look in the ashes, there suddenly broke forth a flame. Of this kind are those that Pliny speaks of, that terrene, pale, and buzzing fires presage tempests, Circles about the snuffs of Candles betoken rain; if the flame fly turning, and winding, it portends wind. Also Torches when they strike the fire before them, and are not kindled. Also when a Coal sticks to Pots taken off from the fire, and when the fire casts off the ashes, and sparkles, or when ashes are hard grown together on the hearth, and when a Coal is very bright.


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To these is added Capnomancy, so called from smoak, because it searcheth into the flame, and smoak, and thin colours, sounds, and motions, when they are carryed upright, or on one side, or round, which we read in these Verses in Statius.

"Let Piety be bound, and on th' Altar laid, Let us implore the Gods for divine aid. She makes acute, red, towring flames, and bright, Increas'd by th' aire, the middle being white; And then she makes the flames without all bound, For to wind in and out, and to run round Like to a Serpent -"

Also in the Aethnean Caves, and Fields of the Nymphs in Apollonia, Auguries were taken from fires, and flames; joyful, if they did receive what was cast into them, and sad, if they did reject them. But of these things we shall speak in the following Chapters, amongst the answers of the Oracles.

Chapter lviii. Of the reviving of the dead, and of sleeping, and wanting victuals many years together.
The Arabian Philosophers agree, that some men may elevate themselves above the powers of their body, and above their sensitive powers; and those being surmounted, receive into themselves by the perfection of the Heavens, and Intelligencies, a divine vigour. Seeing therefore all the souls of men are perpetuall, and also all the spirits obey the perfect souls; Magicians think that perfect men may by the powers of their soul repair their dying bodies with other inferiour souls newly separated, and inspire them again; As a Weesell that is killed, is made alive again by the breath, and cry of his Dam; And Lions make alive their dead Whelps by breathing upon them.


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 And because, as they say, all like things being applyed to their like, are made of the same natures; and every patient, and thing that receives into it self the act of any agent, is endowed with the nature of that agent, and made con-naturall. Hence they think, that to this vivification, or making alive, some Hearbs, and Magicall confections, such as they say are made of the ashes of the Phoenix, and the cast skin of a Snake do much conduce, which indeed to many seems fabulous, and to some impossible, unless it could be accounted approved by an Historicall faith. For we read of some that have been drowned in water, others cast into the fire, and put upon the fire, others slain in war, others otherwise tryed, and after a few dayes were alive again, as Pliny testifies of Aviola, a man pertaining to the Consull, of L. Lamia, Cæius, Tubero, Corfidius, Gabienus, and many others. Also we read that Aesop the Tale-maker, Tindoreus, Hercules, and Palicy, the sons of Jupiter, and Thalia being dead, were raised to life again; also that many were by Physitians, and Magicians raised from death again, as the Historians relate of Aesculapius; and we have above mentioned out of Juba, and Xanthus, and Philostratus concerning Tillo, and a certain Arabian, and Apollonius the Tyanean. Also we read that Glaucus, a certain man that was dead, whom they say, beyond all expectation, the Physitians coming to see it, the hearb Dragon-wort restored to life. Some say that he revived by the puting into his body a medicine made of Honey, whence the proverb, Glaucus was raised from death by taking in Honey into his body. Apuleius also relating the manner of these kinds of restorings to life, saith of Zachla the Egyptian prophet: The prophet being thus favourable, layes a certain Hearb upon the mouth of the body of a young man being dead, and another upon his brest, then turning towards the East, or rising of the propitious Sun, praying silently (a great assembly of people striving to see it) in the first place heaved up his brest, then makes a beating in his veines, then his body to be filled with breath, after which the Carkase ariseth, and the young man speaks. If these things are true, the dying souls must, sometimes


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 lying hid in their bodies, be oppressed with vehement extasies, and be freed from all bodily action: So that the life, sense, motion, forsake the body, and so, that the man is not yet truly dead, but lies astonied, and as it were dead for a certain time. And this is often found, that in times of Pestilence many that are carried for dead to the graves to be buryed, revive again. The same also hath often befeln women, by reason of fits of the Mother. And Rabbi Moises out of the book of Galen, which Patriarcha translated, makes mention of a man, who was suffocated for six dayes, and did neither eat nor drink, and his arteries became hard. And it is said in the same book, that a certain man by being filled with Water, lost the pulse of his whole body, so that the heart was not perceived to move, and he lay like a dead man. Also it is said that a man by reason of a fal from a high place, or great noise, or long staying under the Water, may fall into a swoun, which may continue fourty eight hours, and so lye as if he were dead, his face being very green. And in the same place there is mention made of a man that buried a man that seemed to be dead seventy two hours after his seeming decease, and so killed him, because he buried him alive, and there are given signs whereby it may be known who are alive; although they seem to be dead, and indeed will dye, unless there be some means used to recover them, as Phlebotomy, or some other cure. And these are such as very seldom happen. This is the manner, by which we understand Magicians, and Physitians do raise dead men to life, as they that were tryed by the stinging of Serpents, were by the Nation of the Marsi, and the Psilli restored to life. Now we may conceive that such kind of extasies may continue a long time, although a man be not truly dead, as it is in Dor-mice, and Crocodiles, and many other Serpents, which sleep all Winter, and are in such a dead sleep, that they can scarce be awakened with fire. And I have often seen a Dormouse dissected, and continue immovable, as if she were dead, untill she was boyled, and when presently in boyling the water the dissected members did shew life. Also, although it be hard to be believed, we read in some approved Historians, that some


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 men have slept for many yeers together, and in the time of sleep, untill they awaked, there was no alteration in them, as to make them seem older: The same doth Pliny testifie of a certain boy, whom he saith, being wearied with heat, and his journey, slept fifty seven yeers in a Cave. We read also that Epimenides Gnosius slept fifty seven yeers in a Cave. Hence the proverb arose, To outsleep ''Epimenides. M. Damascenus'' tels, that in his time a certain country man being wearied in Germany, slept for the space of a whole Autumn, and the Winter following, under a heap of hay, untill the Summer, when the hay began to be eaten up, then he was found awakened as a man halfe dead, and out of his wits. Eclesiasticall Histories confirm this opinion concerning the seven sleepers, whom they say slept 196 yeers. There was in Norvegia a Cave in a high Sea shore, where, as Paulus Diaconus, and Methodius the Martyr write, seven men lay sleeping a long time without corruption, and the people that went in to disturb them were contracted, or drawn together, so that after a while, being forewarned by that punishment, they durst not hurt them. Now Xenocrates, a man of no mean repute amongst Philosophers was of opinion, that this long sleeping was appointed by God as a punishment for some certain sins. But Marcus Damascenus proves it by many reasons to be possible, and naturall, neither doth he think it irrationall, that some should without meat, and drink, and avoyding excrements, without consuming, or corruption, sleep many moneths. And this may befall a man by reason of some poisonous potion, or sleepy disease, or such like causes, for certain dayes, moneths, or years, according to the intention, or remission of the power of the medicine, or of the passions of their mind. And Physitians say that there are some Antidotes, of which they that take too great a potion, shall be able to endure hunger a long time, as Elias in former time being fed with a certain food by an Angell, walked, and fasted in the strength of that meat, fourty dayes. And John Bocatius makes mention of a man in his time, in Venice, who would every yeer fast four dayes without any meat. But that was a greater wonder, that there was


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 a woman in lower Germany at the same time, who took no food till the thirteenth yeer of her age, which to us may seem incredible, but that he lately confirmed it; as also he tels of a Miracle of our Age, that his brother Nicolaus Stone, an Helvetian by Nation, who lived twenty yeers in the wilderness without meat, till he dyed. That also is wonderfull which Theophrastus mentions concerning a certain man, called Philinus, who used no meat, or drink, besides Milk. And there are grave Authors who describe a certain hearb of Sparta, with which they say the Scythians can endure twelve dayes hunger, without meat or drink, if they do but tast it, or hold it in their mouth.

Chapter lix. Of Divination by Dreams.
There is also a certain kind of Divination by Dreams, confirmed by the traditions of Philosophers, the authorities of Divines, the examples of Histories, and daily experience. A Dreams I call here, not vain Dreams, or idle imaginations: for those are vain, and have no Divination in them, but arise from the remains of watchings, and disturbance of the body. For as the mind is taken up about, and wearied with cares, it suggests it self to him that is asleep. I call that a Dream here, which is caused by the Celestiall influences in the phantastick spirit, mind, or body, being all well disposed. The rule of interpreting this is found amongst Astrologers, in that part which is wrote concerning questions; but yet that is not sufficient, because these kind of Dreams come by use to divers men after a divers manner, and according to the divers quality, and dispositions of the phantastick spirit: wherefore there cannot be given one common rule to all for the interpretation of Dreams. But according to the opinion of Synesius, seeing there are the same accidents to things, and like befall like; so be which hath often fallen upon the same visible thing, hath assigned to himself the same opinion, passion, fortune, action, event, and asAristotle saith, the


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 memory is confirmed by sence, and by keeping in memory the same thing knowledge is obtained, as also by the knowledge of many experiences, by little, & little, arts, and sciences are obtained. After the same account you must conceive of Dreams. Whence Synesius commands that every one should observe his Dreams, and their events, and such like rules, viz. to commit to memory all things that are seen, and accidents that befall, as well in sleep, as in watching, and with a diligent observation consider with himself the rules by which these are to be examined, for by this means shall a Diviner be able by little, and little to interpret his Dreams, if so be nothing slip out of his memory. Now Dreams are more efficacious, when the Moon over-runs that Sign, which was in the ninth number of tbe Nativity, or revolution of that yeer, or in the ninth Sign from the Sign of perfection. For it is a most true, and certain divination, neither doth it proceed from nature or humane Arts, but from purified minds, by divine inspiration. We shall now discuss, and examine that which belongs to prophecyings, and oracles.

