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 it begins to speak: After the fourth seaventh moneth it stands strongly, and walks: after the fifth seaventh moneth it begins to refrain sucking its Nurse: After seaven years its first teeth fall, and new are bred, fitter for harder meat, and its speech is perfected: After the second seaventh year boys wax ripe, and then is a beginning of generation: At the third seaventh year they grow to be men in stature, and begin to be hairy, and become able, and strong for generation: At the fourth seaventh year they begin to barnish, and cease to grow taller: In the fifth seaventh year they attain to the perfection of their strength: The sixt seaven year they keep their strength; The seaventh seaventh year they attain to their utmost discretion, and wisdome, and the perfect age of men. But when they come to the tenth seaventh year, where the number seaven is taken for a compleat number, then they come to the common tearm of life, the Prophet saying, Our age is seaventy years. The utmost hight of mans body is seaven feet. There are also seaven degrees in the body, which compleat the dimension of its altitude from the bottome to the top, viz. marrow, bone, nerve, vein, artery, flesh, skin. There are seaven, which by the Greeks are called black members, the Tongue, the Heart, the Lunges, the Liver, the Spleen, and two Kidnies. There are also seaven principal parts of the body, the head, the breast, the hands, the feet, and the privy members. It is manifest concerning breath, and meat, that without drawing of the breath the life doth not endure above seaven hours: and they that are starved with famine, live not above seaven dayes. The Veins also, and arteries (as Physicians say) are moved by the seaventh number. Also judgements in diseases are made with greater manifestation upon the seaventh dayes, which Physitians call criticall, i.e. judiciall. Also of seaven portions God Creates the soul, as divine Plato witnesseth in Timeus. The soul also receives the body by seaven degrees. All difference of voices proceeds to the seaventh degree, after which there is the same revolution. Again, there are seaven modulations of the voyces, Ditonus, Semiditonus, Diutessaron, Diapente with a tone, Diapente


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 with a half time, and diapason. There is also in Celestials a most potent power of the number seven. For seeing there are four corners of the Heaven Diametrically looking one towards the other, which indeed is accounted a most full, and powerfull aspect, and consists of the number seven. For it is made from the seventh Sign, and makes a Cross, the most powerfull figure of all, of which we shall speak in its due place. But this you must not be ignorant of, that the number seven hath a great Communion with the Cross. By the same radiation, and number the solstice is distant from Winter, and the Winter equinoctium from the Summer, all which are done by seven Signs. There are also seven Circles in the Heaven, according to the longitudes of the Axel-tree. There are seven Stars about the Articke Pole, greater, and lesser, called Charls-Wain, also seven Stars called the Pleiades, and seven Planets, according to those seven dayes, constituting a week. The Moon is the seventh of the Planets & next to us observing this number more then the rest, this number dispensing the mofion, and light thereof. For in twenty eight dayes it runs round the Compass of the whole Zodiack, which number of dayes, the number seven, with its seven tearms, viz. from one to seven, doth make, and fill up, as much as the several numbers, by adding to the Antecedents, and makes four times seven dayes, in which the Moon runs through, and about all the longitude, and latitude of the Zodiack by measuring, and measuring again: with the like seven of dayes it dispenseth its light, by changing it; For the first seven dayes unto the middle as it were of the divided world, it increaseth; the second seven dayes it fils its whole Orb with light; the third by decreasing is again contracted into a divided Orb; but after the fourth seven dayes, it is renewed with the last diminuafion of its light, and by the same seven of dayes it disposeth the increase, and decrease of the Sea, for in the first seven of the increase of the Moon, it is by little lessened; in the second by degrees increased: but the third is like the first, and the fourth doth the sure as the second. It is also applyed to Saturn, which ascending from the lower, is the seventh Planet, which betokens rest, to which the seventh day is ascribed, which signifies the seven thousandth, wherein (as John witnesseth) the Dragon, which is the Divell, and Satan, being bound, men shall be quiet, and lead a peaceable life. Moreover the Phythagorians call seven the number of Virginity, because the first is that which is neither generated, or generates, neither can it be divided into two equall parts, so as to be generated of another number repeated, or being doubled to bring forth any other number of it self, which is contained within the bounds of the number ten, which is manifestly the first bound of numbers, and therefore they dedicate the number seven to Pallas. It hath also in Religion most potent signs of its esteem, and it is called the number of an oath. Hence amongst the Hebrews to swear is called Septenare (i.e.) to protest by seven. So Abraham, when he made a covenant with Abimelech, appointed seven Ewe Lambs for a testimony. It is also called the number of blessedness, or of rest, whence that,

"O thrice, and four times blessed!"

viz. in soul, and body. The seventh day the Creator rested from his work, wherefore this day was by Moses called the Sabbath (i.e.) the day of rest; hence it was that Christ rested the seventh day in the grave. Also this number hath a great communion with

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 the Cross, as is above shewed, as also with Christ. For in Christ is all our blessedness, rest, and felicity; besides, it is most convenient in purifications. whence Apuleius saith, and I put myself forthwith into the bath of the Sea, to be purified, and put my head seven times under the Waves. And the Leprous person that was to be cleansed, was sprinkled seven times with the blood of a Sparrow; and Elisha the Prophet, as it is written in the Second


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 Book of the Kings, saith unto the Leprous person; Go, and wash thy self seven times in Jordan, and thy flesh shall be made whole, and thou shalt be cleansed, and it follows a little after, And he washed himself seven times in Jordan, according to the Prophets saying, and he was cleansed. Also it is a number of repentance, and remission: Hence was ordeined the seaventh years repentance for every sin, according to the opinion of the wise man, saying, And upon every sinner seaven fold: Also the seaventh year there were granted remissions, and after full seaven years there was giving a full remission, as is read in Leviticus. And Christ with seaven petitions finished his speech of our satisfaction: hence also it is called the number of liberty, because the seaventh year the Hebrew servant did challenge liberty for himself. It is also most sutable to divine praises. Whence the Prophet saith, Seaven times a day do I praise thee, because of thy righteous judgements. It is moreover called the number of revenge, as saith the Scripture, and Cain shall be revenged seaven fold. And the Psalmist saith, Render unto our Neighbours seaven fold into their bosome, their reproach. Hence there are seaven wickednesses, as saith Solomon, and seaven wickeder spirits taken, are read of in the Gospel. It signifies also the time of the present circle, because it is finished in the space of seaven days. Also it is consecrated to the Holy Ghost, which the Prophet Isaiah describes to be seaven fold, according to his gifts, viz. the spirit of wisdom, and understanding, the spirit of counsell, and strength, the spirit of knowledge, and holiness, and the spirit of the fear of the Lord, which we read in Zachariah to be the seaven eyes of God. There are also seaven Angells, spirits standing in the presence of God, as is read in Tobias, and in the Revelation; seaven Kamps did burn before the Throne of God, and seaven golden Candlesticks, and in the midle thereof was one like to the son of man, and he had in his right hand seaven Stars. Also there were seaven spirits before the Throne of God, and seaven Angells stood before the Throne, and there were given to them seaven Trumpets. And he saw a Lamb having seaven horns, and seaven eyes, and he saw the book sealed with seaven Seales, and when the seaventh seal was opened, there was made silence in heaven. Now by all what hath been said, it is apparent that the number seaven, amongst the other numbers, may deservedly be said to be most full of all efficacy. Moreover, the number seaven hath great conformity with the number twelve; For as


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 three, and four make seaven, so thrice four make twelve, which are the numbers of the celestiall Planets, and signs, resulting from the same root, and by the number four of the nature of inferiour things. There is in sacred writ a very great observance of this number, before all others, and many, and very great are the mysteries thereof; many we have decreed to reckon up here, repeating them out of holy writ, by which it will easily appear, that the number seaven doth signifie a certain fulness of sacred mysteries. For we read in Genesis, that the seaventh was the day of the rest of the Lord; & Enoch, a pious, holy man, was the seaventh from Adam, and that there was another seaventh man from Adam, a wicked man, by name Lamech, that had two wives; and that the sin of Cain should be abolished the seaventh generation: As it is written, Cain shall be punished seaven fold: and he that shall slay Cain, shall be revenged seaven fold, to which the Master of the History collects, that there were seaven sins of Cain. Also of all clean beasts seaven, and seaven were brought into the Ark, as also of Fowles: And after seaven days the Lord rained upon the Earth, and upon the seaventh day the fountains of the deep were broken up, and the waters covered the Earth. Also Abraham gave to Abimelech seaven Ewe Lambs: and Jacob served seaven years for Leah, and seaven more for Rachael: and seaven dayes the people of Israel bewailed the death of Jacob. Moreover, we read in the same place, of seaven Kine, and seaven Ears of Corn, seaven years of plenty, and seaven years of scarcity. And in Exodus, the Sabboth of Sabboths, the holy rest to the Lord, is commanded to be on the seaventh day. Also on the seaventh day Moses ceased to pray. On the seaventh day there shall be a solemnity of the Lord, the seaventh year the servant shall go out free: seaven dayes let the Calf, and the Lamb be with its damm; the seaventh year let the ground that hath been sown six years, be at rest: the seaventh day shall be a holy Sabboth, and a rest: the seaventh day, because it is the Sabboth, shall be called holy. In Leviticus the seaventh day also shall be more observed, and be more


