THREE BOOKS OF Occult Philosophy, WRITTEN BY Henry Cornelius Agrippa, OF NETTESHEIM, Counsellor to CHARLES the Fifth, EMPEROR of Germany: AND judge of the Prerogative Court.  
Translated out of the Latin into the English Tongue, By J. F.  
London, Printed by R. W. for Gregory Moule, and are to be sold at the Sign of the three Bibles near the West-end of Paul's. 1651.   

The life of Henry Cornelius Agrippa, Knight.  
HEnry Cornelius Agrippa, Descended from a noble Family of Netteshim in Belgia, Doctor of the Laws and Physic, Master of the Rolls, and Judge of the spiritual Court, from his youth he applied his mind to learning, and by his happy wit obtained great knowledge in all Arts and Sciences; afterwards also he followed the Army of the Princes, and for his valour was created Knight in the Field; when he was by these means famous for learning and Arms about 1530. He gave his mind to writing, and composed three Books Of Occult Philosophy; afterwards an Invective or Cynical declamation of the uncertainty and vanity of all things, in which he teacheth that there is no certainty in any thing, but in the solid words of God, and that, to lie hid in the eminency of God's word; he also wrote an History of the double Coronation of the Emperor Charles, and also of the excellency of the feminine sex, and of the apparitions of spirits; but seeing that he published commentaries on the Ars Brevis of Raymundus Lul, and was very much addicted to Occult Philosophy and Astrology, there were those who thought that he enjoyed commerce with devils, whom notwithstanding he confuted in his published Apology, and shown, that he kept himself within the bounds of Art, 1538, He wrote many learned orations, which manifest to all the excellency of his wit; but especially ten; the first on Plato's Banquet, uttered in the Academy of Tricina containing the praise of Love; the second on Hermes Trismegistus, and of the power and wisdom of God; the third for one who was to receive his degree of Doctor; the fourth for the Lords of Metz, when he was chosen their Advocate, Syndice and Orator; the fifth to the Senate of Luxenburg, for the Lords of Metz; The sixth to salute the Prince and Bishop thereof, written for the Lords of Metz; the seventh to salute a noble man, written likewise for the Lords of Metz; the eighth for a certain kinsman of his, a Carmelite, made Bachelor of Divinity, when he received his regency at Paris; the ninth for the son of Cristiern King of Denmark, Norway, and Sweden, delivered at the coming of the Emperor; the tenth at the Funeral of the Lady Margaret, Princess of Austria and Burgundy; he wrote also a Dialogue concerning man, and a Declamation of a disputable opinion concerning original sin to the Bishop of Cyrene; an Epistle to Michael de Arando Bishop of Saint Paul; a complaint upon a calumny not proved, Printed at Strasburg 1539. and therefore by these monuments published, the name of Cornelius for his variety of Learning was famous, not only amongst the Germans, but also other Nations; for Momus himself carpeth at all amongst the gods; amongst the Heroes, Hercules hunteth after Monsters; amongst the devils Pluto the king of hell is angry with all the ghosts; amongst Philosophers Democritus laugheth at all things, on the contrary Heraclitus weepeth at all things; Pirrhias is ignorant of all things, and Aristotle thinketh he knoweth all things; Diogenes contemneth all things; this Agrippa spareth none, he contemneth, knows, is ignorant, weeps, laughs, is angry, pursueth, carp at all things, being himself a Philosopher, a Daemon, an Heroes, a god, and all things.   

  

An Encomium on the three Books of Cornelius Agrippa Knight, By Eugenius Philalethes.  
Great, glorious Penman! whom I should not name,  
Jest I might Seem to measure Thee by Fame.  
Nature's Apostle, and her Choice High Priest,  
Her Mystical, and bright Evangelist.  
How am I rapt when I contemplate Thee,  
And wind myself above All that I see!  
The Spirits of thy Lines infuse a Fire  
Like the World's Soul, which makes me thus aspire:  
I am unbodyed by thy Books, and Thee,  
And in thy Papers find my Ecstasy.  
Or if I please but to descend a strain,  
Thy Elements do screen my Soul again.  
I can undress my Self by thy bright Glass,  
And than resume th' Enclosure, as I was.  
Now I am Earth, and now a Star, and than  
A Spirit: now a Star, and Earth again;  
Or if I will but ramasle all that be,  
In the lest moment I engross all Three.  
I span the Heaven and Earth, and things above,  
And which is more, join Natures with their Jove.  
He Crowns my Soul with Fire, and there doth shine  
But like the Rainbow in a Cloud of mine.  
Yet there s a Law by which I discompose  
The Ashes, and the Fire itself disclose,  
But in his Emerald still He doth appear;  
They are but Grave-clothes which he scatters here.  
Who sees this Fire without his Mask, His Eye  
Must needs be swallowed by the Light, and die.  
These are the Mysteries for which I wept  
Glorious Agrippa, where thy Language slept,  
Where thy dark Texture made me wander far,  
Whiles through that pathless Night, I traced the star,  
But I have found those Mysteries, for which  
Thy Book was more than thrice-piled o'er with Pitch.  
Now a new East beyond the stars I see  
Where breaks the Day of thy Divinity:  
Heaven states a Commerce here with Man, had He  
But grateful Hands to take, and Eyes to see.  
Hence you fond Schoolmen, that high truths deride,  
And with no Arguments but Noise, and Pride;  
You that damn all but what yourselves invent,  
And yet found nothing by Experiment;  
Your Fate is written by an unseen Hand,  
But his Three Books with the Three worlds shall stand.   

To the Reader.  
I Do not doubt but the Title of our Book of Occult Philosophy, or of Magic, may by the rarity of it allure many to read it, amongst which, some of a crazy judgement, and some that are perverse will come to hear what I can say, who by their rash ignorance may take the name of Magic in the worse sense, and though scarce having seen the title, cry out that I teach forbidden Arts, sow the seed of Heresies, offend pious ears, and scandalise excellent wits; that I am a sorcerer, and superstitious, and devilish, who indeed am a Magician: to whom I answer, that a Magician doth not amongst learned men signify a sorcerer, or one that is superstitious, or devilish; but a wise man, a priest, a prophet; and that the Sibyls were Magicianesses, & therefore prophesied most clearly of Christ; and that Magicians, as wisemen, by the wondered secrets of the world, knew Christ the author of the world to be born, and came first of all to worship him; and that the name of Magic was received by Philosophers, commended by Divines, and not unacceptable to the Gospel. I believe that the supercilious censors will object against the Sibyls; holy Magicians, and the Gospel itself sooner than receive the name of Magic into favour; so conscientious are they, that neither Apollo, nor all the Muses, nor an Angel from Heaven can redeem me from their curse. Whom therefore I advice, that they read not our writings, nor understand them, nor remember them. For they are pernicious, and full of poison; the gate of Acheron is in this book; it speaks stones, let them take heed that it beaten not out their brains. But you that come without prejudice to read it, if you have so much discretion of prudence, as Bees have in gathering honey, read securely, and believe that you shall receive no little profit, and much pleasure; but if you shall found any things that may not please you, let them alone, and make no use of them; for I do not approve of them, but declare them to you; but do not refuse other things, for they that look into the books of Physicians, do together with antidotes and medicines, read also poisons. I confess that Magic itself teacheth many superfluous things, and curious prodigies for ostentation; leave them as empty things, yet be not ignorant of their causes. But those things which are for the profit of men, for the turning away of evil events, for the destroying of sorceries, for the curing of diseases, for the exterminating of phantasms, for the preserving of life, honour, fortune, may be done without offence to God, or injury to Religion, because they are, as profitable, so necessary. But I have admonished you, that I have writ many things, rather narratively than affirmatively; for so it seemed needful that we should pass over lesser things following the judgements of Platonists, and other Gentle Philosophers when they did suggest an argument of writing to our purpose; therefore if any error have been committed, or any thing hath been spoken more freely, pardon my youth; for I wrote this being scarce a young man, that I may excuse myself, and say, whilst I was a child, I spoke as a child, I understood as a child, but being become a man, I retracted those things which I did being a boy, and in my book of the vanity and uncertainty of Sciences I did for the most part retract this book. But here haply you may blame me again, saying, Behold thou being a youth didst writ, and now being old hast retracted it; what therefore hast thou set forth? I confess whilst I was very young, I set upon the writing of these books, but hoping that I should set them forth with corrections and enlargements, and for that cause I gave them to Tritemius a Neapolitanian Abbot, formerly a Spanhemensian, a man very industrious after secret things. But it happened afterwards, that the work being intercepted, before I finished it, was carried about imperfect, and impolished, and did fly abroad in Italy, in France, in Germany through many men's hands, and some men, whether more impatiently, or impudently, I know not, would have put it thus imperfect to the press, with which mischief I being affected, determined to set it forth myself, thinking that there might be lesle danger if these books came out of my hands with some amendments, than to come forth torn, and in fragments out of other men's hands. Moreover I thought it no crime if I should not suffer the testimony of my youth to perish. Also we added some Chapters, and we inserted many things, which did seem unfit to pass by, which the curious Reader shall be able to understand by the inequality of the very phrase; for we were unwilling to begin the work anew, and to unravel all that we had done, but to correct it, and put some flourish upon it. Wherhfore now I pray thee, Courteous Reader, again, weigh not these things according to the present time of setting them forth, but pardon my curious youth, if thou shalt find any thing in them that may displease thee.   

To R. P. D. john Tritemius, an Abbot of Saint James in the Suburbs of Herbipolis, Henry Cornelius Agrippa of Nettesheym sendeth greeting.  
WHen I was of late (most reverend Father) for a while conversant with you in your Monastery of Herbipolis, we conferred together of divers things concerning Chemistry, Magic, and Cabalie, and of other things, which as yet lie hid in secret Sciences, and Arts; and than there was one great question amongst the rest, why Magic, whereas it was accounted by all ancient Philosophers the chiefest Science, & by the ancient wise men, & Priests was always had in great veneration, came at last after the beginning of the Catholic Church to be always odious to, and suspected by the holy Fathers, and than exploded by Divines, and condemned by sacred Canons, and moreover by all laws, and ordinances forbidden. Now the cause, as I conceive is no other than this, viz. because by a certain fatal depravation of times, and men, many false Philosophers crep in, and these under the name of Magicians, heaping together through various sorts of errors and factions of false Religions, many cursed superstitions and dangerous Rites, and many wicked Sacrileges, out of Orthodox Religion, even to the perfection of nature, and destruction of men, and injury of God, set forth very many wicked, and unlawful books, such as we see carried about in these days, to which they have by stealth prefixed the most honest name, and title of Magic. They therefore by this sacred title of Magic, hoped to gain credit to their cursed and detestable fooleries. Hence it is that this name of Magic, formerly honourable, is now in these days become most odious to good and honest men, and accounted a Capital crime, if any one dare profess himself to be a Magician, either in Doctrine or works, unless haply some certain old doting woman, dwelling in the Country, would be believed to be skilful, and have a Divine power, that (as saith Apuleius she can throw down the Heaven, lift up the earth, harden fountains, wash away mountains, raise up Ghosts, cast down the Gods, extinguish the Stars, illumnate hell, or as Virgil sings, 
She'll promise' by her charms to cast great cares,  
Or ease the minds of men, and make the Stars  
For to go back, and rivers to stand still,  
And raise the nightly ghosts even at her will,  
To make the earth to groan, and trees to fall  
From the mountains—   
Hence those things, which Lucan relates of Thessala that Magicianess, and Homer of the omnipotency of Circe, whereof many Iconfess are as well of a fallacious opinion, as superstitious diligence, & pernicious labour, as when they cannot come under a wicked Art, yet they presume they may be able to cloak themselves under that venerable title of Magic. Since than these things are so, I wondered much, and was not lesle angry, that as yet there hath been no man, who did challenge this sublime and sacred discipline with the crime of impiety, or had delivered it purely, and sincerely to us, since I have seen of our modern writers Roger Bacon, Robert an English man, Peter Apponus, Albertus the Teutonich, Arnoldas de villa Nova, Anselme the Parmensian, Picatrix the Spaniard, Cicclus Asculus of Florence, and many others, but writers of an obscure name, when they promised to treat of Magic, to do nothing but irrational toys, and superstitions unworthy of honest men. Hence my spirit was moved, and by reason partly of admiration, and partly of indignation, I was willing to play the Philosopher, supposing that I should do no discommendable work, who have been always from my youth a curious, and undaunted searcher of wonderful effects, and operations full of mysteries; if I should recover that ancient Magic the discipline of all wise men from the errors of impiety, purify and adorn it with its proper lustre, and vindicate it from the injuries of calumniators; which thing though I long deliberated of it in my mind, yet never durst as yet undertake, but after some conference betwixt us of these things at Herbipolis, your transcending knowledge, and learning, and your ardent adhortation put courage, and boldness into me. There selecting the opinions of Philosophers of known credit, and purging the introduction of the wicked (who dissemblingly, with a counterfeited knowledge did teach, that traditions of Magicians must be learned from very reprobate books of darkness, as from institutions of wonderful operations) and removing all darkness, have at last composed three compendious books of Magic, and titled them Of Occult Philosophy, being a title lesle offensive, which books I submit (you excelling in the knowledge of these things) to your correction and censure, that if I have wrote any thing which may tend either to the contumely of nature, offending God, or injury of Religion, you may condemn the error; but if the scandal of impiety be dissolved and purged, you may defend the tradition of truth; and that you would do so with these books, and Magic itself, that nothing may be concealed which may be profitable, and nothing approved of which cannot but do hurt, by which means these three books having passed your examination with approbation, may at length be thought worthy to come forth with good success in public, and may not be afraid to come under the censure of posterity.  
Farewell, and pardon these my hold undertake.   

John Tritemius, Abbot of Saint James of Herbipolis, formerly of Spanhemia, to his Henry Cornelius Agrippa of Nettesheym, health and love.  
YOur work (most renowned Agrippa) Entitled Of Occult Philosophy, which you have sent by this bearer, to me to be examined, with how much pleasure I received it, no mortal tongue can ever express, nor the pen of any writ; I wondered at your more than vulgar learning, That you being so young should penetrate into such secrets as have been hid from most learned men, and not only clearly, and truly, but also properly, and elegantly set them forth. Whence first I give you thanks for your good will to me, and if I shall ever be able, I shall return you thanks to the utmost of my power; Your work, which no learned man can sufficiently commend, I approve of. Now that you may proceed toward higher things, as you have begun, and not suffer such excellent parts of wit to be idle, I do with as much earnestness as I can advice, entreat, and beseech you, that you would exercise yourself in labouring after better things, and demonstrate the light of true wisdom to the ignorant, according as you yourself are divinely enlightened; neither let the consideration of idle vain fellows withdraw you from your purpose; I say of them, of whom it said, The wearied Ox treads hard, Whereas no man, to the judgement of the wise, can be truly learned, who is sworn to the rudiments of one only faculty; But you hath God gifted with a large, and sublime wit, not that you should imitate Oxen, but birds; neither think it sufficient that you stay about particulars, but bend your mind confidently to universals; for by so much the more learned any one is thought, by how much lesser things he is ignorant of. Moreover your wit is fully apt to all things, and to be rationally employed, not in a few, or low things, but many, and sublimer. Yet this one rule I advice you to observe, that you communicate vulgar secrets to vulgar friends, but higher and secret to higher, and secret friends only. Give Hey to an Ox, Sugar to a Parrot only; understand my meaning, lest you be trod under the Oxens' feet, as oftentimes it falls out. Farewell my happy friend, and if it lie in my power to serve you, command me, and according to your pleasure it shall without delay be done; also let our friendship increase daily; writ often to me, and sand me some of your labours I earnestly pray you. Again farewell.  
From our Monastery of Peapolis, the 8. day of April, An. M. D. X.   

To the Revernd Father in Christ, and most Illustrious Prince, Hermannus, Earl of Wyda, by the Grace of God Archbishop of the holy Church of Colonia, Prince Elector of the holy Roman Empire, and Chief Chancellor through Italy, Duke of Westphalia, and Angaria, and descended of the Legate of the holy Church of Rome, one of the Vicar General's Court, Henry Cornelius Agrippa of Nettesheym, sendeth greeting.  
SUch is the greatness of your renowned fame (most reverend, and Illustrious Prince) such is the greatness of your virtues, and splendour of learning, and frequent exercise of the best learning, and grave oration, with solid prudence, and elegant readiness of speaking, knowledge of many things, constant Religion, and commendable conditions, with which you are endowed beyond the common custom of others; I say nothing of those ancient monuments of your eminent nobility, the treasures of your richeses, both old, and new, the largeness of your dominion, the ornaments of the sacred dignities, with the excellency whereof you excel, together with the comely form, and strength of the body. Though all these things be very great, yet I esteem you far greater than all these, for those your Heroic, and super-illustrious virtues, by which you truly have caused, that byhow much the more any one is learned, & loves virtue, so much the more he may desire to insinuate himself into your favour, whence I also am resolved that your favour shall be obtained by me, but after the manner of the people of Parthia, i e. not without a present, which custom of saluting Princes, is indeed derived from the Ages of the Ancients, unto these very times, and still we see it observed. And when I see certain other very learned men to furnish you with fair, and great presents of their learning, lest I only should be a neglecter of your worship and reverence, I durst not apply myself with empty hands to your greatness. Now being thoughtful, and looking about in my study to see what present I should bestow upon such an Illustrious Prince, behold! amongst such things are were closely laid up, the books Of Occult Philosophy, or of Magic, presently offered themselves, such as I attempted to writ whilst I was very young, and now many years being past, as it were forgetting them, have neglected to perfect them; I presently made haste, as it were to pay my vows, to present them to your honour to complete them. Truly I was persuaded that I could give nothing more acceptable to you, than a new work of most ancient and abstruse learning; I say a work of my curious youth, but a doctrine of antiquity, by none I dare say hitherto attempted to be restored. Yet my works are not wrote to you, because they are worthy of you, but that they might make a way open for me to gain your favour. I beseech you, if it may be, let them be excused by you. I shall be devotedly yours, if these studies of my youth shall by the authority of your greatness come into knowledge, envy being chased away by the power of your worthiness, there remain the memory of them to me, as the fruit of a good conscience, seeing many things in them seemed to me, being older, as most profitable, so most necessary to be known. You have therefore the work, not only of my youth, but of my present Age, for I have corrected many Erratas of the work of my youth, I have inserted many things in many places, and have added many things to many Chapters, which may easily be perceived by the inequality of the stile; and so shall you know that I shall all my life be devoted to your pleasure. Farewell most happy Prince of happy Colonia.  
From Mechlinia, Anno M. D. XXXI. In the month of January.   

Judicious Reader!  
THere is the outside, and the inside of Philosophy; but the former without the latter is but an empty flourish; yet with this alone most are satisfied. To have a bore notion of a Deity, to apprehended some motions of the Celestials, together with the common operations thereof, and to conceive of some Terrestrial productions, is but what is superficial, and vulgar; But this is true, this is sublime, but Occult Philosophy; to understand the mysterious influences of the intellectual world upon the Celestial, and of both upon the Terrestrial; and to know how to dispose, and fit ourselves so, as to be capable of receiving those superior operations, whereby we may be enabled to operate wonderful things, which indeed seem impossible, or at lest unlawful, when as indeed they may be effected by a natural power, and without either offence to God, or violation of Religion. To defend Kingdoms, to discover the secret counsels of men, to overcome enemies, to redeem captives, to increase richeses, to procure the favour of men, to expel diseases, to preserve health, to prolong life, to renew youth, to foretell future events, to see and know things done many miles of, and such like as these, by virtue of superior influences, may seem things incredible; Yet read but the ensuing Treatise, and thou shalt see the possibility thereof confirmed both by reason, and example. I speak now to the judicious, for as for others, they neither know, nor believe, nor will know any thing, but what is vulgar, nay they think, that beyond this there is scarce any thing knowable; when as indeed there are profound mysteries in all beings, even from God in the highest heavens, to the devils in the lowest hell; Yea in very numbers, names, letters, characters, gestures, time, place, and such like, all which are by this learned Author profoundly discussed. I cannot deny but in this his work there is much superstition, and vanity. But remember that the best Gold must have the greatest allowance; consider the time of darkness, and of his youth, when, the place where, and the things which he hath discovered and wrote, and thou wilt rather admire his solidity, than condemn his vanity. Gold hath much blackness adhering to it assoon as it is taken out of the earth. Mysterious truths do not presently shine like rays of the Sun assoon as they are recovered from a long darkness, but d●e clouded with some obscurity. Nay I will not say but this Agrippa might obscure these mysteries like an Hermetical Philosopher, on purpose, that only the sons of Art might understand them. He perhaps might mix chaff with his wheat, that quick, sighted birds only might found it out, and not swine trample it underfoot.  
From saying much as touching the excusing, or commending this Author, I am already prevented; For at the beginning and ending of this book there are several Epistles of his own to others, wherein he excuseth what may be excepted against him; and of others to him sufficiently commending what is praise worthy in him; to which may be added that honourable testimony given to him by the author of that most witty, & sublime The-anthroposophia theo magica, lately set forth. All that I shall say to persuade thee to read this book, is but to desire thee to cast thine eye upon the Index of the Chapters contained therein, which is at the end thereof: and thou shalt therein see such variety of wondered subjects, that at the sight thereof thou wilt be impatient till thou hast read them. I shall crave leave now to speak one word for myself. If this my translation shall neither answer the worth of the Author, or expectation of the reader; consider that the unquothness of the Author's stile in many places, the manifold Erratas, as well literal, as those in respect of Grammatical construction, may happily occasion some mistakes in this my translation. Yet nowithtstanding, I hope I have, though without much elegancy (which indeed the matter would not bear) put it into as intelligible an English phrase as the orginal would afford. As for the terms of art, which are many, divers of them would not bear any English expression, therefore I have expressed them in Latinisms or Grecisms, according as I have found them. I hope an Artist will be able to understand them; as for Erratas, as I cursorily read over the book, I observed these as you see mentioned. If thou shalt meet with any more, as it is possible thou mayst, be thou candid, and impute them to the Printers mistake; for which, as also for taking in the best sense, what here I present thee withal, thou shalt for ever oblige thy friend,  
J. F.   

Errata.  
PAge 5. line 1. blot out the word Natural. p. 12. l. 13. r. Hesiod. p. 30. l. 6 r. very little. p 24. l. 4 r. These virtues are. p. 24. l 5 r. they. p. 24. l. 5 r. are. p. 41 l. 4. r. Origanum. p. 59 l. 125. were p. 83. l. 12. 5 which. p. 86. l 37. r. Storax. p. 96. l. 31. r. or to. p. 109. l 37 r. odysses. p 126 l. 15. r. place. p. 146. l. 7 r. brought forth. p. 183 l. 28. r. Jove. p. 185. l. 15 r. Theut. p 188. l. 14. r. tasting and feeling. p. 191. l. 21. r. Manna is to be gather ed. and work to be done. p. 210. l. 8. r. expiated. p. 211. l 37. r. every. p. 235. l. 1. r. of the same. p. 236. l. 20. r. twelve. p. 24●, l. 7. r. from it. p. 247. l. 2. for 48. r. 43 p. 247. l. 3. for 18. r. 81. p. 247 l. 6. for 38. r. 39 p. 249. l. 3. for 45. r. 48. p. 249. l. 4. for 38. r. 35. p. 249. l. 4. for 25 r. 28. p 249. l 6. for 45. r. 46. p. 251. l. 1. for 75. r. 78. p. 251. l. 1. for 45. r. 54 p. 251. l. 2 for 35. r. 38. p. 251. l. 4 for 45. r. 48. p. 251. l 5. for 68 r. 65. p. 251. l. 6. for 55. r. 58. p. 251. l. 7. for 78. 〈◊〉. p 256. l. 25. for the Graniarian, r. Grammaticus. p. 260. l. 13. r. Are. p 164. l. 5. r. something. p. 304, l. 26 r. silver. p. 306. l. 7. r. jet. p 316. l. 3. r. demoniacal. p. 331. l. 24. r. corruptible. p. 346. l. 10. r. confided. p. 354. l. 15. r. injurious. p. 368. l. 4. r. Seraphins. p. 370. l. 10. r. genii. p. 380. l. 26. for portraiting even infinerly, r. penetrating even to the very centre. p. 389. l. 19 r. Cusanns, p. 404. l. 1. r. world. p. 406, l. 16. r. smite us. p. 437. l. 17. blot out an. p. 437. l. 18. r. they, p. 437. l. 29. blot out the. p. 445. l. 8. r. writ. p. 448. l. 1, r. by these. p. 4●5. l. 30. blot out of. p. 477. l. 29. r. many. p. 510. l. 19 r. fighs. p. 517. l. 6. r. do they. p. 525. l. 9 r. lesle. p. 5●9. l. 15. r. things 10. r. 551. l. 28. 5. marking.   

To my most honourable, and no lesle learned Friend, Robert Child, Doctor of Physic.  
SIR! Great men decline, mighty men may fall, but an honest Philosopher keeps his Station for ever. To yourself therefore I crave leave to present, what I know you are able to protect; not with sword, but by reason; & not that only, but what by your acceptance you are able to give a lustre to. I see it is not in vain that you have compassed Sea and Land, for thereby you have made a Proselyte, not of another, but of yourself, by being converted from vulgar, and irrational incredulities to the rational embracing of the sublime, Hermetical, and theomagical truths. You are skilled in the one as if Hermes had been your Tutor; have insight in the other, as if Agrippa your Master. Many transmarine Philosophers, which we only read, you have conversed with: many Countries, rarities, and antiquities, which we have only heard of, and admire, you have seen. Nay you have not only heard of, but seen, not in Maps, but in Rome itself the manners of Rome. There you have seen much Ceremony, and little Religion; and in the wilderness of New England, you have seen amongst some, much Religion, and little Ceremony; and amongst others, I mean the Natives thereof, neither Ceremony, nor Religion, but what nature dictates to them. In this there is no small variety, and your observation not little. In your passage thither by Sea, you have seen the wonders of God in the Deep; and by Land, you have seen the astonishing works of God in the unaccessible Mountains. You have left no stone unturned, that the turning thereof might conduce to the discovery of what was Occult, and worthy to be known. It is part of my ambition to let the world know that I honour such as yourself, & my learned friend, & your experienced fellow-traveller, Doctor Charlet, who have, like true Philosophers neglected your worldly advantages to become masters of that which hath now rendered you both truly honourable. If I had as many languages as yourselves, the rhetorical and pathetical expressions thereof would fail to signify my estimation of, and affections towards you both. Now Sir! as in reference to this my translation, if your judgement shall find a deficiency therein, let your candour make a supply thereof. Let this Treatise of Occult Philosophy coming as a stranger amongst the English, be patronised by you, remembering that you yourself was once a stranger in the Country of its Nativity. This stranger I have dressed in an English garb; but if it be not according to the fashion, and therefore ungrateful to any, let your approbation make it the mode; you knowstrangers most commonly induce a fashion, especially if any once begin to approve of their habit. Your approbation is that which it will stand in need of, and which will tender me,  
SIR, Most obligedly yours, J. F.   

Pragmatic Schoolmen, men made up of pride,  
And railing Arguments, who truth deride,  
And scern all else but what yourselves device,  
And think these high-learned Tracts to be but lies,  
Do not presume, unless with hallowed hand  
To touch these books who with the world shall stand;  
They are indeed mysterious, rare and rich,  
And far transcend the ordinary pitch.  
Io. Booker.   

Three Books of Occult Philosophy, or of Magic; Written by that Famous Man Henry Cornelius Agrippa, Knight, And Doctor of both Laws, Counsellor to Caesar's Sacred Majesty, and Judge of the Prerogative Court.  
BOOK I  

CHAP. I How Magicians Collectvertues from the threefold World, is declared in these three Books.  
SEeing there is a three f●ld World. Elementary, Celestial, and intellectual and every inferior is governed by its superior, and receiveth the influence of the virtues thereof, so that the very original, and chief Worker of all doth by Angels, the Heavens, Stars, Elements, Animals, Plants, Metals, and Stones convey from himself the virtues of his Omnipotency upon us, for whose service he made, and created all these things: Wise men conceive it no way irrational that it should be possible for us to ascend by the same degrees through each World, to the same very original World itself, the Maker of all things, and first Cause, from whence all things are, and proceed; and also to enjoy not only these virtues, which are already in the more excellent kind of things, but also besides these, to draw new virtues from above. Hence it is that they seek after the virtues of the Elementary world, through the help of Physic, and Natural Philosophy in the various mixtions of Natural things, than of the Celestial world in the Rays, and influences thereof, according to the rules of Astrologers, and the doctrines of Mathematicians, joining the Celestial virtues to the former: Moreover, they ratify and confirm all these with the powers of divers Intelligencies, through the sacred Ceremonies of Religions. The order and process of all these I shall endeavour to deliver in these three Books: Whereof the first contains natural Magic, the second Celestial, and the third Ceremonial. But I know not whether it be an unpardonable presumption in me, that I, a man of so little judgement and learning, should in my very youth so confidently set upon a business so difficult, so hard, and intricate as this is. Wherhfore, whatsoever things have here already, and shall afterwards be said by me, I would not have any one assent to them, nor shall I myself, any further than they shall be approved of by the Universal Church, and the Congregation of the Faithful.   