Chapter lx. Of Madness, and Divinations which are made when men are awake, and of the power of a Melancholy humor, by which Spirits are sometimes induced into mens bodies.
It happens also sometimes, that not only they that are asleep, but also they that are watchfull do with a kind of instigation of minde, Divine, which Divination Aristotle cals ravishment, or a kind of madness, and teacheth that it proceeds from a melancholy humor, saying in his Treatise of divination: Melancholy men, by reason of their earnestness, do far better conjecture, and quickly conceive a habit, and most easily receive an impression of the Celestials. And in his Problemes saith, that the Sibyls, and the Bacchides, and Niceratus the Syracusan, and Amon, were by their naturall Melancholy complexion


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 Prophets, and Poets. The cause therefore of this madness, if it be any thing within the body, is a melancholy humor, not that which they call black choller, which is so obstinate, and terrible a thing, that the violence of it is said by Physitians, and Naturall Phylosophers, besides madness, which it doth induce, also to entice evill spirits to seize upon mens bodies. Therefore we understand a melancholy humor here, to be a naturall, and white choller. For this, when it is stirred up, burns, and stirs up a madness conducing to knowledge, and divination, especially if it be helped by any Celestiall influx, especially of Saturn, who seeing he is cold, and dry, as is a melancholy humor, hath his influence upon it, increaseth, and preserveth it. Besides, seeing he is the Author of secret contemplation, and estranged from all publike affairs, and the highest of all the planets, doth alwaies as with call his mind from outward businesses, so also makes it ascend higher, and bestows upon him the knowledge, and passages of future things. And this is Aristotles meaning in his book of Problemes. By Melancholy, saith he, some men are made as it were divine, foretelling things to come, and some men are made Poets. He saith also, that all men that were excellent in any Science, were for the most part melancholy. Democritus, and Plato attest the same, saying, that there were some melancholy men, that had such excellent wits, that they were thought, and seemed to be more divine then humane. So also there have been many melancholy men at first rude, ignorant, and untractable, as they say Hesiod, Ion, Tynnichus, Calcinenses, Homer, and Lucretius were, who on a suddain were taken with a madness, and became Poets, and prophecied wonderfull, and divine things, which they themselves scarce understood. Whence divine Plato in Ion saith, many Prophets, after the violence of their madness was abated, do not well understand what they wrote, yet treated acurately of each Art in their madness, as all Artists by reading of them judge. So great also they say the power of melancholy is of, that by its force, Celestiall spirits also are sometimes drawn into mens bodies, by whose presence, and instinct, antiquity testifies men have been made drunk, and spake most


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 wonderful things. And that they think happens under a threefold difference, according to a threefold apprehension of the soul, viz. imaginative, rationall, and mentall. They say therefore, when the mind is forced with a melancholy humor, nothing moderating the power of the body, and passing beyond the bonds of the members, is wholly carried into imagination, and doth suddenly become a seat for inferior spirits, by whom it oftentimes receives wonderfull wayes, and forms of manuall Arts. So we see that any most ignorant man doth presently become an excellent painter, or contrivers of building, and to become a master in any such Art. But when these kinds of spirits portend to us future things, they shew those things which belong to the disturbing of the Elements, and changes of times, as rain, tempests, innundations, earthquakes, great mortality, famine, slaughter, and the like. As we read in Aulus Gelius, that Cornelius Patarus his Priest did at the time, when Cesar, and Pompey were to fight in Thessalia, being taken with a madness, foretell the time, order, and issue of the battell. But when the mind is turned wholly into reason, it becomes a receptacle for midle spirits. Hence it obtains the knowledge, and understanding of natural, and humane things. So we see that a man sometimes doth on a suddain become a Philosopher, Physitian, or an excellent Orator, and foretels mutations of Kingdomes, and restitutions of Ages, and such things as belong to them, as the Sybill did to the Romanes; but when the mind is wholly elevated into the understanding, then it becomes a receptacle of sublime spirits, and learns of them the secrets of divine things, such as the Law of God, the orders of Angels, and such things as belong to the knowledge of things eternall, and salvation of souls. It foresees things which are appointed by Gods speciall predestination, as future prodigies, or miracles, the prophet to come, and the changing of the law. So the Sybills Prophecyed of Christ a long time before his coming. So Virgil understanding that Christ was at hand, and remembring what the Sybill Cumaea had said, sang thus to Pollio.


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 "Last times are come, Cumæa's prophesie Now from high heaven springs a new progenie, And times great order now again is born, The Maid returns, Saturnian Realms return."

And a little after intimating that originall sin shall be of no effect, saith,

"If any prints of our old vice remain'd By thee they'r voyd, and fear shall leave the Land; He a Gods life shall take, with Gods shall see Mixt Heroes, and himself their object be, Rule with paternall power th' appeased earth He shall --"

Then he adds, that thence the fall of the Serpent, and the poison of the tree of death, or of the knowledge of good, and evill shall be nulled, saying,

"-- The Serpent shall And the deceitfull hearb of venome fall."

Yet he intimates that some sparks of originall sin shall remain, when he saith,

"Some steps of ancient fraud shall yet be found."

And at last with a most great hyperbole cryes out to his child, as the off-spring of God, adoring him in these words,

"Dear race of Gods, great stock of Jupiter, Behold! the world shakes on its ponderous axe, See earth, and heavens immense, and th' Ocean tracts, How all things at th' approaching Age rejoyce! Oh! that my life would last so long, and voyce, As would suffice thy actions to rehearse."

There are also some prognosticks, which are in the midle, betwixt naturall, and supernaturall divination, as in those who are neer to death, and being weakened with old Age, do sometimes foresee things to come, because as saith Plato, by how much the more men are less hindred by their sence, so much the more acurately they understand, and because they are neerer to the place whither they must go, and their bonds being as it were a little loosed, seeing they are no more subject to the body, easily perceive the light of divine revelation.

==Chapter lxi. Of the forming of Man, of the


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 external Senses, and also the Inward, and the Mind: of the threefold appetite of the Soul, and passions of the Will.== It is the opinion of some Divines, That God did not immediately creat the body of man, but by the assistance of the heavenly Spirits compound, and frame him; which opinion Alchinous, and Plato favor; thinking that God is the chief Creator of the whole world, of spirits both good and bad, and therefore immortalized them: but that all kinds of mortall animals were made at the command of God; for if he should have created them, they must have been immortall. The spirits therefore mixing Earth, Fire, Aire, and Water together, made of them all, put together, one body, which they subjected to the service of the soul, assigning in it severall Provinces to each power thereof, to the meaner of them, mean and low places: as to Anger the Midriff, to Lust the Womb, but to the more noble senses the Head, as the Tower of the whole body, and then the manifold Organs of Speech. They divide the Sense into External, and Internall. The externall are divided into five, known to every one, to which there are allotted five Organs, or subjects, as it were Foundations; being so ordered, that they which are placed in the more eminent part of the body, have a greater degree of purity. For the Eyes placed in the uppermost place, are the most pure, and have an affinity with the Nature of Fire, and Light: then the Ears have the second order of place, and purity, and are compared to the Aire: the Nostrils have the third order, and have a middle nature betwixt the Aire, and the Water; then the Organ of tasting, which is grosser and most like to the nature of Water: Last of all, the touching is diffused through the whole body, and is compared to the grossness of Earth. The more pure senses are those which perceive their Objects farthest off, as Seeing, and Hearing, then the Smelling,