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 holy: and the first day of the seaventh moneth shall be a Sabboth of memoriall. Seaven dayes shall the sacrifices be offered to the Lord, seaven dayes shall the holy dayes of the Lord be celebrated, seaven dayes in a year everlastingly in the generations. In the seaventh moneth you shall celebrate feasts, and shall dwell in Tabernacles seaven dayes: seaven times he shall sprinkle himself before the Lord, that hath dipped his finger in blood: he that is cleansed from the Leprosy, shall dip seaven times in the blood of a sparrow: seaven days shall she be washed with running water, that is menstruous: seaven times he shall dip his finger in the blood of a bullock: seaven times I will smite you for your sins: In Deuteronomy seaven people possessed the Land of promise. There is also read of a seaventh year of remission, and seaven Candles set up on the South side of the Candlesticks. And in Numbers it is read, that the sons of Israel offered up seaven Ewe Lambs without spot, and that seaven dayes they did eat unleavened bread, and that sin was expiated with seaven Lambs, & a Goat, and that the seaventh day was celebrated, and holy, and the first day of the seaventh moneth was observed, and kept holy, and the seaventh moneth of the feast of Tabernacles, & sseven Calves were offered on the seaventh day, and Baalam erected seaven Altars; seaven dayes Mary the sister of Aaron went forth leprous out of the Camp, seaven dayes he that touched a dead carkass was unclean. And in Joshua seaven priests carried the Ark of the Covenant before the Host, and seaven dayes they went round the Cities, and seaven trumpets were carried by the seaven Priests, and on the seaventh day the seaven Priests sounded the Trumpets. And in the book of Judges, Abessa raigned in Israel seaven years, Sampson kept his nuptialls seaven dayes, and the seaventh day he put forth a Riddle to his wife, he was bound with seaven green withs, seaven locks of his head were shaved off, seaven years were the children of Israel oppressed by the King of Maden And in the books of the Kings, Elias prayed seaven times, and at the seaventh time, behold a little cloud! seaven dayes the children of Israel pitched over against the Syrians, and in the seaventh


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 day the battell was joyned: seaven years famine was threatened to David for the peoples murmuring; and seaven times the child sneesed, that was raised by Elisha, and seaven men were crucified together in the dayes of the first harvest. Naaman was made clean with seaven washings by Elisha, the seaventh moneth Golias was slain. And in Hester we read, that the King of Persia had three Eunuchs: and in Tobias seaven men were coupled with Sara the daughter of Raguel: And in Daniel Nebucadnezzars Furnace was heated seaven times hotter then it was used to be, and seaven Lions were in the den, and the seaventh day came Nebucadnezzar. In the book of Job there is made mention of seaven sons of Job, and seaven dayes and nights Jobs friends sate with him on the Earth; and in the same place, In seaven troubles no evill shall touch thee. In Ezra we read of Artaxerxes his seaven counsellers: and in the same place the trumpet sounded: the seaventh moneth of the feast of tabernacles were in Ezraes time, whilest the children of Israel were in the Cities: and on the first day of the seaventh moneth Esdras read the Law to the people. And in the Psalmes David praised the Lord seaven times in a day: silver is tryed seaven times; and he renders to our neighbours seaven fold into their bosomes. And Solomon saith, that wisdom hath hewen her self seaven Pillars; seaven men that can render a reason, seaven abominations which the Lord abhors, seaven abominations in the heart of an enemy, seaven overseers, seaven eyes beholding. Isaiah numbers up seaven gifts of the Holy Ghost, and seaven women shall take hold on a man. And in Jeremiah, she that hath born seaven, languisheth, she hath given up the ghost. In Ezekiel, the Prophet continued sad for seaven dayes. In Zechariah seaven lamps, and seaven pipes to those seaven lamps, and seaven eyes running to and fro throughout the whole Earth, and seaven eyes upon one stone, and the fast of the seaventh day is turned into joy. And in Micah, seaven shepherds are raised against the Assyrians. Also in the Gospel we read of seaven blessednesses, and seaven vertues, to which seaven vices are opposed; seaven petitions of the Lords prayer, seaven


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 words of Christ upon the cross, seaven words of the blessed Virgin Mary, seaven loaves distributed by the Lord, seaven baskets of fragments, seaven brothers having one wife, seaven disciples of the Lord that were fishers, seaven water pots in Cana of Galile, seaven woes which the Lord threatens to the Hypocrites, seaven divels cast out of the unclean woman, and seaven wickeder divells taken in after that which was cast out. Also seaven years Christ was fled into Egypt; and the seaventh hour the Fevour left the Governors son. And in the Canonicall Epistles, James describes seaven degrees of wisdom, and Peter seaven degrees of Vertues. And in the Acts are reckoned seaven Deacons, and seaven disciples chosen by the Apostles. Also in the Revelations there are many mysteries of this number: for there we read of seaven Candlesticks, seaven Stars, seaven Crowns, seaven Churches, seaven Spirits before the Throne, seaven Rivers of Egypt, seaven Seales, seaven Markes, seaven Horns, seaven Eyes, seaven Spirits of God, seaven Angels with seaven Trumpets, seaven horns of the Dragon, seaven heads of the Dragon, who had seaven Diadems: also seaven plagues, and seaven Vials, which were given to one of the seaven Angells, seaven heads of the scarlet Beast, seaven Mountains, and seaven Kings sitting upon them, and seaven thunders uttered their voyces. Moreover this number hath much power, as in natural, so in sacred, Ceremoniall, and also in other things: therefore the seaven days are related hither, also the seaven Planets, the seaven, Stars called Pleiades, the seaven Ages of the World, the seaven changes of man, the seaven liberall Arts, and so many mechanick, and so many forbidden, seaven Colours, seaven Metalls, seaven holes in the head of a man, seaven pair of nerves, seaven Mountains in the City of Rome, seaven Romane Kings, seaven Civill Wars, seaven wise men in the time of Jeremiah the Prophet, and seaven wise men of Greece. Also Rome did burn seaven days by Nero. By seaven Kings were slain ten thousand Martyrs. There were seaven sleepers, seaven principall Churches of Rome, and so many Monasteries did Gregory build: So many sons Saint Felicity brought forth: there


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 were seaven Electors of the Empire appointed, and seaven solemn Acts in crowning the Emperour; the Laws in the Testament require seaven witnesses, there are seaven civill punishments, and seaven canonicall, and seaven canonicall hours, the priest makes seaven obeysances in the Mass; seaven Sacraments, and seaven orders of the Clergy, and a boy of seaven years may be ordained by the lesser, and may obtein a benefice sine Cura. There are seaven penitentiall Psalmes, and seaven commands of the second table, and seaven hours were Adam,and Eve in Paradise, and there were seaven men foretold by an Angell before they were born, ''viz. Ismael, Isaack, Sampson, Jeremiah, John Baptist, James the brother of the Lord, and Christ Jesus. Lastly, this number is most potent of all, as in good, so evill; of this Livy,'' the most ancient Poet sang,

"The seaventh light is come, and then all things T'absolve the father of all light begins, The seaventh's of all things originall, The first seaventh, seaventh seaven we call Perfect, with wandering Stars the heaven's volv'd, And with as many circles is round roll'd."


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 {| class="wikitable" Haniel. Michael. Gabriel. Venus. Mercury. The Moon. Thimallus. The Goat. Copper. The Emrald. The Mullet. The Ape. Quick-silver. The Achates. The Sea-Cat. Cat. Silver. Crystall. Seven Fish of the Planets. Seven Animals of the Planets. Seven Metals of the Planets. Seven Stones of the Planets. The left nostrill. The mouth. The left eye. Seven holes of the head distributed to the Planets.
 * + of the Number seven.
 * colspan="4" | Asser Eheie
 * colspan="4" | Asser Eheie
 * Seven Angels which stand in the presence of God.
 * Seven Planets.
 * The Dove.
 * The Dove.
 * The Stork.
 * The Owle.
 * Seven Birds of the Planets.
 * The privy members.
 * The privy members.
 * The left hand.
 * The left foot.
 * Seven integrall members distributed to the Planets.
 * The clay of death.
 * The clay of death.

 * Perdition.

 * The depth of the Earth.

 * Seven habitations of infernals, which Rabbi Joseph of Castilia the Cabalist describes in the Garden of Nuts.
 * }


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 Of the number Eight, and the Scale thereof. The Pythagoreans call eight the number of justice, and fulness: first, because it is first of all divided into numbers equally even, viz. into four, and that division is by the same reason made into twice two, viz. by twice two twice; and by reason of this equality of division, it took to it self the name of justice, but the other received the name, viz. of fulness, by reason of the contexture of the corporeall solidity, since the first makes a solid body. Hence that custome of Orpheus, swearing by eight dieties, if at any time he would beseech divine justice, whose names are these. Fire, Water, Earth, the Heaven, Moon, Sun, Phanes, the Night. There are also only eight visible Spheres of the heavens: also by it the property of corporeall nature is signified, which Orpheus comprehends in eight of his Sea songs. This is also called the covenant of circumcision, which was commanded to be done by the Jewes the eight day.

There were also in the old Law eight ornaments of the Priest, viz. a breast-plate, a coat, a girdle, a myter, a robe, an Ephod, a girdle of the Ephod, a golden plate; hither\ belongs the number to eternity, and the end of the world, because it follows the number seven, which is the mysterie of time: hence also the number of blessedness; for Christ teacheth so many degrees of blessednesses, as you may see in Matthew: It is also called the number of safety, and conservation, for there were so many souls of the sons of Jesse, from which David was the eighth. Also Zacharias, the father of John, received his speech the eighth day. They say this number was dedicated to Dionysius, because he was born the eighth moneth, in everlasting memory whereof, Naxos the Iland was dedicated to him, which obtained this prerogative, that only the women of Naxos should safely bring forth in the eighth moneth, and their children should live, whereas the children of the eighth moneth in other Nations dy, and their mothers then bringing forth are in manifest danger.


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 The Scale of the Number eight.