CHAP. II. What Magic is, what are the Parts thereof, and how the Professors thereof must be qualified.  
Magic is a faculty of wonderful virtue, full of most high mysteries, containing the most profound Contemplation of most secret things, together with the nature, power, quality, substance, and virtues thereof, as also the knowledge of whole nature, and it doth instruct us concerning the differing, and agreement of things amongst themselves, whence it produceth its wonderful effects, by uniting the virtues of things through the application of them one to the other, and to their inferior suitable subjects, joining and knitting them together throughly by the powers, and virtues of the superior Bodies. This is the most perfect, and chief Science, that sacred, and sublimer kind of Philosophy, and lastly the most absolute perfection of all most excellent Philosophy. For seeing that all regulative Philosophy is divided into Natural, Mathematical, and Theological: (Natural Philosophy teacheth the nature of those things which are in the world, searching and enquiring into their Causes, Effects, Times, Places, Fashions, Events, their Whole, and Parts, also 
The Number and the Nature of those things,  
Call d Elements, what Fire, Earth, Aire forth brings:  
From whence the Heavens their beginnings had;  
Whence Tide, whence Rainbow in gay colours clad.  
What makes the Clouds that gathered are, and black,  
To sand forth Lightnings, and a Thundering crack;  
What doth the Nightly Flames, and Comets make;  
What makes the Earth to swell, and than to quake:  
What is the seed of Metals, and of Gold  
What Virtues, Wealth, doth Nature's Coffer hold.   
All these things doth natural Philosophy, the viewer of nature contain, teaching us according to Virgil's Muse. 
— Whence all things flow,  
Whence Mankind, Beast, whence Fire, whence Rain, and Snow,  
Whence Earthquakes are, why the whole Ocean beats  
Over his Banks, and than again retreats:  
Whence strength of Herbs, whence Courage, rage of Bruits,  
All kinds of Stone, of Creeping things, and Fruits.  But Mathematical Philosophy teacheth us to know the quantity of natural Bodies, as extended into three dimensions, as also to conceive of the motion, and course of Celestial Bodies. 
— As in great haste,  
What makes the golden Stars to march so fast;  
What makes the Moon sometimes to mask her face,  
The Sun also, as if in some disgrace.  And as Virgil sings, 
How th' Sun doth rule with twelve Zodiac Signs,  
The Orb that's measured round about with Lines,  
It doth the Heaven's Starry way make known,  
And strange Eclipses of the Sun and Moon.  
Arcturns also, and the Stars of Rain,  
The seven Stars likewise, and Charles his Wain,  
Why Winter Suns make towards the West so fast;  
What makes the Nights so long ere they he past?  All which are understood by Mathematical Philosophy. 
— Hence by the Heavens we may foreknow  
The seasons all; times for to reap and sow,  
And when 'tis fit to launch into the deep,  
And when to War, and when in peace to sleep,  
And when to dig up Trees, and them again  
To set; that so they may bring forth amain.   
Now Theological Philosophy, or Divinity, teacheth what God is, what the Mind, what an Intelligence, what an Angel, what a Devil, what the Soul, what Religion, what sacred Institutions, Rites, Temples, Observations, and sacred Mysteries are: It instructs us also concerning Faith, Miracles, the virtues of Words and Figures, the secret operations and mysteries of Seals, and as Apuleius saith, it teacheth us rightly to understand, and to be skilled in the Ceremonial Laws, the equity of Holy things, and rule of Religions. But to recollect myself these three principal faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magic comprehends, unites, and actuates; deservedly therefore was it by the Ancients esteemed as the highest, and most sacred Philosophy. It was, as we found, brought to light by most sage Authors, and most famous Writers; amongst which principally Zamolxis and Zoroaster were so famous, that many believed they were the inventors of this Science. Their tract Abbaris the Hyperborean, Charmondas, Damigeron, Eudoxus, Hermippus followed: there were also other eminent, choice men, as Mercurius Tresmegistus, Porphyrius, jamblicus, Plotinus, Proclus, Dardanus, Orpheus the Thracian, Gog the Graecian, Germa the Babylonian, Apollonius of Tyana, Osthanes also wrote excellently in this Art; whose Books being as it were lost, Democritus of Abdera recovered, and set forth with his own Commentaries. Besides Pythagoras, Empedocles, Democritus, Plato, and many other renowned Philosophers traveled far by Sea to learn this Art: and being returned, published it with wonderful devoutness, esteeming of it as a great secret. Also it is well known that Pythagoras, and Plato went to the Prophets of Memphis to learn it, and traveled through almost all Syria, Egypt, Judea, and the Schools of the Chaldeans, that they might not be ignorant of the most sacred Memorials, and Records of Magic, as also that they might be furnished with Divine things. Whosoever therefore is desirous to study in this Faculty, if he be not skilled in natural Philosophy, wherein are discovered the qualities of things, and in which are found the occult properties of every Being, and if he be not skilful in the Mathematics, and in the Aspects, and Figures of the Stars, upon which depends the sublime virtue, and property of every thing; and if he be not learned in Theology, wherein are manifested those immaterial substances, which dispense, and minister all things, he cannot be possibly able to understand the rationality of Magic. For there is no work that is done by mere Magic, nor any work that is merely Magical, that doth not comprehend these three Faculties.   

CHAP. III. Of the four Elements, their qualities, and mutual mixtions.  
THere are four Elements, and original grounds of all corporeal things, Fire, Earth, Water, Air, of which all elementated inseriour bodies are compounded; not by way of heaping them up together, but by transmutation, and union; and when they are destroyed, they are resolved into Elements. For there is none of the sensible Elements that is pure, but they are more or lesle mixed, and apt to be changed one into the other: Even as Earth becoming dirty, and being dissolved, becomes Water, and the same being made thick and hard, become Earth again; but being evaporated through heat, passeth into Air, and that being kindled, passeth into Fire, and this being extinguished, returns back again into Air, but being cooled again after its burning, becomes Earth, or Stone, or Sulphur, and this is manifested by Lightning: Plato also was of that opinion, that Earth was wholly changeable, and that the rest of the Elements are changed, as into this, so into one another successively. But it is the opinion of the subtler sort of Philosophers, that Earth is not changed, but relented and mixed with other Elements, which do dissolve it, and that it returns back into itself again. Now every one of the Elements hath two specifical qualities, the former whereof it retains as proper to itself, in the other, as a mean, it agrees with that which comes next after it. For Fire is hot and dry, the Earth dry and cold, the Water cold and moist, the Air moist and hot. And so after this manner the Elements, according to two contrary qualities, are contrary one to the other, as Fire to Water, and Earth to Aire. Moreover, the Elements are upon another account opposite one to the other: For some are heavy, as Earth and Water, and others are light, as Air and Fire. Wherhfore the Stoics called the former passives, but the latter actives. And yet once again Plato distinguisheth them after another manner, and assigns to every one of them three qualities, viz. to the Fire brightness, thinness, and motion, but to the Earth darkness, thickness and quietness. And according to these qualities the Elements of Fire and Earth are contrary. But the other Elements borrow their qualities from these, so that the Air receives two qualities of the Fire, thinness and motion; and one of the Earth, viz. darkness. In like manner Water receives two qualities of the Earth, darkness and thickness, and one of Fire, viz. motion. But Fire is twice more thin than Air, thrice more movable, and four times more bright: and the Air is twice more bright, thrice more thin, and four times more movable than Water. Wherhfore Water is twice more bright than Earth, thrice more thin, and four times more movable. As therefore the Fire is to the Air, so Air to the Water, and Water to the Earth; and again, as the Earth is to the Water, so the Water to the Air, and the Air to the Fire. And this is the root and foundation of all bodies, natures, virtues, and wonderful works; and he which shall know these qualities of the Elements, and their mixtions, shall easily bring to pass such things that are wonderful, and astonishing, and shall be perfect in Magic.   

CHAP. IU. Of a threefold consideration of the Elements.  
THere are than, as we have said, four Elements, without the perfect knowledge whereof we can effect nothing in Magic. Now each of them is threefold, that so the number of four may make up the number of twelve; and by passing by the number of seven into the number of ten, there may be a progress to the supreme Unity, upon which all virtue and wonderful operation depends. Of the first Order are the pure Elements, which are neither compounded nor changed, nor admit of mixtion, but are incorruptible, and not of which, but through which the virtues of all natural things are brought forth into act. No man is able to declare their virtues, because they can do all things upon all things. He which is ignorant of these, shall never be able to bring to pass any wonderful matter. Of the second Order are Elements that are compounded, changeable, and impure, yet such as may by art be reduced to their pure simplicity, whose virtue, when they are thus reduced to their simplicity, doth above all things perfect all occult, and common operations of nature: and these are the foundation of the whole natural Magic. Of the third Order are those Elements, which originally and of themselves are not Elements, but are twice compounded, various, and changeable one into the other. They are the infallible Medium, and therefore are called the middle nature, or Soul of the middle nature: Very few there are that understand the deep mysteries thereof. In them is, by means of certain numbers, degrees, and orders, the perfection of every effect in what thing soever, whether Natural, Celestial, or Supercelestial; they are full of wonders, and mysteries, and are operative, as in Magic Natural, so Divine: For from these, through them, proceed the bindings, loosings, and transmutations of all things, the knowing and foretelling of things to come, also the driving forth of evil, and the gaining of good spirits. Let no man therefore, without these three sorts of Elements, and the knowledge thereof, be confident that he is able to work any thing in the occult Sciences of Magic, and Nature. But whosoever shall know how to reduce those of one Order, into those of another, impure into pure, compounded into simple, and shall know how to understand distinctly the nature, virtue, and power of them in number, degrees, and order, without dividing the substance, he shall easily attain to the knowledge, and perfect operation of all Natural things, and Celestial secrets.   

CHAP. V Of the wonderful Natures of Fire, and Earth.  
THere are two things (saith Hermes) viz. Fire and Earth, which are sufficient for the operation of all wonderful things: the former is active, the latter passive. Fire (as saith Dionysius) in all things, and through all things, comes and goes away bright, it is in all things bright, and at the same time occult, and unknown; When it is by itself (not other matter coming to it, in which it should manifest its proper action) it is boundless, and invisible, of itself sufficient for every action that is proper to it, movable, yielding itself after a manner to all things that come next to it, renewing guarding nature, enlightening, not comprehended by lights that are vailed over, clear, parted, leaping back, bending upwards, quick in motion, high, always raising motions, comprehending another, not Comprehended itself, not standing in need of another, secretly increasing of itself, and manifesting its greatness to things that receive it. Active, Powerful, Invisibly present in all things at once; it will not be affronted or opposed, but as it were in a way of revenge, it will reduce on a sudden things into obedience to itself, incomprehensible, impalpable, not lessened, most rich in all dispensations of itself. Fire (as saith Pliny) is the boundless, and mischievous part of the nature of things, it being a question whether it destroys, or produceth most things. Fire itself is one, and penetrates through all things (as say the Pythagorians) also spread abroad in the Heavens, and shining: but in the infernal place streightened, dark, and tormenting, in the mid way it partakes of both. Fire therefore in itself is one, but in that which receives it, manifold, and in differing subjects it is distributed in a different manner, as Cleanthes witnesseth in Cicero. That fire than which we use is fetched out of other things. It is in stones, and is fetched out by the stroke of the steel: it is in Earth, and makes that, after digging up, to smoke: it is in Water, and heats springs, and wells: it is in the depth of the Sea, and makes that, being tossed with winds, warm: it is in the Air, and makes it (as we oftentimes see) to burn. And all Animals, and living things whatsoever, as also all Vegetables are preserved by heat: and every thing that lives, lives by reason of the enclosed heat. The properties of the Fire that is above, are heat, making all things Fruitful, and light, giving life to all things. The properties of the infernal Fire are a parching heat, consuming all things, and darkness, making all things barren. The Celestial, and bright Fire drives away spirits of darkness; also this our Fire made with Wood drives away the same, in as much as it hath an Analogy with, and is the vehiculum of that Superior light; as also of him, who saith, I am the Light of the World, which is true Fire, the Father of lights, from whom every good thing that is given, Comes; sending forth the light of his Fire, and communicating it first to the Sun, and the rest of the Celestial bodies, and by these, as by mediating instruments conveying that light into our Fire. As therefore the spirits of darkness are stronger in the dark: so good spirits, which are Angels of Light, are augmented, not only by that light, which is Divine, of the Sun, and Celestial, but also by the light of our common Fire. Hence it was that the first, and most wise institutors of Religions, and Ceremonies ordained, that Prayers, Sing, and all manner of Divine Worships whatsoever should not be performed without lighted Candles, or Torches. (Hence also was that significant saying of Pythagoras. Do not speak of God without a Light) and they commanded that for the driving away of wicked spirits, Lights and Fires should be kindled by the Corpses of the dead, and that they should not be removed, until the expiations were after a Holy manner performed, and they buried. And the great Jehovah himself in the old Law Commanded that all his Sacrifices should be offered with Fire, and that Fire should always be burning upon the Altar, which Custom the Priests of the Altar did always observe, and keep amongst the Romans. Now the Basis, and foundation of all the Elements, is the Earth, for that is the object, subject, and receptacle of all Celestial rays, and influences; in it are contained the seeds, and Seminal virtues of all things; and therefore it is said to be Animal, Vegetable, and Mineral. It being made fruitful by the other Elements, and the Heavens, brings forth all things of itself; It receives the abundance of all things, and is, as it were the first fountain, from whence all things spring, it is the Centre, foundation, and mother of all things. Take as much of it as you please, separated, washed, depurated, subtilised, if you let it lie in the open Air a little while, it will, being full, and abounding with Heavenly virtues, of itself bring forth Plants, Worms, and other living things, also Stones, and bright sparks of Metals. In it are great secrets, if at any time it shall be purified by the help of Fire, and reduced unto its simplicity by a convenient washing. It is the first matter of our Creation, and the truest Medicine that can restore, and preserve us.   

CHAP. VI Of the wonderful Natures of Water, Aire, and Winds.  
THe other two Elements, viz. Water, and Air are not lesle efficacious than the former; neither is nature wanting to work wonderful things in them. There is so great a necessity of Water, that without it no living thing can live. No Herb, nor Plant whatsoever, without the moistening of Water can branch forth. In it is the Seminary virtue of all things, especially of Animals, whose seed is manifestly waterish. The seeds also of Trees, and Plants, although they are earthy, must notwithstanding of necessity be rotten in Water, before they can be fruitful; whether they be imbibed with the moisture of the Earth, or with Dew, or Rain, or any other Water that is on purpose put to them. For Moses writes, that only Earth, and Water bring forth a living soul. But he ascribes a twofold production of things to Water, viz. of things swimming in the Waters, and of things flying in the Air above the Earth. And that those productions that are made in, and upon the Earth, are partly attributed to the very Water, the same Scripture testifies, where it saith that the Plants, and the Herbs did not grow, because God had not caused it to rain upon the Earth. Such is the efficacy of this Element of Water, that Spiritual regeneration cannot be done without it, as Christ himself testified to Nicodemus. Very great also is the virtue of it in the Religious Worship of God, in expiations, and purifications; yea, the necessity of it is no lesle than that of Fire. Infinite are the benefits, and divers are the uses thereof, as being that by virtue of which all things subsist, are generated, nourished, and increased. Thence it was that Thales of Miletus, and Hesiod concluded that Water was the beginning of all things, and said it was the first of all the Elements, and the most potent, and that because it hath the mastery over all the rest. For, as Pliny saith, Waters swallow up the Earth, extinguish flames, ascend on high, and by the stretching forth of the clouds, challenge the Heaven for their own: the same falling down become the Cause of all things that grow in the Earth. Very many are the wonders that are done by Waters, according to the Writings of Pliny, Solinus, and many other Historians, of the wonderful virtue whereof, Ovid also makes mention in these Verses. 
— Horned Hammons Waters at high noon  
Are cold; hot at Sun-rise, and setting Sun,  
Wood, put in bubbling Athemas is Fired,  
The Moon than farthest from the Sun retired,  
Ciconian streams congeal his guts to Stone  
That thereof drinks; and what therein is thrown,  
Crathis, and Sybaris (from the Mountains rolled)  
Colour the hair like Amber, or pure Gold.  
Some four●● 〈◊〉 of a more prodigious kind,  
Not only change the body, but the mind.  
Who hath not heard of obscene Salmacis?  
Of th' Aethiopian lake? for who of this  
But only taste, their wits not longer keep,  
Or forthwith fall into a deadly sleep.  
Who at Clitorius fountain thirst remove,  
Loathe Wine, and abstinent, mere Water love.  
With streams opposed to these Lincestus flows:  
They reel, as drunk, who drink too much of those.  
A Lake in fair Arcadia stands, of old  
Called Pheneus; suspected, as twofold:  
Fear, and forbear to drink thereof by night:  
By night unwholesome, wholesome by daylight.  Josephus also makes relation of the wonderful nature of a certain river betwixt Arcea, and Raphanea, Cities of Syria: which runs with a full Channel all the Sabbath Day, and than on a sudden ceaseth, as if the springs were stopped, and all the six days you may pass over it dryshod: but again on the seaventh day (no man knowing the reason of it) the Waters return again in abundance, as before. Wherhfore the inhabitants thereabout called it the Sabboth-day river, because of the Seaventh day, which was holy to the Jews. The Gospel also testifies of a sheep-poole, into which whosoever stepped first, after the Water was troubled by the Angel, was made whole of whatsoever disease he had. The same virtue, and efficacy we read was in a spring of the Ionian Nymphs, which was in the territories belonging to the Town of Elis, at a Village called Heraclea, near the river Cithaeron: which whosoever stepped into, being diseased came forth whole, and cured of all his diseases. Pausanias' also reports, that in Lyceus, a mountain of Arcadia, there was a spring called Agria, to which, as often as the dryness of the Region threatened the destruction of fruits Jupiter's Priest of Lyceus went, and after the offering of Sacrifices, devoutly praying to the Waters of the Spring, holding a Bough of an Oak in his hand, put it down to the bottom of the hallowed spring; Than the waters being troubled, a Vapour ascending from thence into the Air was blown into Clouds, with which being joined together, the whole Heaven was overspread: which being a little after dissolved into rain, watered all the Country most wholesomely. Moreover Ruffus a Physician of Ephesus, besides many other Authors, wrote strange things concerning the wonders of Waters, which, for aught I know, are found in no other Author.  
It remains that I speak of the Air. This is a vital spirit, passing through all Being's, giving life, and subsistence to all things, binding, moving, and filling all things. Hence it is that the Hebrew Doctors reckon it not amongst the Elements, but count it as a Medium or glue, joining things together, and as the resounding spirit of the world's instrument. It immediately receives into itself the influences of all Celestial bodies, and than communicates them to the other Elements, as also to all mixed bodies: Also it receives into itself, as if it were a divine Looking-glass, the species of all things, as well natural, as artificial, as also of all manner of speeches, and retains them; And carrying them with it, and entering into the bodies of Men, and other Animals, through their pores, makes an Impression upon them, as well when they sleep, as when they be awake, and affords matter for divers strange Dreams and Divinations. Hence they say it is, that a man passing by a place where a man was slain, or the Carcase newly hid, is moved with fear and dread; because the Air in that place being full of the dreadful species of Manslaughter, doth, being breathed in, move and trouble the spirit of the man with the like species, whence it is that he comes to be afraid. For every thing that makes a sudden impression, astonisheth nature. Whence it is, that many Philosophers were of opinion that Air is the cause of dreams, and of many other impressions of the mind, through the prolonging of Images, or similitudes, or species (which are fallen from things, and speeches, multiplied in the very Air) until they come to the senses, and than to the fantasy, and soul of him that receives them, which being freed from cares, and no way hindered, expecting to meet such kind of species, is informed by them. For the species of things, although of their own proper nature, they are carried to the senses of men, and other animals in general, may notwithstanding get some impression from the Heaven, whilst they be in the Air, by reason of which, together with the aptness and disposition of him that receives them, they may be carried to the sense of one, rather than of another. And hence it is possible naturally, and far from all manner of superstition, no other spirit coming between, that a man should be able in a very time to signify his mind unto another man, abiding at a very long and unknown distance from him; although he cannot precisely give an estimate of the time when it is, yet of necessity it must be within 24. hours; and I myself know how to do it, and have often done it. The same also in time past did the Abbot Tritenius both know and do. Also when certain appearances, not only spiritual, but also natural do flow forth from things, that is to say, by a certain kind of flow forth of bodies from bodies, and do gather strength in the Air, they offer, and show themselves to us as well through light as motion, as well to the sight as to other senses, and sometimes work wonderful things upon us, as Plotinus proves and teacheth. And we see how by the South wind the Air is condensed into thin clouds, in which, as in a Looking-glass are reflected representations at a great distance of Castles, Mountains, Horses, and Men, and other things, which when the clouds are gone, presently vanish. And Aristotle in his Meteors shows, that a Rainbow is conceived in a cloud of the Air, as in a Looking-glass. And Albertus saith, that the effigies of bodies may by the strength of nature, in a moist Air be easily represented, in the same manner as the representations of things are in things. And Aristotle tells of a man, to whom it happened by reason of the weakness of his sight, that the Air that was near to him, became as it were a Looking-glass to him, and the optic beam did reflect back upon himself, and could not penetrate the Air, so that whithersoever he went, he thought he saw his own image, with his face towards him, go before him. In like manner, by the artificialness of some certain Looking-glasses, may be produced at a distance in the Air, beside the Looking-glasses, what images we please; which when ignorant men see, they think they see the appearances of spirits, or souls; when indeed they are nothing else but semblances kin to themselves, and without life. And it is well known, if in a dark place where there is no light but by the coming in of a beam of the Sun somewhere through a little hole, a white paper, or plain Looking-glass be set up against that light, that there may be seen upon them, whatsoever things are done without, being shined upon by the Sun. And there is another sleight, or trick yet more wonderful. If any one shall take images artificially painted, or written letters, and in a clear night set them against the beams of the full Moon, whose resemblances being multiplied in the Air, and caught upward, and reflected back together with the beams of the Moon, any other man that is privy to the thing, at a long distance sees, reads, and knows them in the very compass, and Circle of the Moon, which Art of declaring secrets is indeed very profitable for Towns, and Cities that are besieged, being a thing which Pythagoras long since did often do, and which is not unknown to some in these days, I will not except myself. And all these, and many more, and greater than these are grounded in the very nature of the Air, and have their reasons, and causes declared in Mathematics, and Optics. And as these resemblances are reflected back to the sight, so also sometimes to the hearing, as is manifest in the Echo. But there are more secret arts than these, and such whereby any one may at a very remote distance hear, and understand what another speaks, or whispers softly.  
There are also from the airy Element Winds. For they are nothing else, but Air moved, and stirred up. Of these there are four that are principal, blowing from the four corners of the Heaven, viz. Notus from the South, Boreas from the North, Zephyrus from the West, Eurus from the East, which Pontanus comprehending in these verses, saith, 
Cold Boreas from the top of ' lympus blows,  
And from the bottom cloudy Notus flows.  
From setting Phoebus' fruitful Zeph●rus flies,  
And barren Eurus from the Sun's uprise.   
Notus is the Southern Wind, cloudy, moist, warm, and sickly, which Hieronimus calls the butler of the rains. Ovid describes it thus. 
Out flies Southwind, with dropping wings, who shrowds  
His fearful aspect in the pitchy clouds,  
His white Hair streams, his Beard big-swollen with showers;  
Mists bind his Brows, rain from his Bosom powers.   
But Boreas is contrary to Notus, and is the Northern Wind, fierce, and roaring, and discussing clouds, makes the Air serene, and binds the Water with Frost. Him doth Ovid thus bring in speaking of himself. 
Force me befits: with this thick clouds I drive;  
Toss the blue Billows, knotty Okes up-rive;  
Congeal soft Snow, and beaten the Earth with hail:  
When I my brethrens in the Air assail,  
(For that's our Field) we meet with such a shock,  
That thundering Skies with our encounters rock  
And cloud-struck lightning flashes from on high,  
When through the Crannies of the Earth I fly,  
And force her in her hollow Caves, I make  
The Ghosts to tremble, and the ground to quake.  And Zephyrus, which is the Western Wind, is most soft, blowing from the West with a pleasant gale, it is cold and moist, removing the effects of Winter, bringing forth Branches, and Flowers. To this Eurus is contrary, which is the Eastern wind, and is called Apeliotes, it is waterish, cloudy, and ravenous. Of these two Ovid sings thus: 
To Persis, and Sabea, Eurus flies;  
Whose gums perfume the blushing Morn's uprise:  
Next to the Evening, and the Coast that glows  
With setting Phoebus, flowery Zeph●rus blows:  
In Scythia horrid Boreas holds his rain,  
Beneath Boites, and the frozen Wain:  
The land to this opposed doth Austere steep  
With fruitful showers, and clouds which ever weep.    

CHAP. VII. Of the kinds of Compounds, what relation they stand in to the Elements, and what relation there is betwixt the Elements themselves, and the soul, senses, and dispositions of men.  
NExt after the four simple Elements follow the four kinds of perfect Bodies compounded of them, and they are Stones, Metals, Plants, and Animals: and although unto the generation of each of these all the Elements meet together in the composition, yet every one of them follows, and resembles one of the Elements, which is most predominant. For all Stones are earthy, for they are naturally heavy, and descend, and so hardened with dryness, that they cannot be melted. But Metals are waterish, and may be melted, which Naturalists confess, and Chemists find to be true, viz. that they are generated of a viscous Water, or waterish argent vive. Plants have such an affinity with the Air, that unless they be abroad in the open Air, they do neither bud, nor increase. So also all Animals 
Have in their Natures a most fiery force,  
And also spring from a Celestial source.  And Fire is so natural to them, that that being extinguished they presently dye. And again every one of those kinds is distinguished within itself by reason of degrees of the Elements. For amongst the Stones they especially are called earthy that are dark, and more heavy; and those waterish, which are transparent, and are compacted of water, as Crystal, beryl, and Pearls in the Shells of Fishes: and they are called airy, which swim upon the Water, and are spongious, as the Stones of a Sponge, the pumish Stone, and the Stone Sophus: and they are called fiery, out of which fire is extracted, or which are resolved into Fire, or which are produced of Fire: as Thunderbolts, Fire-stones, and the Stone Asbestus. Also amongst Metals, Led, and Silver are earthy; Quicksilver is waterish: Copper, and Tin are airy: and Gold, and Iron are fiery. In Plants also, the roots resemble the Earth, by reason of their thickness: and the leaves, Water, because of their juice: Flowers, the Air, because of their subtlety, and the Seeds the Fire, by reason of their multiplying spirit. Besides, they are called some hot, some cold, some moist, some dry, borrowing their names from the qualities of the Elements. Amongst Animals also, some are in comparison of others earthy, and devil in the bowels of the Earth, as Worms and Moles, and many other small creeping Vermin: others are watery, as Fishes; others airy, which cannot live out of the Air: others also are fiery, living in the Fire, as Salamanders, and Crickets, such as are of a fiery heat, as Pigeons, Ostriches, Lions, and such as the wise man calls beasts breathing Fire. Besides, in Animals the Bones resemble the Earth, Flesh the Air, the vital spirit the Fire, and the humours the Water. And these humours also partake of the Elements, for yellow choler is instead of Fire, blood instead of Air, Phlegm instead of Water, and black choler, or melancholy instead of Earth. And lastly, in the Soul itself, according to Austin, the understanding resembles Fire, reason the Air, imagination the Water, and the senses the Earth. And these senses also are divided amongst themselves by reason of the Elements, for the sight is fiery, neither can it perceive without Fire, and Light: the hearing is airy, for a sound is made by the striking of the Air; The smell, and taste resemble the Water, without the moisture of which there is neither smell, nor taste; and lastly the feeling is wholly earthy, and taketh gross bodies for its object. The actions also, and the operations of man are governed by the Elements. The Earth signifies a slow, and firm motion; The Water signifies fearfulness, & sluggishness, and remisseness in working: Aire signifies cheerfulness, and an amiable disposition: but Fire a fierce, quick, and angry disposition. The Elements therefore are the first of all things, and all things are of, and according to them, and they are in all things, and diffuse their virtues through all things.   