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 then the Tast, which doth not perceive but those that are nigh. But the touch perceives both wayes, for it perceives bodies nigh; and as Sight discerns by the medium of the Aire, so the touch perceives by the medium of a stick or pole, bodies Hard, Soft, and Moist. Now the touch only is common to all animals. For it is most certain that man hath this sense, and in this, and tast he excels all other animals, but in the other three he is excelled by some animals, as by a Dog, who Hears, Sees, and Smels more acutely then Man, and the Linx, and Eagles see more acutely then all other Animals, & Man. Now the interior senses are, according to Averrois, divided into four, whereof the first is called Common sence, because it doth first collect, and perfect all the representations which are drawn in by the outward senses. The second is the imaginative power, whose office is, seeing it represents nothing, to retain those representations which are received by the former senses, and to present them to the third faculty of inward sense, which is the phantasie, or power of judging, whose work is also to perceive, and judge by the representations received, what or what kind of thing that is of which the representations are, and to commit those things which are thus discerned, and adjudged, to the memory to be kept. For the vertues thereof in generall, are discourse, dispositions, persecutions, and flights, and stirrings up to action: but in particular, the understanding of intellectuals, vertues, the manner of Discipline, Counsel, Election. And this is that which shews us future things by dreams: whence the Fancy is sometimes named the Phantasticall Intellect. For it is the last impression of the understanding; which, as saith Iamblicus, is belonging to all the powers of the mind, and forms all figures, resemblances of species, and operations, and things seen, and sends forth the impressions of other powers unto others: And those things which appear by sence, it stirs up into an opinion, but those things which appear by the Intellect, in the second place it offers to opinion, but of it self it receives images from all, and by its property, doth properly assign them, according to their assimilation, forms all the actions of the soul, and accommodates the externall to the internall, and impresses


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138 the body with its impression. Now these senses have their Organs in the head, for the Common sence, and imagination take up the two former Cels of the brain, although Aristotle placeth the Organ of the Common sence in the heart, but the cogitative power possesseth the highest, and middle part of the head; and lastly, the memory the hinmost part thereof. Moreover, the Organs of Voice, and Speech are many, as the inward muscles of the breast betwixt the ribs, the breasts, the lungs, the arteries, the windpipe, the bowing of the Tongue, and all those parts and muscles that serve for breathing. But the proper Organ of Speech is the Mouth, in which are framed words, and speeches, the Tongue, the Teeth, the Lips, the Palate, &c. Above the sensible soul, which expresseth its powers by the Organs of the body, the incorporeall mind possesseth the highest place, and it hath a double nature, the one, which inquireth into the causes, properties, and progress of those things which are contained in the order of nature, and is content in the contemplation of the truth, which is therefore called the contemplative intellect. The other is a power of the mind, which discerning by consulting what things are to be done, and what things to be shunned, is wholly taken up in consultation, and action, and is therefore ealled the Active Intellect. This Order of powers therefore nature ordained in man, that by the externall sences we might know corporeall things, by the internall the representations of bodies, as also things abstracted by the mind and intellect, which are neither bodies, nor any thing like them. And according to this threefold order of the powers of the soul, there are three appetites in the soul: The first is naturall, which is an inclination of nature into its end, as of a stone downward, which is in all stones: another is animal, which the sense follows, and it is divided into irascible, and concupiscible: the third is intellective, which is called the will, differing from the sensitive, in this, the sensitive is of it self, of those things, which may be presented to the senses, desiring, nothing unless in some manner comprehended. But the will, although it be of it self, of all things that are possible,


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140 anything‘,asof good or evill, convenient or inconvenient, ' L ’ ‘, Now thefe ltind ofapprehenﬁons are ofthtee forte, viz. sen, ﬁal, Rationall, and lntelleduall. And according to thcﬁ three, are three forts of panions 1n the Soul; For when my follow the fenﬁtive apprehenﬁon, then they refpeﬁ a tempo. tall good or evill,undet the nation of proﬁtable, or an :05. table, deli htfull and offenﬁve, and are called natura l, o;- ranitnall p om. When they followdle tationalapprghm. ﬁon,and {o refpeﬁ 00d or bad,under the notions of Vennc ox Vice, praife or di grace, roﬁtable or unproﬁtable, hood} I 'ordithoneﬂ, they are calle rationall, or voluntary paﬂiom. ‘When they follow the Intelleﬂuall apprehenﬁon, and K2ng ‘ oodorbadpnde’tthenotion of jolt o: unjufl, true or' IE, ~ ‘ ' arecalledintelleﬁmll paﬂions, or fyndereﬁs. Now ch: 'fithxaof the paﬂiom of the foul, isthe eoneu itive pom of the foul, and is divided into concupileﬂ), and in- ‘ﬁbk, and botﬁel’pea good angst, hut maﬁhm how’s?“ ’entheco’u' pom good, in! eviﬁbfolntely; Loi'e 0%, or on the contrary.hatm1 is caul'ed : When it tef eds good, as abknt, {0 def)“: i; caufed; or evill, as a Kent, or at hand, and {o is fed horror, flying (ion, or loathing : or if it rd'paa ‘ o'od,:ts prefent,then thereiscaufed delight, with, mph. '5‘ but if evill, as prefect, then‘l'adnefs, anxiety, 7 grid, ' ‘38» the itafeible owe: refped-s good or badmnder the notion ofl’ome d5 ulty; to obtain theone , or avoid the other, and this fometimes with conﬁdent-cram! {o thereis caui'ed Hope or Boldnefs; but when‘with diﬂidtnty. then Del'pair. Indfeat. But what that‘vin’ltible power rifetlt V into revenge. and thisbe onely about fame evill'paﬂ, nit ’ ware of inmy or hurt offered, there is caufed Anger. And lo we ﬁnd eleven paﬂions in the mind,vehich are , Love. Hatred, Deﬁte,Horto:, ont Grief; Hope, Defpair , Boldnefs, Feat, IndAngcr,  _ 1 r V _

‘is r "' CHAR


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 Sadness at anothers prosperity, as pity is a certain kind of sadness at anothers misery.

Chapter lxii. Of the Passions of the Mind, their Original, difference, and kinds.
The passions of the mind are nothing else but certain motions or inclinations proceeding from the apprehension of any thing, as of good or evill, convenient or inconvenient. Now these kind of apprehensions are of three sorts, viz., Sensual, Rationall, and Intellectuall. And according to these three, are three sorts of passions in the Soul; For when they follow the sensitive apprehension, then they respect a temporall good or evill, under the notion of profitable, or unprofitable, delightfull and offensive, and are called naturall, or animall passions. When they follow the rational apprehension, and so respect good or bad, under the notions of Vertue or Vice, praise or disgrace, profitable or unprofitable, honest or dishonest, they are called rationall, or voluntary passions. When they follow the Intellectuall apprehension, and respect good or bad, under the notion of just or unjust, true or false, they are called intellectuall passions, or synderesis. Now the subject of the passions of the soul, is the concupitive power of the soul, and is divided into concupiscible, and irascible, and both respect good and bad, but under a different notion. For when the concupiscible power respects good, and evil absolutely; Love or Lust, or on the contrary, hatred is caused: When it respects good, as absent, so desire is caused; or evill, as absent, or at hand, and so is caused horror, flying from, or loathing: or if it respect good, as present, then there is caused delight, mirth, or pleasure; but if evill, as present, then sadness, anxiety, grief. But the irascible power respects good or bad, under the notion of some difficulty; to obtain the one, or avoid the other, and this sometimes with confidence: and so there is caused Hope or Boldness; but when with diffidency, then Despair, and Fear. But when that irascible power riseth into revenge, and this be onely about some evill past, as it were of injury or hurt offered, there is caused Anger. And so we find eleven passions in the mind, which are, Love, Hatred, Desire, Horror, Joy, Grief, Hope, Despair, Boldness, Fear, and Anger.

Chapter lxiii. How the passions of the mind change the proper body, by changing the Accidents, and moving the spirit.
The Phantasie, or imaginative power hath a ruling power over the passions of the soul, when they follow the sensuall apprehension. For this doth of its own power, according to the diversity of the Passions, First of all change the proper body with a sensible transmutation, by changing the Accidents in the body, and by moving the spirit upward or downward, inward, or outward, and by producing divers qualities in the members. So in joy, the spirits are driven outward, in fear, drawn back, in bashfulness, are moved to the brain. So in joy, the heart is dilated outward, by little and little, in sadness, is constringed by little, and little inward. After the same manner in anger or fear, but suddenly. Again anger, or desire of revenge produceth heat, redness, a bitter tast, and a looseness. Fear induceth cold, trembling of the heart, speechlessness, and paleness. Sadness causeth sweat, and a blewish whiteness. Pitty, which is a kind of sadness, doth often ill affect the body of him that takes pitty, that it seems to be the body of another man affected. Also it is manifest, that amongst some lovers there is such a strong tye of love, that what the one suffers, the other suffers. Anxiety induceth dryness, and blackness. And how great heats love stirs up in the Liver, and pulse, Physitians know, discerning by that kind of judgement the name of her that is beloved, in an. So Naustratus knew that Antiochus was taken with the love of Stratonica. It is also manifest that such like Passions, when they are most vehement, may cause death. And this is manifest to all men, that with too much joy, sadness, love, hatred, men many times dye, and are sometimes freed from a disease. So we read, that Sophocles, and Dionysius the Sicilian Tyrant, did both suddenly dye at the news of a Tragicall victory. So a certain woman seeing her son returning from the Canensian battle, dyed suddenly.