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 Chap. xii. Of the Number Nine, and the Scale thereof. The number nine is dedicated to the Muses, by the help of the order of the Celestiall Spheres, and divine spirits: Hence there are nine movable Spheres, and according to those there are nine Muses, viz. Calliope, Urania, Polymnia, Terpsichore, Clio, Melpomene, Erato, Euterpe, Thalia, which nine Muses indeed are appropriated to the nine Spheres, so that the first resembles the supreme Sphere, which they call Primum mobile, and so descending by degrees, according to the written order, unto the last, which resembles the Sphere of the Moon, so, viz. Calliope is appropriated to the Primum mobile; Urania to the Starry Heaven, Polymnia to Saturn, Terpsichore, to Jupiter, Cleo to Mars, Melpomene to the Sun, Erato to Venus, Euterpe to Mercury, Thalia to the Moon.

There are also nine orders of blessed Angels, viz. Seraphim, Cherubim, Thrones, Dominations, Powers, Vertues, Principallities, Archangels, Angels, which Ezekiel figures out of nine Stones, which are the Saphir, Emrald, Carbuncle, Berill, Onyx, Chrysolite, Jasper, Topaze, Sardis: This number hath also a great, and Occult mysterie of the Cross: For the ninth hour our Lord Jesus Christ breathed out his Spirit. And in nine dayes the Ancients buryed their dead, and in so many yeers they say Minea received Laws from Jupiter in a Cave; whence this number was most especially taken notice of by Homer, when Laws were to be given, or answers were to be given, or the sword was like to rage. The Astrologers also take notice of the number nine in the Ages of men, no otherwise then they do of seven, which they call Climactericall years, which are eminent for some remarkable change. Yet sometimes it signifies imperfectness, and incompleatness, because it doth not attain to the perfection of the number ten, but is less by one, without which it is deficient, as Austin interprets it out of the ten Leapers: Neither is the longitude of nine Cubits of Og King of Basan, who is a type of the divel, without a


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 mysterie.

The Scale of the Number nine.

Chap. xiii.


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 Of the Number Ten, and the Scale thereof. The number ten is called every number, or an universall number, compleat, signifying the full course of life: for beyond that we cannot number, but by replication; and it either implies all numbers within it self, or explains them by it self, and its own, by multiplying them: wherefore it is accounted to be of a manifold Religion, and power, and is applyed to the purging of souls. Hence the Ancients called Ceremonies Denary, because they that were to be expiated, and to offer sacrifices, were to abstain from some certain things for ten dayes. Whence amongst the Egyptians it was the custome for him that would sacrifice to Io, to fast ten dayes before, which Apuleius testifies of himself, saying, It was commanded that I should for the space of ten dayes refrain all meat, and be fasting. There are ten sanguine parts of man, the Menstrues, the Sperm, the Plasmatick spirit, the Mass, the Humours, the Organicall body, the vegetative part the sensitive part, reason, and the mind. There are also ten simple integrall parts constituting man, the bone, cartilage, nerve, fibre, ligament, artery, vein, membrane, flesh, skin. There are also ten parts of which a man consists intrinsecally; The spirit, the brain, the lungs, the heart, the liver, the gall, the spleen, the kidnies, the testicles, the Matrix. There were ten Curtains in the Temple, ten strings in the Psaltery; ten musicall instruments with which Psalms were sang, the names whereof were, Neza, on which their Odes were sang, Nablum, the same as Organs, Mizmor, on which the Psalms, Sir, on which the Canticles; Tehila, on which Orations, Beracha, on which Benedictions, Halel, on which


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 Praises: Hodaia, on which Thanks, Asre, on which the Felicity of any one, Hallelujah, on which the praises of God only, and Contemplations. There were also ten singers of Psalms, ''viz. Adam, Abraham, Melchisedech, Moses, Asaph, David, Solomon, and three sons of Chora,'' there are also ten commandments; And the tenth day after the ascension of Christ the Holy Ghost came down. This lastly is the number, in which Jacob wrestling with the Angel all night overcame, and at the rising of the Sun was blessed, and called by the name of Israel. In this number Joshua overcame thirty one Kings, and David overcame Goliath, and the Philistines, and Daniel escaped the danger of the Lions. This number also is as circular as unity, because being heaped together, returns into a unity, from whence it had its beginning, and it is the end, and perfection of all numbers, and the beginning of tens. As the number ten flows back into a unity, from whence it proceeded, so every thing that is flowing is returned back to that from which it had the beginning of its Flux. So water returns to the Sea, from whence it had its beginning, the body returns to the Earth, from whence it was taken; time returns into Eternity, from whence it flowed, the spirit shall return to God that gave it; and lastly, every creature returns to nothing, from whence it was created, neither is it supported but by the word of God, in whom all things are hid; and all things with the number ten, and by the number ten, make a round, as saith Proclus, taking their beginning from God, and ending in him. God therefore that first unity, or one thing, before he communicated himself to inferiours, diffused himself into the first of numbers, viz. The number three, then into the number ten, as into ten Ideas, and measures of making all numbers, and all things, which the Hebrews call ten Attributes, and account ten divine names; For which cause there cannot be a further number. Hence all tens have some divine thing in them, and in the Law are required of God as his own, together with the first fruits, as the originall of things, and beginning of numbers, and every tenth is


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 as the end given to him, who is the beginning, and end of all things.

The Scale of the Number ten.


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 The Scale of the Number ten.


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 Chap. xiiii. Of the Number eleven, and the number twelve; with a double Scale of the Number twelve Cabalisticall, and Orphicall. The number eleven as it exceeds the number ten, which is the number of the commandements, so it fals short of the number twelve, which is of grace and perfection, therefore it is called the number of sins, and the penitent. Hence in the tabernacle there were commanded to be made eleven Coats of hair which is the habit of those that are penitent, and lament for their sins, whence this number hath no Communion with Divine or Celestiall things, nor any attraction, or scale tending to things above: neither hath it any reward; but yet sometimes it receives a gratuitous favor from God, as he which was called the eleventh hour to the vineyard of the Lord, received the sanne reward as those who had born the burden, and heat of the day. Now the number twelve is divine, and that whereby the Celestials are measured; it is also the number of the Signs in the Zodiack over which there are twelve angeis as chief, supported by the irrigation of the great name of God. In twelve yeers also Jupiter perfects his course, and the Moon daily runs through twelve degrees. There are also twelve chief joynts in the body of man, viz. in hands, elbones, shoulders, thighs, knees, and vertebrae of the feet. There is also a great power of the number twelve in divine mysteries. God chose twelve families of Israel, and set over them twelve Princes; so many stones were placed in the midst of Jordan, and God commanded that so many should be set on the breast of the Priest; twelve Lyons did bear the brazen Sea that was made by Solomon: there were so many fountains in Helim, and so many spies sent to the land of promise, and so many Apostles of Christ set over the twelve tribes, and twelve thousand people were set apart and chosen; the queen of Heaven crowned with twelve Stars, and in the Gospel twelve baskets


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 of the fragments were taken up, and twelve Angels are set over the twelve gates of the City, and twelve stones of the heavenly Jerusalem. In inferior things many breeding things proceed after this number; so the Hare and Coney being most fruitfull, bring forth twelve times in the yeer, and the Cammel is so many moneths in breeding, and the Pea-cock brings forth twelve Eggs.


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The Scale of the Number twelve.


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The Orphical Scale of the Number twelve.


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 Chap. xv. Of the Numbers which are above twelve, and of their powers and vertues. The other numbers also which are above twelve, are endowed with many, and various effects, the vertues whereof you must understand by their originall, and parts, as they are made of a various gathering together of simple numbers, or maner of multiplication. Sometimes as their significations arise from the lessening, or exceeding going before, especially more perfect, so they contain of themselves the signs of certain divine mysteries. So you see the third number above ten, shews the mysteries of Christs appearing to the Gentiles, for the thirteenth day after his birth a Star was a guide to the wise men. The fourteenth day doth typifie Christ, who the fourteenth day of the first moneth was sacrificed for us; upon which day the children of Israel were commanded by the Lord to celebrate the Passeover. This number Mathew doth so carefully observe, that he passed over some generations, that he might every where observe this number in the generations of Christ. The fifteenth number is a token of spirituall ascensions, therefore the song of degrees is applyed to that in fifteen Psalms. Also fifteen yeers were added to the life of King Hezekiah: and the fifteenth day of the seventh moneth was observed, and kept holy. The number sixteen, the Pythagorians call the number of felicity. It also comprehends all the Prophets of the Old Testament, and the Apostles, and Evangelists of the new. The number eighteen, and twenty, Divines interpret to be unhappy, for in the former, Israel served Eglon King of Moab; and in the other Jacob served, and Joseph was sold. And lastly, amongst creatures that have many feet, there is none that hath above twenty feet. The twenty two signifies the fullness of wisdom, and so many are the Characters of the Hebrew letters, and so many Books doth the old Testament contain. To the number twenty eight, the favour of the Moon is de-


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 signed, for the motion thereof is distant from the course of other Stars, & as it were alone is compleated the twenty eighth day, when it returns to the same point of the Zodiake from whence it came. Hence twenty eight Mansions of the Moon, having singular vertue, and influence, are numbered in the heavens. The number thirty is memorable for many mysteries, Our Lord Jesus Christ was baptized the thirtieth yeer of his Age, and began to do miracles, and to teach the Kingdom of God. Also John Baptist was thirty yeers old when be began to preach in the wilderness, and to prepare the wayes of the Lord. Also Ezekiel at the same age began to prophecy; and Joseph was brought out of Prison on the thirtieth yeer of his Age, and received the government of Egypt from Pharaoh. The number thirty two, the Hebrew Doctors ascribe to wisdom, and so many paths of wisdom are described by Abraham. But the Pythagorians call this the number of Justice, because it is alwaies divisible into two parts, even unto a unity. The number fourty, the Ancients did honour with great observation, concerning which they did celebrate the feast Tessarosten: It is said that it doth conduce to the account of birth, for in so many daies the seed is fitted, and transformed in the womb, untill it be by its due, and harmoniacall proportions brought unto a perfect organicall body, being disposed to receive a rationall soul. And so many dayes they say women be, after they have brought forth, before all things are setled within them, and they purifled, and so many dayes infants refrain from smiling, are infirme, and live with a great deal of hazard. This also is in Religion a number of expiation, and penitency, and signifying great mysteries. For in the time of the deluge the Lord rained fourty daye, and nights upon the earth: The children of Israel lived fourty yeers in the wilderness; fourty dayes the destruction of Nineveh was put off. The same number was accounted as holy in the fasts of the Saints: For Moses, Elias, and Christ fasted fourty dayes. Christ was carried fourty weeks in the womb of a Virgin, Christ tarryed fourty dayes after his birth at Bethelem before he was presented in the Temple: He preached fourty months publickly: He lay