CHAP. VIII. How the Elements are in the Heavens, in Stars, in Devils, in Angels, and lastly in God himself.  
IT is the unanimous consent of all Platonists, that as in the original, and exemplary World, all things are in all; so also in this corporeal world, all things are in all: so also the Elements are not only in these inferior bodies, but also in the Heavens, in Stars, in Devils, in Angels, and lastly in God, the maker, and orginal example of all things. Now in these inferior bodies, the Elements are accompanied with much gross matter; but in the Heavens the Elements are with their natures, and virtues, viz. after a Celestial, and more excellent manner, than in sublunary things. For the firmness of the Celestial Earth is there without the grossness of Water: and the agility of the Air without running over its bounds; the heat of Fire without burning, only shining, and giving life to all things by its heat. Amongst the Stars also, some are fiery, as Mars, and Sol: airy, as Jupiter, and Venus: watery, as Saturn, and Mercury: and earthy, such as inhabit the eighth Orb, and the Moon (which notwithstanding by many is accounted watery) seeing, as if it were Earth, it attracts to itself the Celestial waters, with which being imbibed, it doth by reason of its nearness to us power out, and communicate to us. There are also amongst the Signs, some fiery, some earthy, some airy, some watery: the Elements rule them also in the Heavens, distributing to them these four threefold considerations of every Element, viz. the beginning, middle, and end: so Aries possesseth the beginning of Fire, Leo the progress, and increase, and Sagittarius the end. Taurus the beginning of the Earth, Virgo the progress, Capricorn the end. Gemini the beginning of the Air, Libra the progress, Aquarius the end. Cancer the beginning of Water, Scorpius the middle, and Pisces the end. Of the mixtions therefore of these Planets, and Signs, together with the Elements are all bodies made. Moreover Devils also are upon this account distinguished the one from the other, so that some are called fiery, some earthy, some airy, and some watery. Hence also those four Infernal Rivers, fiery Phlegeton, airy Cocytus, watery Styx, earthy Acheron. Also in the Gospel we read of Hell Fire, and eternal Fire, into which the Cursed shall be commanded to go: and in the Revelation we read of a Lake of Fire, and Isaiah speaks of the damned, that the Lord will smite them with corrupt Air. And in Job, They shall skip from the Waters of the Snow to extremity of heat, and in the same we read, That the Earth is dark, and covered with the darkness of death, and miserable darkness. Moreover also these Elements are placed in the Angels in Heaven, and the blessed intelligencies; there is in them a stability of their essence, which is an earthy virtue, in which is the steadfast seat of God; also their mercy, and piety is a watery cleansing virtue. Hence by the Psalmist they are called Waters, where he speaking of the Heavens, saith, Who rulest the Waters that are higher than the Heavens; also in them their subtle breath is Air, and their love is shining Fire: Hence they are called in Scripture the Wings of the Wind; and in another place the Psalmist speaks of them, Who makest Angels thy Spirits and thy Ministers a flaming fire. Also according to orders of Angels, some are fiery, as Seraphin, and authorities, and powers; earthy as Cherubin: watery as Thrones, and Archangels: airy as Dominions, and Principalities. Do we not also read of the original maker of all things, that the earth shall be opened and bring forth a Saviour? Is it not spoken of the same, that he shall be a fountain of living Water, cleansing, and regenerating? Is not the same Spirit breathing the breath of life: and the same according to Moses, and Paul's testimony, A consuming Fire? That Elements therefore are to be found every where, and in all things after their manner, no man can deny: First in these inferior bodies feculent, and gross, and in Celestials more pure, and clear; but in supercelestials living, and in all respects blessed. Elements therefore in the exemplary world are Ideas of things to be produced, in Intelligencies are distributed powers, in Heavens are virtues, and in inferior bodies gross forms.   

CHAP. IX. Of the virtues of things Natural, depending immediately upon Elements.  
OF the natural virtues of things, some are Elementary, as to heat, to cool, to moisten, to dry; and they are called operations, or first qualities, and the second act: for these qualities only do wholly change the whole substance, which none of the other qualities can do. And some are in things compounded of Elements, and these are more than first qualities, and such are those that are maturating, digesting, resolving, mollifying, hardening, restringing, absterging, corroding, burning, opening, evaporating, strengthening, mitigating, conglutinating, obstructing, expelling, retaining, attracting, repercussing, stupifying, bestowing, lubrifying, and many more. Elementary qualities do many things in a mixed body, which they cannot do in the Elements themselves. And these operations are called secondary qualities, because they follow the nature, and proportion of the mixtion of the first virtues, as largely it is treated of in Physic Books. As maturation, which is the operation of natural heat, according to a certain proportion in the substance of the matter. Induration is the operation of cold; so also is congelation, and so of the rest. And these operations sometimes act upon a certain member, as such which provoke Urine, Milk, the Menstrua, and they are called third qualities, which follow the second, as the second do the first. According therefore to these first, second, and third qualities many diseases are both cured, and caused. Many things also there are artificially made, which men much wonder at; as is Fire, which burns Water, which they call the Greek Fire, of which Aristotle teacheth many compositions in his particular Treatise of this subject. In like manner there is made a Fire that is extinguished with Oil, and is kindled with cold Water, when it is sprinkled upon it; and a Fire which is kindled either with Rain, Wind, or the Sun; and there is made a Fire, which is called burning Water, the Confection whereof is well known, and it consumes nothing but itself: and also there are made Fires that cannot be quenched, and incombustible Oils, and perpetual Lamps, which can be extinguished neither with Wind, nor Water, nor any other way; which seems utterly incredible, but that there had been such a most famous Lamp, which once did shine in the Temple of Venus, in which the stone Asbestus did burn, which being once fired can never be extinguished. Also on the contrary, Wood, or any other combustible matter may be so ordered, that it can receive no harm from the Fire; and there are made certain Confections, with which the hands being anointed, we may carry read hot Iron in them, or put them into melted Metal, or go with our whole bodies, being first anointed therewith, into the Fire without any manner of harm, and such like things as these may be done. There is also a kind of flax, which Pliny calls Asbestum, the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not consumed by Fire, of which Anaxilaus saith, that a Tree compassed about with it, may be cut down with insensible blows, that cannot be heard.   

CHAP. X. Of the occult Virtues of things.  
THere are also other virtues in things, which are not from any Element, as to expel poison, to drive away the noxious vapours of Minerals, to attract Iron, or any thing else; and this virtue is a sequel of the species, and form of this or that thing; whence also it being little in quantity, is of great efficacy; which is not granted to any Elementary qualitv. For these virtues having much form, and little matter, can do very much; but an Elementary virtue, because it hath more materiality, requires much matter for its acting. And they are called occult qualities, because their Causes lie hid, and man's intellect cannot in any way reach, and found them out. Wherhfore Philosophers have attained to the greatest part of them by long experience, rather than by the search of reason: for as in the Stomach the meat is digested by heat, which we know; so it is changed by a certain hidden virtue which we know not: for truly it is not changed by heat, because than it should rather be changed by the Fire side, than in the Stomach. So there are in things, besides the Elementary qualities which we know, other certain imbred virtues created by nature, which we admire, and are amazed at, being such as we know not, and indeed seldom or never have seen. As we read in Ovid of the Phoenix, one only Bird, which renews herself. 
All Birds from others do derive their birth,  
But yet one Fowl there is in all the Earth,  
Call d by th' Assyrians Phoenix, who the wain  
Of age, repairs, and sows herself again.  And in another place, 
Aegyptus came to see this wondrous sight:  
And this rare Bird is welcomed with delight.   
Long since Metreas brought a very great wonderment upon the Greeks, and Romans concerning himself. He said that he nourished, and bred a beast that did devour itself. Hence many to this day are solicitous, what this beast of Matreas should be. Who would not wonder that Fishes should be digged out of the Earth, of which Aristotle, Theophrastus, and Polybius the Historian makes mention? And these things which Pausanias wrote concerning the singing Stones? All these are effects of occult virtues. So the Ostrich concocts cold, and most hard Iron, and digests it into nourishment for his body; whose Stomach they also report, cannot be hurt with read hot Iron. So that little Fish called Echeneis doth so kerb the violence of the Winds, and appease the rage of the Sea, that, let the Tempests be never so imperious, and raging, the Sails also bearing a full Gale, it doth notwithstanding by its mere touch stay the Ships, and makes them stand still, that by no means they can be moved. So Salamanders, and Crickets live in the Fire; although they seem sometimes to burn, yet they are not hurt. The like is said of a kind of Bitumen, with which the weapons of the Amazons were said to be smeared over, by which means they could be spoiled neither with Sword nor Fire; with which also the Gates of Caspia, made of Brass, are reported to be smeared over by Alexander the great. We read also that Noah's Ark was joined together with this Bitumen, and that endured some thousands of years upon the Mountains of Armenia. There are many such kind of wonderful things, scarce credible, which notwithstanding are known by experience. Amongst which Antiquity makes mention of Satyrs, which were Animals, in shape half men, and half bruits, yet capable of speech, and reason; one whereof S. Hierome reporteth, spoke once unto holy Antonius the Hermit, and condemned the error of the Gentiles, in worshipping such poor creatures as they were, and desired him that he would pray unto the true God for him; also he affirms that there was one of them shown openly alive, and afterwards sent to Constantine the Emperor.   

CHAP. XI. How Occult Virtues are infused into the several kinds of things by Ideas, through the help of the Soul of the World, and rays of the Stars: and what things abound most with this Virtue.  
Platonists say that all inferior bodies are exemplified by the superior Ideas. Now they define an Idea to be a form, above bodies, souls, minds, and to be but one, simple, pure, immutable, indivisible, incorporeal, and eternal: and that the nature of all Ideas is the same. Now they place Ideas in the first place in very goodness itself (i e.) God, by way of cause; and that they are distinguished amongst themselves by some relative considerations only, lest whatsoever is in the world, should be but one thing without any variety, and that they agreed in essence, lest God should be a compound substance. In the second place, they place them in the very intelligible itself (i e.) in the Soul of the world, differing the one from the other by absolute forms, so that all the Ideas in God indeed are but one form: but in the Soul of the world they are many. They are placed in the minds of all other things, whether they be joined to the body, or separated from the body, by a certain participation, and now by degrees are distinguished more, and more. They place them in nature, as certain small seed of forms infused by the Ideas, and lastly they place them in matter, as shadows. Hereunto may be added, that in the Soul of the world there be as many Seminal forms of things, as Ideas in the mind of God, by which forms she did in the Heavens above the Stars frame to herself shapes also, and stamped upon all these some properties; on these Stars therefore, shapes, and properties, all virtues of inferior species, as also their properties do depend; so that every species hath its Celestial shape, or figure that is suitable to it, from which also proceeds a wonderful power of operating, which proper gift it receives from its own Idea, through the Seminal forms of the Soul of the world. For Ideas are not only essential causes of every species, but are also the causes of every virtue, which is in the species: and this is that which many Philosophers say, that the properties, which are in the nature of things (which virtues indeed are the operations of the Ideas) are moved by certain virtues, viz. such as have a certain, and sure foundation, not fortuitous, nor casual, but efficacious, powerful, and sufficient, doing nothing in vain. Now these Virtues do not err in their actings, but by accident, viz. by reason of the impurity, or inequality of the matter: For upon this account there are found things of the same species, more, or lesle powerful, according to the purity, or indisposition of the matter; for all Celestial influences may be hindered by the indisposition, and insufficiency of the matter. Whence it was a Proverb amongst the Platonists, That Celestial Virtues were infused according to the desert of the matter: Which also Virgil makes mention of, when he sings, 
Their nature's fiery are, and from above,  
And from gross bodies freed, divinely move.  Wherhfore those things, in which there is lesle of the Idea of the matter (i e.) such things which have a greater resemblance of things separated, have more powerful virtues in operation, being like to the operation of a separated Idea. We see than that the situation, and figure of Celestials is the cause of all those excellent Virtues, that are in inferior species.   

CHAP. XII. How it is that particluar Virtues are infused into particular Individuals, even of the same Species.  
THere are also in many Individuals, or particular things, peculiar gifts, as wonderful, as in the species, and these also are from the figure, and situation of Celestial Stars. For every Individual, when it gins to be under a determined Horoscope, and Celestial Constellation, Contracts together with its essence a certain wonderful virtue both of doing, and suffering something that is remarkable, even besides that which it receives from its species, and this it doth partly by the influence of the Heaven, and partly through that obedientialness of the matter of things to be generated, to the Soul of the World, which obedientialness indeed is such as that of our bodies to our souls. For we perceive that there is this in us, that according to our conceptions of things, our bodies are moved, and that cheerfully, as when we are afraid of, or fly from any thing. So many times when the Celestial souls conceive several things, than the matter is moved obedientially to it: Also in Nature there appear divers prodigies, by reason of the imagination of superior motions. So also they conceive, & imagine divers virtues, not only things natural, but also sometimes things artificial, and this especially if the Soul of the operator be inclined towards the same. Whence Avicen saith, that whatsoever things are done here, must have been before in the motions, and conceptions of the Stars, and Orbs. So in things, various effects, inclinations, and dispositions are occasioned not only from the matter variously disposed, as many suppose, but from a various influence, and divers form; not truly with a specifical difference, but peculiar, and proper. And the degrees of these are variously distributed by the first Cause of all things, God himself, who being unchangeable, distributes to every one as he pleaseth, with whom notwithstanding second Causes, Angelical, and Celestial cooperate, disposing of the Corporeal matter, and other things that are committed to them. All virtues therefore are infused by God, through the Soul of the World, yet by a particular power of resemblances, and intelligences overruling them, and concourse of the rays, and aspects of the Stars in a certain peculiar harmonious consent.   

CHAP. XIII. Whence the Occult Virtues of things proceed.  
IT is well known to all, that there is a Certain virtue in the Loadstone, by which it attracts Iron, and that the Diamond doth by its presence take away that virtue of the Loadstone: so also Amber, and jet rubbed, and warmed draw a straw to them, and the Stone Asbestus being once fired is never, or scarce extinguished: a Carbuncle shines in the dark, the Stone Aetites put above the young fruit of Women, or Plants, strengthens them, but being put under, causeth abortion; the Jasper stencheth blood; the little fish Echeneis stops the ships: Rhuharb expels choler; the liver of the Chameleon burned, raiseth showers, and thunders. The Stone Heliotropium dazzles the sight, and makes him that wears it to be invisible, the Stone Lyucurius takes away delusions from before the eyes, the perfume of the Stone Lypparis calls forth all the beasts, the Stone Synochitis brings up infernal Ghosts, the Stone Anachitis makes the images of the Gods appear. The Ennectis put under them that dream, causeth Oracles. There is an Herb in Aethiopia, with which they report ponds, and lakes are dried up, and all things that are shut, to be opened; and we read of an Herb called Latace which the Persian Kings give to their Ambassadors, that whithersoever they shall come, they shall abound with plenty of all things. There is also a Scythian Herb, with which being tasted, or at lest held in the mouth, they report the Scythians will endure twelve day's hunger, and thirst; and Apuleius saith, that he was taught by an Oracle that there were many kinds of Herbs, and Stones, with which men might prolong their lives for ever, but that it was not lawful for men to understand the knowledge of those things, because, whereas they have but a short time to live, they study mischief with all their might, and attempt all manner of wickedness; if they should be sure of a very long time, they would not spare the Gods themselves. But from whence these virtues are, none of all these have showed, who have set forth huge Volumes of the properties of things, not Hermes, not Bochus, not Aaron, not Orpheus, not Theophrastus, not Thebith, not Zenothemis, not Zoroaster, not Evax, not Dioscorides, not Isaaick the Jew, not Zacharias the Babylonian, not Albertus, not Arnoldus; and yet all these have confessed the same, that Zacharias writes to Mithridites, that great power, and human destinies are couched in the virtues of Stones, and Herbs. But to know from whence these come, a higher speculation is required. Alexander the Peripatetic not going any further than his senses, and qualities, is of the opinion that these proceed from Elements, and their qualities, which haply might be supposed to be true, if those were of the same species; but many of the operations of the Stones agreed neither in genere, nor specie. Therefore Plato, and his Scholars attribute these virtues to Ideas, the formers of things. But Avicen reduceth these kinds of operations to Intelligencies, Hermes to the Stars, Albertus to the specifical forms of things. And although these Authors seem to thwart one the other, yet none of them, if they be rightly understood, goes beside the truth: since all their say are the same in effect in most things. For God in the first place is the end, and beginning of all Virtues, he gives the seal of the Ideas to his servants the Intelligencies; who as faithful officers sign all things entrusted to them with an Ideal Virtue, the Heavens, and Stars, as instruments, disposing the matter in the mean while for the receiving of those forms which reside in Divine Majesty (as saith Plato in Timeus) and to be conveyed by Stars; and the Giver of forms distributes them by the Ministry of his Intelligencies, which he hath set as Rulers, and Controllers over his Works, to whom such a power is entrusted in things committed to them, that so all Virtue of Stones, Herbs, Metals, and all other things may come from the Intelligencies, the Governors. The Form therefore, and Virtue of things comes first from the Ideas, than from the ruling, and governing Intelligencies, than from the aspects of the Heavens disposing, and lastly from the tempers of the Elements disposed, answering the influences of the Heavens, by which the Elements themselves are ordered, or disposed. These kinds of operations therefore are performed in these inferior things by express forms, and in the Heavens by disposing virtues, in Intelligencies by mediating rules, in the original Cause by Ideas, and exemplary forms, all which must of necessity agreed in the execution of the effect, and virtue of every thing.  
There is therefore a wonderful virtue, and operation in every Herb, and Stone, but greater in a Star, beyond which, even from the governing Intelligencies every thing receiveth, and obtains many things for itself, especially from the Supreme Cause, with whom all things do mutually, and exactly correspond, agreeing in an harmonious consent, as it were in Hymns, always praising the highest Maker of all things, as by the three Children in the fiery furnace were all things called upon to praise God with sing. Bless ye the Lord all things that grow upon the Earth, and all things which move in the Waters, all fowls of the Heavens, Beasts, and Cattles, together with the sons of men. There is therefore no other cause of the necessity of effects, than the connexion of all things with the first Cause, and their correspondency with those Divine patterns, and eternal Ideas, whence every thing hath its determinate, and particular place in the exemplary world, from whence it lives, and receives its original being; And every virtue of Herbs, Stones, Metals, Animals, Words, and Speeches, and all things that are of God, is placed there. Now the first Cause, which is God, although he doth by Intelligencies, and the Heaven's work upon these inferior things, doth sometimes (these Mediums being laid aside, or their officiating being suspended) works those things immediately by himself, which works than are called Miracles: But whereas secondary causes, which Plato, and others call handmaids, do by the Command, and appointment of the first Cause, necessarily act, and are necessitated to produce their effects, if God shall notwithstanding according to his pleasure so discharge, and suspend them, that they shall wholly desist from the necessity of that Command, and appointment; than they are called the greatest Miracles of God. So the fire in the Chaldeans furnace did not burn the Children: So also the Sun at the Command of Joshua went back from its course the space of one whole day; so also at the prayer of Hezekiah it went back ten degrees, or hours. So when Christ was Crucified the Sun was darkened, though at full Moon: And the reasons of these operations can by no rational discourse, no Magic, or occult, or profound Science whatsoever be found out, or understood, but are to be learned, and inquired into by Divine Oracles only.   

CHAP. XIV. Of the Spirit of the World, what it is, and how by way of medium it unites occult Virtues to their subjects.  
DEmocritus, and Orpheus, and many Pythagorians having most diligently searched into the virtues of Celestial things, and natures of inferior things, said, That all things are full of God, and not without cause: For there is nothing of such transcending virtues, which being destitute of Divine assistance, is content with the nature of itself. Also they called those Divine powers which are diffused in things, Gods: which Zoroaster called Divine allurements, Synesius Symbolical enticements, others called them Lives, and some also Souls; saying, that the virtues of things did depend upon these; because it is the property of the Soul to be from one matter extended into divers things, about which it operates: So is a man, who extends his intellect unto intelligible things, and his imagination unto imaginable things; and this is that which they understood, when they said, viz. That the Soul of one thing went out, and went into another thing, altering it, and hindering the operations of it: As a Diamond hinders the operation of the Loadstone, that it cannot attract Iron. Now seeing the Soul is the first thing that is movable, and as they say, is moved of itself; but the body, or the matter is of itself unable, and unfit for motion, and doth much degenerate from the Soul, therefore they say there is need of a more excellent Medium, viz. Such a one that may be as it were no body, but as it were a Soul, or as it were no Soul, but as it were a body, viz. by which the soul may be joined to the body. Now they conceive such a medium to be the spirit of the World, viz. that which we call the quintessence: because it is not from the four Elements, but a certain first thing, having its being above, and besides them. There is therefore such a kind of spirit required to be, as it were the medium, whereby Celestial Souls are joined to gross bodies, and bestow upon them wonderful gifts. This spirit is after the same manner in the body of the world, as ours is in the body of man. For as the powers of our soul are communicated to the members of the body by the spirit, so also the Virtue of the Soul of the World is diffused through all things by the quintessence: For there is nothing found in the whole world, that hath not a spark of the Virtue thereof. Yet it is more, nay most of all infused into those things which have received, or taken in most of this spirit: Now this spirit is received or taken in by the rays of the Stars, so far forth as things tender themselves conformable to them. By this spirit therefore every occult property is conveyed into Herbs, Stones, Metals, and Animals, through the Sun, Moon, Planets, and through Stars higher than the Planets. Now this spirit may be more advantageous to us, if any one knew how to separate it from the Elements: or at lest to use those things chief, which do most abound with this spirit. For these things, in which this spirit is lesle drowned in a body, and lesle checked by matter, do more powerfully, and perfectly act, and also more readily generate their like: for in it are all generative, & seminary Virtues. For which cause the Alchemists endeavour to separate this spirit from Gold, and Silver; which being rightly separated, and extracted, if thou shalt afterwards project upon any matter of the same kind (i e.) any Metal, presently will turn it into Gold, or Silver. And we know how to do that, and have seen it done: but we could make no more Gold, than the weight of that was, out of which we extracted the spirit. For seeing that is an extense form, and not intense, it cannot beyond its own bounds change an imperfect body into a perfect: which I deny not, but may be done by another way.   

CHAP. XV. How we must found out, and examine the Virtues of things by way of similitude.  
TWO is now manifest that the occult properties in things are not from the nature of the Elements, but infused from above, hid from our senses, and scarce at last known by our reason, which indeed come from the Life, and the Spirit of the World, through the rays of the Stars: and can not otherwise but by experience, and conjecture be enquired into by us. Wherhfore, he that desires to enter upon this study, must consider, that every thing moves, and turns itself to its like, and inclines that to itself with all its might, as well in property, viz. Occult virtue, as in quality, viz. Elementary virtue. Sometimes also in substance itself, as we see in Salt, for whatsoever hath long stood with Salt, becomes Salt: for every agent, when it hath begun to act, doth not attempt to make a thing inferior to itself, but as much as may be, like, and suitable to itself. Which also we manifestly see in sensible Animals, in which the nutritive Virtue doth not change the meat into an Herb, or a Plant, but turns it into sensible flesh. In what things therefore there is an excess of any quality, or property, as heat, cold, boldness, fear, sadness, anger, love, hatred, or any other passion, or Virtue; whether it be in them by nature, or sometimes also by art, or chance, as boldness in a harlot; these things do very much move, and provoke to such a quality, passion, or Virtue. So Fire moves to Fire, and Water moves to Water, and he that is bold moves to boldness. And it is well known amongst Physicians, that brain helps the brain, and lungs, the lungs. So also it is said, that the right eye of a Frog helps the soreness of a man's right eye, and the left eye thereof, helps the soreness of his left eye, if they be hanged about his neck in a Cloth of its natural Colour: The like is reported of the eyes of a Crab. So the foot of a Tortoise helps them that have the Gout in their being applied thus, as foot to foot, hand to hand, right to right, left to left.  
After this manner they say, that any Animal that is barren causeth another to be barren; and of the Animal, especially the Testicles, Matrix, or Urin. So they report that a woman shall not conceive, if she drink every month of the Urinal of a Mule, or any thing steeped in it. If therefore we would obtain any property or Virtue, let us seek for such Animals, or such other things whatsoever, in which such a property is in a more eminent manner than in any other thing, and in these let us take that part in which such a property, or Virtue is most vigorous: as if at any time we would promote love, let us seek some Animal which is most loving, of which kind are Pigeons, Turtles, Sparrows, Swallows, Wagtails: and in these let us take those members, or parts, in which the Veneral appetite is most vigorous, and such are the heart, testicles, matrix, yard, sperm, and menstrues. And it must be done at that time when these Animals have this affection most intense: for than they do much provoke, and draw love. In like manner to increase boldness, let us look for a Lion, or a Cock, and of these let us take the heart, eyes, or forehead. And so we must understand that which Psellus the Platonist saith, viz. that Dogs, Crows, and Cocks conduce much to watchfulness: also the Nightingale, and Bat, and horn Owl, and in these the heart, head, and eyes especially. Therefore it is said, if any shall carry the heart of a Crow, or a Bat about him, he shall not sleep till he cast it away from him. The same doth the head of a Bat dried, and bound to the right arm of him that is awake, for if it be put upon him when he is asleep, it is said, that he shall not be awaked till it be taken of from him. After the same manner doth a Frog, and an Owl make one talkative, and of these specially the tongue, and heart; So the tongue also of a Water-frog laid under the head, makes a man speak in his sleep, and the heart of a screech-owl laid upon the left breast of a woman that is asleep is said to make her utter all her secrets. The same also the heart of the horn Owl is said to do, also the suet of a Hare laid upon the breast of one that is asleep. Upon the same account do Animals that are long lived, conduce to long life; and whatsoever things have a power in themselves, to renew themselves, conduce to the renovation of our body and restoring of youth, which Physicians have often professed they know to be true; as is manifest of the Viper, and Snake. And it is known that Hearts renew their old age by the eating of Snakes. After the same manner the Phoenix is renewed by a fire which she makes for herself; and the like virtue there is in a Pelican, whose right foot being put under warm dung, after three months there is of that generated a Pelican. Therefore some Physicians by some certain confections made of Vipers, and Hellebor, and the flesh of some such kind of Animals do restore youth, and indeed do sometimes restore it so, as Medea restored old Pileas. It is also believed that the blood of a Bear, if it be sucked out of her wound doth increase the strength of the body, because that Animal is the strongest creature.   

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

CHAP. XVII. How by enmity and friendship the virtues of things are to be tried, and found out.  
In the next place it is requisite that we consider that all things have a friendliness, and enmity amongst themselves, and every thing hath something that it fears & dreads, that is an enemy, and destructive to it; and on the contrary something that it rejoiceth, and delighteth in, and is strengthened by, So in the Elements, Fire is an enemy to Water, and Air to Earth, but yet they agreed amongst themselves. And again, in Celestial bodies, Mercury, Jupiter, the Sun, and Moon are friends to Saturn; Mars, and Venus' enemies to him, all the Planets besides Mars are friends to Jupiter, also all besides Venus' hate Mars; Jupiter, and Venus love the Sun, Mars, Mercury, and the Moon are enemies to him, all besides Saturn love Venus; Jupiter, Venus, and Saturn friends to Mercury, the Sun, Moon, and Mars his enemies. Jupiter, Venus, Saturn are friends to the Moon, Mars, and Mercury her enemies. There is another kind of enmity amongst the Stars, viz. when they have opposite houses; as Saturn to the Sun and Moon, Jupiter to Mercury, Mars to Venus. And their enmity is stronger, whose exaltations are opposite: as of Saturn, and the Sun; of Jupiter, and Mars; of Venus, and Mercury. But their friendship is the strongest, who agreed in nature quality, substance, and power; as Mars with the Sun, and Venus with the Moon, as Jupiter with Venus, as also their friendship whose exaltation is in the house of another, as that of Saturn with Venus, of Jupiter with the Moon, of Mars with Saturn, of the Sun with Mars, of Venus with Jupiter, of the Moon with Venus. And of what sort the friendships, and enmities of the superiors be, such are the inclinations of things subjected to them in these inferior. These dispositions therefore of friendship and enmity are nothing else but certain inclinations of things of the one to another, desiring such, and such a thing if it be absent, and to move towards it, unless it be hindered, and to acquiess in it when it is obtained, shunning the contrary, and dreading the approach of it, and not resting in, or being contented with it. Heraclitus therefore being guided by this opinion, professed that all things were made by enmity & friendship. Now the inclinations of friendship are such in Vegetables and Minerals, as is that attractive inclination, which the Loadstone hath upon Iron, and the Emerald upon richeses, and favour; the Jasper upon the birth of any thing, and the Stone Achates upon Eloquence; In like manner there is a kind of Bituminous Clay that draws Fire, and leaps into it, wheresoever it sees it: Even so doth the root of the Herb Aproxis draw Fire from afar of. Also the same inclination there is betwixt the male palm, and female: whereof when the bough of one shall touch the bough of the other, they fold themselves into mutual embraces, neither doth the female bring forth fruit without the male. And the Almond tree, when she is alone is loss fruitful. The Vines love the Elm, and the Olive-tree, and myrtle love one the other: also the Olive-tree, and Fig tree. Now in Animals there is amity betwixt the Blackbird, and Thrush, betwixt the Crow, and Heron, betwixt Peacocks, and Pigeons, Turtles, and Parrots. Whence Sapph writes to Phaon. 
To Birds unlike oftimes joined are white Doves;  
Also the Bird that's green, black Turtle loves.  Again, the Whale, and the little Fish his guide are friendly. Neither is this amity in Animals amongst themselves, but also with other things, as with Metals, Stones, and Vegetables, so the Cat delights in the Herb Nip, by rubbing herself upon which she is said to conceive without a male; and there be Mares in Cappadocia, that expose themselves to the blast of the wind, and by the attraction thereof conceive. So Frogs, Toads, Snakes, and all manner of creeping poisonous things delight in the Plant called Pas flower, of whom, as the Physicians say, if any one eat, he shall dye with laughing. The Tortoise also when he is hunted by the Adder, eats Origanum, and is thereby strengthened: and the Stork, when he hath eat Snakes, seeks for a remedy in Origanum: and the Weasel, when he goes to fight with the Basilisk, eats Rue, whence we come to know that Orgianum, and Rue are effectual against poison. So in some Animals there is an imbred skill, and medicinal art; for when the Toad is wounded with a bite or poison of another Animal, he is want to go to Rue, or Sage, and Rub the place wounded, and so escapes the danger of the poison. So men have learned many excellent remedies of diseases, & virtues of things from bruits; So Swallows have showed us that Sallendine is very medicinable for the sight, with which they cure the eyes of their young, and the pie when she is sick, puts a Bay-leaf into her nest, and is recovered. In like manner, Cranes, Daws, Partridges, Blackbirds purge their nauseous stomaches with the same, with which also Crows alloy the poison of the Chameleon; and the Lion, if he be feavorish, is recovered by eating of an Ape. The Lapwing being surfeited with eating of Grapes, cures himself with Southernwood; so the Hearts have taught us that the Herb Ditany is very good to draw out Darts; for they being wounded with an Arrow, cast it out by eating of this Herb: the same do Goats in Candy. So Hinds, a little before they bring forth, purge themselves with a certain Herb called Mountain Ofier. Also they that are hurt with Spiders, seek a remedy by eating of Crabs: Swine also being hurt by Snakes cure themselves by eating of them; and Crows when they perceive they are poisoned with a kind of French poison, seek for cure in the Oak; Elephants, when they have swallowed a Chameleon help themselves with the wild-olive. Bears being hurt with Mandrakes, escape the danger by eating of Pismires. Geese, Ducks, and such like watery fowl, cure themselves with the Herb called wall-sage. Pigeons, Turtles, Hens, with the Herb called Pellitory of the wall. Cranes with Bulrushes. Leopard's cure themselves, being hurt, with the Herb called Wolfes-bane, by man's dung: Boars with Ivy, Hinds with the Herb called Cinnara.   