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 Now what sadness can do, is known to all. We know that Dogs oftentimes dye with sadness for the death of their masters. Sometimes also by reason of these like Passions, long diseases follow, and are sometimes cured. So also some men looking from an high place, by reason of great fear, tremble, are dim-sighted, and weakened, and sometimes loose their senses. So fears, and falling-sickness, sometimes follow sobbing. Sometimes wonderfull effects are produced, as in the son of Cræsus, whom his mother brought forth dumb, yet a vehement fear, and ardent affection made him speak, which naturally he could never do. So with a suddain fall oftentimes life, sense, or motion on a suddain leave the members, and presently again are sometimes returned. And how much vehement anger, joyned with great audacity, can do, Alexander the great shews, who being circumvented with a battle in India, was seen to send forth from himself lightening and fire. The Father of Theodoricus is said to have sent forth out of his body, sparks of fire; so that sparkling flames did leap out with a noyse. And such like things sometimes appear in beasts, as in Tiberius his horse, which is said to send forth a flame out of his mouth.


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Madison] We have now reviewed, in detail, all the articles composing the sum or quantity of power delegated by the proposed Constitution to the federal government, and are brought to this undeniable conclusion, that no part of the power is unnecessary or improper for accomplishing the necessary objects of the Union. The question, therefore, whether this amount of power shall be granted or not, resolves itself into another question, whether or not a government commensurate to the exigencies of the Union shall be established; or, in other words, whether the Union itself shall be preserved. 2em

No. 45 [44].

THE WHOLE MASS OF NATIONAL POWER IN RELATION TO THE STATE GOVERNMENTS.

The new constitution not dangerous to the state governments—Tendency in confederation is to weaken the central power—State governments will have more influence among the people—State governments are essential parts of the federal government—Officers of the United States are less numerous than those of the states—Reserved powers are relatively greater than those delegated—Proposed change consists less in giving new than in strengthening old powers.

To the People of the State of New York:

Having shown that no one of the powers transferred to the federal government is unnecessary or improper, the next question to be considered is whether the whole mass of them will be dangerous to the portion of authority left in the several States.

The adversaries to the plan of the convention, instead of considering in the first place what degree of power was absolutely necessary for the purposes of the federal government, have exhausted themselves in a secondary inquiry into the possible consequences of the proposed degree of power to the governments of the particular States. But if the Union, as has been shown, be

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{{Hoyt quote | num = | text = To liken them to your auld-warld squad, I must needs say comparisons are odd. Burns—Brigs of Ayr. L. 177. | seealso = (See also {{sc|Lydgate) | topic = Comparisons | page = 125 }}


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 DANCING DANCING Imperial Waltz! imported from the Rhine (Famed for the growth of pedigrees and wine), Long be thine import from all duty free, And hock itself be less esteem'd than thee. Byron—The Waltz. L. 29. | author = | work = | place = | note = | topic = | page = 157 }}


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 DESIRE DESPAIR

DESIRE


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 ENEMY ENEMY Having well polished the whole bow, he added a golden tip. Homer—Iliad. Bk. IV. III. | author = | work = | place = | note = | topic = | page = 221 }}

{{Hoyt quote | num = | text = His father was no man's friend but his owne, and he (saith the prouerbe) is no man's foe else. Thomas Adams—Diseases of the Soul. (1616) P. 53. | seealso = (See also {{sc|Browne, Cicero, King, Longfel low) It is better to decide a difference between enemies than friends, for one of our friends will certainly become an enemy and one of our enemies a friend. Bias. | author = | work = | place = | note = | topic = | page = 221 }}

{{Hoyt quote | num = | text = We love him for the enemies he has made. Gen. Bragg—Nominating Speech for Cleveland at the Convention of 1884. Every man is his own greatest enemy, and as it were his own executioner. Sir Thomas Browne—Religio Medici. Same idea in Clarke—Paramiologia. (1639) | seealso = (See also {{sc|Adams) | author = | work = | place = | note = | topic = | page = }}

{{Hoyt quote | num = 15 | text = Whatever the number of a man's friends, there will be times in his life when he has one too few; but if he has only one enemy, he is lucky indeed if he has not one too many. Bulwer-Lytton—W hat Will He Do With It? Bk. LX. Ch. III. Introduction. | seealso = (See also {{sc|Emerson}}) | topic = | page = }}

{{Hoyt quote | num = | text = A weak Invention of the Enemy. Colley Cibber—Richard III. (Altered) Act V. Sc. 3. | seealso = (See also {{sc|Richard III.}}) | topic = | page = }}

{{Hoyt quote | num = | text = Nihil inimicius quam sibi ipse. Man is his own worst enemy. Cicero—Emstolm ad Atticum. X. 12a. Sec. III. | seealso = (See also {{sc|Adams}}) | topic = | page = }}

{{Hoyt quote | num = | text = Pereant amici, dum una inimici intercidant. Let our friends perish,^ provided that our enemies fall at the same time. Cicero—Oratio Pro Rege Deitaro. IX. | author = | work = | place = | note = | topic = | page = 221 }}

{{Hoyt quote | num = | text = He who has a thousand friends has not a friend to spare, And he who has one enemy will meet him everywhere. Emerson—Translations. From Omar Khayyam. Attributed to Ali Ben Abu Taleb. | seealso = (See also {{sc|O'Reilly, Bulwer-Lytton}}) | topic = | page = }}

{{Hoyt quote | num = | text = Our enemies will tell the rest with pleasure. Bishop Fleetwood—Preface to Sermons. Ordered burned by House of Commons 21 ((May, 1712) You and I were long friends; you are now my enemy, and I am yours. Benj. Franklin—Letter to William Stratum. (July 5, 1775) | topic = | page = }}

{{Hoyt quote | num = | text = He has no enemy, you say; My friend your boast is poor, He who hath mingled in the fray Of duty that the brave endure Must have made foes. If he has none Small is the work that he has done. He has hit no traitor on the hip; Has cast no cup from perjured lip; Has never turned the wrong to right; Has been a coward in the fight. Anastasius Grun. (Free Translation.)' Wee commonly say of a prodigall man that hee is no man's foe but his owne. Bishop John King—Lecture on Jonas, delivered 1594. (Ed. 1618) P. 502. | seealso = (See also {{sc|Adams}}) | topic = | page = }}

{{Hoyt quote | num = | text = Rien n'est si dangereux qu'un ignorant ami; Mieux vaudrait un sage ennemi. Nothing is so dangerous as an ignorant friend. Better is it to have a wise enemy. La Fontaine—Fables. 8, 10. | author = | work = | place = | note = | topic = | page = 221 }}


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{{Hoyt quote | num = 6 | text = Thy knotted and combined locks to part, And each particular hair to stand an-end, Like quills upon the fretful porpentine. Hamlet. Act. I. Sc. 5. L. 15. | seealso = (See also {{sc|Boccaccio) | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 7 | text = And his chin new reap'd, Show'd like a stubble-land at harvest-home. Henry IV,. Pt. I. Art I. Sc. 3. L. 34. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 8 | text = How ill white hairs become a fool and jester! Henry IV. Pt. II. Act V. Sc. 5. L. 52. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 9 | text = Comb down his hair; look, look! it stands upright. Henry VI. Pt. II. Act III. Sc. 3. L. 15. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 10 | text = Bind up those tresses. O, what love I note In the fair multitude of those her hairs! Where but by chance a silver drop hath fallen, Even to that drop ten thousand wiry friends Do glue themselves in sociable grief, Like true, inseparable, faithful loves, Sticking together in calamity. King John. Act III. Sc. 4. L. 61. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 11 | text = And her sunny locks Hang on her temples like a golden fleece. Merchant of Venice. Act I. Sc. 1. L. 169. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 12 | text = What a beard hast thou got! thou hast got more hair on thy chin than Dobbin my fill-horse has on his tail. | author = | work = Merchant of Venice. | place = Act II. Sc. 2. L. 99. | topic = Hair | page = 349 }}

{{Hoyt quote | num = 13 | text = Alas, poor chin! many a wart is richer. | author = | work = Troilus and Cressida. | place = Act I. Sc. 2. L. 154. | topic = Hair | page = 349 }}

{{Hoyt quote | num = 14 | text = Her hair is auburn, mine is perfect yellow: If that be all the difference in his love, I'll get me such a colour'd periwig. | author = | work = Two Gentlemen of Verona. | place = Act IV. Sc. 4. L. 194. | topic = Hair | page = 349 }}

{{Hoyt quote | num = 15 | text = Thy fair hair my heart enchained. Sir Philip Sidnet—Neapolitan Villaneu. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 16 | text = Her long loose yellow locks lyke golden wyre, Sprinckled with perle, and perling flowres atweene, Doe lyke a golden mantle her attyre. Spenser—Epithalamwn. St. 9. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 17 | text = Ah, thy beautiful hair! so was it once braided for me, for me; Now for death is it crowned, only for death, lover and lord of thee. Swinburne—Choriambics. St. 5. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 18 | text = But, rising up, Robed in the long night of her deep hair, so To the open window moved. | author = Tennyson | work = Princess. | seealso = (See also {{sc|Cornwall}}) | topic = Hair | page = }}