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 fourty hours dead in the Sepulchre, the fourtieth day after his resurrection he ascended into heaven, all which Divines say, were not done without some occult property, and mysterie of this number. The number fifty signifies remission of sins, of servitudes, and also liberty. According in the Law, on the fiftieth year they did remit debts, and every one did return to his own possessions. Hence by the yeer of Jubilee, and by the Psalm of repentance it shews a sign of indulgency, and repentance. The law also, and the holy Ghost are declared in the same: For the fiftieth day after Israels going forth out of Egypt, the Law was given to Moses in mount Sinai: The fiftieth day after the resurrection, the holy Ghost came down upon the Apostles in mount Sion; Whence also it is called the number of grace, and attributed to the Holy Ghost. The number sixty, was holy to the Egyptians, for it is proper to the Crocodile, that as she in sixty dayes brings forth sixty eggs, and so many dayes sits on them, so she is said also to live so many yeers, and to have so many teeth: and so many dayes every yeer to rest solitary without any meat. The number seventy hath also its mysteries, for so many yeers the fire of the sacrifice in the Babylonian Captivity lay under the water, and was alive: so many yeers Jeremiah foretold the destruction of the Temple, and so many yeers the Babylonian Captivity endured, and in so many yeers the desolation of Jerusalem was finished. Also there were seventy Palms in the place where the children of Israel pitched their Tents. The Fathers went down to Egypt with seventy souls. Also seventy Kings with their fingers, and toes cut off did gather meat under the table of Adonibezeck seventy sons came forth of the loins of Joas, seventy men, all sons of Jero, seventy weights of silver were given to Abimelech, and so many men Abimelech slew upon one stone: Abdon had seventy sons, and Nephews, who rod upon seventy Foals of Asses; Solomon had seventy thousand men which carried burdens. Seventy sons of King Ahab were beheaded in Samaria; seventy yeers, according to the Psalmist, are the Age of man. Lamech shall be avenged seventy seven fold; Thou shalt forgive thy brother if he offend against thee, seventy seven times. Also the number <


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 seventy seven times. Also the number> seventy two was famous for so many languages, for so many Elders of the Synagogue, for so many interpreters of the old Testament, for so many Disciples of Christ: It hath also a great Communion with the number twelve; hence in the heavens, every sign being divided into six parts, there result seventy two fives, over which so many angels bear rule; and so many are the names of God; and every five is set over one Idiom with such efficacy, that the Astrologers, and Physiognomists can know from thence from what Idiom everyone ariseth. Answerable to these are so many manifest joynts in mans body, whereof in every finger and toe there are three, which together with the twelve Principal reckoned before in the number twelve make up seventy two. The number a hundred in which the sheep that was found, was placed, which also passeth from the left hand to the right, is found holy: and because it consists of tens it shews a complete perfection. But the Complement of all numbers is a thousand which is the four square measure of number ten, signifying a complete, and absolute perfection. There are also two numbers especially celebrated by Plato in his Repub. and not disallowed by Aristotle in his Politicks, by which great mutations in Cities are foretold: These are the square of ten, and the four square measure thereof, viz. the fourty four above a hundred, and seven hundred twenty eight above a thousand, which number is fatall: to which when any City, or Common Wealth hath attained, it shall afterward with a compleat four square measure decline: but in squares it undergoeth a change, but for the better, if it be governed with prudent discipline, and then it shall not with fate, but imprudency fall. And let thus much suffice for numbers in particular.


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 Chap. xvi. Of the notes of numbers, placed in certain gesturings.

I have often read in the books of Magicians, and their works, and experiments certain, wonderful, & as they seemed to me ridiculous gesturings, and I did think they were certain occult agreements of the divels, by reason of which I did reject them: but after I did more seriously examine the matter, then I did presently understand that they were not the compacts of divels; but that there lay in them the reason of numbers, by which the ancients did by the various bending forward, and backward, their hands, and fingers represent numbers, by whose gesturings the Magiciand did silently signifie words unknown by sound, various with numbers, yet of great vertue, by their fingers joyned together, and sometimes changed, and did with sacred silence worship the Gods that rule over the world. The rites whereof Martianus also makes mention of in his Arithmetick, saying, The fingers of the Virgin were moved all manner of wayes, who after she went in, did by expressing seven hundred and seventeen numbers with her bended fingers call upon Jupiter. But, that these things may be the better understood, I shall bring something out of the sayings of Beda who saith, When thou sayest one, bend in the litle finger on thy left hand, and set it in the middle of the Palme; when thou sayest two, place the next finger to the litle finger in the same place; when three, the middle finger after the same manner; when four, thou shalt lift up thy little finger; when five, the next to it after the same manner; when six, the middle, that finger alone which is called the ring finger, being fixt on the middle of the Palme: when thou sayest seve, thou shaly put only thy little finger above the root of thy Palm, tthe rest in the mean time being lifted up; and by it when thou sayest eight, thy ring finger; when thou sayest nine, thou shalt set thy middle finger contrary to them; when thou sayest ten, thou shall set the naile of thy fore-finger, or the


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 middle joynt of thy thumb. When thou sayest twenty, thou shalt put the top of thy middle finger close betwixt the joynts of thy thumb, and forefinger. When thou sayest thirty, thou shalt joyn the naile of thy thumb, and fore-finger lightly together. When thou sayest fourty, thou shalt bring the inside of thy thumb to the outside of thy fore-finger, both being lifted up. When thou sayest fiftym thou shalt bend thy thumb with the outward joynt like to the Greek Gamma to the Palme. When thou sayest sixty, compass about thy thumb being bended as before, with thy fore-finger bowed over it. When thou sayest seventy, thou shalt supply thy fore-finger being bowed about as before, with thy thumb stretched at length, the naile thereof being lifted up before the middle joynt of thy fore-finger. When thou sayest eighty, thou shalt supply thy fore-finger bowed about as before, with thy thumb stretched forth at length, the naile thereof being set upon the middle joynt of the fore-finger. When thou sayest ninty, thou shall set the naile of thy fore-finger bent into the root of thy thumb stretched out. Thus much for the left hand. Now thou shalt make 100. on thy right hand, as thou sisdt ten of thy left; and 200. on thy right, as thou didst twenty on thy left; 2000. on thy right, as thou didst two on thy left, and so to 9000. Moreover when thou sayest 10000. thou shalt put thy left hand upward on thy brest, thy fingers only being lifted towards Heaven. When thou sayest 20000. thou shalt put the same spread forth upon thy breast. When thou sayest 30000. thou shalt put thy thumb on the same hand downwards, on the cartilage of the middle of thy brest. When thou sayest 40000. thou shalt lay the same upright, and stretched forth on thy navell. When thou sayest 50000. thou shalt lay thy thumb of the same hand downard on thy navell. When thou sayest 60000. thou shalt hold thy left thigh with the same, being downards. When thou sayest 70000. the same shalt put upon thy thumb upright. When thou sayest 80000. thou shalt put the same downward on thy thigh. When thou sayest 90000. thou shalt hold thy loyns with the same, thy thumb being turned downwards. But when thou sayest 100000. or 200000. and so unto to 900000. thou shalt in the same


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 order as we have spoken, fill them up on the right part of thy body. But when thou sayest 1000000. thou shall joyn thy hands together, and clasp thy fingers one within the other. Let these suffice which have been observed out of Beda; Thou shalt finde more of these in Brother Luke of Saint Sepulchers, in his great Arithmetick.

Chap. xvii. Of the various notes of numbers observed amongst the Romans. The notes of numbers are made diverse wayes in divers nations, The Romans did figure them by these following notes, which Valerius Probus ascribes concerning the ancient letters, and which are still in use, viz.

There are also other notes of numbers now a dayes used amongst Arithmeticians, and Calculators, which according to the order of numbers are made after this manner. 1. 2. 3. 4. 5. 6. 7. 8. 9. to which is added a note of privation signed with the mark 0 which although it


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 signifie no number, yet makes others to signifie, either tens, or hundreds, or thousands, as is well known to Arithmeticians. Also there are some that mark the number ten with a line downward, and another made cross it; and five by that line which toucheth the other, but doth not go cross it, and a unity by that which is put by it self, as you may see in this example, signifies ten,  signifies ten and five,  signifies sixteen,  ten and seven; and the round o being put by it self signifies a hundred; but being joyned to others, signifies so many hundreds as the numbers are to which it is put, as thus, oo or thus IIo signifies two hundred, thus ooo or thus IIIo three hundred  five hundred,  ten hundred or a thousand. And these notes are commonly seen added in Magicall Characters.


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 Chap. xviii. Of the notes or figures of the Græcians. The Græcians use the Alphabeticall letters for their notes ofnumbers, and that three wayes; first by every Element according to the series of the Alphabet signifying the number of its place. For in the order of which any number doth possesse the place of the Alphabet, it represents the number thereof, as here you may see.