CHAP. XVIII. Of the Inclinations of Enmities.  
ON the contrary there are inclinations of Enmities, and they are as it were the odium, and anger, indignation, and a certain kind of obstinate contrariety of nature, so that any thing shuns its contrary, and drives it away out of its presence. Such kind of inclinations hath Rhubarb against Choler, Treacle against poison, the Saphir Stone against hot biles, and feavorish heats, and diseases of the eyes; the Amethyst against drunkenness, the Jasper against Flux of blood, and offensive imaginations, the Emerald, and Agnus Castus against Lust, Achates against poison, Peony against the Falling sickness, Coral against the ebullition of black Choler, and pains of the stomach. The Topaz against spiritual heats, such as are covetousness, lust, and all manner of excesses of love. The like inclination is there also of Pismires against the Herb Origanu●, and the wing of a Bat, and the heart of a Lapwing, from the presence of which they fly. Also Origanum is contrary to a certain poisonous fly, which cannot endure the Sun, and resists Salamanders, and loathes Cabbage with such a deadly hatred, that they destroy one the other; so Cucumbers hate oil, and will run themselves into a ring lest they should touch it. And it is said that the Gall of a Crow makes men afraid, and drives them away where it is, as also certain other things; so a Diamond doth disagree with the Loadstone, that being set by it, it will not suffer Iron to be drawn to it; and sheep fly from Frog-parsley as from some deadly thing: and that which is more wonderful, nature hath pictured the sign of this death in the livers of sheep, in which the very figure of Frog-parsly being described, doth nuturally appear; So Goats do so hate Garden basil, as if there were nothing more pernicious. And again, amongst Animals, Mice, and Weasels do disagree; whence it is said that Mice will not touch Cheese, if the brains of a Weasel be put into the rennet, and besides that the Cheese will not be corrupt with age. So a Lizard is so contrary to Scorpions, that it makes them afraid with its very sight, as also it puts them into a cold sweat, therefore they are killed with the oil of them, which oil also cures the wounds made by Scorpions. There is also an enmity betwixt Scorpions, and Mice: wherefore if a Mouse be applied to a prick or wound made by a Scorpion, it cures it, as it is reported. There is also an enmity betwixt Scorpions, and Stalabors, Asps, and Wasps. It is reported also that nothing is so much an enemy to Snakes as Crabs, and that if Swine be hurt therewith they eat them, and are cured. The Sun also being in Cancer, Serpents are tormented. Also the Scorpion, and Crocodile kill one the other; and if the Bird Ibis doth but touch a crocodile with one of his feathers, he makes him immovable; the Bird called Bustard flies away at the sight of a horse; and a Hart runs away at the sight of a Ram, as also of a Viper. An Elephant trembles at the hearing of the grunting of a Hog, so doth a Lion at the sight of a Cock: And Panthers will not touch them that are anointed all over with the broth of a Hen, especially if Garlic hath been boiled in it. There is also enmity betwixt Foxes, and Swans, Bulls, and Daws. Amongst Birds also some are at a perpetual strife one with another, as also with other Animals, as Daws, and Owls, the Kite, and Crows, the Turtle, and Ringtaile, Egepis, and Eagles, Hearts, and Dragons. Also amongst Water Animals there is an enmity, as betwixt Dolphins, and Whirpools, Mullets, and Pikes, Lampreys, and Congers: Also the fish called Pourcontrel makes the Lobster so much afraid, that the Lobster seeing the other but near him is struck dead. The Lobster, and Conger tear one the other. The Civet Cat is said to stand so in awe of the Panther, that he hath no power to resist him, or touch his skin; and they say that if the skins of both of them be hanged up one against the other, the hairs of the Panther's skin fall of. And Orus Apollo saith in his Hiereglyphicks, if any one be girt about with the skin of the Civet Cat, that he may pass safely through the middle of his enemies, and not at all be afraid. Also the Lamb is very much afraid of the Wolf and slies from him. And they say that if the tail, or skin, or head of a Wolf be hanged upon the sheep-coate, the sheep are much troubled, and cannot eat their meat for fear. And Pliny makes mention of a Bird called Marlin, that breaks Crows Eggs; whose young are annoyed by the Fox that she also will pinch, and pull the Fox's whelps, and the Fox herself also: which when the Crows see, they help the Fox against her, as against a common enemy. The little Bird called a Linnet living in Thistles, hates Asses, because they eat the Flowers of Thistles. Also there is such a bitter enmity betwixt the little Bird called Esalon, and the Ass, that their blood will not mix together, and that at the braying of the Ass both the eggs and young of the Esalon perish. There is also such a disagreement betwixt the Olive-tree and a Harlot, that if she Plant it, it will either be always unfruitful, or altogether whither. A Lion fears nothing so much as fired Torches, and will be tamed by nothing so much as by these: and the Wolf fears neither sword, nor spear, but a stone, by the throwing of which a wound being made, worms breed in the Wolf. A Horse fears a Camel, so that he cannot endure to see so much as his picture. An Elephant when he rageth, is quieted by seeing of a Cock. A Snake is afraid of a man that is naked, but pursues a man that is clothed. A mad Bull is tamed by being tied to a Figtree. Amber draws all things to it besides Garden Basill, and those things, which are smeared with oil, betwixt which there is a kind of a natural Antipathy.   

CHAP. XIX. How the Virtues of things are to be tried and found out, which are in them specifically, or any one Individual by way of special gift.  
MOreover thou must consider that the Virtues of things are in some things according to the species, as boldness, and courage in a Lion, & Cock: fearfulness in a Hare, or Lamb, ravenousness in a Wolf, treachery, and deceitfulness in a Fox, flattery in a Dog, covetousness in a Crow, and Daw, pride in a Horse, anger in a Tiger, and Boar, sadness, and melancholy in a Cat, lust in a Sparrow, and so of the rest. For the greatest part of natural Virtues doth follow the species. Yet some are in things individually; as there be some men which do so wonderfully abhor the sight of a Cat, that they cannot look upon her without quaking; which fear it is manifest is not in them as they are men. And Avicen tells of a man that lived in his time, whom all poisonous things did eat, all of them dying, which did by chance by't him, he himself not being hurt, and Albertus reports that in a City of the Ubians he saw a wench which would catch Spiders to eat them, and being much pleased with such a kind of meat, was wonderfully nourished therewith. So is boldness in a Harlot, fearfulness in a Thief. And upon this account it is that Philosophers say, that any particular thing that never was sick, is good against any manner of sickness: therefore they say that a bone of a dead man, which never had a favour, being laid upon the patiented, frees him of his quartane. There are also many singular virtues infused into particular things by Celestial bodies, as we have showed before.   

CHAP. XX. That natural Virtues are in some things throughout their whole substance, and in other things in certain parts, and members.  
AGain thou must consider, that the virtues of things are in some things in the whole (i e.) the whole substance of them, or in all their parts, as that little fish Echeneis, which is said to stop a ship by its mere touch, this it doth not do according to any particular part, but according to the whole substance. So the Civet Cat hath this in its whole substance, that Dogs by the very touch of his shadow hold their peace. So Salendine is good for the sight, not according to any one, but all its parts, not more in the root than in the leaves, and seeds; and so of the rest. But some virtues are in things according to some parts of it, viz. only in the tongue, or eyes, or some other members, and parts; so in the eyes of a Basilisk, is a most violent power to kill men, assoon as they see them: the like power is there in the eyes of the Civet Cat, which makes any Animal that it hath looked upon, to stand still, to be amazed, and not able to move itself. The like virtue is there in the eyes of some Wolves, which if they see a man first, make him amazed, and so hoarse, that if he would cry out, he hath not the use of his voice: Of this Virgil makes mention, when he sings, 
Moeris is dumb, hath lost his voice, and why?  
The Wolf on Moeris first hath cast his eye.  So also there were some certain women in Scythia, and amongst the Illyrians, and Triballians, who as often as they looked angrily upon any man, were said to slay him. Also we read of a certain people of Rhodes called Telchines, who corrupted all things with their sight wherefore Jupiter drowned them. Therefore Witches, when they would after this manner work by witchcraft, use the eyes of such kind of Animals in their waters for the eyes, for the like effects. In like manner do Pismires fly from the heart of a Lapwing, not from the head, foot, or eyes. So the gall of Lizards being bruised in Water is said to gather Weasels together, not the tail or the head of it; and the gall of Goats put into the Earth in a brazen Vesel, gathers Frogs together; and a Goat's liver is an enemy to Butterflies and all Maggots, and Dogs eat them that have the heart of a Dog about them, and Foxes will not touch those poultry that have eaten the liver of a Fox. So divers things have divers virtues dispersed variously through several parts, as they are from above infused into them according to the diversity of things to be received; as in a man's body the bones receive nothing but life, the eyes sight, the ears hearing. And there is in man's body a certain little bone, which the Hebrews call LUZ, of the bigness of a pulse that is husked, which is subject to no corruption, neither is it overcome with Fire, but is always preserved unhurt, out of which, as they say, as a Plant out of the seed, our Animal bodies shall in the Resurrection of the dead spring up And these virtues are not cleared by reason, but by experience.   

CHAP. XXI. Of the Virtues of things which are in them only in their life time, and such as remain in them even after their death.  
MOreover we must know that there are some properties in things only whilst they live, and some that remain after their death. So the little fish Echeneis stops the ships, and the Basilisk, and Catablepa kill with their sight, when they are alive; but when they are dead do no such thing. So they say that in the Colic, if a live Duck be applied to the belly, it takes away the pain, and herself dies: like to this is that which Archytas says. If you take a heart newly taken out of an Animal, and whilst it is yet warm, and hung it upon one that hath a quartane favour, it drives it away. So if any one swallow the heart of a Lapwing, or a Swallow, or a Weasel, or a Mole whilst it is yet warm with natural heat, it shall be helpful to him for remembering, understanding, and foretelling: Hence is this general rule, viz. That whatsoever things are taken out of Animals, whether they be Stones, any Member, Excrements, as Hair, Dung, Nailes, they must be taken from those Animals, whilst they be yet living; and if it be possible, that so they may be alive afterwards. Whence they say, when you take the tongue of a Frog, you must put the Frog into the water again, and if you take the tooth of a Wolf, you must not kill the Wolf; and so of the rest. So writes Democritus, if any one take out the tongue of a water-Frog, yet living, no other part of the body sticking to it, and she be let go into the Water again, & lay it upon the place where the heart beats, of a woman, she shall answer truly whatsoever you ask her. Also they say, that if the eyes of a Frog be before Sun rising bound to the sick party, and the Frog be let go again blind into the Water, they will drive away a tertian ague; as also that they will, being bound with the flesh of a Nightingale in the skin of a Hart, keep one always watchful without sleep. Also the ray of the fork fish being bound to the Navel, is said to make a woman have an easy travel, if it be taken from it alive, and that put into the Sea again. So they say the right eye of a Serpent being applied, doth help the watering of the eyes, if the Serpent be let go alive. And there is a certain fish, or great Serpent called Myrus, whose eye, if it be pulled out, and bound to the forehead of the patiented, is said to cure the inflammation of the eyes, and that the eye of the fish grows again, and that he is taken blind that did not let the fish go. Also the teeth of all Serpents, being taken out whilst they are alive, and hanged about the patiented, are said to cure the quartane. So doth the tooth of a Mole taken out whilst she is alive, being afterwards let go, cure the toothache: and Dogs will not bark at those that have the tail of a Weasel that is escaped. And Democritus relates that the tongue of a Chameleon, if it be taken from her alive, doth conduce to a good success in trials, and is profitable for women that are in travel, if it be about the outside of the house, for you must take heed that it be not brought into the house, because that would be most dangerous; Moreover there be some properties that remain after death: and of these the Platonists say, that they are things in which the Idea of the matter is lesle swallowed up, in these, even after death that which is immortal in them, doth not cease to work wonderful things. So in the Herbs, and Plants pulled asunder, and dried, that virtue is quick, and operative which was infused at first into them by the Idea. Thence it is, that as the Eagle all her life time doth overcome all other birds: so also her feathers after her death destroy, and consume the feathers of all other birds. Upon the same account doth a Lion's skin destroy all other skins: and the skin of the Civet Cat destroys the skin of the Panther: and the skin of a Wolf corrodes the skin of a Lamb: And some of these do not do it by way of a corporeal contract, but also sometimes by their very sound. So a drum made of the skin of a Wolf, makes a drum made of a Lamb skin not to sound. Also a drum made of the skin of the fish called Rotchet, drives away all creeping things, at what distance soever the sound of it is heard: and the strings of an instrument made of the guts of a Wolf, and being strained upon a Harp, or Lute with strings made of sheep's guts, will make no harmony.   

CHAP. XXII. How inferior things are subjected to superior bodies, and how the bodies, the actions, and dispositions of men are ascribed to Stars, and Signs.  
IT is manifest that all things inferior are subject to the superior, and after a manner (as saith Proclus) they are one in the other, viz. in inferior are superior, and in superior are inferior: so in the Heaven are things Terrestrial, but as in their cause, and in a Celestial manner; and in the Earth are things Celestial, but after a Terrestrial manner, as in an effect. So we say that there be here certain things which are Solary, and certain which are Lunary, in which the Sun, and Moon make a strong impression of theirvertue. Whence it is that these kind of things receive more operations, and properties, like to those of the Stars, & Signs which they are under: So we know that Solary things respect the heart, & head, by reason that Leo is the house of the Sun, and Aries the exaltation of the Sun: so things under Mars are good for the head, and testicles, by reason of Aries, and Scorpio. Hence they whose senses fail, and heads ache by reason of drunkenness, if they put their testicles into cold Water, or wash them with Vinegar, found present help. But in reference to these it is necessary to know how man's body is distributed to Planets, & Signs. Know therefore that according to the doctrine of the Arabians, the Sun rules over the brain, heart, the thigh, the marrow, the right eye, and the spirit; also the tongue, the mouth, and the rest of the Organs of the senses, as well internal as external; also the hands, feet, legs, nerves, and the power of imagination. That Mercury rules over the spleen, stomach, bladder, womb, and right ear, as also the faculty of the common sense. That Saturn rules over the liver, and fleshy part of the stomach. That Jupiter over the belly, and navel, whence it is written by the Ancients, that the effigies of a navel was laid up in the temple of Jupiter Hammon. Also some attribute to him the ribs, breast, bowels, blood, arms, and the right hand, and left ear, and the powers natural. And some set Mars over the blood, and veins, and kidneys the bag of the gall, the buttocks, the back, and motion of the sperm, and the irascible power. Again they set Venus over the kidneys, the testicles, the privities, the womb, the seed, and concupiscible power; as also the flesh, fat, belly, breast, navel, and all such parts as serve to veneral acts, also the Ossacrum, the back bone, and loins; as also the head, mouth, with which they give a kiss, as a token of love. Now the Moon, although she may challenge the whole body, and every member thereof according to the variety of the Signs: yet more particularly they ascribe to her the brain, lungs, marrow of the back bone, the stomach, the menstrues, and all other excrements, and the left eye, as also the power of increasing. But Hermes saith, That there are seven holes in the head of an Animal, distributed to the seven Planets, viz. the right ear to Saturn, the left to Jupiter, the right nostril to Mars, the left to Venus, the right eye to the Sun, the left to the Moon, and the mouth to Mercury. The several Signs also of the Zodiac take care of their members. So Aries governs the head, and face, Taurus the neck, Gemini the arms, and shoulders, Cancer the breast, lungs, stomach, and arms, Leo heart, stomach, liver, and back, Virgo the bowels, and bottom of the stomach, Libra the kidneys, thighs, and buttocks, Scorpius the genitalss, the privities, and womb, Sagittarius the thigh, and groins, Capricornus the knees, Aquarius the legs and shins, Pisces the feet. And as the triplicities of these Signs answer one the other, and agreed in Celestials, so also they agreed in the members, which is sufficiently manifest by experience, because with the coldness of the feet, the belly, and breast are affected, which members answer the same triplicity; whence it is, if a medicine be applied to the one, it helps the other, as by the warming of the feet, the pain of the belly ceaseth. Remember therefore this order, and know, that things which are under any one of the Planets, have a certain particular aspect, or inclination to those members that are attributed to that Planet, and especially to the houses, and exaltations thereof. For the rest of the dignities, as those triplicities, and marks, and face are of little account in this; upon this account therefore Peony, Balm, Clove-gilliflowers, Citron-pils, sweet Majoram, Cinnamon, Saffron, Lignum Aloes, Frankincense, Amber, Musk, and Myrrh help the head, and heart; by reason of Sol, Aries, and Leo: so doth Rib-wort, the Herb of Mars, help the head, and testicles by reason of Aries, and Scorpio: and so of the rest. Also all things under Saturn conduce to sadness, and melancholy; those under Jupiter to mirth, and honour; those under Mars to boldness, contention, and anger; those under the Sun to glory; victory, and courage; those under Venus to love, lust, and concupiscence; those under Mercury to Eloquence; those under the Moon to a common life. Also all the actions, and dispositions of men are distributed according to the Planets. For Saturn governs old men, Monks, melancholy men, and hid treasures; and those things which are obtained with long journeys, and difficulty; but Jupiter, those that are Religious, Prelates, Kings, and Dukes, and such kind of gains that are got lawfully: Mars rules over Barbers, Surgeons, Physicians, Sergeants, Executioners, Butchers, all that make fires Bakers, Soldiers, who are every where called Matial men. Also do the other Stars signify their office, as they are described in the books of Astrologers.   

CHAP. XXIII. How we shall know what Stars natural things are under, and what things are under the Sun, which are called Solary.  
NOw it is very hard to know, what Star, or Sign every thing is under: yet it is known through the imitation of their rays, or motion, or figure of the superiors. Also some of them are known by their colours and odours, also some by the effects of their operations, answering to some Stars. So than Solary things, or things under the power of the Sun are, amongst Elements, the lucid flame; in the humours, the purer blood, and spirit of life; amongst tastes, that which is quick, mixed with sweetness. Amongst Metals, Gold by reason of its splendour, and its receiving that from the Sun which makes it cordial. And amongst stones, they which resemble the rays of the Sun by their golden sparklings, as doth the glittering stone Aetites which hath power against the Falling-sickness, and poisons: so also the stone, which is called the eye of the Sun, being of a figure like to the Apple of the eye, from the middle whereof shines forth a ray, it comforts the brain, and strengthens the sight; So the Carbuncle which shines by night, hath a virtue against all airy, and vaporous poison: so the Chrysolite stone is of a light green colour, in which, when it is held against the Sun, there shines forth a golden Star; and this comforts those parts that serve for breathing, & helps those that be Asthmatical, and if it be bored through, and the hole filled with the Mane of an Ass, and bound to the left arm, it drives away idle imaginations, and melancholy fears, and puts away foolishness: So the stone called Iris, which is like Crystal in colour, being often found with six corners, when under some roof part of it is held against the rays of the Sun, and the other part is held in the shadow, it gathers the rays of the Sun into itself, which, whilst it sends them forth, by way of reflection, makes a Rainbow appear on the opposite wall. Also the Stone Heliotropion green like the Jasper, or Emerald, beset with read specks, makes a man constant, renowned, and famous, also it conduceth to long life: And the virtue of it indeed is most wonderful upon the beams of the Sun, which it is said to turn into blood (e. i) to appear of the colour of blood, as if the Sun were eclipsed, viz. When it is joined to the juice of an Herb of the same name, and be put into a vessel full of Water: There is also another virtue of it more wonderful, and that is upon the eyes of men, whose sight it doth so dim, and dazzle, that it doth not suffer him that carries it to see it, & this it doth not do without the help of the Herb of the said name, which also is called Heliotropium, (e. i) following the Sun. These virtues doth Albertus Magnus, and William of Paris confirm in their writings. The Hyacinth also hath a virtue from the Sun against poisons, and pestiferous vapours; it makes him that carries it to be safe, and acceptable; it conduceth also to richeses, and wit, it strengthens the hears; being held in the mouth, it doth wonderfully cheer up the mind. Also there is the stone Pyrophylus, of a read mixture, which Albertus Magnus, saith Aesculapius, makes mention of in one of his Epistles unto Octavius Augustus, saying, that there is a certain poison so wonderful cold, which preserves the heart of man being taken out from burning, so that if for any time it be put into the Fire, it is turned into a stone, and this is that stone which is called Pyrophylus, from the fire. It hath a wonderful virtue against poison, and it makes him that carries it, to be renowned and dreadful to his enemies. But above all, that stone is most Solary, which Apollonius is reported to have found, and is called Pantaura, which draws other stones to it, as the Loadstone doth Iron, most powerful against all poisons; it is called by some Pantherus, because it is spotted like the beast called the Panther. It is therefore also called Pantochras, because it contains all colours. Aaron calls it Evanthum. There are also other Solary stones, as the Topazius, Chrysopassus, the Rubine, and Balagius. So also is Auripigmentum, and things of a golden colour, and very lucid. Amongst plants also and trees, those are Solary, which turn totwards the Sun, as the S, and those which fold in their leaves when the Sun is near upon setting, but when it riseth unfold their leaves by little and little. The Lote-tree also is Solary, as is manifest by the figure of the fruit & leaves. So also Peony, Sallendine, Balm, Ginger, Gentian, Dittany, & Vervin which is of use in prophesying, and expiations, as also driving away evil spitits. The Bay-tree also is consecrated to Phoebus, so is the Cedar the Palm tree the ash, the Ivy, and Vine, and whatsoever repel poisons, and lightnings, and those things which never fear the extremities of the Winter. Solary also are Mint, Mastic, Zedoary, Saffron, Balsam, Amber, Musk, Yellow-honey, Lignum aloes, Cloves, Cinnamon, Calamus, Aromaticus, Pepper, Frankincense, sweet Majoram, and Libanotis, which Orpheus calls the sweet perfume of the Sun. Amongst Animals those are Solary which are magnanimous, courageous, ambitious of victory, and renown: as the Lion, King of beasts, the Crocodile, the spotted Wolf, the Ram, the Boar, the Bull, King of the herd, which was by the Egyptians at Heliopolis dedicated to the Sun, which they call Verities; and an Ox was consecrated to Apis in Memphi, and in Herminthus a Bull by the name of Pathis. The Wolf also was consecrated to Apollo, and Latona. Also the beast called Baboon is Solary, which twelve times in a day, viz. every hour barks, and in time of Equinoctium pisseth twelve times every hour: the same also it doth in the night, whence the Egyptians did Engrave him upon their Fountains. Also amongst birds these are Solary, the Phoenix, being but one of that kind, and the Eagle, the Queen of birds, also the Uultur, the Swan, and those which sing at the rising Sun, and as it were calling upon it to rise, as the Cock, Crow, also the Hawk, which because in the Divinity of the Egyptians is an emblem of the spirit, and light, is by Porphyrius reckoned amongst the Solary birds. Moreover, all such things as have some resemblence of the works of the Sun, as Worms shining in the night, and the beetle, which is a creature that lies under Cowdung, also according to Appious interpretation, such whose eyes are changed according to the course of the Sun, are accounted Solary, and those things which come of them. And amongst fish, the Sea Calf is chief Solary, who doth resist lightning, also shell fish, and the fish called Pulmo, both which shine in the night, and the fish called Stella for his parching heat, and the fish called Strombi, that follow their King, and Margari, which also have a King, and being dried, are hardened into a stone of a golden colour.   

CHAP. XXIV. What things are Lunary, or under the power of the Moon.  
THese things are Lunary, amongst the Elements, viz. the Earth than the Water, as well that of the Sea, as of the Rivers, and all moist things, as the moisture of Trees, and Animals, especially they which are White, as the Whites of Eggs, fat, sweat, phlegm, and the superfluities of bodies. Amongst tastes, salt, and insipid: amongst Metals, Silver; amongst stones, Crystal, the Silver Marcasite, and all those stones that are White, and Green. Also the stone Selenites (e. i) Lunary, shining from a white body, with a yellow brightness, imitating the motion of the Moon having in it the figure of the Moon which daily increaseth, or decreaseth as doth the Moon. Also Pearls, which are generated in shells of fishes from the droppings of Water, also the Berill. Amongst Plants and Trees, these are Lunary, as the Selenotropion, which turns towards the Moon, as doth the Heliotropion towards the Sun, and the Palm tree sends forth a bough at every rising of the Moon; Hyssop also, and Rosemary, Agnus Castu, and the Olive-tree, are Lunary. Also the Herb Chinosta, which increaseth, and decreaseth with the Moon, viz. in substance and number of leaves, not only in Sap, and virtue, which indeed is in some sort common to all Plants, except Onions, which are under the influence of Mars, which have contrary properties; As amongst flying things the Saturnine bird, called a Quail is a great enemy to the Moon and Sun. Lunary Animals are such as delight to be in man's company, and such as do naturally excel in love, or hatred, as all kinds of Dogs: The Chameleon also is Lunary, which always assumes a colour according to the variety of the colour of the object: as the Moon changeth her nature according to the variety of the Sign which it is found in. Lunary also are Swine, Hinds, Goats, and all Animals whatsoever, that observe, and imitate the motion of the Moon: As the Baboon, and Panther, which is said to have a spot upon her shoulder like the Moon, increasing into a roundness, and having horns that bend inwards. Cat's also are Lunary, whose eyes become greater or lesle, according to the course of the Moon: and those things which are of like nature, as Menstruous blood, of which are made wonderful strange things by Magicians; The Civet-Cat also changing her sex, being obnoxious to divers Sorceries, and all Animals that live in water as well as on land: as Otters, and such as pray upon fish. Also all Monstrous beasts, such as without any manifest seed are equivocally generated, as Mice, which sometimes are generated by Coition, sometimes of the putrefaction of the Earth. Amongst fowl, Geese, Ducks, Didoppers, and all kind of watery fowl as pray upon fish, as the Heron, and those that are equivocally produced, as Wasps of the Carcases of horses: Bees of the putrefaction of Cows, small Flies of putrefied wine, and Beetles of the flesh of Asses; but most Lunary of all is the two-horned beetle, horned after the manner of a Bull: which digs under Cowdung, and there remains for the space of twenty eight days, in which time the Moon measures the whole Zodiac and in the twenty ninth day, when it thinks there will be a conjunction of their brightness, it opens the dung and casts it into Water, from whence than come Beetles. Amongst fish these are Lunary, Aelurus, whose eyes are changed according to the course of the Moon, and whatsoever observe the motion of the Moon, as the Tortoise, the Echeneis, the Crab, Oysters, Cockles, and Frogs.   