{{Hoyt quote | num = 19 | text = The Father of Heaven. Spin, daughter Mary, spin, Twirl your wheel with silver din; Spin, daughter Mary, spin, Spin a tress for Viola. Francis Thompson—The Making of Viola. St. 1. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 20 | text = Come let me pluck that silver hair Which 'mid thy clustering curls I see; The withering type of time or care Has nothing, sure, to do with thee. Alaric Alex Watts—The Grey Hair. | author = | work = | place = | note = | topic = Hair | page = 349 }}

{{Hoyt quote | num = 21 | text = Her hair is bound with myrtle leaves, (Green leaves upon her golden hair!) Green grasses through the yellow sheaves Of Autumn corn are not more fair. | author = Oscar Wilde | work = La Bella Donna della mia Mente. | topic = Hair | page = 349 }}

{{Hoyt topic|Hand}}

{{Hoyt quote | num = 22 | text = Even to the delicacy of their hand There was resemblance such as true blood wears. | author = Byron | work = Don Juan. | place = Canto IV. St. 45. | topic = Hand | page = 349 }}

{{Hoyt quote | num = 23 | text = For through the South the custom still commands The gentleman to kiss the lady's hands. | author = Byron | work = Don Juan. | place = Canto V. St. 105. | topic = Hand | page = 349 }}

{{Hoyt quote | num = 24 | text = Bless the hand that gave the blow. Dryden—The Spanish Friar. Act II. Sc. 1. | seealso = (See also {{sc|Pomfret}}) | topic = Hand | page = 349 }}

{{Hoyt quote | num = 25 | text = Una mano lava 1'altra, ed ambedue Iavano il volto. One hand washeth another, both the face. John Florio—Vocabolario Italiano & Ingkse. | author = | work = | place = | note = | topic = Hand | page = 349 }}

{{Hoyt quote | num = 26 | text = His hand will be against every man, and every man's hand against him. Genesis. XVI. 12. | author = | work = | place = | note = | topic = Hand | page = 349 }}

{{Hoyt quote | num = 27 | text = The voice is Jacob's voice, but the hands are the hands of Esau. | author = | work = Genesis. | place = XXVII. | note = 22. | topic = Hand | page = 349 }}

{{Hoyt quote | num = 28 | text = Rubente dextra. | trans = Red right hand. | author = Horace | work = Carmina. | place = I. 2. 2. | seealso = (See also {{sc|Milton}}) | topic = Hand | page = 349 }}


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 * 1) JUNE ##

 * 1) JUSTICE ##


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 LOVE

{{Hoyt quote | num = | text = True love's the gift which God has given To man alone beneath the heaven. It is the secret sympathy, The silver link, the silken tiej Which heart to heart, and mind to mind, In body and in soul can bind. Scott—Lay of the Last Minstrel. Canto V. St. 13. | seealso = (See also {{sc|Spenser) LOVE 477 Where shall the lover rest, Whom the fates sever From his true maiden's breast, Parted for ever? Where, through groves deep and high, Sounds the far billow, Where early violets die, Under the willow. Scott—Marmion. Canto III. St. 10. | author = | work = | place = | note = | topic = Love | page = 477 }}

{{Hoyt quote | num = | text = Magis gauderes quod habueras, quam moereres quod amiseras. Better to have loved and lost, than not to have loved at all. (Free trans.) Seneca—Epistks. 99. | seealso = (See also {{sc|Tennyson}}) | topic = Love | page = 477 }}

{{Hoyt quote | num = | text = Odit verus amor nee patitur moras. True love hates and will not bear delay. Seneca—Hercules Furens. 588. | author = | work = | place = | note = | topic = Love | page = 477 }}

{{Hoyt quote | num = | text = Qui blandiendo dulce nutrivit malum, Sero recusat ferre, quod subiit, jugum. He who has fostered the sweet poison of love by fondling it, finds it too late to refuse the yoke which he has of his own accord assumed. Seneca—Hippolytus. -CXXXIV. | author = | work = | place = | note = | topic = Love | page = 477 }}

{{Hoyt quote | num = | text = Si vis amari, ama. If you wish to be loved, love. Seneca—Epistoke Ad LucUium. IX. Ausonius—Epigrams. XCI. 6. Martial— Epigrams. VI. 11. Ovid—Ars Amatoria. II. 107. Attributed to Plato by Burton. | seealso = (See also {{sc|Franklin}}) | topic = Love | page = 477 }}

{{Hoyt quote | num = | text = But love that comes too late, Lake a remorseful pardon slowly carried, To the great sender turns a sour offence. All's Well That Ends Well. Act V. Sc. 3. L. 5. There's beggary in the love that can be reckoned. Antony and Cleopatra. Act I. Sc. 1. L. 15. | author = | work = | place = | note = | topic = Love | page = 477 }}

{{Hoyt quote | num = | text = If thou remember'st not the slightest folly That ever love did make thee run into, Thou hast not lov'd. As You Like It. Act II. Sc. 4. L. 34. | author = | work = | place = | note = | topic = Love | page = 477 }}

{{Hoyt quote | num = | text = It is as easy to count atomies as to resolve the propositions of a lover. As You Like It. Act III. Sc. 2. L. 245 But are you so much in love as your rhymes speak? Neither rhyme nor reason can express how much. As You Like It. Act III. Sc. 2. L. 418. | author = | work = | place = | note = | topic = Love | page = 477 }}

{{Hoyt quote | num = | text = O coz, coz, coz, my pretty little coz, that thou didst know how many fathom deep I am in love! But it cannot be sounded; my affection hath an unknown bottom, like the bay of Portugal. As You Like It. ActlV. Sc 1. L. 208. | author = | work = | place = | note = | topic = Love | page = 477 }}


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 MEMORY MERCY Looking on the lines Of my boy's face, my thoughts I did recoil Twenty-three years; and saw myself unbreech'd, In my green velvet coat, my dagger muzzled, Lest it should bite its master, and so prove, As ornaments oft do, too dangerous. Winter's Tale. Act I. Sc. 2. L. 153.

Thou comest as the memory of a dream, Which now is sad because it hath been sweet. Shelley—Prometheus Unbound. Act II. Sc. 1. Heu quanto minus est cum reliquis versari quam tui meminisse. Ah, how much less all living loves to me, Than that one rapture of remembering thee. The Latin is Shenstone's Epitaph to the memory of his cousin Mary Dolman, on an ornamental Urn. The trans, is by Arthur J. Munby. | author = | work = | place = | note = | topic = | page = 509 }}


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Rh


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POETS


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 PROPHECY PROSPERITY

{{Hoyt quote | num = | text = Till old experience do attain To something like prophetic strain. | author = Milton | work = -Il Penseroso. L. 173. | seealso = (See also {{sc|Erasmus) Is Saul also among the prophets? / Samuel. X. 11. O my prophetic soul! My uncle! Hamlet. Act I. Sc. 5. L.40. There is a history in all men's 1 Figuring the nature of the times deceas'd, The which observed, a man may prophesy With a near aim, of the main chance of things As yet not come to life, which in their seeds And weak beginnings lie intreasured. Henry IV. Pt. II. Act III. Sc. 1. L. 80. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = Prognostics do not always prove prophecies, at least the wisest prophets make sure of the event first. Horace Walpole—Letter to Thos. Walpole. Feb. 9, 1785, | seealso = (See also {{sc|Cicero) Your fathers, where are they? And the prophets, do they live forever? Zechariah. I. 5. PROPRIETY (See Manners) PROSPERITY | seealso = (See also {{sc|Success}}) | topic = | page = 637 }}

{{Hoyt quote | num = | text = In rebus prosperis, superbiam, fastidium arrog»ntiamque magno opere fugiamus. In prosperity let us most carefully avoid pride, disdain, and arrogance. Cjcebo—De Officiis. I. 26. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = Ut adversas res, secundas immoderate ferre, levitatis est. It shows a weak mind not to bear prosperity as well as adversity with moderation. Cicero—De Officiis. I. 26. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = C'est un faible roseau que la prosperity. Prosperity is a feeble reed. Daniel d'Anchebes—Tyr et Sidon. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = Alles in der Welt lasst sich ertragen, Nur nicht eine Reihe von schoneh Tagen. Everything in the world may be endured, except only a succession of prosperous days. Goethe—Spruche in Reimen. III. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = Prosperity lets go the bridle. | author = Herbert | work = Jacula Prudentum. The desert shall rejoice, and blossom as the rose. Isaiah. XXXV. 1. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = I wish you every kind of prosperity, with a little more taste. Alain Rene Le Sage—Gil Bias. Bk. VII. Ch. IV. Henri Van Laun's. trans. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = Felix se nescit amari. The prosperous man does not know whether he is loved. Lucan—Pharsalia. VII. 727. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = They shall sit every man under his vine and under his fig-tree. Micah. IV. 4. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = Surer to prosper than prosperity could have assur'd us. | author = Milton | work = Paradise Lost. | place = Bk. II. L. 39. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = Length of days is in her right hand; and in her left hand riches and honour. Proverbs. III. 16. | author = | work = | place = | note = | topic = | page = 637 }}