And this is the first order of numbers amongst the Greeks. Secondly, the Greeks divide the whole Alphabet into three Classes, whereof the first beginning from Alpha, is of unites. The second beginning from Iota is of tens. The third begining from Rho is of hundreds; and this order by the latter of the Greeks is instituted after the imitation of the Hebrews. Now because threir Alphabet wants by that rule, three letters, it is necessary to add to them three figures and to interlace them with the letters, by which, viz. they explain the sixt, the ninetieth, and the nine hundreth, as is manifest in the following Classes.

Now if to any of these letters there be subscribed the stroke


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 of an acute tone, then it signifies so many thousands, as in these examples.

After the third manner, the Greeks use only six letters in signifying their numbers, viz. Ι, for an Unite, Π for the number five, because it is the head of the word πέντε (i.e.) five. Δ for the number ten, from δέκα. Η for a hundred from ἐκατόν. Χ for a thousand from the word χίλια, Μ for ten thousand from μύρια. From which six letters joyned in number after their manner unto four, or to other numbers, they make other numbers, besides Π which is not multiplyed, nor joyned to it self, but alwayes signifies the fives of others, as appears in the following examples.


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 Chap. xix. Of the notes of the Hebrews, and Caldeans, and certain other notes of Magicians. The Hebrew letters also have marks of numbers, but far more excellently then in any other languages, since the greatest mysteries lie in Hebrew letters, as is handled concerning these in that part of Cabaly which they call Notariacon. Now the principall Hebrew letters are in number twenty two, whereof five have divers other figures in the end of a word, which therefore they call the five ending letters, which being added to them aforesaid make twenty seven, which being then divided into three degrees, signifie the unites, which are in the first degree; tens which are in the second, and hundreds which are in the third degree. Now every one of them if they be marked with a great Character signifies so many thousands, as here

Now the Classes of the Hebrew numbers are these,


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Now there are some which do not use those finall letters, but instead of them write thus.

And by those simple figures by the joyning them together they desfribe all other compound numbers, as eleven, twelve, a hundred and ten, a hundred and eleven, by adding to the number ten, those which are of unites; and in like manner to the rest after their manner; yet they describe the fifteenth number not by ten, and five, but by nine, and six, viz. thus טו and that out of honor to the divine name יה which imports fifteen, lest it should happen that the sacred name should be abused to prophane things. Also the Egyptians, Æthiopians, Caldeans, and Arabians, have their marks of numbers, which also often times happen amongst Magicall Characters. He therefore that would know them, must seek them, of them that are skilful of these letters. For the Caldeans mark the numbers with the letters of their Alphabet after the manner of the Hebrews. We have set down their Alphabet in the end of the first book. Moreover I found in two most ancient books of Astrologers, and Magicians, certain most elegant marks of numbers, which I thought good to set down in this place; Now they were in both Volums such.


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Now by these mark turned to the left hand are made tens, after this manner.

And by those markes which are turned downwards on the right hand, are made hundreds; on the left thousands, viz. thus.

And by the composition, and mixture of these markes other mixt and compounded numbers also are most elegantly made, as you may perceive by these few.

According to the example of which we must proceed in other compound numbers; And so much suffice for the marks of numbers.


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 Chap. xx. What numbers are attributed to letters; and of divining by the same. The Pythagorians say (Aristotle, and Ptolemy are of the same opinion) that the very Elements of letters have some certain divine numbers, by which collected from proper names of things, we may draw conjectures concerning occult things to come. Whence they call this kind of divination Arithmancy, because, viz. it is done by numbers, as Terentianus hath made mention of it in these verses.

"Names are, they say, made of but letters few Unfortunate, of many, do foreshew Success; so Hector did Patroclus slay, So Hector to Achilles was a prey."

Also Pliny saith, That there was added to what Pythagoras invented, an uneven number of vowels of imposed names, which did betoken lameness, or want of eyes, and such like misfortunes, if they be assigned to the right side parts; but an even number to them of the left. And Alexandrinus the Philosopher taught, How that by the number of letters we may find out the ruling Stars of any one that is born, and whether the husband or wife shall dye first, and know the prosperous, or unhappy events of the rest of our works. His traditions which were not disallowed by Ptolemy the Astrologer we shall here add, and put under. But those numbers, which are deputed to each letter, we have above shewed in the Greek, and Hebrew letters, the Alphabet being divided into three Classes, whereof the first is of unites, the second of tens, the third of hundreds. And seeing in the Roman Alphabet there are wanting four to make up the number of twenty seven Characters, their places are supplyed with I, and V sinple consonants, as in the names of John, and Valentine, and hi, and hu aspirate consonants as in Hierom, and Huilhelme, although the


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 Germans for hu the asperate use a double vv; the true Italians, and French in their vulgar speech put G joymed with U instead thereof, writing thus, Vuilhelmus, and Guilhelmus.

But if thou desirest to know the ruling Star of any one that is born, compute his name, and of both his parents, through each letter according to the number above written, and divide the sum of the whole being gathered together by nine, substracting it as often as thou canst; and if there remaine a unity, or four, both signifie the Sun; if two or seven, both signifie the Moon; but three, Jupiter; five, Mercury; six, Venus; eight, Saturne; nine, Mars; and the reasons thereof are shewed else where. In like manner if thou desirest to know the horoscope of any one that is born, compute his name, and of his Mother, and Father, and divide the whole collected together by twelve, if there remain a unity, it signifies the Lyon; if Junos dewce, Aquarius; if the Vestall three, Capricorn; if four, Sagittarius; if five, Cancer; if Venus six, Taurus; if Palladian seven, Aries; if Vulcans eight, Libra; if Mars his nine, Scorpio; if ten, Virgo; if eleven, Pisces; if Phoebus twelve, they represent Geminos; and the reasons of them are given elswhere. And let no mam wonder that by the numbers of names many things may be Prognosticated, seeing (the Pythagorian Philosophers, and Hebrew Cabalists testifying the same) in those numbers lye certain occult mysteries understood by few: for the most High created all things by number, measure, and weight, from whence the truth of letters, and names had its originall, which were not instituted casually, but by a certain rule (although unknown to us.)


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 Hence John in the Revelation saith, Let him which hath understanding compute the number of the name of the beast, which is the number of a man. Yet these are not to be understood of those names, which a disagreeing difference of Nations, and divers rites of Nations according to the causes of places, or education have put upon men; but those which were inspired into every one at his birth, by the very Heaven with the conjunction of Stars, and those which the Hebrew Mecubals, and wise men of Egypt long since taught to draw from the generation of every one.

Chap. xxi. What numbers are consecrated to the Gods, and which are ascribed, and to what Elements. Moreover the Pythagorians have dedicated to the Element, and dieties of Heaven sacred numbers; for to the Aire they have assigned the number eight, and to fire five, to the earth six, to the water twelve. Besides, unity is ascribed to the Sun, which is the only King of the Stars, in which God put his Tabernacle; and that this also is of Jupiter, doth the Causative power of his ideal and intellectuall species testifie, who is the head, and the father of the Gods, as unity is the beginning, and parent of numbers: The number two is ascribed to the Moon, which is the second great light, and figures out the soul of the world, and is called Juno, because betwixt that and unity there is the first conjunction, and neer fellowship; it is also ascribed to Saturn, and Mars, two unfortunate Planets with the Astrologers; so the number three is ascribed to Jupiter, the Sun, and Venus, viz. three fortunate planets, and is deputed to Vesta, Hecata, and Diana; hence they say,

"Threefold is Hecate, three mouths Diana The Virgin hath -"


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The number three therefore is dedicated to this Virgin whom they say to be powerfull in Heaven, and in Hell. The number four is of the Sun, which by that number constitutes the corners of the heavens, and distinguisheth seasons: it is also ascribed to Cyllenius, because he alone is called the four square God. The number five consisting of the first even, and the first odd, as of female, and male, both sexes, is assigned to Mercury; it is also attributed to the Celestiall world, which beyond the four Elements is it self under another form, the fist. The number six, which consists of two threes, as a Commixtion of both sexes, is by the Pythagorians ascribed to generation, and marriage, and belongs to Venus, and Juno. The number seven is of rest, and belongs to Saturn; the same also doth dispence the motion, and light of the Moon, and therefore is called by the name of Tritonia the Virgin, because it begets nothing. It is assigned to Minerva, because it proceeds of nothing; also to Pallas the Virago, because it consists of nuumbers, as of males, and females. This also Plutarck ascribes to Apollo. The number eight, by reason it containes the mysterie of justice, is ascribed to Jupiter; it is also dedicated to Vulcan, for of the first motion, and the number two, which is Juno drawn twice into it self, it consists; It is also attributed to Cybele the mother of the Gods, to whom every four square is attributed. Plutarck assigns it to Bacchus, or Dionysius, who is said to be born the eighth moneth: others, because Infants of the wight moneth do not live, have attributed it to Saturn, and the three Ladies of destiny. The number nine belongs to the Moon, the utmost receptacle of all Celestiall influences, and vertues, as also it is dedicated to the nine Muses, as also to Mars, from whom is the end of all things. The number ten is Circular, and belongs to the Sun, after the same manner as unity; also it is attributed to Janus, because it is the end of the first order, and from whence begins the second unity; it is also ascribed to the world. In like manner the number twelve, because the Sun going round twelve signes, distributes the yeer into twelve moneths, is attributed to the world, the Heaven, and the Sun. The number eleven, because it is semicircular, is attributed to the Moon, and also deputed to Neptune.

Chap. xxii.