CHAP. XXV. What things are Saturnine, or under the power of Saturn.  
SAturnine things, amongst Elements, are Earth, and also Water: amongst humours, black Choler that is moist, as well natural, as adventitious, adust Choler is excepted. Amongst tastes, sour, tart, and dead. Amongst Metals, Led, and Gold, by reason of its weight, and the golden Marcasite. Amongst stones, the Onyx, the Ziazaa, the Camonius, the Saphir, the brown Jasper, the Chalcedon, the Loadstone, and all dark, weighty, earthy things. Amongst Plants, and Trees the Daffodil, Dragonwort, Rue, Cummin, Hellebor, the tree from whence Benzoine comes, Mandrake, Opium, and those things which stupefy, and those things which are never sown, and never bear fruit, and those which bring forth berries of a dark colour, and black fruit, as the black Figtree, the Pinetree, the Cypress-tree, and a certain tree used at burials, which never springs afresh with berries, rough, of a bitter taste, of a strong smell, of a black shadow, yielding a most sharp pitch, bearing a most unprofitable fruit, never dies with age, deadly, dedicated to Pluto, as is the Herb pas-flower, with which they were want Anciently to strew the graves before they put the dead bodies into them, wherefore it was lawful to make their Garlands at feasts with all Herbs, and Flowers besides pas-flower, because it was mournful, and not conducing to mirth. Also all creeping Animals, living apart, and solitary, nightly, sad, contemplative, dull, covetous, fearful, melancholy, that take much pains, slow, that feed grossly, and such as eat their young. Of these kinds therefore are the Mole, the Asses, the Wolf, the Hare, the Mule, the Cat, the Camel, the Bear, the Hog, the Ape, the Dragon, the Basilisk, the Toad, all Serpents, and creeping things, Scorpious, Pismires, and such things as proceed from putrefaction in the Earth, in Water, or in the ruins of houses, as Mice, and many sorts of Vermin. Amongst birds those are Saturnine, which have long necks, and harsh voices, as Cranes, Ostriches, and Peacocks, which are dedicated to Saturn, and Juno. Also the screech-owl, the horn-Owle, the Bat, the Lapwing, the Crow, the Quail, which is the most envious bird of all. Amongst fishes, the Eel, living apart from all other fish; the Lamprey, the Dogfish, which devours her young, also the Tortoise, Oysters, Cockles, to which may be added Sea-spunges, and all such things as come of them.   

CHAP. XXVI. What things are under the power of Jupiter, and are called Jovial.  
THings under Jupiter, amongst Elements, are the Air: amongst humours, blood, and the spirit of life, also all things which respect the increase, nourishment, and vegetation of the life. Amongst tastes such as are sweet, and pleasant. Amongst Metals, Tin, Silver, and Gold, by reason of their temperateness: Amongst stones, the Hyacinth, Beril, Saphir, the Emerald, green Jasper, and airy colours: Amongst Plants and Trees, Sea-green, Garden Basil, Bugloss, Mace, Spike, Mints, Mastic, Elicampane, the Violet, Darnell, Henbane, the Poplar tree, and those which are called lucky trees, as the Oak, the tree Aeschylus, which is like an Oak, but much bigger, the Holm tree, the Beech tree, the Hast tree, the Service tree, the white Fig tree, the Pear tree, the Apple tree, the Vine, the Plum tree, the Ash, the Dog-tree, and the Olive tree, and also Oil. Also all manner of Corn, as Barley, Wheat, also Raisins, Liquorish, Sugar, and all such things whose sweetness is manifest, and subtle, partaking somewhat of an astringent, and sharp taste, as are Nuts, Almonds, Pineapples, filberts, Pistake Nuts, roots of Peony. Mirabolaus, Rhubarb, and Manna, Orpheus adds Storax. Amongst Animals such as have some stateliness, and wisdom in them, and those which are mild, well trained up, and of good dispositions, as the Hart, Elephant, and those which are gentle, as the Sheep, and Lambs: Amongst birds, those that are of a temperate complexion, as Hens, together with the Yolk of their Eggs. Also the Partridge, the Pheasant, the Swallow, the Pelican, the Cuckoo, the Stork, birds given to a kind of devotion which are Emblems of gratitude. The Eagle is dedicated to Jupiter, she is the Ensign of Emperors, and an Emblem of Justice, and Clemency. Amongst fish, the Dolphin, the fish called Anchia, the Sheath fish, by reason of his devoutness.   

CHAP. XXVII. What things are under the power of Mars, and are called Martial.  
THese things are Martial, amongst Elements, Fire, together with all adust, and sharp things: Amongst humours, Choler; also bitter tastes, tart, and burning the tongue, and causing tears: Amongst Metals, Iron, and read Brass; and all fiery, read, and sulphureous things: Amongst Stones the Diamond, Loadstone, the Bloodstone, the Jasper, the stone that consists of divers kinds, the Amethyst. Amongst Plants, and Trees, Hellebor, Garlick, Euphorbium, Cartabana, Armoniac, Radish, the Laurel, Wolfs-bane, Scammony, and all such as are poisonous, by reason of too much heat, and those which are beset round about with prickles, or by touching the skin, burn it, prick it, or make it swell, as Cardis, the Nettle, Crowfoot, and such as being eaten cause tears, as Onions, Ascolonia, Leeks, Mustardseed, and all thorny Trees, and the Dog-tree, which is dedicated to Mars. And all such Animals as are warlike, ravenous, bold, and of clear fancy, as the Horse, Mule, Goat, Kid, Wolf, Libard, the wild Ass; Serpents also, and Dragons full of displeasure, and poison; also all such as are offensive to men, as Gnats, Flies, Baboon, by reason of his anger. All Birds that are ravenous, devour flesh, break bones, as the Eagle, the Falcon, the Hawk, the Vulture; and those which are called the fatal Birds, as the Horn-Owl, the Scrich-Owl, Castrels, Kites, and such as are hungry, and ravenous, and such as make a noise in their swallowing, as Crows, Daws, the Pie, which above all the rest is dedicated to Mars. And amongst Fishes, the Pike, the Barbell, the Fork-fish, the Fish that hath horns like a Ram, the Sturgeon, the Glaucus, all which are great devourers, and ravenous.   

CHAP. XXVIII. What things are under the power of Venus, and are called Venereal.  
THese things are under Venus, amongst Elements, Air, and Water; amongst humours, Phlegm, with Blood, Spirit, and Seed; amongst tastes, those which are sweet, unctuous, and delectable; amongst Metals, Silver, and Brass, both yellow, and read; amongst Stones, the Berill, Chrysolite, Emerald, Saphir, green Jasper, the Corneola, the stone Aetites, the Lazull stone, Coral, and all of a fair, various, white, and green Colour; amongst Plants and Trees the Vervin, Violet, Maidenhair, Valerian, which by the Arabian is called Phu; also Thyme, the gum Laudanum, Amber grise, Musk, Sanders, Coriander, and all sweet perfumes, and delightful, and sweet fruits, as sweet Pears, Figs, Pomegranates, which the Poets say was, in Cyprus, first sown by Venus. Also the Rose of Lucifer was dedicated to her, also the Myrtle tree of Hesperus. Moreover all luxurious, delicious Animals, and of a strong love, as Dogs, Coneys, stinking Sheep, and Goats, both female, and male, which generates sooner than any other Animal, for they say that he couples after the seventh day of his being brought forth; also the Bull for his disdain, and the Calf for his wantonness. Amongst birds the Swan, the Wagtail, the Swallow, the Pelican, the Burgander, which are very loving to their young. Also the Crow, and Pigeon, which is dedicated to Venus, and the Turtle, one whereof was Commanded to be offered at the purification, after bringing forth. The Sparrow also was dedicated to Venus, which was Commanded in the Law to be used in the purification, after the Leprosy, a martial disease, than which nothing was of more force to resist it. Also the Egyptians called the Eagle Venus, because she is prove to Venery for after she hath been trod thirteen times in a day, if the Male call her, she runs to him again. Amongst fishes, these are Venereal the lustful Pilchards, the lecherous Gilthead, the Whiting for her love to her young, the Crab fight for his Mate, and Tithymallus for its fragrant, and sweet smell.   

CHAP. XXIX. What things are under the power of Mercury, and are called Mercurial.  
THings under Mercury are these; amongst Elements, Water, although it moves all things indistinctly; amongst humours, those especially which are mixed, as also the Animal spirit; amongst tastes those that are various, strange, and mixed: amongst Metals, Quicksilver, Tin, the Silver Marcasite; amongst stones, the Emerald, Achates, read Marble, Topaz, and those which are of divers colours, and various figures naturally, & those that are artificial, as glass, & those which have a colour mixed with yellow, and green. Amongst Plants, and Trees, the Hazle, Five-leaved-grass, the Herb Mercury, Fumitary, Pimpernell, Majoram, Parsly, and such as have shorter and lesle leaves, being compounded of mixed natures, and divers colours. Animals also, that are of quick sense, ingenious, strong, inconstant, swift, and such as become easily acquainted with men, as Dogs, Apes, Foxes, Weasels, the Hart, and Mule; and all Animals that are of both sexes, and those which can change their Sex, as the Hare, Civet-Cat, and such like. Amongst birds, those which are naturally witty, melodious, and inconstant, as the Linnet, Nightingale, Blackbird, Thrush, Lark, the Gnat-sapper, the bird Calandra, the Parrot, the Pie, the Bird Ibis, the bird Porphyrio, the black beetle with one horn. And amongst fish, the fish called Trochius, which goes into himself, also Pourcontrell for deceitfulness, and changeableness, and the Fork fish for its industry; the Mullet also that shakes of the bait on the hook with his tail.   

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

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

CHAP. XXXII. What things are under the Signs, the fixed Stars, and their Images.  
THe like consideration is to be had in all things concerning the figures of the fixed Stars: so they will have the Terrestrial Ram to be under the rule of the Celestial Aries: and the Terrestrial Bull, and Ox to be under the Celestial Taurus. So also that Cancer should rule over Crabs, and Leo over Lions: Virgo over Virgins, and Scorpio over Scorpions. Capricorn over Goats. Sagittarius over Horses, and Pisces over Fishes. Also the Celestial Ursa over Bears, Hydra over Serpents, and the Dog-star over Dogs, and so of the rest. Now Apuleius distributes certain and peculiar Herbs to the Signs, and Planets, viz. to Aries the Herb Sange, to Taurus' Vervine that grows strait, to Gemini Vervine that grows bending, to Cancer Comfrey, to Leo Showbread, to Virgo Calamint, to Libra Mug-wort, to Scorpio Scorpion-grass, to Sagittarius Pimpernell, to Capricorn the Dock, to Aquarius Dragonwort, to Pisces Hart-wort. And to the Planets these, viz. to Saturn Sen-green, to Jupiter Agrimony, to Mars Sulphur-wort, to the Sun Marygold, to Venus' Wound-wort, to Mercury Mulleine, to the Moon, Peony. But Hermes, whom Albertus follows, distributes to the Planets these, viz. to Saturn the Daffodil, to Jupiter Henbane, to Mars Rib-wort, to the Sun Knotgrass, to Venus' Vervine, to Mercury Cinquefoil, to the Moon, Goos foot. We also know by experience that Asparagus is under Aries, and Garden-basill under Scorpio; For of the shave of Ram's horn sowed, comes forth Asparagus, and Garden Basill rubbed betwixt two stones, produceth Scorpions. Moreover I will according to the doctrine of Hermes, and Thebit reckon up some of the more eminent Stars, whereof the first is called the head of Algol, and amongst stones, rules over the Diamond, amongst Plants, black Hellebor, and Mugwort. The second are the Pleyades, or seven Stars, which amongst stones, rule over Crystal, and the stone Diodocus; amongst Plants, the Herb Diacedon, and Frankincense, and Fennill: and amongst Metals, Quicksilver. The third is the Star Aldeboran, which hath under it, amongst stones, the Carbuncle, and Ruby: amongst Plants, the Milky Thistle, and Matry-silva. The fourth is called the Goat-Star, which rules, amongst stones, the Saphir, amongst Plants, Horehound, Mint, Mugwort, and Mandrake. The fifth is called the great Dog-star, which amongst stones, rules over the Berill: amongst Plants, Savin, Mugwort, and Dragonwort: and amongst Animals the tongue of a Snake. The sixth is called the lesser Dog-star, and amongst stones, rules over Achates: amongst Plants the Flowers of Marigold, and Penyroial. The seventh is called the Heart of the Lion, which amongst stones, rules over the Granate; amongst Plants, Sallendine, Mugwort, and Mastic. The eighth is the Tail of the lesser Bear, which amongst stones rules over the Loadstone, amongst Herbs, Succory, whose leaves, and Flowers turn towards the North, also Mugwort, and the flowers of Perwinckle; and amongst Animals the tooth of a Wolf. The ninth is called the Wing of the Crow, under which, amongst stones, are such stones as are of the Colour of the black Onyx stone: amongst Plants the Bur. Quadraginus, Henbane, and Comfrey; and amongst Animals the tongue of a Frog. The tenth is called Spica, which hath under it, amongst stones, the Emerald: amongst Plants, Sage, Trifoile, Perwinkle, Mugwort, and Mandrake. The eleventh is called Alchamech, which amongst stones, rules over the Jasper: amongst Plants the Plantain. The twelfth is called Elpheia, under this, amongst stones, is the Topaz; amongst Plants, Rosemary, Trifoile, and Ivy. The thirteenth is called the Heart of the Scorpion, under which, amongst stones, is the Sardonius, and Amythist; amongst Plants long Aristolochy, and Saffron. The fourteenth is the Falling Vulture, under which, amongst stones, is the Chrysolite: amongst Plants Succory, and Fumitary. The fifteenth is the Tail of Capricorn under which, amongst stones, is the Chalcedone: amongst Plants, Majoram, Mugwort, and Nip, and the root of Mandrake. Moreover this we must know, that every stone, or Plant, or Animal, or any other thing is not governed by one Star alone, but many of them receive influence, not separated, but conjoined, from many Stars. So amongst stones, the Chalcedony is under Saturn, and Mercury, together with the Tail of Scorpion, and Capricorn. The Saphir under Jupiter, Saturn, and the Star Alhajoth; Tutia is under Jupiter, and the Sun and Moon, the Emerald under Jupiter, Venus, and Mercury, and the Star Spica. The Amethyst, as saith Hermes, is under Mars, Jupiter, and the Heart of the Scorpion. The Jasper which is of diverskinds' is under Mars, Jupiter, and the Star Alchamech, the Chrysolite is under the Sun, Venus, and Mercury, as also under the Star which is called the falling Vulture; the Topaz under the Sun, and the Star Elpheia: the Diamond under Mars, and the Head of Algol. In like manner amongst Vegetables, the Herb Dragon is under Saturn, and the Celestial Dragon, Mastic, and Mints, are under Jupiter, and the Sun; but Mastic is also under the Heart of the Lion, and Mint under the Goat star: Hellebor is dedicated to Mars, and the Head of Algol, Moss, and Sanders, to the Sun, and Venus: Coriander to Venus, and Saturn. Amongst Animals, the Sea Calf is under the Sun, and Jupiter; The Fox, and Ape under Saturn, and Mercury: and Domestical Dogs under Mercury, and the Moon And thus we have showed more things in these inferiors, by their superiors.   

CHAP. XXXIII. Of the Seals, and Characters of Natural things.  
ALl Stars have their peculiar Natures, properties, and conditions, the Seals and Characters whereof they produce through their rays even in these inferior things, viz. in Elements, in Stones, in Plants, in Animals, and their members, whence every thing receives from an harmonious disposition, and from its Star shining upon it, some particular Seal, or Character stamped upon it, which is the significator of that Star, or harmony, containing in it a peculiar virtue differing from other virtues of the same matter, both generically, specifically, and numerically. Every thing therefore hath its Character pressed upon it by its Star for some peculiar effect, especially by that Star which doth principally govern it: And these Characters contain, and retain in them the peculiar natures, virtues, and roots of their Stars, and produce the like operations upon other things, on which they are reflected, and stir up, and help the influences of their Stars, whether they be Planets, or fixed Stars, and figures, and Celestial signs, viz. as often as they shall be made in a fit matter, and in their due, and accustomed times. Which ancient wise men considering, such as laboured much in the finding out of the occult properties of things, did set down in writing the images of the Stars, their figures, Seals, Marks, Characters, such as nature herself did describe by the rays of the Stars, in these inferior bodies, some in stones, some in Plants, and joints, and knots of boughs and some in divers members of Animals. For the Bay-tree, the Lote-tree, the S are Solary Plants, and in their roots and knots being cut of, show the Characters of the Sun, so also in the bone, and shoulderblades in Animals: whence there arose a spatulary kind of divining (i e.) by the shoulderblades and in stones, and stony things the Characters, and images of Celestial things are often found. But seeing that in so great a diversity of things there is not a traditional knowledge, only in a few things, which human understanding is able to reach: Therefore leaving those things which are to be found out in Plants, and Stones, and other things, as also, in the members of divers Animals, we shall limit ourselves to man's nature only, which seeing it is the compleatest image of the whole universe, containing in itself the whole heavenly harmony, will without all doubt abundantly afford us the Seals, and Characters of all the Stars, and Celestial influences, and those as the more efficacious, which are lesle differing from the Celestial nature. But as the number of the Stars is known to God alone, so also their effects, and Seals upon these inferior things: wherefore no human intellect is able to attain to the knowledge of them. Whence very few of those things became known to us, which the ancient Philosophers, & Chyromancers attained to, partly by reason, and partly by experience, and there be many things yet lie hid in the treasury of nature. We shall here in this place note some few Seals, and Characters of the Planets, such as the ancient Chyromancers knew in the hands of men. These doth Julian call sacred, and divine letters, seeing that by them according to the holy Scripture is the life of men writ in their hands. And there are in all Nations, and Languages always the same, and like to them, and permanent; to which were added, and found out afterwards many more, as by the ancient, so by latter Chyromancers. And they that would know them must have recourse to their Volumes. It is sufficient here to show from whence the Characters of Nature have their original, and in what things they are to be enquired after.  
There follow the Figures of Divine Letters.  
The Letters, or Characters of Saturn.  
The Letters, or Characters of Jupiter.  
The Letters, or Characters of Mars.  
The Letters, or Characters of the Sun.  
The Letters, or Characters of Venus.  
The Letters, or Characters of Mercury.  
The Letters, or Characters of the Moon.   

CHAP. XXXIV. How by Natural things, and their virtues we may draw forth, and attract the influences, and virtues of Celestial bodies.  
NOw if thou desirest to receive virtue from any part of the World, or from any Star, thou shalt (those things being used which belong to this Star) come under its peculiar insluence, as Wood is fit to receive Flame, by reason of Sulphur, Pitch, and Oil. Nevertheless when thou dost to any one species of things, or individual, rightly apply many things, which are things of the same subject scattered amongst themselves, conformable to the same Idea, and Star, presently by this matter so opportunely fitted, a singular gift is infused by the Idea, by means of the soul of the world. I say opportunely fitted, viz. under a harmony like to the harmony, which did infuse a certain virtue into the matter. For although things have some virtues, such as we speak of, yet those virtues do so lie hid that there is seldom any effect produced by them: but as in a grain of Mustard seed bruised, the sharpness which lay hid is stirred up: and as the heat of the fire doth make letters apparently seen, which before could not be read, that were writ with the juice of an Onion or milk: and letters wrote upon a stone with the fat of a Goat, and altogether unperceived, when the stone is put into Vinegar, appear and show themselves. And as a blow with a stick stirs up the madness of a Dog, which before lay asleep, so doth the Celestial harmony disclose virtues lying in the water, stirs them up strengtheneth them, and makes them manifest, and as I may so say, produceth that into Act, which before was only in power, when things are rightly exposed to it in a Celestial season. As for example; If thou dost desire to attract virtue from the Sun, and to seek those things that are Solary, amongst Vegetables, Plants, Metals, Stones, and Animals, these things are to be used, and taken chief, which in a Solary order are higher. For these are more available: So thou shalt draw a singular gift from the Sun through the beams thereof, being seasonably received together, and through the spirit of the world.   

CHAP. XXXV. Of the Mixtions of natural things one with another, and their benefit.  
IT is most evident, that in the inferior nature all the powers of superior bodies are not found comprehended in any one thing, but are dispersed through many kinds of things amongst us: as there are many Solary things, whereof every one doth not contain all the virtues of the Sun: but some have some properties from the Sun, and others othersome. Wherhfore it is sometimes necessary that there be mixtions in operations, that if a hundred or a thousand virtues of the Sun were dispersed through so many Plants, Animals, & the like, we may gather all these together, and bring them into one form, in which we shall see all the said virtues, being united, contained. Now there is a two fold virtue in commixtion, one, viz. which was first planted in its parts, and is Celestial, the other is obtained by a certain, and artificial mixtion of things mixed amongst themselves, and of the mixtions of them according to certain proportions, such as agreed with the heaven under a certain Constellation; And this virtue descends by a certain likeness, and aptness that is in things amongst themselves towards their superiors, and as much as the following do by degrees correspond with them that go before, where the patiented is fitly applied to its agent. So from a certain composition of Herbs. vapours, and such like, made according to natural Philosophy, and Astronomy, there results a certain common form, endowed with many gifts of the Stars: as in the honey of Bees, that which is gathered out of the juice of innumerable Flowers, and brought into one form, contains the virtue of all, by a kind of divine, and admirable art of the Bees. Yet this is not to be lesle wondered at which Eudoxus Giudius reports of an artificial kind of honey, which a certain Nation of Giants in Lybia knew to make out of Flowers, and that very good, and not far inferior to that of the Bees. For every mixtion, which consists of many several things, is than most perfect, when it is so firmly compacted on all parts, that it becomes one, is every where firm to itself, and can hardly be dissipated: as we sometimes see stones, and divers bodies to be by a certain natural power conglutinated, and united, that they seem to be wholly onething: as we see two trees by graffing to become one, also Oysters with stones by a certain occult virtue of nature, and there have been seen some Animals which have been turned into stones, and so united with the substance of the stone, that they seem to make one body, and that also homogeneous. So the tree Ebeny is one while wood, and another while stone. When therefore any one makes a mixtion of many matters under the Celestial influences, than the variety of Celestial actions on one hand, and of natural powers on the other hand, being joined together doth indeed 'cause wonderful things, by ointments, by collyries, by fumes, and such like, which viz. are read in the book of Chiramis, Archyta, Democritus, and Hermes, who is named Alchorat, and of many others.   

CHAP. XXXVI. Of the Union of mixed things, and the introduction of a more noble form, and the Senses of life.  
MOreover we must know, that by how much the more noble the form of any thing is, by so much the more prove, and apt it is to receive, and powerful to act. Than the virtues of things do than become wonderful, viz. when they are put to matters that are mixed, and prepared in fit seasons, to make them alive, by procuring life for them from the Stars, as also a sensible soul, as a more noble form. For there is so great a power in prepared matters which we see do than receive life, when a perfect mixtion of qualities seems to break the former contrariety. For so much the more perfect life things receive, by how much their temper is more remote from contrariety. Now the Heaven, as a prevalent cause doth from the beginning of every thing to be generated by the concoction, and perfect digestion of the matter, together with life, bestows Celestial influences, and wonderful gifts, according to the Capacity that is in that life, and sensible soul to receive more noble, and sublime virtues. For the Celestial virtue doth otherwise lie asleep, as Sulphur kept from Flame, but in living bodies it doth always burn▪ as kindled Sulphur, than by its vapour it fills all the places that are next to it; so certain wonderful works are wrought, such as are read in the book of Nemith, which is tituled a Book of the Laws of Pluto, because such kind of monstrous generations are not produced according to the Laws of Nature. For we know that of Worms are generated Gnats, of a Horse Wasps, of a Calf, and Ox Bees, of a Crab, his legs being taken of, and he buried in the ground, a Scorpion; of a Duck dried into powder, and put into Water, are generated Frogs; but if it be baked in a Pie, and cut into pieces, and put into a moist place under the ground, Toads are generated of it: of the Herb Garden Basill bruised betwixt two stones, are generated Scorpions, and of the hairs of a menstruous Woman put under dung, are bred Serpents; and the hair of a Horse tail put into Water, receiveth life, and is turned into a pernicious Worm. And there is an art wherewith by a Hen sitting upon Eggs may be generated a form like to a man, which I have seen & knew how to make, which Magicians say hath in it wonderful virtues, and this they call the true Mandrake. You must therefore know which, and what kind of matters are either of nature, or art, begun or perfected, or compounded of more things, and what Celestial influences they are able to receive. For a Congruity of natural things is sufficient for the receiving of influcence from Celestial; because when nothing doth hinder the Celestials to sand forth their lights upon inferiors, they suffer no matter to be destitute of their virtue. Wherhfore as much matter as is perfect, and pure, is not unfit to receive the Celestial influence. For that is the binding and continuity of the matter to the soul of the world, which doth daily flow in upon things natural, and all things which nature hath prepared, that it is impossible that a prepared matter should not receive life, or a more noble form.   

CHAP. XXXVII. How by some certain natural, and artificial preparations we may attract certain Celestial, and vital gifts.  
PLatonists, together with Hermes, say, and Jarchus Brachmanus, and the Mecubals of the Hebrews confess, that all sublunary things are subject to generation, and corruption, and that also there are the same things in the Celestial world, but after a Celestial manner, as also in the intellectual world, but in a far more perfect, and better fashion, and manner, but in the most perfect manner of all in the exemplary. And after this course, that every inferior should in its kind answer its superior, and through this the supreme itself, and receive from heaven that Celestial power which they call the quintessence, or the spirit of the world, or the middle nature, and from the intellectual world a spiritual and enlivening virtue transcending all qualities whatsoever, and lastly from the exemplary or original world, through the mediation of the other, according to their degree receive the original power of the whole perfection. Hence every thing may be aptly reduced from these inferiors to the Stars, from the Stars to their Intelligencies, and from thence to the first cause itself; from the series, and order whereof whole Magic, and all occult Philosophy flows: For every day some natural thing is drawn by art, and some divine thing drawn by nature, which the Egyptians seeing, called Nature a Magicianess, (i e.) the very Magical power itself, in the attracting of like by like, and of suitable things by suitable. Now such kind of attractions by the mutual correspondency of things amongst themselves, of superiors with inferiors, the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the earth agrees with cold water, the water with moist Air, the Air with Fire, the Fire with the Heaven in water; neither is Fire mixed with water, but by Air, nor the Air with the Earth, but by water. So neither is the soul united to the body, but by the spirit, nor the understanding to the spirit but by the soul. So we see when nature hath framed the body of the infant, by this very preparative she presently fetcheth the spirit from the Universe. This spirit is the instrument to obtain of God the understanding, and mind in the soul, and body, as in wood the dryness is fitted to receive oil, and the oil being imbibed is food for the Fire, the Fire is the vehiculum of light. By these examples you see how by some certain natural, and artificial preparations, we are in a capacity to receive certain Celestial gifts from above. For stones, and Metals have a correspondency with Herbs, Herbs with Animals, Animals with the Heavens, the Heavens with Intelligencies and those with divine properties, and attributes, and with God himself, after whose image, and likeness all things are created. Now the first Image of God is the world, of the world, man, of man, beasts of beasts, the Zeophyton (i e.) half Aniamll, and half Plant; of Zeophyton, plants, of plants, metals, of metals, stones. And again in things spiritual, the Plant agrees with a bruit in Vegetation, a bruit with a man in sense, man with an Angel in understanding an Angel with God in immortality. Divinity is annexed to the mind, the mind to the intellect, the intellect to the intention, the intention to the imagination, the imagination to the senses, the senses at last to things. For this is the band, and continuity of nature, that all superior virtue doth flow through every inferior with a long, and continued series, dispersing its rays even to the very last things; and inferiors through their superiors, come to the very supreme of all. For so inferiors are successively joined to their superiors, that there proceeds an influence from their head, the first cause, as a certain string stretched out, to the lowermost things of all, of which string if one end be touched, the whole doth presently shake, and such a touch doth sound to the other end, and at the motion of the inferior, the superior also is moved, to which the other doth answer, as strings in a Lute well tuned.   

CHAP. XXXVIII. How we may draw not only Celestial, and vital, but also certain Intellectual and divine gifts from above.  
MAgicians teach that Celestial gifts may through inferiors being conformable to superiors be drawn down by opportune influences of the Heaven; and so also by these Celestial, the Celestial Angels, as they are servants of the Stars, may be procured, and conveyed to us. Jamblichus, Proclus, and Synesius, with the whole School of Platonists confirm, that not only Celestial, and vital, but also certain Intellectual, Angelical, and divine gifts may be received from above by some certain matters, having a natural power of divinity (i e.) which have a natural correspondency with the superiors, being rightly received, and opportunely gathered together according to the rules of Natural Philosophy, and Astronomy: And Mercurius Trismegistus writes, that an Image rightly made of certain proper things, appropriated to any one certain Angel, will presently be animated by that Angel. Of the same also Austin makes mention in his eighth book De Civitate Dei. For this is the harmony of the world, that things supercelestial be drawn down by the Celestial, and supernatural by natural, because there is one operative virtue that is diffused through all kinds of things, by which virtue indeed, as manifest things are produced out of occult causes; so a Magician doth make use of things manifest, to draw forth things that are occult, viz. through the rays of the Stars, through fumes, lights, sounds, and natural things, which are agreeable to Celestial: in which, besides corporeal qualities, there is a kind of reason, sense, and harmony, and incorporeal, and divine measures, and orders. So we read that the Ancients were want often to receive some divine, and wonderful thing by certain natural things: so the stone that is bred in the Apple of the eye of a Civet Cat, held under the tongue of a man, is said to make him to divine, or prophesy: The same is Selenites, the Moon stone reported to do, so they say that the Images of Gods may be called up by the stone called Anchitis, and that the Ghosts of the dead may be, being called up, kept up by the stone Synochitis. The like doth the Herb Aglauphotis do, which is called Marmorites, growing upon the Marbles of Arabia, as saith Pliny, and the which Magicians use. Also there is an Herb called Rheangelida, which Magicians drinking of can prophesy. Moreover there are some Herbs by which the dead are raised to life; whence Xanthus the Historian tells, that with a certain Hrarb called Balus, a young Dragon being killed, was made alive again, also that by the same a certain man of Tillum, whom a Dragon killed, was restored to life: and Juba reports, that in Arabia a certain man was by a certain Herb restored to life. But whether or not any such things can be done indeed upon man by the virtue of Herbs, or any other natural thing, we shall discourse in the following Chapter. Now it is certain, and manifest that such things can be done upon other animals. So if flies, that are drowned, be put into warm ashes, they revive. And Bees being drowned, do in like manner recover life in the juice of the herb Nip; and Eels being dead for want of water, if with their whole bodies they be put under mud in vinegar, and the blood of a Vulture being put to them, will all of them in a few days recover life. They say that if the fish Echeneis be cut into pieces, and cast into the sea, the parts will within a little time come together, and live. Also we know that the Pelican doth restore her young to life, being klled, with her own blood.   