{{Hoyt quote | num = | text = Est felicibus difScilis miserarium vera aestimatio. The prosperous can not easily form a right idea of misery. Qthnttlian—De Institutione Oratoria. LX. 6, Res secundse valent commutare naturam, et raro quisquam erga bona sua satis cautus est. Prosperity can change man's nature; and seldom is any one cautious enough to resist the effects of good fortune. Qutntus Curtius Rufus—De Rebus Gestis Alemndri Magni. X. 1. 40. | author = | work = | place = | note = | topic = | page = 637 }}


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 causeth nauseousness. Many at the sight of mans blood fall into a swoun. Some when they see bitter meat given to any, perceive a bitter spitle in their mouth. And William of Paris saith, that he saw a man, that at the sight of a medicine, went to stool as oft as he pleased; when as neither the substance of the medicine, nor the odour, nor the tast of it came to him: but only a kind of resemblance was apprehended by him. Upon this account some that are in a dream think they burn, and are in a fire, and are fearfully tormented, as if they did truly burn, when as the substance of the fire is not neer them, but only a resemblance apprehended by their imagination. And sometimes mens bodies are transformed, and transfigured, and also transported, and this oft-times when they are in a dream, and sometimes when they are awake. So Cyprus after he was chosen King of Italy, did very much wonder at, and meditate upon the sight, and victory of Buls, and in the thought thereof did sleep a whole night, but in the morning was found horned, no otherwise then by the vegetative power being stirred up by a vehement imagination, elevating corniferous humors into his head, and producing horns. For a vehement cogitation, whilest it vehemently moves the species, pictures out the figure of the thing thought on, which they represent in their blood, and the blood impresseth from it self, on the members that are nourished by it, as upon those of the same body, so upon those of anothers. As the imagination of a woman with child impresseth the mark of the thing longed for upon her infant, and the imagination of a man bit with a mad Dog, impresseth upon his Urine the image of Dogs. So men may grow grey on a suddain. And some by the dream of one night, have grown up from boies into perfect men. Hitherto may be referred those many scarrs of King Dagobertus, and Marks of Franciscus, which they received, the one whilest he was afraid of correction, the other whilest he did wonderfully meditate upon the wounds of Christ. So, many are transported from place to place, passing over rivers, fires and unpassable places, viz. when the species of any vehement desire, or fear, or boldness are impressed upon their spirits,


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 and, being mixed with vapors, do move the Organ of the touch in their original, together with phantasie, which is the original of locall motion. Whence they stir up the members, and Organs of motion to motion, and are moved without any mistake unto the imagined place, not out of sight, but from the interiour fantasy. So great a power is there of the soul upon the body, that which way soever that imagines, and dreams that it goes, thither doth it lead the body. We read many other examples by which the power of the soul upon the body is wonderfully explained, as is that which Avicen describes of a certain man, who when he pleased could affect his body with the palsie. They report of Gallus Vibius, that he did fall into madness, not casually, but on purpose: for whilest he did imitate mad men, he assimilated their madness to himself, and became mad indeed. And Austin makes mention of some men who would move their ears at their pleasure, and some that would move the crown of their head to their forehead, and could draw it back again when they pleased: and of another that could sweat at his pleasure. And it is well known, that some can weep at their pleasure, and pour forth abundance of tears: and that there are some that can bring up what they have swallowed, when they please, as out of a bag, by degrees. And we see that in these dayes there are many who can so imitate, and express the voices of Birds, Cattle, Dogs, and some men, that they can scarce at all be discerned. Also Pliny relates by divers examples, that women have been turned into men. Pontanus testifieth, that in his time, a certain woman called Caietava, and another called Aemilia, who after many years, after they were married, were changed into men. Now how much imagination can do upon the soul, no man is ignorant: for it is neerer to the substance of the soul then the sense is; wherefore it acts more upon the soul then the sense doth. So women by certain strong imaginations, dreams, and suggestions brought in by certain Magicall Arts do oftentimes bind them into a strong loving of any one. So they say that Medea only by a dream, burnt in love towards Jason. So the soul sometimes is by a vehement imagination, or speculation


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 altogether abstracted from the body, as Celsus relates of a certain Presbyter, who as oft as he pleased, could make himself senseless, and lie like a dead man, that when any one pricked, or burnt him, he felt no pain, but lay without any motion or breathing, yet he could, as he said, hear mens voices as it were afar off, if they cryed out aloud. But of these abstractions we shall discourse more fully in the following Chapters.

Chapter lxv. How the Passions of the Mind can work out of themselves upon anothers Body.
The Passions of the Soul which follow the phantasie, when they are most vehement, cannot only change their own body, but also can transcend so, as to work upon another body, so that some wonderfull impressions are thence produced in Elements, and extrinsecall things, and also can so take away, or bring some disease of the mind or body. For the Passions of the Soul are the chiefest cause of the temperament of its proper body. So the Soul being strongly elevated, and inflamed with a strong imagination, sends forth health or sickness, not only in its proper body, but also in other bodies. So Avicen is of the opinion, that a Camell may fall by the imagination of any one. So he which is bitten with a mad Dog presently fals into a madness, and there appear in his Urine the shapes of Dogs. So the longing of a woman with Child, doth act upon anothers body, when it Signs the infant in the womb with the mark of the thing longed for. So, many monstrous generations proceed from monstrous imaginations of women


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 with Child, as Marcus Damascenus reports that at Petra Sancta, a Town scituated upon the territories of Pisa, viz. a wench that was presented to Charls King of Bohemia, who was rough and hairy all over her body, like a wild beast, whom her mother affected with a religious kind of horrour upon the picture of John Baptist, which was by her bed, in time of conception, afterwards brought forth after this fashion. And this we see is not only in men, but also is done amongst bruit Creatures. So we read that Jacob the Patriarch, with his speckled Rods set in the watering places, did discolour the Sheep of Laban. So the imaginative powers of Pea-Cocks, and other Birds, whilest they be coupling, impress a colour upon their wings. Whence we produce white Pea-Cocks, by hanging round the places where they couple, with white Clothes. Now by these examples it appears how the affection of the phantasie, when it vehemently intends it self, doth not only affect its own proper body, but also anothers. So also the desire of Witches to hurt, doth bewitch men most perniciously with stedfast lookes. To these things Avicen, Aristotle, Algazel, and Gallen assent. For it is manifest that a body may most easily be affected with the vapour of anothers diseased body, which we plainly see in the Plague, and Leprosie. Again, in the vapours of the eyes there is so great a power, that they can bewitch and infect any that are near them, as the Cockatrice, or Basilisk, killing men with their looks. And certain women in Scythia, amongst the Illyrians, and Triballi, killed whomsoever they looked angry upon. Therefore let no man wonder that the body, and soul of one may in like manner be affected with the mind of another, seeing the mind is far more powerfull, strong, fervent, and more prevalent in its motion then vapours exhaling out of bodies; neither are there wanting Mediums, by which it should work, neither is anothers body less subjected to anothers mind, then to anothers body. Upon this account they say, that a man by him affection, and habit only, may act upon another. Therefore Philosophers advise, that the society of evill, and mischievous men must be shun


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 ned, for their soul being full of noxious rayes, infects them that are near with a hurtfull Contagion. On the contrary, they advise that the society of good, and fortunate men be endeavored after, because by their nearness they do us much good. For as the smell of Assa-fetida, or Musk, so of bad something of bad, of good something of good, is derived upon them that are nigh, and sometimes continues a long time. Now then if the foresaid Passions have so great a power in the Phantasie, they have certainly a greater power in the reason, in as much as the reason is more excellent then the Phantasie; and lastly, they have much greater power in the mind; for this, when it is fixt upon God for any good with its whole intention, doth oftentimes affect anothers body as well as its own with some divine gift. By this means we read that many miracles were done by Apollonius, Pythagoras, Empedocles, Philolaus, and many Prophets, and holy men of our Religion.

But of these more fully in the following Chapters, where we shall discourse of Religion.