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 Of the tables of the Planets, their vertues, forms, and what Divine names, Intelligencies, and Spirits are set over them. It is affirmed by Magicians, that there are certain tables of numbers distributed to the seven planets, which they call the sacred tables of the planets, endowed with many, and very great vertues of the Heavens, in as much as they represent that divine order of Celestiall numbers, impressed upon Celestials by the Idea's of the divine mind, by means of the soul of the world, and the sweet harmony of those Celestiall rayes, signifying according to the proportion of effigies, supercelestiall Intelligencies, which can no other way be expressed, then by the marks of numbers, and Characters. For materiall numbers, and figures can do nothing in the mysteries of hid things, but representatively by formall numbers, and figures, as they are governed, and informed by intelligencies, and divine numerations, which unite the extreams of the matter, and spirit to the will of the elevated soul, receiving through great affection, by the Celestiall power of the operator, a power from God, applyed through the soul of the universe, and observations of Celestiall constellations, to a matter fit for a form, the mediums being disposed by the skill, and industry of Magicians; But let us hasten to explain the tables severally. The first of them is assigned to Saturn, and consists of a square of three, containing the particular numbers of nine, and in every line three every way, and through each Diameter making fifteen. Now the whole sum of numbers is fourty five/ Over this are of Divine names set such names as fill up the numbers with an Intelligency to what is good, with a spirit to what is bad, and out of the same numbers is drawn the seal, or Character of Saturn, and of the spirits thereof, such as we shall beneath ascribe to its table. They say that this table being with a fortunate Saturn engraved on a plate of lead, doth help to bring forth,


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 or birth, and to make a man safe, and powerfull, and to cause success of petitions with princes, and powers: but if it be done with an unfortunate Saturn, that it hinders buildings, plantings, and the like, and casts a man from honours, and dignities, and causes discords, and quarrellings, and disperses an Army. The second is called the table of Jupiter, which consists of a Quaternian drawn into it self, containing sixteen particular numbers, and in every line, and Diameter four, making thirty four. Now the Sum of all is 136. And there are over it divine names with an Intelligence to good, with a spirit to bad, and out of it is drawn the Character of Jupiter, and the spirits thereof. They say that if it be impressed upon a Silver plate with Jupiter being powerfull, and ruling, it conduceth to gain, and riches, favor, and love, peace, and concord, and to appease enemies, to confirm honors, dignities, and counsels, and dissolve enchantments if it be engraven on a corall. The third table belongs to Mars, which is made of a square of four containing twenty five numbers, and of these in every side and Diameter five, which make sixty five, and the sum of all is 325. And there are over it Divine names with an Intelligence to good, with a spirit to bad, and out of it is drawn the Character of Mars, and of his spirits. These with Mars being fortunate, being engraven on an Iron plate, or sword, makes a man potent in war, and judgments, and petitions, and terrible to his enemies, and victorious against them; and if engraven upon the Stone Correola, it stops blood, and the mestrues; but if it be engraven with Mars being unfortunate, on a plate of red Brass, it hinders buildings, casts down the powerfull from dignities, honors, and riches, and causeth discord, strife, and hatred of men, and beasts, chaseth away Bees, Pigeons, and Fish, and hinders Mils, and renders them unfortunate that go forth to hunting, or fighting, and causeth barreness in men and women, and other Animals, and strikes a terror in all enemies, and compels them to submit. The fourth table is of the Sun, and is made of a square of six, and contains thirty six numbers, whereof six in every side, and Diameter, produce 111, and the sum of all is 666. There are over


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 it divine names with an Intelligency to what is good, with spirit to what is evil, and out of it is drawn Characters of the Sun, and the spirits thereof. This being engraven on a Golden plate with the Sun being fortunate, renders him that wears it to be renowned, amiable, acceptable, potent in all his works, and equals a man to Kings, and Princes, elevating him to high fortunes, inabling to do whatsoever he pleaseth: but with an unfortunate Sun, it makes a tyrant, and a man to be proud, ambitious, unsatisfiable, and to have an ill ending. The fifth table is of Venus, consisting of a square of seven drawn into it self, viz. of fourty nine numbers, whereof seven on each side and Diameter make 175. and the sum of all is 1225. And there are over it divine names with an Intelligency to good, and spirit to evil; And there is drawn out of it the Character of Venus, and the spirits thereof. This being engraven on a Silver plate, Venus being fortunate, procureth concord, endeth strife, procureth the love of women, conduceth to conception, is good against barreness, causeth ability for generation, dissolves enchantments, and causeth peace between man, and woman, and maketh all kind of Animals and Cattle fruitful; and being put into a Dove-house, causeth an increase of Pigeons. It conduceth to the cure of all melancholy distempers, and causeth joyfulness; and being carryed about travellers make them fortunate. But if it be formed upon Brass with an unfortunate Venus, it causeth contrary things to all that hath bin above said. The sixt table is of Mercury resulting from the square of eight drawn into it self, containing sixty four numbers, whereof eight on every side and by both Diameters make 260. and the sum of all 2080. and over it are set divine names with an Intelligency to what is good, with a spirit to what is evil, and from it is drawn a Character of Mercury, and the spirits thereof; and if it be with Mercury being fortunate engraven upon Silver, or Tin, or yellow Brass, or be writ upon Virgin Parchment, it renders the bearer thereof gratefull, and fortunate to do what he pleaseth: it bringeth gain, and prevents poverty, conduceth to memory, understanding, and divination, and to the understanding of occult things by dreams: and if it be


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 an unfortunate Mercury, doth all things contrary to these. The seventh table is of the Moon, of a square of nine multiplied into it self, having eighty one numbers, in every side and Diameter nine, producing 369. and the sum of all 3321. And there are over it divine names with an Intelligency to what is good, and a spirit to what is bad. And of it are drawn the Characters of the Moon, and of the spirits thereof. This fortunate Moon being engraven on Silver, renders the bearer thereof grateful, aimiable, pleasant, cheerfull, honored, removing all malice, and ill will. It causeth security in a ourney, increase of riches, and health of body, drives away enemies and other evil things from what place thou pleaseth; and if it be an unfortunate Moon engraven in a plate of Lead, where ever it shall be buried, it makes that place unfortunate, and the inhabitants thereabouts, as also Ships, Rivers, Fountains, Mills, and it makes every man unfortunate, against which it shall be directly done, making him fly from his Country, and that place of his abode where it shall be buried, and it hinders Physitians, and Orators, and all men whatsoever in their office, against whom it shall be made. Now how the seals, and Characters of the Stars, and spirits are drawn from these tables, the wise searcher, and he which shall understand the verifying of these tables, shall easily find out.


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 Divine names answering to the numbers of Saturn.

Divine names answering to the numbers of Jupiter.

Names answering to the numbers of Mars.

Names answering to the numbers of the Sun.

Names answering to the numbers of Venus.

Names answering to the numbers of Mercury.

Names answering to the numbers of the Moon.


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The Table of Mars in his compas.

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In Hebrew notes.

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The Table of the Sun in his compas.

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The Table of Venus in her Compas.

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 The Table of Venus in Hebrew notes.

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250 The Table of Mercury in Hebrew notes.


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Book II. {|
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The Table of the  Moon in her Compas.

The Seals or Characters Of the Moon Of the Spirits of the Moon The
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252 The Table of the Moon in Hebrew notes.


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Book II. Of Geometrical Figures and Bodies, by what vertue they are powerful in Magick, and which are agreeable to each Element, and the Heaven. Eometricall Figures also arising from numbers, are conceived to be of no less power. Of these first of all, a Circle doth answer to Unity, and the number ten; for Unity is the Center, and circumference of all things; and the number ten being heaped together retuens into a Unity from whence it had its beginning, being the end, and complements of all numbers. A circle is called an infinite line in which there is no Terminus a quo, nor Terminus ad quem, whose beginning and end is in every point, whence also a circular motion is called infinite, not according to time, but according to place; hence a circular being the largest and perfectest of all is judged to be the most fit for bindings and conjurations; Whence they who adjure evil spirits, are wont to environ themselves about with a circle. A Pentangle also, as with the vertue of the number five hath a very great command over evil spirits, so by its lineature, by which it hath within five obtuse angles, and without five acutes, five double triangles by which it is surrounded. The interior pentangle containes in it great mysteries, which also is so to be enquired after, and understood; of the other figures, viz. triangle, quadrangle, sexangle, septangle, octangle, and the rest, of which many, as they are made of many and divers insections, obtain divres significations and vertues according to the divers manner of draeing, and proportions of lines, and numbers. The Egyptians, and Arabians confirmed that the figure of the Cross hath very great power, and that is the most firm receptacle of all Celestial powers, and intelligencies, because it is the rightest figure of all, containing foure right angles, and it is the first description of the superficies, having longitude and latitude: And they said it is inspired with the fortitude of the Celestials, because their fortitude results


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 by the straitness of angles and rayes: And stars are then most potent when they possess four corners in the figure of the heaven, and make a cross, by the projection of their rayes mutually. It hath moreover (as we shewed before) a very great correspondency with the numbers 5. 7. 9. most potent numbers. It was also reckoned by the Egyptian Priests, from the beginning of Religion amongst sacred letters, signifying amongst them allegorically the life of future salvation. It was also impressed on the Picture of Serapis, and was had in great veneration amongst the Greeks. But what here belongs to Religion we shall discuss elsewhere. This is to be observed, whatsoever wonderfull thing figures work when we write tham in Papers, Plates, or Images, they do not do it but by the vertue acquired from sublimer figures, by a certain affection which a natural apitude or resemblance procures, in as much as they are exactly configured to them; as from an opposite wall the Eccho is caused, and in a hollow glass the collection of the solarie rayes, which afterward reflecting upon an opposite body, either wood, or any combustible thing doth forthwith burne it: or as an Harpe causeth a resounding in an other Harpe, which is no otherwise but because a sutable and a like figure is set before it, or as two strings on a Harpe being touched with an equall distance of time, and modulated to the same intention, when one is touched the other shakes also: Also the figures, of which we have spoken, & what characters soever concern the vertues of the Celestial figures as they shall be opportunely impressed upon things, those ruling, or be rightly framed, as one figure is of affinity with, and doth express an other. And as these are spoken of figures, so also they are to be understood of Geometrical bodies, which are a Sphear, a Tetracedron, Hexacedron, Octocedron, Icocedron, Dodecacedron, and such like. Neither must we pass over what figures Phythagoras and his followers, Timeus, Locrus, and Plato assigned to the Elements and Heavens: for first of all they assigned to the earth a four square, and a square of eight solid angles, and of


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 twenty four plains, and six bases in form of a Dice to the fire, a Pryamis of a four triangular basis, and of so many solid angles, and of twelve plaines; to the aire Octocedron, of eight triangular bases, and six solid angles, and ternty four plains: and lastly, to Water they have assigned Icocedron twenty basesm twelve solid angles: To the Heaven they have assigned Dodecacedron of twelve five cornered bases, and twenty solid angles, and sixty plaines. Now he which knows the powers, relations, and proprieties of these figures, and bodies, shall be able to work many wonderful things in Natural and Mathematical Magick, especially in Glasses. And I knew how to make by them wonderful things, in which any one mught see whatsoever he pleased at a long distance.