CHAP. XXXIX That we may by some certain matters of the world stir up the Gods of the world, and their ministering spirits.  
NO man is ignorant that evil spirits, by evil, and profane Arts may be raised up as Psellus saith Sorcerers are want to do, whom most detestable, and abominable filthiness did follow, and accompany, such as were in times passed in the sacrifices of Priapus, and in the worship of the Idol which was called Panor, to whom they did sacrifice with their privy members uncovered. Neither to these is that unlike (if it be true, and not a fable) which is read concerning the detestable heresy of old Churchmen, and like to these are manifest in Witches and mischievous women, which wickednesses the foolish dotage of women is subject to fall into. By these, and such as these evil spirits are raised. As a wicked spirit spoke once to john, of one Cynops a Sorcerer; all the power, saith he, of Satan dwells there, and he is entered into a confederacy with all the principalities together, and likewise we, with him, and Cynops obeys us, and we again obey him. Again, one the contrary side, no man is ignorant that supercelestial Angels or spirits may be gained by us through good works, a pure mind, secret prayers, devout humiliation, and the like. Let no man therefore doubt that in like manner by some certain matters of the world, the Gods of the world may be raised by us, or at lest the ministering spirits, or servants of these Gods, and as Mercurius saith, the airy spirits, not supercelestial, much lesle higher. So we read that the ancient Priests made statues, and images, foretelling things to come, and infused into them the spirits of the stars, which were not kept there by constraint in some certain matters, but rejoicing in them, viz. as acknowledging such kinds of matter to be suitable to them, they do always, and willingly abide in them, and speak, and do wonderful things by them: not otherwise than evil spirits are want to do, when they possess men's bodies.   

CHAP. XL. Of bindings, what sort they are of, and in what ways they are want to be done.  
WE have spoken concerning the virtues, and wonderful efficacy of natural things. It remains now that we understand a thing of great wonderment: and it is a binding of men into love, or hatred, sickness or health, and such like. Also the binding of thiefs, and robbers, that they cannot steal in any place; the binding of Merchants, that they cannot buy, or cell in any place; the binding of an army, that they cannot pass over any bound; the binding of ships, that no winds, though never so strong, shall be able to carry them out of the Haven. Also the binding of a mill, that it can by no force whatsoever be turned round: The binding of a Cistern, or fountain, that the water cannot be drawn up out of them: The binding of the ground, that it cannot bring forth fruit: The binding of any place, that nothing can be built upon it: The binding of fire, that though it be never so strong, can burn no combustible thing that is put to it. Also the bindings of lightnings, and tempests, that they shall do no hurt. Also the binding of dogs, that they cannot bark. Also the binding of birds, and wild beasts, that they shall not be able to fly, or run away. And such like as these, which are scarce credible, yet often known by experience. Now there are such kind of bindings as these made by Sorceries, Collyries, Unguents, love potions, by binding to, and hanging up of things, by rings, by charms, by strong imaginations, and passions, by images, and characters, by enchantments, and imprecations, by lights, by sound, by numbers, by words, and names, invocations, sacrifices, by swearing, conjuring, consecrations, devotions, and by divers superstitions, and observations, and such like.   

CHAP. XLI. Of Sorceries, and their power.  
THe force of Sorceries is reported to be so great, that they are believed to be able to subvert, consume, and change all inferior things, according to Virgil's Muse. 
Moeris for me these herbs in Pontus chose,  
And curious drugs, for there great plenty grows;  
I many times, with these, have Moeris spied  
Changed to a wolf, and in the woods to hid:  
From Sepulchers would souls departed charm,  
And Corn bear standing from another's Farm.  Also in an other place, concerning the companions of Ulysses, whom 
The cruel Goddess Circe there invests  
With fierce aspects, and changed to savage beasts.  And a little after, 
When love from Picus Circe could not gain  
Him with her charming wand, and hellish bane  
Changed to a bird, and spots his speckled wings  
With sundry colours—   
Now there are some kind of these sorceries mentioned by Lucan concerning that Sorceress Thessala, calling up ghosts, where he saith, 
Here all nature's products unfortunate;  
Foam of mad Dogs, which waters fear and hate;  
Guts of the Lynx; Hyena's knot imbred;  
The marrow of a Hart with Serpents fed  
Were not wanting; not not the sea Lamprey  
Which stops the ships; nor yet the Dragon's eye.   
And such as Apuleius tells of concerning Pamphila, that Sorceress, endeavouring to procure love; to whom Fotis a certain maid brought the hairs of a goat (cut of from a bag or bottle made with the skin thereof) instead of Baeotius a young man's hairs: Now she (saith he) being out of her wits for the young man, goeth up to the tiled rough, and in the upper part thereof makes a great hole open to all the oriental, and other aspects, and most fit for these her arts, and there privately worships, having before furnished her mournful house with suitable furniture, with all kinds of spices, with plates of Iron, with strange words engraven upon them, with sternes of ships that were cast away, and much lamented, and with divers members of buried carcases cast abroad: here noses, and fingers, there the fleshy nails of those that were hanged, and in another place the blood of them that were murdered, and their skulls mangled with the teeth of wild beasts; than she offers sacrifices (their in chanted entrailss lying panting) and sprinkles them with divers kinds of liquors; sometimes with fountain water, sometimes with cow's milk, sometimes with mountain honey, and mead: Than she ties those hairs into knots, and lays them on the fire, with divers odours to be burnt, than presently with an irresistible power of Magic, and blind force of the Gods, the bodies of those whose hairs did smoke, and crash, assume the spirit of a man, and feel, and hear, and walk, and come whither the stink of their hair led them, and instead of Baeotius the young man, come skipping, and leaping with joy, and love into the house. Austin also reports, that he heard of some women Sorceresses, that were so versed in these kinds of arts, that by giving cheese to men, they could presently turn them into working cattles, and the work being done, restored them into men again.   

CHAP. XLII. Of the wonderful virtues of some kinds of Sorceries.  
NOw I will show you what some of the Sorceries are, that by the example of these there may be a way opened for the consideration of the whole subject of them. Of these therefore the first is menstruous blood, which, how much power it hath in Sorcery, we will now consider; for, as they say, if it comes over new wine, it makes it sour, and if it doth but touch the Vine it spoils it for ever, and by its very touch it makes all Plants, and Trees barren, and they that be newly set, to dye; it burns up all the herbs in the garden, and makes fruit fall of from the Trees, it darkens the brightness of a looking glass, dulls the edges of knives, and razors, dims the beauty of Ivory, and it makes Iron presently rusty, it makes brass rust, and smell very strong: it makes dogs mad, if they do but taste of it, and if they being thus mad shall by't any one, that wound is incurable: it kills whole hives of Bees, and drives them from the hives that are but touched with it: it makes linen black that are boiled, it makes Mares cast their foal if they do but touch it, and makes women miscarry if they be but smeared with it: it makes Asses barren as long as they eat of the corn that hath been touched with it. The ashes of menstruous clotheses, if they be cast upon purple garments that are to be washed, change the colour of them, and takes away colours from flowers. They say that it drives away tertian, and quartane Agues, if it be put into the wool of a black Ram, and tied up in a silver bracelet, as also if the soles of the patient's feet be anointed therewith, and especially if it be done by the woman herself the patients not knowing of it; moreover it cures the fits of the falling sickness. But most especially it cures them that are afraid of water, or drink after they are bitten with a mad dog, if only a menstrwos cloth be put under the cup. Besides, they report, that if menstruous women shall walk naked about the standing corn, they make all cankers, worms, beetles, flies, and all hurtful things fall of from the corn: but they must take heed that they do it before Sun rising, or else they will make the corn to whither. Also they say they are able to expel hail, tempests, and lightnings, more of which Pliny makes mention of. Know this, that they are a greater poison if they hap in the decrease of the Moon, and yet much greater, if they hap betwixt the decrease, and change of the Moon: But if they hap in the Eclipse of the Moon or Sun, they are an incurable poison. But they are of greatest force of all, when they hap in the first years, even in the years of virginity, for if they do but touch the posts of the house there can no mischief take effect in it. Also they say that the threads of any garment touched therewith, cannot be burnt, and if they be cast into the fire, it will spread not further. Also it is said that the root of Peony being given with Castor, and smeared over with a menstruous cloth, cureth the falling sickness. Moreover if the stomach of a Hart be burnt or roasted, and to it be put a perfuming made with a menstruous cloth, it will make crass-bows useless for the kill of any game: The hairs of a menstruous woman put under dung, breed Serpents: and if they be burnt, will drive away Serpents with their smell. So great a poisonous force is in them, that they are poison to poisonous creatures. There is also Hippomanes, which amongst Sorceries is not the lest taken notice of, and it is a little venomous piece of flesh as big as a fig, and black, which is in the forehead of a Colt newly foaled, which unless the Mare herself doth presently eat, she will never after love her foals, or let it suck. And for this cause they say there is a most wondered power in it to procure love, if it be powdered, and drank in a cup with the blood of him that is in love. There is also another Sorcery, which is called by the same name, viz. Hippomanes, viz. a venomous humour, issuing out of the share of a Mare what time she desires a horse, of which Virgil makes mention, when he sings 
Hence comes that poison which the Shepherds call  
Hippomanes, and from Mare's groins doth fall,  
The woeful bane of cruel stepdame's use  
And with a charm amongst powerful drugs infuse.  Of this doth Juvenall the Satirist make mention. 
Hippomanes, poisons that boiled are, and charms  
Are given to Sons in law, with such like harms.   
Apollonius also in his Argonanticks makes mention of the herb of Prometheus, which he saith groweth from corrupt blood dropping upon the earth, whilst the Vulture was gnawing upon the liver of Prometheus upon the hill Caucasus. The flower of this herb, he saith, is like Safforn, having a double stalk hanging out, one further than another the length of a cubit, the root under the earth, as flesh newly cut, sends forth a blackish juice as it were of a beech; with which, saith he, if any one shall after he hath performed his devotion to Proserpina, smear over his body, he cannot be hurt either with sword, or fire. Also Saxo Gramaticus writes, that there was a certain man called Froton, who had a garment, which when he had put on he could not be hurt with the point or edge of any weapon. The civet Cat also abounds with Sorceries: for, as Pliny reports, the posts of a door being touched with her blood, the Arts of Jugglers, and Sorcerers are so invallid, that the Gods cannot be called up, and will by no means be persuaded to talk with them. Also that they that are anointed with the ashes of the ankle bone of her left foot, being decocted with the blood of a Weasel shall become odious to all. The same also is done with the eye, being decocted. Also it is said that the strait gut is administered against the injustice, and corruption of Princes, and great men in power, and for success of Petitions, and to conduce to ending of suits, and controversies, if any one hath never so little of it about him, and that if it be bound unto the left arm, it is such a present charm, that if any man do but look upon a woman, it will make her follow him presently; and that the skin of her forehead doth withstand bewitchings. They say also that the blood of a Basilisk, which they call the blood of Saturn, hath such great force in Sorcery, that it procures for him that carries it about him, good success of his Petitions, from great men in power, and of his prayers from God, and also remedies of diseases, and grant of any privilege. They say also that a tike, if it be pulled out of the left care of a dog, and if be it altogether black, hath great virtue in the prognostic of life, for if the sick party shall answer him that brought it in, who standing at his feet, & shall ask of him concerning his disease, there is certain hope of life, and that he shall dye, if he make no answer. They say also, that a stone that is bit with a mad dog hath power to cause discord, if it be put in drink, and that he shall not be barked at by dogs, that puts the tongue of a dog in his shoe under his great toe, especially if the herb of the same name, viz. houndstongue be joined with it. And that a membrane of the secondines of a dog doth the same; and that dogs will eat him that hath a dog's heart. And Pliny reports that there is a read toad that lives in briers, and brambles, and is full of Sorceries, and doth wonderful things: for the little bone which is in his left side, being cast into cold water, makes it presently very hot, by which also the rage of dogs is restrained, and their love is procured, if it be put in drink; and if it be bound to any one, it stirreth up lust. On the contrary, the little bone which is on the right side, makes hot water cold, and that it can never be hot again, unless that be taken out, also it is said to cure quartanes if it be bound to the sick in a snakes skin, as also all other favours, and restrain love, and lust. And that the spleen, and heart is an effectual remedy against the poisons of the said Toad. Thus much Pliny writes. Also it is said that the sword, with which a man is slain, hath wonderful power in Sorceries: For if the snaffle of the bridle, or spurs be made of it, they say that with these any horse, though never so wild, may be tamed, and gentled: and that if a Horse should be shod with shoes made with it, he would be most swift and fleet, and never, though never so hard rod, tyre. But yet they will that some Characters, and names should be written upon it. They say also, if any man shall dip a sword, wherewith men were beheaded, in wine; and the sick drink thereof, he shall be cured of his quartane. They say also that a cup of liquor being made with the brains of a Bear, and drank out of the skull, shall make him that drinks it, be as fierce, and as raging as a Bear, and think himself to be changed into a Bear, and judge all things he sees to be Bears, and so to continued in that madness, until the force of that draught shall be dissolved, no other distemper being all this while perceived in him.   

CHAP. XLIII. Of Perfumes, or Suffumigations, their manner, and power.  
SOme Suffumigations also, or perfumings, that are proper to the Stars, are of great force for the opportune receiving of Celestial gifts under the rays of the Stars, in as much as they do strongly work upon the Air, and breath. For our breath is very much changed by such kind of vapours, if both vapours be of another like: The Air also being through the said vapours easily moved, or affected with the qualities of inferiors, or Celestial, daily, and quickly penetrating our breast, and vitals, doth wonderfully reduce us to the like qualities; Wherhfore Suffumigations are want to be used to them that are about to Sooth-say, for to affect their fancy, which indeed being appropriated to any certain Deities, do fit us to receive divine inspiration: So they say that fumes made with Lin-seed, and Flea-bane seed, and roots of Violets, and Parsley, doth make one to foresee things to come, and doth conduce to prophesying. Let no man wonder how great things suffumigations can do in the Air, especially when he shall with Porphyrius consider, that by certain vapours exhaling from proper suffumigations, airy spirits are presently raised, as also Thundrings, and Lightnings, and such like things. As the ●iver of a Chameleon being burnt on the top of the house, doth, as it is manifest, raise showers, and Lightnings. In like manner the head, and throat, if they be burnt with Oaken wood, cause Storms, and Lightnings. There are also suffumigations under opportune influences of Stars, that make the images of spirits forthwith appear in the Air, or elsewhere. So they say, that if of Coriander, Smallage, Henbane, and Hemlock be made a fume, that spirits will presently come together; hence they are called the spirits Herbs. Also it is said that a fume made of the root of the reedy Herb Sagapen, with the juice of Hemlock, and Henbane, and the Herb Tapsus Barbatus read Sanders, and black Poppy, makes spirits and strange shapes appear: and if Smallage be added to them, chaseth away spirits from any place, and destroys their visions. In like manner a fume made of Calamint, Peony, Mints, and Palma Christi, drives away all evil spirits, and vain imaginations. Moreover it is said that by certain fumes certain Animals are gathered together, and put to flight, as Pliny mentions concerning the stone Liparis, that with the fume thereof all beasts are called on't; so the bones in the upper part of the throat of a Hart, being burnt, gather all the Serpents together, but the horn of the Hart being burnt doth with its fume chase them all away. The same doth a fume of the feathers of Peacocks. Also the lungs of an Ass being burnt, puts all poisonous things to flight; the fume of the burnt hoof of a Horse drives away Mice, the same doth the hoof of a Mule, with which also if it be the hoof of the left foot, Flies are driven away; And they say, if a house, or any place be smoked with the gall of a Cutle fish, made into a confection with read Slyrax, Roses, and Lignum-aloes, and if than there be some Sea Water, or blood cast into that place, the whole house will seem to be full of Water, or blood; and if some Earth of ploughed ground be cast there, the Earth will seem to quake. Now such kinds of vapours we must conceive do infect any body, and infuse a virtue into it, which doth continued long, even as any contagious, or poisonous vapour of the Pestilence, being kept for two years in the Wall of a house, infect the inhabitants, and as the contagion of Pestilence, or Leprosy lying hid in a garment, doth long after infect him that wears it. Therefore were certain suffumigations used to images, rings, and such like instruments of Magic, and hid treasures, and as Porphyrius saith, very effectually. So they say, if any one shall hid Gold, or Silver, or any other precious thing, the Moon being in conjunction with the Sun, and shall fume the place with Coriander, Saffron, Henbane, Smallage, and black Poppy, of each a like quantity, bruised together, and tempered with the juice of Hemlock, that which is so hid shall never be found, or taken away, and that spirits shall continually keep it: and if any one shall endeavour to take it away, he shall be hurt by them, and shall fall into a frenzy. And Hermes saith, that there is nothing like the fume of Sperma Ceti for the raising of spirits: wherefore if a fume be made of that, and Lignum-aloes, Pepperwort, Musk, Saffron, read Storax tempered together, with the blood of a Lapwing, it will quickly gather airy spirits together, and if it be used about the graves of the dead, it gathers together spirits, and the Ghosts of the dead. So, as often as we direct any work to the Sun, we must make suffumigations with Solary things, if to the Moon, with Lunary things, and so of the rest. And we must know, that as there is a contrariety and enmity in Stars, and spirits, so also in suffumigations unto the same. So there is a contrariety betwixt Lignum-aloes, and Sulphur, Frankincense, and Quicksilver, and spirits that are raised by the fume of Lignum-aloes, are allayed by the burning of Sulphur. As Proclus gives an example in a spirit, which was want to appear in the form of a Lion, but by the setting of a Cock before it, vanished away, because there is a contrariety betwixt a Cock, and a Lion, and so the like consideration, and practice is to observed concerning such like things.   

CHAP. XLIV. The Composition of some fumes appropriated to the Planets.  
WE make a suffumigation for the Sun in this manner, viz. of Saffron, Amber-gryse, Musk, Lignum-aloes, Lignum-balsaim, the fruit of the Laurel, Cloves, Myrrh, and Frankincense, all which being bruised, and mixed in such a proportion as may make a sweet odour, must be incorporated with the brain of an Eagle, or the blood of a white Cock, after the manner of Pills, or Trochiscks.  
For the Moon we make a suffumigation of the head of a Frog dried, the eyes of a Bull, the seed of white Poppy, Frankincense, and Camphir, which must be incorporated with Menstruous blood, or the blood of a Goose.  
For Saturn take the seed of black Poppy, of Henbane, the root of Mandrake, the Loadstone, and Myrrh, and make them up with the brain of a Cat, or the blood of a Bat.  
For Jupiter take the seed of Ash, Lignum-aloes, Storax, the gum Benjamin, the Lazule stone, the tops of the feathers of a Peacock, and incorporate them with the blood of a Stork, or a Swallow, or the brain of a Hart.  
For Mars take Euphorbium, Bdellium, gum Armoniac, the roots of both Hellebors, the Load stone, and a little Sulphur, and incorporate them all with the brain of a Hart, the blood of a Man, and the blood of a black Cat.  
For Venus take Musk, Amber-gryse, Lignum-aloes, read Roses, and read Coral, and make them up with the brain of Sparrows, and the blood of Pigeons.  
For Mercury take Mastic, Frankincense, Cloves, and the Herb Cinquefoil, and the stone Achates, and incorporate them all with the brain of a Fox, or Weasel, and the blood of a Pie.  
Besides, to Saturn are appropriated for fumes all odoriferous roots, as Pepper-wort root, etc. and the Frankincense tree: to Jupiter odoriferous fruits, as Nutmegs, Cloves: to Mars all odoriferous wood, as Sanders, Cypress, Lignum-balsaim, and Lignum-aloes: to the Sun, all Gums, Frankincense, Mastic, Benjamin, Storax, Laudanum, Amber-gryse, and Musk; to Venus' Flowers, as Roses, Violets, Saffron, and such like: to Mercury all the Pills of Wood and fruit, as Cinnamon, Lignum Cassia, Mace, Citron pill, and Bayberries, and whatsoever seeds are odoriferous; to the Moon the leaves of all Vegetables, as the leaf Indum, the leaves of the Myrtle, and Bay-tree. Know also, that according to the opinion of the Magicians, in every good matter, as love, good will, and the like, there must be a good fume, odoriferous, and precious; and in every evil matter, as hatred, anger, misery, and the like, there must be a stinking fume, that is of no worth. The twelve Signs also of the Zodiac have their proper fumes, as Aries hath Myrrh, Taurus, Pepper-wort, Gemini, Mastic, Cancer, Camphir, Leo, Frankincense, Virgo Sanders, Libra, Galbanum, Scorpio, Opoponax, Sagittarius, Lignum-aloes, Capricornus, Benjamin, Aquarius, Euphorbium, Pisces, read Storax. But Hermes describes the most powerful fume to be, viz. that which is compounded of the seven Aromaticks, according to the powers of the seven Planets, for it receives from Saturn, Pepper-wort, from Jupiter, Nutmeg, from Mars, Lignum-aloes, from the Sun, Mastic, from Venus' Saffron, from Mercury, Cinnamon, and from the Moon, the Myrtle.   

CHAP. XLV. Of Collyries, Unctions, Love-Medicines, and their virtues.  
MOreover Collyries, and Unguents conveying the virtues of things Natural, and Celestial to our spirit, can multiply, transmute, transfigure and transform it accordingly, as also transpose those virtues which are in them into it, that so it cannot act only upon its own body, but also upon that which is near it, and affect that by visible rays charms, and by touching it, with some like quality. For because our spirit is the subtle, pure lucid, airy, and unctuous vapour of the blood; it is therefore fit to make Collyries of the like vapours, which are more suitable to our spirit in substance, for than by reason of their likeness, they do the more stir up, attract, and transform the spirit. The like virtues have certain ointments, and other confections. Hence by the touch sometimes sickness, poison, and love is induced; some things, as the hands, or garments being anointed: Also by kisses, some things being held in the mouth, love is induced, as in Virgil we read that Venus prays Cupid 
That when glad Dido hugs him in her lap  
At royal feasts, crowned with the cheering Grape,  
When she embracing, shall sweet kisses give,  
Inspire hid Flame, with deadly bane deceive,  
He would—   
Now the sight, because it perceives more purely, and clearly than the other senses, and fastening in us the marks of things more acutely, and deeply, doth most of all and before others agreed with the Fantastic spirit, as is apparent in dreams, when things seen do more often present themselves to us than things heard, or any thing coming under the other senses. Therefore when Collyries transform visual spirits, that spirit doth easily affect the imagination, which indeed being affected with divers species, and forms, transmits' the same by the same spirit unto the outward sense of sight, by which occasion there is caused in it a perception of such species, and forms in that manner, as if it were moved by external objects, that there seem to be seen terrible images, and spirits, and such like: so there are made Collyries, making us forthwith to see the images of spirits in the Air, or elsewhere, as I know how to make of the gall of a man, and the eyes of a black Cat, and of some other things. The like is made also of the blood of a Lapwing, of a Bat, and of a Goat, and they say, if a smooth shining piece of Steel be smeered over with the juice of Mugwort, and made to fume, it will make invocated spirits to be seen in it. So also there are some suffumigations, or unctions, which make men speak in their sleep, to walk, and to do those things which are done by men that are awake, and sometimes to do those things, which men that are awake cannot, or dare not do. Some there are that make us to hear horrid, or delectable sounds, and such like. And this is the cause why Maniacall, and Melancholy men believe they see, and hear those things without, which their imagination doth only fancy within, hence they fear things not to be feared, and fall into wonderful, and most false suspicions, and fly when none pursueth them, are angry, and contend, no body being present, and fear where no fear is. Such like passions also can magical confections induce, by Suffumigations, by Collyries, by Unguents, by potions, by poisons, by lamps, and lights, by looking glasses, by images, enchantments, charms, sounds, and Music. Also by divers rites, observations, ceremonies, religions, and superstitions; all which shall be handled in their piaces. And not only by these kind of arts, passions, apparitions, and images are induced, but also things themselves, which are really changed, and transfigured into divers forms, as the Poet relates of Proteus, Periclimenus, Acheloas, and Merra, the daughter of Erisichthon: So also Circe changed the companions of Ulysses, & of old in the sacrifices of Jupiter Lycaeus, the men that tasted of the inwards of the sacrifices, were turned into Wolves, which Pliny saith, befell a certain man called Demarchus, the same opinion was Austin of: for he saith, whilst he was in Italy, he heard of some women that by giving Sorceries in cheese to travellers, turned them into working Catle, and when they had done such work as they would have them, turned them into men again, and that this befell a certain Father called Prestantius. The Scriptures themselves testify that Pharao's Sorcerers turned their rods into Serpents, and water into blood, and did such like things.   

CHAP. XLVI. Of natural allegations, and suspensions.  
WHen the soul of the world, by its virtue doth make all things that are naturally generated, or artificially made, fruitful, by infusing into them Celestial properties for the working of some wonderful effects, than things themselves not only applied by suffumigations, or Collyries, or ointments, or potions, or any other such like way, but also when they being conveniently wrapped up, are bound to, or hanged about the neck, or any other way applied, although by never so easy a contact, do impress their virtue upon us. By these allegations therefore, supensions, wrappings up, applications, and contacts the Accidents of the body, and mind are changed into sickness, health, boldness, fear, sadness, and joy, and the like: They tender them that carry them, gracious, or terrible, acceptable, or rejected, honoured, and beloved, or hateful, and abominable. Now these kind of passions are conceived to be by the abovesaid, infused not otherwise, than is manifest in the graffing of trees, where the vital virtue is sent, and Communicated from the trunk to the twig graffed into it, by way of contact and alligation; so in the female Palm tree, when she comes near to the male, her boughs bend to the male, and are bowed: which the gardener's seeing, bind rope's from the male to the female, which becomes strait again, as if it had by this continuation of the rope received the virtue of the male. In like manner we see, that the cramp-fish being touched afar of with a long pole, doth presently stupify the hand of him that toucheth it. And if any shall touch the sea Hare with his hand or stick, doth presently run out of his wits. Also if the fish called Stella, as they say, being fastened with the blood of a Fox and a brass nail to a gate, evil medicines can do no hurt. Also it is said, that if a woman take a needle, and bewray it with dung, and than wrap it up in earth, in which the carcase of a man was buried, and shall carry it about her in a cloth which was used at the funeral, that no man shall be able to lie with her as long as she hath it about her. Now by these examples we see, how by certain allegations of certain things, as also suspensions, or by a simple contact, or the continuation of any thread, we may be able to receive some virtues thereby. It is necessary that we know the certain rule of alligation, and suspension, and the manner which the Art requires, viz. that they be done under a certain, and suitable constellation, and that they be done with wire, or silken threads, with hair, or sinews of certain animals. And things that are to be wrapped up must be done in the leaves of herbs, or the skins of animals, or fine clothes, and the like, according to the sutableness of things: as if you would procure the solary virtue of any thing, this being wrapped up in bay leaves, or the skin of a Lion, hung it about thy neck with a golden thread, or a silken thread of a yellow colour, whilst the Sun rules in the heaven: so thou shalt be endued with the Solary virtue of that thing. But if thou dost desire the virtue of any Saturnine thing, thou shalt in like manner take that thing whilst Saturn reigns, and wrap it up in the skin of an Ass, or in a cloth used at a funeral, especially if thou desirest it for sadness, and with a black thread hung it about thy neck. In like manner we must conceive of the rest.   