Chapter lxvi. That the Passions of the mind are helped by a Celestiall season, and how necessary the Constancy of the mind is in every work.
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 they agree with the heaven, either by any naturall agreement, or by voluntary Election. For, as saith Ptolomeus, he which chooseth that which is the better, seems to differ nothing from him who hath this of nature. It conduceth therefore very much for the receiving of the benefit of the Heavens, in any work, if we shall by the Heaven make our selves sutable to it in our thoughts, affections, imaginations, elections, deliberations, contemplations, and the like. For such like passions do vehemently stir up our spirit to their likeness, and suddenly expose us, and ours to the superior significators of such like passions; and also by reason of their dignity, and neerness to the superiors, do much more partake of the Celestials, then any materiall things. For our mind can through imaginations, or reason by a kind of imitation, be so conformed to any Star, as suddenly to be filled with the vertues of that Star, as if it were a proper receptacle of the influence thereof. Now the contemplating mind, as it withdraws it self from all sense, imagination, nature, and deliberation, and cals it self back to things separated, unless it exposeth it self to Saturn, is not of present consideration, or enquiry. For our mind doth effect divers things by faith, which is a firm adhesion, a fixt intention, and a vehement application of the worker, or receiver, to him that co-operates in any thing, and gives power to the work which we intend to do. So that there is made as it were in us the image of the vertue to be received, and the thing to be done in us, or by us. We must therefore in every work, and application of things, affect vehemently, imagine, hope, and believe strongly, for that will be a great help. And it is verified amongst Physitians, that a strong belief, and an undoubted hope, and love towards the Physitian, and medicine, conduce much to health, yea more sometimes than the medicine it self. For the same that the efficacy, and vertue of the medicine works, the same doth the strong imagination of the Physitian work, being able to change the qualities in the body of the sick, especially when the patient placeth much confidence in the Physitian, by that means disposing himself for the receiving of the vertue of the Physitian, and Physick.


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 Therefore he that works in Magick, must be of a constant belief, be credulous, and not at all doubt of obtaining the effect. For as a firm, and strong belief doth work wonderfull things, although it be in false works, so distrust and doubting doth dissipate, and break the vertu of the mind of the worker, which is the medium betwixt both extreams, whence it happens, that he is frustrated of the desired influence of the superiors, which could not be joyned, and united to our labours without a firm, and solid vertue of our mind.

Chapter lxvii. How mans mind may be joyned with the mind, and Intelligencies of the Celestials, and together with them impress certain wonderfull vertues upon inferiour things.
The Philosophers, especially the Arabians, say, that mans mind, when it is most intent upon any work, through its passion, and effects, is joyned with the mind of the Stars, and Intelligencies, and being so joyned is the cause of some wonderfull vertue be infused into our works, and things; and this, as because there is in it an apprehension, and power of all things, so because all things have a naturall obedience to it, and of necessity an efficacy, and more to that which desires them with a strong desire. And according to this is verified the Art of Characters, images, inchantments, and some speeches, and many other wonderfull experiments to every thing which the mind affects. By this means whatsoever the mind of him that is in vehement love affects, hath an efficacy to cause love, & whatsoever the mind of him that strongly hates, dictates, hath an efficacy to hurt, and destroy. The like is in other things, which the mind affects with a strong desire. For all those things which the mind acts, and dictates by Characters, Figures, Words, Speeches, Gestures, and the like, help the appetite of the soul, and acquire certain wonderfull vertues, as from the soul


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 of the operator, in that hour when such a like appetite doth invade it, so from the opportunity, and Celestiall influence, moving the mind in that manner. For our mind, when it is carried upon the great excess of any Passion, or vertue, oftentimes presently takes of it self a strong, better, and more convenient hour, or opportunity. Which Thomas Aquinas in his third book against the Gentiles, confesseth. So many wonderfull vertues both cause, and follow certain admirable operations by great affections, in those things which the soul doth dictate in that hour to them. But know, that such kind of things confer nothing, or very little but to the Author of them, and to him which is inclined to them, as if he were the Author of them. And this is the manner by which their efficacy is found out. And it is a generall rule in them, that every mind that is more excellent in its desire, and affection, makes such like things more fit for it self, as also efficatious to that which it desires. Every one therefore that is willing to work in Magick, must know the vertue, measure, order, and degree of his own soul, in the power of the universe.

Chapter lxviii. How our mind can change, and bind inferiour things to that which it desires.
There is also a certain vertue in the minds of men, of changing, attracting, hindring, and binding to that which they desire, and all things obey them, when they are carried into a great excess of any Passion or vertu, so as to exceed those things which they bind. For the superior binds that which is inferior, and converts it to it self, and the inferior is by the same reason converted to the superior, or is otherwise affected, and wrought upon. By this reason things that receive a superior degree of any Star, bind, or attract, or hinder things which have an inferior, according as they agree, or disagree amongst themselves. Whence a Lion is afraid of a Cock, because the presence of the Solary vertue is more agreeable to a Cock then to a Lion: So a Loadstone draws Iron, because in order it hath a superior degree of the Celestiall Bear.

So the Diamond hinders the Loadstone, because in the order of Mars it is superior to it. In like manner any man when he is opportunely exposed to the Celestiall influencies, as by the affections of his mind, so by the due applications of naturall things, if


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 he become stronger in a Solary vertue, binds and draws the inferior into admiration, and obedience, in order of the Moon to servitude or infirmities, in a Saturnall order to quietness or sadness; in order of Jupiter to worship, in order of Mars to fear, and discord, in order of Venus to love, and joy, in a Mercuriall order to perswasion, and obsequiousness, and the like. Now the ground of such a kind of binding is the very vehement, and boundless affection of the souls, with the concourse of the Celestiall order. But the dissolutions, or hinderances of such a like binding, are made by a contrary effect, and that more excellent or strong, for as the greater excess of the mind binds, so also it looseth, and hindreth. And lastly, when the fearest Venus, oppose Saturn. When Saturn or Mars, oppose Venus or Jupiter: for Astrologers say, that these are most at enmity, and contrary the one to the other (i.e.) causing contrary effects in these inferior bodies; For in the heaven, where there is nothing wanting, and where all things are governed with love, there can in no wise be hatred, or enmity.

Chapter lxix. Of Speech, and the vertue of Words.
It being shewed that there is a great power in the affections of the soul, you must know moreover, that there is no less Vertue in words, and the names of things, but greatest of all in speeches, and motions, by which we chiefly differ from bruits, and are called rationall; not from reason, which is taken for that part of the soul, which contains the affections, which Galen saith, is also


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 common to bruits, although in a less degree; but we are called rationall, from that reason which is according to the voice understood in words, and speech, which is called declarative reason, by which part we do chiefly excell all other Animals. For in Greek signifies, reason, speech, and a word. Now a word is twofold, viz. internall, and uttered; An internall word is a conception of the mind, and motion of the soul, which is made without a voice. As in dreams we seem to speak, and dispute with our selves, and whilest we are awake we run over a whole speech silently. But an uttered word hath a certain act in the voice, and properties of locution, and is brought forth with the breath of a man, with opening of his mouth, and with the speech of his tongue, in which nature hath coupled the corporeall voice, and speech to the mind, and understanding, making that a declarer, and interpreter of the conception of our intellect to the hearers, And of this we now speak. Words therefore are the fittest medium betwixt the speaker and the hearer, carrying with them not only the conception of the mind, but also the vertue of the speaker with a certain efficacy unto the hearers, and this oftentimes with so great a power, that oftentimes they change not only the hearers, but also other bodies, and things that have no life. Now those words are of greater efficacy then others, which represent greater things, as intellectuall, Celestiall, and supernaturall, as more expressly, so more misteriously. Also those that come from a more worthy tongue, or from any of a more holy order; for these, as it were certain Signs, and representations, receive a power of Celestiall, and supercelestiall things, as from the vertue of things explained, of which they are the vehicula, so from a power put into them by the vertue of the speaker.


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 ==Chapter lxx. Of the vertue of proper names.== hat proper names of things are very necessary in Magicall operations, almost all men testifie: For the naturall power of things proceeds first from the objects to the senses, and then from these to the imagination, and from this to the mind, in which it is first conceived, and then is expressed by voices, and words. The Platonists therefore say, that in this very voice, or word, or name framed, with its Articles, that the power of the thing as it were some kind of life, lies under the form of the signification. First conceived in the mind as it were through certain seeds of things, then by voices or words, as a birth brought forth, and lastly kept in writings. Hence Magicians say, that proper names of things are certain rayes of things, every where present at all times, keeping the power of things, as the essence of the thing signified, rules, and is discerned in them, and know the things by them, as by proper, and living Images. For as the great operator doth produce divers species, and particular things by the influencies of the Heavens, and by the Elements, together with the vertues of Planets; so according to the properties of the influencies proper names result to things, and are put upon them by him who numbers the multitude of the Stars, calling them all by their names, of which names Christ in another place speaks, saying, ''Your names are written in Heaven. Adam therefore that gave the first names to things, knowing the influencies of the Heavens, and properties of all things, gave them all names according to their natures, as it is written in Genesis, where God brought all things that he had created before Adam,'' that he should name them, and as he named any thing, so the name of it was, which names indeed contain in them wonderfull powers of the things signified. Every voice therefore that is significative, first of all signifies by the influence of the Celestiall harmony: Secondly, by the imposition of man, although


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 oftentimes otherwise by this, then by that. But when both significations meet in any voice or name, which are put upon them by the said harmony or men, then that name is with a double vertue, viz. naturall, and arbitrary, made most efficatious to act, as oft as it shall be uttered in due place, and time, and seriously with an intention exercised upon the matter rightly disposed, and that can naturally be acted upon by it. So we read in Philostratus, that when a maid at Rome dyed the same day she was married, and was presented to Apollonius, he accurately inquired into her name, which being known, he pronounced some occult thing, by which she revived. It was an observation amongst the Romanes in their holy rites, that when they did besiege any City, they did diligently enquire into the proper, and true name of it, and the name of that God, under whose protection it was, which being known, they did then with some verse call forth the Gods that were the protectors of that City, and did curse the inhabitants of that City, so at length their Gods being absent, did overcome them, as Virgil sings,

"- That kept this Realm, our Gods Their Altars have forsook, and blest abodes."