Chap. xxiv. Of Musicall Harmony, of the force and power thereof.

usical Harmony also is not destitute of the gifts of the Stars; for it is a most powerful imaginer of all things, which whilst it follows opportunely the Celestial bodies, doth wonderfully allure the Celestial influence, and doth change the affections, intentions, gestures, motions, actions and dispositions of all the hearers, and doth quietly allure them to its own properties, as to gladness, lamentation, to boldness, or rest, and the like; also it allures Beasts, Serpents, Birds, Dolphins to the hearing of its pleasant tunes. So Birds are allured with Pipes, and Harts are caught by the same. Fish in the lake of Alexandria are delighted with a noise. Musick hath caused friendship betwixt Men and Dolphins. The sound of the Harp doth lead up and down the Hyperborean Swans. Melodious voyces tame the Indian Elephants: and the very Elements delight in Musick. The Hulesian fountain otherwise calm, and quiet, if the Trumpet sound riseth up rejoycing, and swells over its banks. There are in Lydia those which they call the Nymphs Ilands, which at the sound of a Trumpet forthwith come into the middle of the sea, and turning round lead a dance, and then are returned to the shores; M. Varro testifies that he saw them. And there are more wonderful things then these.


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 For in the shore of Attica the sea sounds like a Harpe. A certain stone of Megaris makes a sound like a Harpe every time the string of a Harpe is struck; so great is the power of Musick, that it appeaseth the minde, raiseth the spirit, stirreth up souldiers to fight, and refresheth the weary, calls back them that are desperate, refresheth travellers. And the Arabians say, that Camels carrying burdens are refreshed by the singing of their leaders. In like manner, they that carry great burdens, sing, and are thereby strengthened and refreshed: for asinging causeth delight and strength, pacifieth the angry, cheareth up those that are sad and heavy, pacifieth enemies, moderates the rage of mad men, chaseth away vain imaginations: Hence it is that Democritus and Theophrastus affirm that some diseases of the body, and minde may thus be cured, or caused. So we read that Therpander, and Arion of Lesbos cured the Les*ians, and Ionians by Musick; and Ismenia of Thebes cured divers of very great diseases by Musick; Moreover, Orpheus, Amphion, David, Phythagoras, Empedocles, Asclepiades, Timotheus, were wont to do many wonderful things by sounds: Sometimes they did stir up dull spirits by familiar sounds; sometimess they did restrain wanton, furious, angry spirits by more grave tones. So David with a Harp moderated Saul in a rage. So Phythagoras recalled a luxurious yong man from immoderate lust. So Timotheus stirred up King Alexander to a rage, amd again repressed him. Saxo the Grammarian, in his History of the Danes, tells of a certain Musician, who boasted that he could by his Musick make every one that heard it to be mad; and when he was constrained by the Kings command to perform the same, he endeavoured to work severall wayes upon the affections; and first, by a tone of Musicall gravity filled the hearers with a kinde of sadness and unsensibleness; then by a more lively sound he made them rejoyce, and dance; and lastly, he by a more earnest Musick, reduced them to fury and madness. We read also, that they in Apulia that were touched with a kinde of dangerous Spider, were astonished untill they heard a certain sound, at the hearing of which every one riseth up and danceth. And it is believed (Gellius being witness)


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 that they that are pained with the Sciatica, are eased at the sound of a Pipe. Also Theophrastus reports, that the sound of a Flute cures the biting of Spiders. And Democritus himself confesseth that the Consort of Pipers, hath been a cure for very many diseases.

Chap. xxv. Of Sound, and Harmony, and whence their wonderfulness in operation. Moreover we shall not dent, that there is in Sounds a vertue to receive the heavenly gifts; if with Pythagoras and Plato we thought the heavens to consist by an Harmonial composition, and to rule and cause all things by Harmonial tones and motions: Singing can do more then the sound of an Instrument, in as much as it arising by an Harmonial consent, from the conceit of the minde, and imperious affection of the phantasie and heart, easily penetrateth by motion, with the refracted and well tempered Air, the aerious spirit of the hearer, which is the bond of soul and body; and transferring the affection and minde of the Singer with it, It moveth the affection of the hearer by his affection, and the hearers phantasie by his phantasie, and minde by his minde, and striketh the minde, and striketh the heart, and pierceth even to the inwards of the soul, and by little and little, infuseth even dispositions: moreover it moveth and stoppeth the members and the humors of the body. From hence in moving the affections harmony conferreth so much, that not onely natural, but also artificial and vocal Harmony doth yield a certain power both to the souls and bodies: but it is necessary that all Consorts proceed from fit foundations, both in stringed instruments, in pipes, and vocall singings, if you would have them agree well together: for no man can make the roaring of Lions, the lowing of Oxen, the neighing of Horses, the braying of Asses, the grunting of Hogs to be harmonious: neither can the strings


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 made of Sheeps and Wolves gut, be brought to any agreement, because their foundations are dissonant; but the many and divers voyces of men agree together, because they have one foundation in the species or kinde: so many birds agree, because they have one nigh genus or kinde, and a resemblance from above; also artificiall instruments agree with natural voyces, because the similitude that is betwixt them, is either true and manifest, or hath a certain analogy. But every harmony is either of sounds or voyces. Sound is a breath, voyce is a sound and animate breath; Speech is a breath pronounced with sound, and a voyce signifying something: the spirit of which proceedeth out of the mouth with sound and voyce; Chaludius saith that a voyce is sent forth out of the inward cavity of the breast and heart, by the assistance of the spirit. By which, together with the tongue, forming, and striking the narrow passages of the mouth, and by the other vocall organs, are delivered forth articulate sounds; the elements of speech, by which Interpreter the secret motions of the minde are laid open: but Lactantius saith, that the nature of the voyce is very obscure, and cannot be comprehended how it is made, or what it is. To conclude, All Musick consisteth in voice, in sound, and hearing: sound without Air cannot be Audible, which though it be necessary for hearing, yet, as Aire, it is not of it self audible, nor to be perceived by any sense, unless by accident; for the Sight seeth it not, unless it be coloured, nor the Ears unless sounding, nor the Smell unless odoriferous, nor the Taste unless it be sapid, nor the Touch unless it be cold or hot, and so forth: Therefore though sound cannot be made without Air, yet is not sound of the nature of Air, not air of the nature of sound, but air is the body of the life of our sensitive spirit, and is not of the nature of any sensible object, but of a more simple and higher vertue, but it is meet that the sensitive soul should vivifie the air joyned to it; and in the vivificated air, which is joyned to the spirit, perceive the species of objects put forth into act, and this is done in the living air, but in a subtile and Diaphanous the visible species, in an ordinary air the audible, in a more gross air the species of other senses are perceived.

Chap. xxvi. Concerning the agreement of them with the Celestial bodies, and


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 what harmony and sound is correspondent of every Star. But understanding now, that of the seven Planets, Saturn, Mars, and the Moon have more of the voice then of the Harmony. Saturn hath sad, hoarse, heavy, and slow words, and sounds, as it were pressed to the Center; but Mars, rough, sharp, threatning great and wrathful words: the Moon observeth a mean betwixt these two; but Jupiter, Sol, Venus and Mercury, do possess Harmonies; yet Jupiter hath grave, constant, fixed, sweet, merry, and pleasant Consorts; Sol venerable, settled, pure and sweet, with a certain grace; but Venus lascivious, luxurious, delicate, voluptuous, dissolute and fluent: Mercury hath Harmonies more remiss, and various, merry and pleasant, with a certain boldness: but the Tone of particulars, and proportionated Consorts obeyeth the nine ''Muses. Jupiter hath the grace of the octave, and also the quinte, viz. the Diapason with the Diapente: Sol obtains the melody of the octave voice, viz. Diapason; in like manner by fifteen Tones, a Disdiapason; Venus'' keepeth the grace of the quinte or Diapente. Mercury hath diatessaron; viz. the grace of the quarte: Moreover the ancients being content with four strings, as with the number of Elements, accounted Mercury the Author of them, as Nicomachus reports, and by their Base strings would resemble the earth, by their Parhypas or middle the water; by their note Diezeugmenon, or Hyperboleon the fire; by the Paranete or Synemmenon, or treble, the Air; but afterwards Terpander the Lesb*an finding out the seventh string, equalled them to the number of the Planets. Moreover, they that followed the number of the Elements, did affirm, that four humors, and did thin the Dorian musick to be consonant to the water and phlegm, the Phrygian to choler and


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 fire, the Lydian to blood and air; the mixt Lydian to melancholy and earth: Others respecting the number and vertue of the Heavens, have attributed the Dorian to the Sun, the Phrygian to Mars, the Lydian to Jupiter, the mixt Lydian to Saturn, the Hypophrygian to Mercury, the Hypolydian to Venus, the Hypodorian to the Moon, the Hypo mixed Lydian to the mixed Stars: Moreover they refer these modes of Musick to the Muses, and the strings to the Heavens, but not in that order as we have declared concerning the nine Muses, amongst our numbers and celestial souls; for they say Thalia hath no Harmony, therefore ascribe her to Silence, and the Earth; but Clio with the Moon move after the Hypodorian manner; the string Proslambanomenos or Air. Calliope and Mercury possess the Hypophrygian maner, and the Chord, Hypate-Hypaton, or B. Mi. Terpsichore with Venus the Hypolydian manner, and Parahypote, Hypaton; and for Melpomene and the Dorian manner with Licanos, Hypaton, or ''D. Sol. Re. are applied to the Sun. Erato with Mars keep the Phrygian fashion, and the Hypatemise, or E.la.mi. Euterpe, and the Lydian Musick, and Pachyparemeson agree with Jupiter; Polymnia and Saturn keep the mixt Lydian manner, and Lichanos Meson D.Sol.Re. To Urania and the fixt Stars the Jypo mixt Lydian Musick, and the string Mese, or A.le.mi.re'' are ascribed, as we reade them expressed in these Verses.