CHAP. XLVII. Of Rings, and their compositions.  
Ring's also, which were always much esteemed of by the Ancients, when they are opportunely made, do in like manner impress their virtue upon us, in as much as they do affect the spirit of him that carries them with gladness or sadness, and tender him courteous, or terrible, bold, or fearful, amiable, or hateful; in as much also as they do fortify us against sickness, poisons, enemies, evil spirits, and all manner of hurtful things, or at lest will not suffer us to be kept under them. Now the manner of making these kinds of Rings, is this, viz. when any Star ascends fortunately, with the fortunate aspect, or conjunction of the Moon, we must take a stone, and Herb that is under that Star, and make a Ring of the Metal that is suitable to this Star, and in it fasten the stone, putting the Herb, or root under it; not omitting the inscriptions of images, names, and Characters, as also the proper suffumigations, but we shall speak more of these in another place, where we shall treat of Images, and Characters. So we read in Philostratus Jarchus, that a wise Prince of the Indians bestowed seven Rings made after this manner, marked with the virtues, and names of the seven Planets to Apollonius, of which he wore every day one, distinguishing them according to the names of the days, by the benefit of which he lived above one hundred and thirty years, as also always retained the beauty of his youth. In like manner Moses the Lawgiver, and ruler of the Hebrews, being skilled in the Egyptian Magic, is said by Josephus to have made Rings of love, and oblivion. There was also, as saith Aristotle, amongst the Cireneans a Ring of Battus, which could procure love and honour. We read also that Eudamus a certain Philosopher made Rings against the bites of Serpents, bewitchings, and evil spirits. The same doth Josephus relate of Solomon. Also we read in Plato that Gygus, King of Lydia had a Ring of wonderful, and strange virtues, the seal of which, when he turned toward the palm of his hand, no body could see him, but he could see all things: by the opportunity of which Ring he ravished the Queen, and slew the King his Master, and killed whomsoever he thought stood in his way, and in these villainies no body could see him, and at length by the benefit of this Ring he became King of Lydia.   

CHAP. XLVIII. Of the virtue of places, and what places are suitable to every Star.  
THere be wonderful virtues of places accompanying them, either from things there placed, or the influences of the Stars, or any other way. For as Pliny relates of a Cuckoo, in what place any one doth first hear him, if his right foot be marked about, and that foot-step digged up, there will no Fleas be bred in that place where it is scattered. So they say that the dust of the tract of a Snake being gathered up and scattered amongst Bees, makes them return to their hives. So also that the dust, in which a Mule hath rolled himself, being cast upon the Body, doth mitigate the heats of love, and that the dust wherein a Hawk hath rolled herself, if it be bound to the body in a bright read cloth, cures the quartane. So doth the stone taken out of the nest of a Swallow, as they say, presently relieve those that have the falling sickness, and being bound to the party, continually preserve them, especially if it be rolled in the blood, or heart of a Swallow. And it is reported, That if any one having cut a vein and being fasting, shall go over a place where any one lately fell with the fit of a Falling sickness, that he shall fall into the same disease. And Pliny reports, that to fasten an Iron nail in that place where he that fell with a fit of the Falling sickness first pitched his head, will free him from his disease. So they say that an Herb growing upon the head of any image, being gathered, and bound up in some part of ones garment with a read thread, shall presently alloy the headache; and that any Herb gathered out of the brooks or rivers before Sun rising, that no body see him that gathers it, shall cure the Tertian, if it be bound to the left arm, the sick party not knowing what is done. But amongst places that are appropriated to the Stars, all stinking places, dark, underground, religious, and mournful places, as Churchyards, tombs, and houses not inhabited by men, and old, tottering, obscure, dreadful houses, and solitary dens, caves, and pits, also fishponds, standing pools, fens, and such like are appropriated to Saturn. Unto Jupiter are ascribed all privileged places, Consistories of noble men, Tribunals, Chairs, places for Exercises, Schools, and all beautiful, and clean places, scattered, or sprinkled with divers odours. To Mars, fiery, and bloody places, furnaces, bake-houses, shambleses, places of execution, and places where there have been great battles fought, and slaughters made, and the like. To the Sun, light places, the Serene Air, King's Palaces, and Princes Courts, Pulpits, Theaters, Thrones, and all kingly, and Magnificent places. To Venus, pleasant fountains, green Meadows, flourishing Gardens, garnished beds, stews (and according to Orpheus) the sea, the sea shore, baths, dancing-places, and all places belonging to women. To Mercury, shops, schools, warehouses, an Exchange for Merchants, and the like. To the Moon, wildernesses, woods, rocks, hills, mountains, forests, fountains, waters, rivers, seas, seashores, ships, groves, highways, and granaries for Corn, and such like. Upon this account they that endeavour to procure love, are want to bury for a certain time the instruments of their art, whether they be rings, images, looking-glasses, or any other, to hid them in a stew house, because in that place they will contract some veneral faculty, not otherwise than things that stand in stinking places, become stinking, and those in an Aromatical place, become Aromatical, and of a sweet favour. The four corners of the Earth also pertain to this matter. Hence they that are to gather a saturnal, Martial, or Jovial Herb, must look towards the East, or South, partly because they desire to be oriental from the Sun, and partly, because their principal houses, viz. Aquarius, Scorpius, Sagittarius are Southern signs, so also are Capricornus, and Pisces. But they that will gather a Veneral, Mercurial, or Lunary Herb, must look towards the West, because they delight to be western, or else they must look Northward, because their principal houses, viz. Taurus, Gemini, Cancer, Virgo are Northern signs, so in any Solary work we must look towards the East, or South, but rather towards the Solary body, and light.   

CHAP. XLIX. Of Light, Colours, Candles, and Lamps, and to what Stars, Houses, and Elements several colours are ascribed.  
LIght also is a quality that partakes much of form, and is a simple act, and a representation of the understanding: it is first diffused from the Mind of God into all things, but in God the Father, the Father of light, it is the first true light; than in the Son a beautiful overflowing brightness, and in the Holy Ghost a burning brightness, exceeding all Intelligencies; yea, as Dyonisius, saith, of Seraphins, In Angels therefore it is a shining intelligence diffused, an abundant joy beyond all bounds of reason, yet received in divers degrees, according to the Nature of the intelligence that receives it; Than it descends into Celestial bodies, where it becomes a store of life, and an effectual propagation, even a visible splendour. In the fire a certain natural liveliness infused into it by the heavens. And lastly in men, it is a clear discourse of reason, and knowledge of divine things, and the whole rational: but this is manifold, either by reason of the disposition of the body, as the Peripatetics will have it, or which is more true, by reason of the good pleasure of him that bestows it, who gives it to every one as he pleaseth. From thence it passeth to the fancy, yet above the sense, but only imaginable, and thence to the sense, but especially to that of the eyes; In them it becomes a visible clearness, and is extended to other perspicuous bodies, in which it becomes a colour, and shining beauty, but in dark bodies it is a certain beneficial and generative virtue, and penetrates, to the very centre, where the beams of it being collected into a narrow place, it becomes a dark heat, tormenting, and scorching, so that all things perceive the vigour of the light according to their capacity, all which joining to itself with an enlivening heat, and passing through all things, doth convey its qualities, and virtues through all things. Therefore Magicians forbidden the Urinal of a sick man to be sprinkled in the shadow of a sick man, or to be uncovered against the Sun or the Moon, because the rays of the light penetrating, bringing suddenly with it the noxious qualities of the sick bodies, convey them into the opposite body, and affect that with a quality of the same kind. This is the reason why Enchanters have a care to cover their Enchantments with their shadow. So the Civet Cat makes all Dogs dumb with the very touch of her shadow. Also there are made artificially some Lights, by Lamps, Torches, Candles, and such like, of some certain things, and liquors opportunely chosen, according to the rule of the Stars, and composed amongst themselves according to their congruity, which when they be lighted, and shine alone, are want to produce some wonderful, and Celestial effects, which men many times wonder at, as Pliny reports out of Anaxilaus, of a poison of Mares after copulation, which being lighted in Torches, doth monstrously represent a sight of Horse heads: the like may be done of Asses, and flies, which being tempered with wax, & lighted, make a strange sight of flies: and the skin of a Serpent lighted in a Lamp, makes Serpents appear. And they say when Grapes are in their flower, if any one shall bind a Vial to them full of Oil, and shall let it alone till they be ripe, and than the Oil be lighted in a Lamp, it makes Grapes to be seen. And so in other fruits. If Centory be mixed with Honey, and the blood of a Lapwing, and be put in a Lamp, they that stand about will seem a great deal bigger than they are want: and if it be lighted in a clear night, the Stars will seem to be scattered the one from the other. Such force also is in the ink of the Cuttle fish, that it being put into a Lamp, makes Blackamoors appear. It is also reported, that a Candle made of some certain Saturnine things, if being lighted, it be extinguished in the mouth of a man newly dead, will afterwards, as often as it shines alone, bring great sadness, and fear upon them that stand about it. Of such like Torches, Lamps, doth Hermes speak more of, also Plato, and Chyrannides, and of the latter writers Albertus ina certain Treatise of this particular thing. Colours also are a kind of lights, which being mixed with things, are want to expose them to those Stars, to which they are agreeable. And we shall afterwards speak of some colours, which are the lights of the Planets, by which even the natures of fixed Stars themselves are understood, which also may be applied to the flames of Lamps, and Candles. But in this place we shall relate how the colours of inferior mixed things are distributed to divers Planets. For all colours, black, lucid, earthy, leaden, brown, have relation to Saturn. Saphire, and airy colours, and those which are always green, clear, purple, darkish, golden, mixed with Silver, belong to Jupiter. Read colours, and burning, fiery, flaming, violet, purple, bloody, and iron colours, resemble Mars. Golden, Saffron, purple, and bright colours, resemble the Sun. But all white, fair, curious, green, ruddy, betwixt saffron, and purple, resemble Venus, Mercury, and the Moon. Moreover amongst the houses of the heaven, the first, and seventh hath white colour: the second, and twelfth green: the third, and eleventh saffron: the fourth, and the tenth read: the fift, and ninth honey colour: the sixth, and eighth, black. The Elements also have their colours, by which Natural Philosophers judge of the complexion and property of their nature; For an earthy colour, caused of coldness, and dryness is brown, and black, and manifests black choler, and a Saturnine nature; the blue tending towards whiteness, doth denote phlegm: for cold makes white, moisture and dryness makes black: reddish colour shows blood, but fiery, flaming, burning hot, show choler, which by reason of its subtlety, and aptness to mix with others doth cause divers colours more: for if it be mixed with blood, and blood be most predominant, it makes a florid read; if choler predominate, it makes a reddish colour; if there be an equal mixtion, it makes a sad read. But if adust choler be mixed with blood, it makes a Hempen colour, and read, if blood predominate, and somewhat read if choler prevail; but if it be mixed with a melancholy humour, it makes a black colour, but with melancholy, and phlegm together, in an equal proportion, it makes a Hempen colour: If phlegm abound, a mud colour, if melancholy, a bluish; but if it be mixed with phlegm alone, in an equal proportion, it makes a citrine colour; if unequally, a pale, or palish. Now all colours are more prevalent, when they be in silk, or in metals, or in perspicuous substances, or precious stones; and in those things which resemble Celestial bodies in colour, especially in living things.   

CHAP. L. Of Fascination, and the Art thereof.  
FAscination is a binding, which comes from the spirit of the Witch, through the eyes of him that is bewitched, entering to his heart. Now the instrument of Fascination is the spirit, viz. a certain pure, lucid subtle vapour, generated of the purer blood, by the heat of the heart. This doth always sand forth through the eyes, rays like to itself; Those rays being sent forth, do carry with them a spiritual vapour, and that vapour a blood, as it appears in bleer, and read eyes, whose rays being sent forth to the eyes of him that is opposite, and looks upon them, carries the vapour of the corrupt blood, together with itself, by the contagion of which, it doth infect the eyes of the beholder with the like disease. So the eye being opened, and intent upon any one with a strong imagination, doth dart its beams, which are the Vehiculum of the spirit into the eyes of him that is opposite to him, which tender spirit strikes the eyes of him that is bewitched, being stirred up from the heart of him that strikes, and possesseth the breast of him that is stricken, wounds his heart, and infects his spirit. Whence Apuleius saith, Thy eyes sliding down through my eyes, into mine inward breast, stirs up a most vehement burning in my Marrow. Know therefore that men are than most bewitched, when with often beholding they direct the edge of their sight to the edge of their sight that bewitch them, and when their eyes are reciprocally intent one upon the other, and when rays are joined to rays, and lights to lights, for than the spirit of the one is joined to the spirit of the other, and fixeth its sparks: So are strong ligations made, and so most vehement loves are inflamed with the only rays of the eyes, even with a certain sudden looking on, as if it were with a dart, or stroke penetrating the whole body, whence than the spirit, and amorous blood being thus wounded, are carried forth upon the lover, and enchanter, not otherwise than the blood, and spirit of the vengeance of him that is slain, are upon him that slays him. Whence Lucretius sang concerning those amorous bewitchings. 
The body smitten is, but yet the mind  
Is wounded with the darts of Cupid blind.  
All parts do Sympathize i'th' wound, but know  
The blood appears in that which had the blow.   
So great is the power of Fascination, especially when the vapours of the eyes are subservient to the affection. Therefore Witches use collyries, ointments, allegations, and such like, to affect, and corroborated the spirit this or that manner. To procure love, they use venereal collyries, as Hippomanes, the blood of Doves, or Sparrows, and such like. To induce fear, they use Martial Collyries, as of the eyes of Wolves, the Civet Cat, and the like. To procure misery or sickness, they use Saturnine, and so of the rest.   

CHAP. LIVELY Of certain observations, producing wonderful Virtues.  
THey say that certain acts, and observations have a certain power of natural things, that they believe diseases may be expelled, or brought thus, and thus. So they say that quartanes may be driven away if the parings of the nails of the sick be bound to the neck of a live Eel in a linen clout, and she be let go into the water. And Pliny saith, that the paring of the sick man's nails of his feet, and hands being mixed with wax, cure the quartane, tertian, and quotidian Ague, and if they be before Sun rising fastened to another man's gate, will cure such like diseases. In like manner let all the parings of the nails be put into Pismires caves, and they say that that which begun to draw the nails first must be taken, and bound to the neck, and by this means will the disease be removed. They say that by Wood stricken with lightning, and cast behind the back with ones hands, any disease may be cured, and in quartanes a piece of a nail from a Gibbet, wrapped up in Wool, and hanged about the neck, cures them; also a Rope doth the like, that is taken from a Gallows, and hid under ground, that the Sun cannot reach it. Also the throat of him that hath a hard swelling, or imposthume, being touched with the hand of him that died by an immature death, is cured thereby. Also they say, that a woman is presently eased of her hard travel, if any one shall put into the bed, where the woman in travel is, a stone, or dart, with which either of these Animals, viz. a Man, a Boar, or a Bear were at one blow killed. The same also, as they say, doth a spear that is pulled out of the body of a man, if it shall not first touch the ground; also they say that Arrows pulled out of the body of man, if they have not touched the Earth, and be put under any one lying down, will procure love; Also they say that the falling sickness is cured by meat made of the flesh of a wild beast, slain in the same manner as a man is slain. Also they say that a man's eyes that are washed three times with the water wherein he hath washed his feet, shall never be sore or bleer. It is said that some do cure diseases of the groin with thread taken out of the Weavers Loom, being tied in nine, or seven knots, the name of some Widow being named at every knot. Also the Spleen of Catle extended upon pained Spleens, cures them, if he that applies it, saith that he is applying a medicine to the Spleen to cure, and ease it: After this, they say, the patient must be shut into a sleeping room, the door being sealed up with a Ring, and some verse be repeated over nineteen times. The Urine of a green Lizard cures the same disease, if it be hanged up in a pot before the patient's bedchamber, so that he may, as he comes in and out, touch it with his hand. Also a Lizard killed in the Urine of a Calf, as they say, restrains his lust that put it in: but he that shall put his own Urine into a Dog's Urine, is said to be made thereby dull to venerous acts, and to feel a benummedness in his loins. They say, that if one's own Urine be dropped upon the foot in the morning, it is a remedy against all evil medicines. And a little Frog climbing up a tree, if any one shall spit in his mouth, and than let him escape, is said to cure the Cough. It is a wonderful thing, but easy to experience, what Pliny speaks of, If any one shall be sorry for any blow that he hath given another afar of, or nigh at hand, if he shall presently spit into the middle of that hand with which he gave the blow, the party that was smitten shall presently be freed from pain. This hath been approved of in a fourfooted beast that hath been sorely hurt. Some there are that aggravate the blow before they give it. In like manner spittle carried in the hand, or to spit in the shoe of the right foot before it be put on, is good when any one passeth through a dangerous place. They say that Wolves will not come to a field, if one of them be taken, and the blood let by little and little out of his legs, being unbroken, with a knife, and sprinkled about the outsides of the field, and he himself be buried in that place, from which he was first drawn. The Methanenses, Citizens of Trezenium, accounted it as a present remedy for preserving of Vines from the wrong of the Southern wind, having always found it by most certain experience; if whilst the wind blows, a white Cock should be pulled to pieces in the middle by two men, both which keeping their part, must walk round the Vineyard, and both meeting in the place from whence they began their Circuit, must in that place bury the pieces of the Cock. They say also that if any one shall hold a Viper over a vapour with a staff, he shall prophesy, and that the staff wherewith a Snake was beaten is good against diseases of breeding women. These things Pliny recites. It is said also in gathering of roots and herbs, we must draw three circles round about them, first with a sword, than dig them up, taking heed in the mean time of a contrary wind. Also they say, that if any one shall measure a dead man with a rope, first from the Elbow to the biggest finger, than from the shoulder to the same finger, and afterwards from the head. to the feet, making thrice those mensurations, if any one afterwards shall be measured with the same rope, in the same manner, he shall not prospero, but be unfortunate, and fall into misery, and sadness. And Albertus out of Chyrannis saith, that if any woman hath enchanted thee to love her, take the sheet she lies in, and piss through her hood, and her right sleeve, out of doors, and the enchantment will be quitted. And Pliny saith, that to sit by women great with child, or when a medicine is given to any one of them, the fingers being joined together like the teeth of a Comb, is a charm. This was known by experience in Alcumena breeding Hercules: and so much the worse, if that be done about one, or both knees. Also to sit cross legged, is Sorcery, therefore it was forbidden to be done in the Counsels of Princes, and Rulers, as a thing which hindered all acts. And it is said, if any one standing before the door call the man by his name, that is lying with a woman, and he answer, if than he fasten a knife, or needle on the door, and break it, the edge being downward, he that is in the bed with the woman cannot couple with her as long as those things shall be there.   

CHAP. LII. Of the Countenance, and Gesture, the Habit, and Figure of the Body, and what Stars any of these do answer; whence Physiognomy, and Metoposcopy, and Chyromancy, Arts of divination, have their grounds.  
THe countenance, gesture, the motion, setting, and figure of the body, being accidental to us, conduce to the receiving of Celestial gifts, and expose us to the superior bodies, and produce certain effects in us, not otherwise than in Hellebor, which when thou gatherest, if thou pullest the leaf upward, it draws the humours upward, and causeth vomiting; if downward, it causeth purging, by drawing the humour downward. How much also the countenance, gesture, do affect the sight, imagination, and Animal spirit, no man is ignorant. So they that couple for generation, for the most part are want to make an impression on the children that are than begotten, of that countenance which they themselves than form, or imagine: So a mild, and cheerful countenance of a Prince in the City, makes the people joyful: but fierce, and sad, terrifies them: so the gesture, and countenance of any one lamenting, doth easily move to pity: So the shape of an amiable person, doth easily excite to love. Thou must know that such like gestures, and figures, as harmonies of the body do expose it not otherwise to the Celestials, than odours, and the spirit of a Medicine, and internal passions do the soul. For as Medicines, and passions of the mind are by certain dispositions of the Heaven increased so also the gesture, and motion of the body do get an efficacy by certain influences of the heavens. For there are gestures resembling Saturn, which are melancholy, and sad, as are beating of the breast, striking of the head: also such as are Religious, as the bowing of the knee, and a fixed looks downward, as of one praying, also weeping, and such like, as are used by an Austere, and Saturnine man, such an one as the Satirist describes, saying, 
With hanged down head, with eyes fixed to the ground,  
His raging words bites in, and muttering sound  
He doth express with pouting lips—   
A cheerful, and honest countenance, a worshipful gesture, clapping of the hands, as of one rejoicing, and praising; also the bending of the knee, with the head lifted up, as of one that is worshipping, are ascribed to Jupiter. A sour, fierce, cruel, angry, rough countenance, and gesture, are ascribed to Mars. Solary are honourable, and courageous gestures, and countenances: also walkings abroad, bending of the knee, as of one honouring a King with one knee. Venereal, are dances, embraces, laughters, amiable, and cheerful countenances. Mercurial are inconstant, quick, variable, and such like gestures, and countenances. Lunary are such as are movable, poisonful, and childish, and the like. And as we have spoke of gestures, so also are the shapes of men distinct. For Saturn bespeaks a man to be of a black, and yellowish colour, lean, crooked, of a rough skin, great veins, hairy all over his body, little eyes, of a frowning forehead, of a thin beard, great lips, eyes intent upon the ground, of a heavy gate, striking his feet together as he walks, crafty, witty, a seducer, and murderous. Jupiter signifies a man to be of a pale colour, darkish red, a handsome body, good stature, bold, of great eyes, not black altogether, large pupil, short nostrils, not equal, great teeth before, curled hair, of good disposition, and manners. Mars makes a man read, of a read hair, round face, yellowish eyes, of a terrible, and sharp looks, bold, jocund, proud, crafty. The Sun makes a man of a tawny colour, betwixt yellow and black, dashed with read, of a short stature, yet of a handsome body, without much hair, and curled, of yellow eyes, wise, faithful, desirous of praise. Venus signifies a man to be tending towards blackness, but more white, with mixture of read, of a handsome body, a fair, and round face, fair hair, fair eyes, the blackness whereof is more intense, of good manners, and honest love, also kind, patiented, and jocund; Mercury signifies a man not much white, or black, of a long face, high forehead, fair eyes, not black, to have a straight, and long nose, thin beard, long fingers, to be ingenious, a subtle inquisitor, turncoat, and subject to many fortunes. The Moon signifies a man to be in colour white, mixed with a little read, of a fair stature, round face, with some marks in it, eyes not fully black, frowning forehead, also kind, gentle, sociable. The Signs also, and faces of Signs have their figures, and shapes, which he that would know, must seek them out in books of Astrology. Lastly, upon these figures, and gestures Physiognomy, and Metoposcopy, arts of divination do depend: Also Chyromancy, foretelling future events, not as causes, but as signs through like effects, caused by the same cause. And although these divers kinds of divinations may seem to be done by inferior, and weak signs, yet the judgements of them are not to be slighted, or condemned, when prognostication is made by them, not out of superstition, but by reason of the harmoniacall correspondency of all the parts of the body. Whosoever therefore doth the more exactly imitate the Celestial bodies, either in nature, study action, motion, gesture, countenance, passions of the mind, and opportunity of the season, is so much the more like to the heavenly bodies, and can receive larger gifts from them.   

CHAP. LIII. Of Divination, and its kinds.  
THere are some other kinds of divinations depending upon natural causes, which are known to every one in his art, and experience, to be in divers things; by which Physicians, husbandmen, shepherds, Mariners, and every one of these out of probable signs do Prognosticate. Many of these kinds Aristotle made mention of in his Book of Times. Amongst which Auguria, and Auspicia are the chiefest, which were in former time in such esteem amongst the Romans, that they would do nothing that did belong to private or public business, without the counsel of the Augurs: Cicero also in his Book of Divinations largely declares, that the people of Tuscia would do nothing without this art. Now there are divers kinds of Auspicia's for some are called Pedestria (i e.) which are taken from four footed beasts: Some are called Auguria, which are taken from birds: Some are Celestial, which are taken from thunderings, and lightnings; some are called Caduca (i e.) when any fell in the temple, or elsewhere; Some were sacred, which were taken from sacrifices. Some of these were called Piacula, and sad Auspicia, as when a sacrifice escaped from the Altar, or being smitten made a bellowing, or fell upon another part of his body than he should. To these is added Exauguration, viz. when the rod fell out of the hand of the Augur, with which it was the custom to view, and take notice of the Auspicium. Michael Scotus makes mention of twelve kinds of Auguria's, viz. Six on the right hand, the names of which he saith are Fernova, Fervetus, Confert, Emponenthem, Sonnasarnova, Sonnasarvetus: and the other six on the left hand, the names of which are, Confernova, Confervetus, Viaram, Herrenam, Scassarnova, Scassarvetus. Than expounding their names, he saith, Fernova is an Augurium; when thou goest out of thy house for to do any business, and in going thou seest a man, or a bird going, or flying, so that either of them set himself before thee upon thy left hand, that is a good signification in refrence to thy business. Fervetus is an Augurium; when thou shalt go out of thy house for to do any business, and in going thou findest or seest a bird, or a man resting himself before thee on the left side of thee, that is an ill sign in reference to thy business: Viaram is an Augurium; when a man or a bird in his journey, or flying passeth before thee, coming from the right side of thee, and bending toward the left, goeth out of thy sight, that is a good sign concerning thy business. Confernova is an Augurium; when thou dost first found a man, or a bird going, or flying, and than he rests himself before thee on thy right side, thou seeing of it, that is a good sign concerning thy business; Confervetus is an Augurium; when first thou findest, or seest a man, or a bird bending from thy right side, it is an ill sign concerning thy business. Scimasarnova is an Augurium; when a man, or a bird comes behind thee, and outgoeth thee, but before he comes at thee, he rests, thou seeing of him on thy right side, it is to thee a good sign. Scimasarvetus is an Augurium; when thou seest a man, or a bird behind thee, but before he comes to thee he rests in that place, thou seeing of it, it is a good sign. Scassarvetus is when thou seest a man, or a bird passing by thee, and resting in a place on thy left side, it is an evil sign to thee. Emponenthem is when a man, or a bird coming from thy left side, and passing to thy right, goeth out of thy sight without resting, it is a good sign. Hartena is an Augurium; if a man or a bird coming from thy right hand, passing behind thy back to thy left, and thou shalt see him resting any where, this is an evil sign. Thus much Scotus. The Ancients did also prognosticate from sneezings, of which Homer in the seventeenth book of his Odes, makes mention, because they thought they proceeded from a sacred place, viz. the head, in which the intellect is vigorous, and operative. Whence also whatsoever speech came into the breast, or mind of a man rising in the morning unawares, is said to be some presage, and an Augurium.   