Now the verse with which the Gods were called out, and the enemies were curst, when the City was assaulted round about, let him that would know, finde it out in Livy, and Macrobius; but also many of these Serenus Samonicus in his book of secret things makes mention of.

==Chapter lxxi. Of many words joyned


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 together, as in sentences, and verses, and of the vertues, and astrictions of charms.== Besides the vertues of words and names, there is also a greater vertue found in sentences, from the truth contained in them, which hath a very great power of impressing, changing, binding, and establishing, so that being used it doth shine the more, and being resisted is more confirmed, and consolidated; which vertue is not in simple words, but in sentences, by which any thing is affirmed, or denyed; of which sort are verses, enchantments, imprecations, deprecations, orations, invocations, obtestations, adjurations, conjurations, and such like. Therefore in composing verses, and orations, for attracting the vertue of any Star, or Deity, you must diligently consider what vertues any Star contains, as also what effects, and operations, and to infer them in verses, by praising, extolling, amplifying, and setting forth those things which such a kind of Star is wont to cause by way of its influence, and by vilifying, and dispraising those things which it is wont to destroy, and hinder, and by supplicating, and begging for that which we desire to get, and by condemning, and detesting that which we would have destroyed, & hindered: and after the same manner to make an elegant oration, and duly distinct by Articles, with competent numbers, and proportions. Moreover Magicians command that we call upon, and pray by the names of the same Star, or name, to them to whom such a verse belongs, by their wonderfull things, or miracles, by their courses, and waies in their sphear, by their light, by the dignity of their Kingdome, by the beauty, and brightness that is in it, by their strong, and powerfull vertues, and by such like as these. As Psyche in Apuleius prayes to Ceres; saying, I beseech thee by thy fruitfull right hand, I intreat thee by the joyfull Ceremonies of harvests, by the quiet silence of thy chests, by the winged Chariots of Dragons thy servants, by the furrows of the Sicilian


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 earth, the devouring Wagon, the clammy earth, by the place of going down into cellars at the light Nuptials of Proserpina, and returns at the light inventions of her daughter, and other things which are concealed in her temple in the City Eleusis in Attica. Besides, with the divers sorts of the names of the Stars, they command us to call upon them by the names of the Intelligencies, ruling over the Stars themselves, of which we shall speak more at large in their proper place. They that desire further examples of these, let them search into the hymns of Orpheus, then which nothing is more efficatious in naturall Magick, if they together with their circumstances, which wise men know, be used according to a due harmony, with all attention. But to return to our purpose. Such like verses being aptly, and duly made according to the rule of the Stars, and being full of signification, & meaning, and opportunely pronounced with vehement affection, as according to the number, proportion of their Articles, so according to the form resulting from the Articles, and by the violence of imagination, do confer a very great power in the inchanter, and sometimes transfers it upon the thing inchanted, to bind, and direct it to the same purpose for which the affections, and speeches of the inchanter are intended. Now the instrument of inchanters is a most pure harmoniacall spirit, warm, breathing, living, bringing with it motion, affection, and signification, composed of its parts, endued with sence, and conceived by reason. By the quality therefore of this spirit, and by the Celestiall similitude thereof, besides those things which have already been spoken of, verses also from the opportunity of time, receive from above most excellent vertues, and indeed more sublime, and efficatious then spirits, & vapors exhaling out of the Vegetable life, out of hearbs, roots, gums, aromaticall things, and fumes, and such like. And therefore Magicians inchanting things, are wont to blow, and breath upon them the words of the verse, or to breath in the vertue with the spirit, that so the whole vertue of the soul be directed to the thing inchanted, being disposed for the receiving the said vertue. And here it is to he noted, that every oration, writting,


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 and words, as they induce accustomed motions by their accustomed numbers, and proportions, and form, so also besides their usuall order, being pronounced, or wrote backwards, more unto unusuall effects.

Chapter lxxii. Of the wonderful power of Inchantments.
They say that the power of inchantments, and verses is so great, that it is believed they are able to subvert almost all nature, as saith Apuleius, that with a Magicall whispering, swift Rivers are turned back, the slow sea is bound, the Winds are breathed out with one accord, the Sun is stopt, the Moon is clarified, the Stars are pulled out, the day is kept back, the night is prolonged, and of these things sings Lucan,

"The courses of all things did cease, the night Prolonged was, 'twas long before 'twas light; Astonied was the headlong world, all this Was by the hearing of a verse --"

And a little before.

"Thessalian verse did into 's heart so flow, That it did make a greater heat of love."

And elsewhere.

"No dregs of poison being by him drunk, His wits decay'd inchanted -"

Also Virgil in Damon.

''Charms can command the Moon down from the Skie, Circes Charms chang'd Ulisses company.'' A


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"A cold Snake being charm'd, burst in the Meads."

And in another place.

"Charms bear Corn standing from anothers Farm."

And Ovid in his book, sine Titulo, saith.

"With charms doth with'ring Ceres dye,  Dried are the fountains all, Acorns from Okes, inchanted Grapes    And Apples from trees fall."

If these things were not true, there would not be such strict penall Statutes made against them, that should inchant fruit. And Tibullus saith of a certain Imchantress,

"Her with Charms drawing Stars from Heaven, I And turning th' Course of rivers, did espy, She parts the earth, and Ghosts from Sepulchers Draws up, and fetcheth bones away from th' fires, And at her pleasure scatters Clouds i'th' Air, And makes it Snow in Summer hot, and fair."

Of all which that Inchantress seems to boast her self in Ovid, when she saith,

"- At will, I make swift streams retire To their fountains, whilest their banks admire; Sea toss, and smooth; clear Clouds, with Clouds deform. With Spells, and Charms I break the Vipers jaw, Cleave Solid Rocks, Oakes from their seasures draw, Whole Woods remove, the airy Mountains shake, Earth for to groan, and Ghosts from graves awake, And thee O Moon I draw -"


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 Moreover all Poets sing, and Philosophers do not deny, that by verses many wonderfull things may be done, as Corn to be removed, Lightenings to be commanded, diseases to be cured, and such like. For Cato himself in Country affairs used some inchantments against the diseases of beasts, which as yet are extant in his writings. Also Josephus testifies that Solomon was skilled in those kinds of inchantments. Also Celsus Africanus reports, according to the Egyptian doctrine, that mans body, according to the number of the faces of the Zodiack Signs, was taken care of by so many, viz. thirty six spirits, whereof each undertake, and defend their proper part, whose names they call with a peculiar voice, which being called upon, restore to health with their inchantments the diseased parts of the body.

Chapter lxxiii. Of the vertue of writting, and of making imprecations, and inscriptions.
The use of words, and speech, is to express the inwards of the mind, and from thence to draw forth the secrets of the thoughts, and to declare the will of the speaker. Now writing is the last expression of the mind, and is the number of speech and voice, as also the collection, state, end, continuing, and iteration, making a habit, which is not perfected with the act of ones voice. And whatsoever is in the mind, in voice, in word, in oration, and in speech, the whole, and all of this is in writing also. And as nothing which is conceived in the mind is not expressed by voice, so nothing which is expressed is not also written. And therefore Magicians command, that in every work, there be imprecations, and inscriptions made, by which the operator may express his affection: that if he gather an Hearb, or a Stone, he declare for what use he doth it; if he make a picture, he say, and write to what end he maketh it; with imprecations, and inscriptions. Albertus also in his book called Speculum,


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 doth not disallow, without which all our works would never be brought into effect; Seeing a disposition doth not cause an effect, but the act of the disposition. We find also that the same kind of precepts was in use amongst the Ancients, as Virgil testifies, when he sings,

"- I walk a round First with these threads, in number which three are, 'Bout th' Altars thrice I shall thy Image bear."

And a little after.

"Knots, Amaryllis tye! of Colours three, Then say, these bonds I knit, for Venus be."

And in the same place.

"As with one fire this clay doth harder prove, The wax more soft; so Daphnis with our love."

==Chapter lxxiv. Of the proportion, correspondency, reduction of Letters to the Celestiall Signs, and Planets, according to various tongues, and a Table shewing this.== God gave to man a mind, and speech, which (as saith Mercurius Trismegistus) are thought to be a gift of the same vertue, power, and immortality. The omnipotent God hath by his providence divided the speech of men into divers languages; which languages have according to their diversity received divers, and proper Characters of writing, consisting in their certain order, number, and figure, not so disposed, and formed by hap, or chance, nor by the weak judgement of man, but from above, whereby they agree with the Celestiall, and divine bodies, and vertues. But before all notes of languages, the