"Silent Thalia we to th' Earth compare, For she by Musick never doth ensnare, After the Hypodorian Clio sings, Persephone likewise doth strike the Base strings; Calliope also doth Chord sedond touch, Using the Phrygian; Mercury as much: Terpsichore strikes the third, and that rare, The Lydian Musick makes so Venus fair. Melpomene, and Titan do with a grace The Dorian Musick use in the fourth place. The fift ascribed is to Mars the god Of War, and Erato after the rare mode"


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"Of th' Phrygians, Euterpe doth also love The Lydian, and sixt string; and so doth Jove. Saturn the seventh doth use with Polymny, And causeth the mixt Lydian melody. Urania also doth the eight create, And musick Hypo-Lydian elevate."

Moreover there are some who find out the harmony of the Heavens by their distance one from another. For the space which is betwixt the Earth and the Moon, viz. an hundred and twenty six thousand Italian Miles, maketh the Intervall of a Tone; But from the Moon to Mercury being half that space, maketh half a Tone; And so much from Mercury to Venus maketh another half Tone; But from thence to the Sun, as it were a threefold Tone and a half; and makes Diapente; But from the Moon to the Sun, maketh a twofold Diatessaron with a half; Again from the Sun to Mars is the same space as from the Earth to the Moon, making a Tone; from thence to Jupiter half of the same making half a Tone; So much likewise from Jupiter to Saturn, constituting an half Tone, from whence to the starry firmament is also the space of an half Tone. Therefore there is from the Sun to the fixed Stars a Diatessaron distance of two tones and an half, but from the Earth a perfect Diapason of six perfect tones; moreover also from the proportion of the motions of the planets amongst themselves, and with the eight Sphere, resulteth the sweetest Harmony of all; for the proportion of the motions of Saturn to Jupiters motion, is two fold and an half; of Jupiter to Mars, a six fold proportion; of Mars to the Sun, Venus and Mercury, which in a manner finish their course in the same time, is a double proportion; but Saturns proportion to the starry Sphere is a thousand and two hundred, if it be true which Ptolomy saith, viz. that, that Heaven is moved contrary to the primum mobile in an hundred yeers, one degree. Therefore the proper motion of the Moon being more swift, maketh a more acute sound then the starry firmament, which is the slowest of all, and therefore causeth the most base sound; But by the


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 violent motion of the primum mobile, is the most swift, and acute sound of all; but the violent motion of the Moon is most slow and heavy, which proportion and reciprocation of motions yeelds a most pleasant Harmony; from hence there are not any songs, sounds, or musicall instruments more powerfull in moving mans affections, or introducing magicall impressions, then those which are composed of numbers, measures, and proportions, after the example of the Heavens. Also the Harmony of the Elements is drawn forth from their BAses, and Angles, of which we have spoken before; for between Fire and Aire, there is a double proportion in the Bases, and one and an half in solid Angles; again in Planes, a double; there ariseth hence an Harmony of a double Diapason, and a Diapente. Betwixt the Aire and Water, the proportion in their Bases is double, and one and an half; hence Dipason, and Diapente; but in their Angles double; Hence again Diapason; but between Water and Earth the proportion in the Bases, is threefold and a third part more; from hence ariseth Diapason, Diapente, Diatessaron; but in the Angles one and an half, again constituting Diapente. To conclude, betwixt Earth and Fire, in the Bases the proportion is one and an half, making Diapente; but in the Angles, double, causing Diapason; but between Fire, and Water, Aire and Earth, there is scarce any consonancy, because they have a perfect contrariety in their qualities, but they are united by the imtermediate Element. <


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Chap. xxvii. Of the proportion, measure, and Harmony of mans body. Seeing man is the most beautifull and perfectest work of God, and his Image, and also the lesser world; therefore he by a more perfect composition, and sweet Harmony, and more sublime dignity doth contain and maintain in himself all numbers, measures, weights, motions, Elements, and all other things which are of his composition; and in him as it were in the supreme workmanship, all things obtain a certain high condition, beyond the ordinary consonancy which they have in other compounds. From hence all the Ancients in time past did number by their fingers, and shewed all numbers by them; and they seem to prove that from the very joynts of mans body all numbers measures, proportions, and Harmonies were invented; Hence according to this measure of the body, they framed, and contrived their temples, pallaces, houses, Theaters; also their ships, engins, and every kind of Artifice, and every part and member of their edifices, and buildings, as columnes, chapiters of pillars, bases, buttresses, feet of pillars, and all of this kind. Moreover God himself taught Noah to build the Arke according to the measure of mans body, and he made the whole fabrick of the world proportionable to mans body; from whence it is called the great world, mans body the less; Therefore some who have written of the Microcosme or of man, measure the body by six feet, a foot by ten degrees, every degree by five minutes; from hence are numbred sixty degrees, which make three hundred minutes, to the which are compared so many Geometrical cubits, by which Moses describes the Arke; for as the body of man is in length three hundred minutes, in breath fifty, in hight thirty; so the length of the Arke was three hundred cubits, the breadth fifty, and the height thirty; that the proportion of the length to the breadth be six fold, to the heighth ten fold, and the proportion of the breadth to the height about two thirds. In like manner the


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 measures of all the members are proportionate, and consonant both to the parts of the world, and measures of the Archetype, and so agreeing, that there is no member in man which hath not correspondence with some sign, Star, intelligence, divine name, sometimes in God himself the Archetype. But the whole measure of the body may be turned, and proceeding from roundness, is knowen to tend to it again.


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 Also the four square measure is the most proportionated body; for, if a man be placed upright with his feet together, and his arms stretched forth, he will make a quadrature equilateral, whose center s in the botom of his belly.


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 But if on the same center a circle be made by the crown of the head, the arms being let fall so far till the end of the fingers tough the circumference of that circle, and the feet spread abroad in the same circumference, as much as the fingers ends are distant from the top of the head; Then they divide that circle, which was drawn from the center of the lower belly, into five equale parts, and do constiturte a perfect Pentagon; and the Heels of the feet, having reference to the navile, make a triangle of equal sides.


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 But if the Heels being unmoved, the feet be stretched forth on both sides to the right and left, and the hands lifted up to the line of the head, them the ends of the fingers and Toes do make a square of equall sides, whose center is on the navile, in the girdling of the body.


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 But if the hands be thus elevat4ed, and the feet and Thighes extended in this manner, by the which a man is made shorter by the fourteenth part of his upright stature, then the distance of his feet heving reference to the lower bellu, they will make an equilaterall Triangle; and the center being placed in his navile, a circle being brought about, will touch the ends of the fingers and toes.


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 But if the hands be lifted up as high as can be, above the head, then the elbow will be equal to the crown of the head, and if then the feet being put together, a man stand thus, he may be put into an equilaterall square brought by the extremities of the hands and feet; the center of this square is the navel, which is the middle betwixt the top of the head and the knees.


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 Now let us proceed to particular measures. The compass of a man under the armpits contains the middle of his length, whose middle is the bottom of his breast: and from thence upward to the middle of his breast betwixt both dugges, and from the middle of his breast unto the crown of his head, on every side the fourth part; also from the bottom of his breast to the bottom of the knees, and from thence to the bottom of the ankles the fourth part of man. The same is the latitude of his shoulder-blades, from one extream to the other: The same is the length from the elbow to the end of the longest finger, and therfore this is called a cubit. Hence four cubits make the length of man, and one cubit the bredth which is in the shoulder-blades, but that which is in the compass, one foot; now six hand-bredths make a cubit, four a foot, and four fingers bredths make a hand-bredth, and the whole length of man is twenty four hand bredths, of six foot, of ninty six fingers bredths. From the bottom of his breast to the top of his breast, is the sixth part of his length, from the top of his breast to the top of his forehead, and lowermost root of his hairs, the seventh part of his length; of a strong, and well set body, a foot is the sixth part of the length, but of a tall the seventh. Neither can (as Varro, and Gellius testifie) the tallness of mans body exceed seven feet. Lastly, the Diameter of his compass is the same measure as is from the hand, being shut unto the inward bending of the elbow, and as that which is from the breast to both dugs, upward to the upward lip, or downward to the navel; and as that which is from the ends of the bones of the uppermost part of the breast compassing the gullet; and as that which is from the sole of the foot to the end of the calf of the legg, and from thence to the middle whirle bone of the knee. All these measures are co-equall, and make the seventh part of the whole height. The head of a man from the bottom of the chin to the crown of his head is the eighth part of his length, as also from the elbow to the end of the shoulder-blade; So great is the Diameter of the compass of a tall man. The compass of the head drawn by the top of the forehead, and the bottom of the hinder part of the head, make the fift part of