CHAP. LIIII. Of divers certain Animals, and other things which have a signification in Auguria's.  
ALL the Auspicia which first hap in the beginning of any enterprise are to be taken notice of: as if in the beginning of thy work thou shalt perceive that Rats have gnawn thy garments, desist from thy undertake; If going forth thou shalt stumble at the threshold, or in the way thou shalt dash thy foot against any thing, forbear thy journey; If any ill omen hap in the beginning of thy business, put of thy undertake, lest thy intentions be wholly frustrated, or accomplished to no purpose; but expect and wait for a fortunate hour for the dispatching of thy affairs with a better omen. We see that many Animals are, by a natural power imbred in them, prophetical. Doth not the Cock by his crowing diligently tell you the hours of the night, and morning, and with his wings spread forth chase away the Lion; and many birds with their singing, and chattering, and flies by their sharp pricking foretell rain, and Dolphins by their often leaping above the water, forerun tempests. It would be too long to relate all the passages, which the Phrygians Cilicians, Arabians, Umbrians, Tuscians, and other people, which follow the Auguria's, learned by birds. These they have proved by many experiments, and examples. For in all things the Oracles of things to come are hid: but those are the chiefest which Ominall birds shall foretell. These are those which the Poets relate were turned from men into birds. Therefore what the Daw declares, harken, and mark, observing her setting as she sits, and her manner of flying, whether on the right hand, or left, whether clamorous, or silent, whether she goes before, or follows after, whether she waits for the approach of him that passeth by, or flies from him, and which way she goes; all these things must be diligently observed. Orus Apollo saith in his Hyeroglyphicks, Daws that are twins signify marriage, because this Animal brings forth two eggs, out of which male, and female must be brought forth: But if (which seldom happens) two males be generated, or two females, the males will not couple with any other females, nor females with any other males, but will always live without a mate; and solitary. Therefore they that meet a single Daw, divine thereby that they shall live a single life. The same also doth a black Hen Pigeon betoken; for after the death of her mate, she always lives single. Thou shalt as carefully observe Crows, which are as significant as Daws, yea, and in greater matters. It was Epictetus the Stoics Philosophers judgement, who was a Sage Author, that if a Crow did croak over against any one, it did betoken some evil, either to his body, fortune, honour, wife, or children. Than thou shalt take heed to Swans, who foreknow the secrets of the waters, for their cheerfulness doth presage happy events not only to Mariners, but all other travellers, unless they be overcome by the coming over of a stronger, as of an Eagle, who by the most potent Majesty of her sovereignty makes null the predictions of all other birds, if she speaks to the contrary; for she flies higher than all other birds, and is of more acute sight, and is never excluded from the secrets of Jupiter: She portends advancement, and victory, but by blood; because she drinks no water but blood. An Eagle flying over the Locrensians, fight against the Crotoniensians gave them victory. An Eagle setting herself unawares upon the Target of Hiero, going forth to the first War, betokened that he should be King. Two Eagles sitting all day upon the house at the birth of Alexander of Macedonia, did portend to him an omen of two Kingdoms, viz. Asia, and Europe. An Eagle also taking of the hat of Lucias Tarqvinius Priscus, Son to Demarathus the Corinthian (flying from home by reason of some discord, and being come into Hetraria, and going to Rome) and than flying high with it, and afterwards putting it upon his head again, did portend to him the Kingdom of the Romans. Praetors also signify diffiulty, hardness, ravenousness, which was verified in the beginning of building of Cities. Also they foretell the places of slaughter, coming seven days before hand; and because they have most respect to that place where the greatest slaughter shall be, as if they gaped after the greatest number of the slain; therefore the ancient Kings were want to sand out spies to take notice what place the Praetors ' had most respect to. The Phoenix promiseth singular good success, which being seen a new, Rome was built very auspiciously. The Pelican, because she hazards herself for her young, signifies that a man should out of the zeal of his love undergo much hardship. The painted bird gave the name to the City of Pictavia, and foreshowed the lenity of that people by its colour, and voice. The Heron is an Augurium of hard things. The Stork is a bird of concord, and makes concord. Cranes gives us notice of the treachery of enemies. The bird Cacupha betokens gratitude, for she alone doth express love to her Dam, being spent with old age. On the contrary, Hippopotamus that kills his Dam, doth betoken ingratitude for good turn, also injustice. The bird Origis is most envious, and betokens envy.  
Amongst the smaller birds, the Pie is talkative, and foretells guests. The bird Albanellus flying by any one, if from the left to the right, betoken cheerfulness of entertainment, if contrariwise, betokens the contrary. The scrich Owl is always unlucky, so also is the ho●● Owl, who because she goes to her young by night unaware as death comes unawares, is therefore said to foretell death: yet sometimes, because she is not blind in the dark of the night, doth betoken diligence and watchfulness, which she made good, when she sat upon the spear of Hiero. Dido, when she sees the unlucky Owl, pitied Aeneas, whence the Poet sang, 
The Owl sitting on top of th' house alone,  
Sends forth her sad complaints with mournful tone.  An in another place, 
The slothful Owl by mortals is esteemed  
A fatal omen—   
The same bird sang in the Capitol when the Roman affairs were low at Numantia, and when Fregelia was pulled down for a conspiracy made against the Romans. Almadel saith, that Owls, and night-ravens, when they turn aside to strange countries, or houses, betoken the death of the men of that country, and those houses; for those birds are delighted with dead Carcases, and perceive them before hand. For men that are dying have a near affinity with dead Carcases. The Hawk also is a foreteller of contention, as Naso sings. 
We hate the Hawk, because that arms amongst  
She always lives—   
Lelius the Ambassador of Pompey was slain in Spain amongst the Purveyors, which misfortune, a Hawk flying over his head, is said to foretell. And Almadel saith, that these kind of birds fight amongst themselves, signify the change of a Kingdom; but if birds of another kind shall fight with them, and are never seen to come together again, it portends a new condition, and state of that Country. Also little birds by their coming to, or departing from, fore show that a family shall be enlarged, or lessened, and their flight, by how much the more serene it is, by so much the more laudable. Whence Melampus the Augur conjectured at the slaughter of the Greeks by the flight of little birds, when he saith, Thou seest that no bird taketh his flight in fair weather. Swallows, because when they are dying they provide a place of safety for their young, do portend a great patrimony, or Legacy after the death of friends. A Bat meeting any one running away, signifies an evasion: for although she have no wings, yet she flies. A Sparrow is a bad omen to one that runs away, for she flies from the Hawk, and makes haste to the Owl, where she is in as great danger: yet in love she is fortunate, for being stirred up with lust, couples seven times in an hour. Bees are a good omen to Kings, for they signify an obsequious people. Flies signify importunity, and impudence, because being oftentimes driven away, they do yet continually return. Also domestic birds are not without some Auguria's, for Cocks by their crowing promote hope, and the journey of him that is undertaking it. Moreover Livia the mother of Tiberius, when she was great with him, took a Hen-Egg and hatched it in her bosom, and at length came forth a Cock chick with a great comb, which the Augurs interpreted that the child that should be born of her should be King. And Cicero writes that at Thebais Cocks, by their crowing all night, did presage that the Baeotians would obtain victory against the Lacedæmonians: and the reason is according to the Augurs interpretations, because that bird when he is beaten is silent, but when he himself hath overcome, crows. In like manner also omens of events are taken from beasts. For the meeting of a Weasel is ominous, also meeting of a Hare is an ill omen to a traveller, unless she be taken. A Mule also is bad, because barren. A Hog is pernicious, for such is his nature, and therefore signifies pernicious men. A Horse betokens quarrelings, and fightings: whence Anchises seeing of white Horses, cries out in Virgil, With War are Horses armed, yea threaten War.  
But when they are joined together in a Chariot, because they draw with an equal yoke, they signify that peace is to be hoped for. An Ass is an unprofitable creature, yet did Marius good, who when he was pronounced enemy to his country, saw an Ass disdaining provender that was offered to him, and running to the water, by which Augury, he supposing he saw a way of safety showed to him, entreated the aid of his friends, that they would convey him to the Sea; which being granted, he was set into a little ship, and so escaped the threats of Silla the Conqueror. If the Foal of an Ass meet any one going to an Augury, he signifies labour, patience, and hindrances. A Wolf meeting any one is a good sign, the effect whereof was seen in Hiero of Sicilia, from whom a Wolf snatching away a book whilst he was at School, confirmed to him the success of the Kingdom: but yet the Wolf makes him speechless whom he sees first. A Wolf rend in pieces a Watchman of P. Africanus, and C. Fulvius at Minturn, when the Roman Army was overcome by the fugitives in Sicilia. Also he signifies perfidious men, such as you can give no credit to: which was known in the progeny of Romans. For the faith which they long since sucked from their mother the Wolf, and kept to themselves from the beginning, as by a certain law of nature, passed over to their posterity. To meet a Lion, seeing she is amongst Animals the strongest, and striking terror into all the rest, is good. But for a woman to meet a Lioness, is bad, because she hinders conception, for a Lioness brings forth but once. To meet Sheep, and Goats is good. It is read also in the Ostentarian of the Tuscians, if this Animal shall wear any unusual colour, it portends to the Emperor plenty of all things, together with much happiness. Whence Virgil to Pollio sings thus, 
But in the Meadows Rams shall Scarlet bear,  
And changing, sometimes golden Fleeces wear.   
It is good also to meet Oxen treading out Corn, but better to meet them ploughing, which although breaking the way hinder thy journey, yet by the favour of their Auspicium will recompense thee again. A Dog in a journey is fortunate, because Cyrus being cast into the woods was nourished by a Dog till he came to the Kingdom, which also the Angel, companion of Tobit did not scorn as a companion. The Castor, because he bites of his Testicles, and leaves them to the Hunters, is an ill omen, and portends that a man will injure himself. Also amongst small Animals, Mice signify danger. For the same day that they did gnaw Gold in the Capitol, both the Consuls were intercepted by Hannibal by way of ambush near Tarentum. The Locust making a stand in any place, or burning the place, hinders one from their wishes, and is an ill omen; on the contrary the Grass-hoppers promote a journey, and foretell a good event of things. The Spider weaving a line downwards, is said to signify hope of money to come. Also the Pismires, because they know how to provide for themselves, and to prepare safe nests for themselves, portend security, and richeses, a great Army. Hence, when the Pismires had devoured a tame Dragon of Tiberius Caesar, it was advised, that he should take heed of the tumult of a multitude. If a Snake meet thee, take heed of an ill tongued enemy; For this Animal hath no other power but in his mouth. A Snake creeping into Tiberius his palace, portended his fall. Two Snakes were found in the bed of Sempronius Gracchus, wherefore a Soothsayer told him, if he would let the male, or the female escape, either he or his wife would shortly dye; he preferring the life of his wife, killed the male, and let the female escape, and within a few days he died. So a Viper signfies lewd women, and wicked children; and an Eel signifies a man displeased with every body: For she lives apart from all other fishes, nor is ever found in the company of any. But amongst all Auspicia's and omens, there is none more effectual, and potent than man, none that doth signify the truth more clearly. Thou shalt therefore diligently note, and observe the condition of the man that meeteth thee, his age, profession, station, gesture, motion, exercise, complexion, habit, name, words, speech, and all such like things. For seeing there are in all other Animals so many discoveries of presages, without all question these are more efficatious, and clear, which are infused into man's soul; which Tully himself testifies, saying, that there is a certain Auspicium naturally in men's souls of their eternity, for the knowing of all the courses, and causes of things. In the foundation of the City of Rome the head of a man was found with his whole face, which did presage the greatness of the Empire, and gave the name to the Mountain of the Capitol. The Brutian soldiers fight against Octavius, and M. Antonius, found an Aethiopian in the gate of their Castle; whom though they did slay as a presage of ill success, yet they were unfortunate in the battle, and Brutus, and Cassius both Generals, were slain. Meeting of Monks is commonly accounted an ill omen, and so much the rather, if it be early in the morning, because these kind of men live for the most by the sudden death of men, as Praetors do by slaughters.   

CHAP. LV. How Auspicia's are verified by the light of Natural instinct, and of some rules of finding of it out.  
AUspicia, and Auguria, which foretell things to come by Animals & birds, Orpheus the divine himself (as we read) did teach and show first of all, which afterwards were had in great esteem with all Nations. Now they are verified by the light of natural instinct, as if from this, some lights of divination may descend upon fourfooted beasts, winged, and other Animals, by which they are able to presage to us of the events of things: which Virgil seems to be sensible of, when he sings, 
Nor think I Heaven on them such knowledge states,  
Nor that their prudence is above the fates.   
Now this instinct of nature, as saith William of Paris, is more sublime than all human apprehension, and very near, and most like to prophesy. By this instinct there is a certain wonderful light of divination in some Animals naturally, as it manifestly appears in some Dogs, who know by this instinct thiefs, and men that are hid, unknown both to themselves, and men, and find them out, and apprehended them, falling upon them with a full mouth. By the like instinct Praetors foresee future slaughters in battles, and gather together into places where they shall be, as if they foresaw the flesh of dead Carcases. By the same instinct Partridges know their Dam, which they never saw and leave the Partridge which stole away her Dam's Eggs, & sat upon them. By the same instinct also certain hurtful and terrible things are perceived (the soul of the men being altogether ignorant of them) whence terror, and horror ceaseth much upon men when they think nothing of these things. So a thief lying hid in any house, although no body knows, or thinks of his being there, striketh fear, and terror, and a troublesomeness of mind into the inhabitants of that house, although haply not of all, because the brightness of this instinct is not in all men; yet of some of them. So a harlot being hid in some very large house, is sometimes perceived to be there by some one that is altogether ignorant of her being there. It is mentioned in Histories that Heraiscus a certain Egyptian, a man of a divine nature, could discern unclean women, not only by his eyes, but by their voice, being heard afar of, and thereupon did fall into a most grievous headache. William of Paris also makes mention of a certain woman in his time, that by the same instinct perceived a man whom she loved, coming two miles of. Also he relates that in his time was a certain Stork convicted of inchastity by the smell of the male, who being judged guilty by a multitude of Storks whom the male gathered together, discovering to them the fault of his mate, was, her feathers being first pulled of, torn in pieces by them. He also makes mention of a certain horse, who not knowing his dam, and leaping of her, when afterwards he understood what he had done, bit of his own Stones by way of revenge upon himself for his incest. The same doth Varro, Aristotle, and Pliny relate concerning horses. And Pliny makes mention of a certain Serpent, called the Asp, that did such a like thing, for she coming to a certain man's table in Egypt, was there daily fed, and she having brought forth some young, by one of which a son of her hosts was killed, after she knew of it, killed that young one, and would never return to that house any more. Now by these examples you see, how the lights of presage may descend upon some Animals, as signs, or marks of things, & are set in their gesture, motion, voice, flying, going, meat, colour, and such like. For according to the doctrine of the Platonists, there is a certain power put into inferior things, by which for the most part they agreed with the superiors; whence also the racid consents of Animals seem to agreed with divine bodies, and their bodies, and affections to be affected with their powers, by the name of which they are ascribed to the Deities. We must consider therefore what Animals are saturnal, what are Jovial, and what Marshal, and so of the rest, and according to their properties to draw forth their presages: so those birds which resemble Saturn, and Mars, are all of them called terrible, and deadly, as the Screech Owl, the Hawlet, and others which we have mentioned before, also the horn Owl, because she is a saturnal Solitary bird, also nightly, and is reputed to be most unfortunately ominous, of which the Poet saith, 
The ugly Owl, which no bird well resents,  
Foretells misfortunés, and most sad events.   
But the Swan is a delicious bird, Venereal, and Dedicated to Phoebus, and is said to be most happy in her presages, especially in the Auspicia's of Mariners, because she is never drowned in water, whence Ovid sings, 
Most happy is the cheerful, singing Swan  
In her presages—   
There are also some birds that presage with their mouth, and singing, as the Crow, Pie, Daw, whence Virgil, 
— This did fore-show  
Often from the hollow holm that ominous Crow.   
Now the birds that portend future things by their flying are, viz. Buzzards, the bone-Breakers, Eagles, Praetors, Cranes, Swans, and the like: for they are to be considered in their flying, whether they fly slowly, or swiftly, whether to the right hand, or to the left, how many fly together: upon this account if Cranes fly apace, they signify a tempest: when slowly, fair weather. Also when two Eagles fly together, they are said to portend evil, because that is a number of confusion. In like manner thou shalt inquire into the reason of the rest, as this is showed of number. Moreover it belongs to an artist to observe a similitude in these conjectures, as in Virgil, Venus dissembling, teacheth her son Aeneas in these verses. 
——— All this is not for naught,  
Else we in vain my parent's Augury taught,  
Lo! twice six Swans in a glad company  
Jove's bird pursued through the etherial Sky  
In Heavens broad tracks: now earth in a long train  
They seem to take, or taken to disdain;  
As they return with sounding wings they sport,  
And Heaven surrounding in a long consort.  
Just so, I say, thy friends and fleet have gained  
The port, or with full sails the Bay obtained.   
Most wondered is that kind of Auguring of theirs, who hear, & understand the speeches of Animals, in which as amongst the Ancients, Melampus, and Tiresias, and Thales, and Apollonius the Tyanean, who as we read, excelled, and whom they report had excellent skill in the language of birds: of whom Philostratus, and Porphyrius speak, saying, that of old when Apollonius sat in company amongst his friends, seeing Sparrows sitting upon a tree, and one Sparrow coming from elsewhere unto them, making a great chattering and noise, and than flying away, all the rest following him, he said to his companions, that that Sparrow told the rest that an Ass being burdened with wheat fell down in a hole near the City, and that the wheat was scattered upon the ground: many being much moved with these words, went to see, and so it was, as Apolonius said, at which they much wondered. Also Porphyrius the Platonist in his third book of Sacrifices, saith, that there was a Swallow: for it was certain, because every voice of any Animal is significative of some passion of its soul, as joy, sadness, or anger, or the like, which voices it is not so wonderful a thing should be understood by men conversant about them. But Democritus himself declared this art, as saith Pliny, by naming the birds, of whose blood mixed together was produced a Serpent, of which whosoever did eat, should understand the voices of birds. And Hermes saith, if any one shall go forth to catch birds on a certain day of the Kalends of November, and shall boil the first bird which he catcheth, with the heart of a Fox, that all that shall eat of this bird, shall understand the voices of birds, and all other Animals. Also the Arabians say, that they can understand the meaning of bruits, who shall eat the heart, and liver of Dragons. Proclus also the Platonist believed, and wrote, that the heart of a Mole conduceth to presages. There were also divinations, and Auspicia's which were taken from the inwards of sacrifices, the inventor whereof was Tages, of whom Lucan sang, 
And if the Inwards have no credit gained,  
And if this Art by Tages was but feigned.   
The Roman Religion thought that the liver was the head of the inwards. Hence the Soothsayerss enquiring after future things in the inwards, did first look into the liver, in which were two heads, whereof the one was called the head for the City, the other for the enemy; and the head of this, or another part being compared together, they pronounced Victory, as we read in Lucan, that the inwards did signify the slaughter of Pompey's men, and the Victory of Caesar's, according to these verses, 
I'th' inwards all defects are ominous  
On part, and branch of th' entrails doth increase,  
Another part is weak, and flagging lies,  
Beats, and moves with quick pulse the arteries.  Than the bowels being finished, they search the heart. Now if there were a sacrifice found without an heart, or a head was wanting in the Liver, these were deadly presages, and were called piacularia. Also if a sacrifice fled from the Altar, or being smitten, made a lowing, or fell upon any part of his body than he aught to do, it was the like ominous. We read that when Julius Caesar upon a day went forth to procession with his purple Robe, and sitting in a golden chair, and sacrificeing, there was twice a Heart wanting; And when C. Marius Utica was sacrificing, there was wanting a Liver. Also when Caius the prince, and M. Marcellus, C. Claudius, and L. Petellius Coss: were offering sacrifices, that the Liver was consumed away suddenly: and not long after, one of them died of a disease, another was slain by men of Lyguria, the entrails foretelling so much: which was thought to be done by the power of the Gods, or help of the devil: Hence it was accounted a thing of great concernment amongst the Ancients as often as any thing unusual was found in the inwards: as when Sylla was sacrificing at Laurentum, the figure of a Crown appeared in the head of the Liver: which Posthumius the Soothsayer interpreted to portend a Victory with a Kingdom, and therefore advised that Sylla should eat those entrails himself. The colour also of the inwards is to be considered. Of these Lucan made mention. 
Struck at the colour Prophets were with fear,  
For with foul spots pale entrails tinged were.  
Both black, and blue, with specks of sprinkled blood  
They were—   
There was in times passed such a venerable esteem of these arts, that the most potent, and wise men sought after them yea the Senate, and Kings did nothing without the Counsel of the Augurs. But all these in these days, partly by the negligence of men, and partly by the authority of the Fathers, are abolished.   

CHAP. LVI. Of the Sooth say of Flashes, and Lightnings, and how Monstrous, and prodigious things are to be interpreted.  
NOw the Sooth-saying of Flashes, and Lightnings, and of wonders, and how monstrous, and prodigious things are to be interpreted, the Prophets, and Priests of Hetruscus have taught the Art. For they have ordained sixteen Regions of the Heavens, and have ascribed Gods to every one of them; and besides eleven kinds of Lightnings, and nine Gods, which should dart them forth, by showing rules for the understanding the signification of them. But as often as Monstrous, prodigious, and wondrous things hap, they do presage, as is most certain, some great matter. Now their interpreter must be some excellent conjecturer of similitudes, as also some curious searcher, and of them who at that time are employed about the affairs of Princes, and Provinces. For the Celestials take such care only for Princes, peoples, and provinces, that before the rest they might be prefigured, and admonished, by Stars, by Constellations, by wonders, and by prodigies. Now if the same thing, or the like hath been seen in former Ages, we must consider that very thing, and what happened after that, and according to these, to foretell the same, or the like because the same signs are for the same things, and the like for like. So prodigies have come before the birth, and death of many emient men and Kings; as Cicero makes mention of Midas a boy, into whose mouth, whilst he was sleeping, the Pismire put corns of Wheat, which was an omen of great richeses. So Bees sat upon the mouth of Plato when he was sleeping in the Cradle, by which was soretold the sweetness of his speech. Hecuba, when she was bringing forth Paris, saw a burning Torch, which should set on fire Troy, and all Asia. There appeared unto the mother of Phalaris the image of Mercury pouring forth blood upon the earth, with which the whole house was over-flowed. The mother of Dionysius dreamt she brought forth a satire, which prodigious dreams the event that followed made good. The wife of Tarqvinius Priscus seeing a flame lick the head of Servius Tullius, foretold that he should have the Kingdom. In like manner after Troy was taken, Aeneas disputing with Anchises his father concerning a flight, there appeared a flame licking the Crown of Ascanius his head, and doing of him no hurt: which thing, seeing it did portend the Kingdom to Ascanius, persuaded him to departed, for monstrous prodigies did forerun great and eminent destruction. So we read in Pliny, that M. Attilius, and C. Portius being Consuls, it reigned Milk and Blood, which did presage that a very great Pestilence should the next year overspread Rome. Also in Lucania it reigned spongious Iron & in the year before Marcus Crassus was slain in Parthia; with which also all the soldiers of Lucania, being a very numerous Army, were slain. Also L. Paulus, and C. Marcellus being Consuls, it reigned Wool about the Castle of Corisanum, near which place a year after T. Annius was slain by Milus. Also in the wars of Denmark, the noise of Arms. and sound of a Trumpet was heard in the Air. And Livy concerning the Macedonian wars, saith, in the year when Annibil died it reigned blood for two days. Also concerning the second punic war, he saith, that water mixed with blood came down from Heaven like rain, at that time when Annibal did spoil Italy. A little before the destruction of ●euctra the Lacedæmonians heard a noise of Arms in the temple of Hercules, and at the same time in the temple of Hercules, the doors that were shut with bars, opened themselves, and the arms that were hanged on the wall, were found on the ground. The like events may be prognosticated of other like things, as oftentimes in times passed something hath been foretold of them. But concerning these also, the judgements of the Celestial influences must not be neglected, of which we shall more largely treat in the following Chapters.   

CHAP. LVII. Of Geomancy, Hydromaency, Aeromancy, Pyromancy, four Divinations of Elements.  
MOreover the Elements themselves teach us fatal events; whence those four famous kinds of Divinations, Geomancy, Hydromancy, Aeromancy, and Pyromancy, have got their names, of which that Sorceress in Lucan seems to boast herself, when she saith, 
The Earth, the Air, the Chaos, and the Sky,  
The Seas, the Fields, the Rocks, and Mountains high  
Foretell the truth—   
The first therefore is Geomancy, which foreshoweth future things by the motions of the earth, as also the noise, the swelling, the trembling, the chaps, the pits, and exhalation, and other impressions, the art of which Almadel the Arabian sets forth. But there is another kind of Geomancy, which Divines by points written upon the earth, by a certain power in the fall of it, which is not of present speculation; but of that we shall speak hereafter.  
Now Hydromancy doth perform its presages by the impressions of water, their ebbing and flowing, their increases, and depressions, their tempests, and colours, and the like; to which also are added visions, which are made in the waters. A kind of Divination found by the Persians', as Varro reports, a boy saw in the water the effigies of Mercury, which foretold in an hundred and fifty verses all the event of Mithridates his War. We read also that Numa Pompilius practised Hydromancy; for in the water he called up the gods, and learned of them things to come. Which art also Pythagoras, a long time after Numa practised. There was of old a kind of Hydromancy, had in great esteem amongst the Assyrians, and it was called Lecanomancy, from a skin full of water, upon which they put plates of Gold, and Silver, and precious Stones, written upon with certain images, names, and characters. To this may be referred that art, by which Lead, and Wax being melted, and cast into the water, do express manifest marks of images, what we desire to know. There were also in former years' Fountains that did foretell things to come, as the Fathers-Fountain at Achaia, and that which was called the water of Juno in Epidaurus; but of these more in the following Chapters, where we shall speak of Oracles.  
Hither also may be referred the divination of Fishes, of which kind there was use made by the Lycians in a certain place, which was called Dina, near the Sea, in a Wood dedicated to Apollo, made hollow in the dry sand, into which, he that went to consult of future things, let down roasted meat, and presently that place was filled with waters, and a great multitude of Fish, and of strange shapes, unknown to men, did appear, by the forms of which the Prophet foretold what should come to pass. These things doth Atheneus more at large relate out of Polycharmus, in the History of the Lycians.  
After the same manner doth Aeromancy divine by airy impressions, by the blowing of the Winds, by Rainbows, by Circles about the Moon and Stars, by Mists, and Clouds, and by imaginations in Clouds, and visions in the Air.  
So also Pyromancy divines by fiery impressions, and by Stars with long Tails, by fiery Colours, by visions, and imaginations in the fire. So the wife of Cicero foretold that he would be Consul the next year, because when a certain man after the Sacrifice was ended, would look in the ashes, there suddenly broke forth a flame. Of this kind are those that Pliny speaks of, that terrene, pale, and buzzing fires presage tempests, Circles about the snuffs of Candles betoken rain; if the flame fly turning, and winding, it portends wind. Also Torches when they strike the fire before them, and are not kindled: Also when a Coal sticks to Pots taken of from the fire, and when the fire casts of the ashes, and sparkles, or when ashes are hard grown together on the hearth, and when a Coal is very bright.  
To these is added Capnomancy, so called from smoke, because it searcheth into the flame, and smoke, and thin colours, sounds, and motions, when they are carried upright, or on one side, or round, which we read in these Verses in Statius. 
Let Piety be bound, and on th' Altar laid,  
Let us implore the Gods for divine aid.  
She makes acute, read, towering flames, and bright,  
Increased by th' air, the middle being white;  
And than she makes the flames without all bound,  
For to wind in and out, and to run round.  
Like to a Serpent—   
Also in the Aethnean Caves, and Fields of the Nymphs in Apollonia, Auguries were taken from fires, and flames; joyful, if they did receive what was cast into them, and sad, if they did reject them. But of these we shall speak in the following Chapters, amongst the answers of the Oracles.   

CHAP. LVIII. Of the reviving of the dead, and of sleeping, and wanting victuals many years together.  
THE Arabian Philosophers agreed, that some men may elevate themselves above the powers of their body, and above their sensitive powers; and those being surmounted, receive into themselves by the perfection of the Heavens, and Intelligencies, a divine vigour. Seeing therefore all the souls of men are perpetual, and also all the spirits obey the perfect souls; Magicians think that perfect men may by the powers of their soul repair their dying bodies with other inferior souls newly separated, and inspire them again; As a Weasel that is killed, is made alive again by the breath, and cry of his Dam; And Lions make alive their dead Whelps by breathing upon them. And because, as they say, all like things being applied to their like, are made of the same natures; and every patiented, and thing that receives into itself the act of any agent, is endowed with the nature of that agent, and made connaturall. Hence they think, that to this vivification, or making alive, some Herbs, and Magical confections, such as they say are made of the ashes of the Phoenix, and the cast skin of a Snake do much conduce, which indeed to many seems fabulous, and to some impossible, unless it could be accounted approved by an Historical faith. For we read of some that have been drowned in water, others cast into the fire, and put upon the fire, others slain in war, others otherwise tried, and after a few days were alive again, as Pliny testifies of Aviola, a man pertaining to the Consul, of L. Lamia, Caelius, Tubero, Corfidius, Gabienus, and many others. Also we read that Aesop the Tale-maker, Tindoreus, Hercules, and Palicy, the sons of Jupiter, and Thalia being dead, were raised to life again; also that many were by Physicians, and Magicians raised from death again, as the Historians relate of Aesculapius; and we have above mentioned out of Juba, and Xanthus, and Philostratus concerning Tillo, and a certain Arabian, and Apollonius the Tyanean. Also we read that Glaucus, a certain man that was dead, whom they say, beyond all expectation, the Physicians coming to see it, the herb Dragonwort restored to life. Some say that he revived by the putting into his body a medicine made of Honey, whence the proverb, Glaucus was raised from death by taking in Honey into his body. Apuleius also relating the manner of these kinds of restore to life, saith of Zachla the Egyptian prophet: The prophet being thus favourable, lays a certain Herb upon the mouth of the body of a young man being dead, and another upon his breast, than turning towardsthe East, or rising of the propitious Sun, praying silently (a great assembly of people striving to see it) in the first place heaved up his breast, than makes a beating in his veins, than his body to be filled with breath, after which the Carcase ariseth, and the young man speaks. If these things are true, the dying souls must, sometimes lying hid in their bodies, be oppressed with vehement ecstasies, and be freed from all bodily action: So that the life, sense, motion, forsake the body, but so, that the man is not yet truly dead, but lies astonished, and as it were dead for a certain time. And this is often found, that in times of Pestilence many that are carried for dead to the graves to be buried, revive again. The same also hath often befallen women, by reason of fits of the Mother. And Rabbi Moses out of the book of Galen, which Patriarcha translated, makes mention of a man, who was suffocated for six days, and did neither eat, nor drink, and his arteries became hard. And it is said in the same book, that a certain man by being filled with Water, lost the pulse of his whole body, so that his heart was not perceived to move, and he lay like a dead man. Also it is said that a man by reason of a fall from an high place, or great noise, or long staying under the Water, may fall into a swoon, which may continued forty eight hours, and so he lie as if he were dead, with his face being very green. And in the same place there is mention made of a man that buried a man that seemed to be dead seventy two hours after his seeming decease, and so killed him, because he buried him alive, and there are given signs whereby it may be known who are alive; although they seem to be dead, and indeed will dye, unless there be some means used to recover them, as Phlebotomy, or some other cure. And these are such as very seldom hap. This is the manner, by which we understand Magicians, and Physicians do raise dead men to life, as they that were tried by the stinging of Serpents, were by the Nation of the Marsi, and the Psilli restored to life. Now we may conceive that such kind of ecstasies may continued a long time, although a man be not truly dead, as it is in Dor-mices, and Crocodiles, and many other Serpents, which sleep all Winter, and are in such a dead sleep, that they can scarce be awakened with fire. And I have often seen a Dor mouse dissected, and continued immovable, as if she were dead, until she was boiled, and than presently in boiling the water the dissected members did show life. Also, although it be hard to be believed, we read in some approved Historians, that some men hvae slept for many years together, and in the time of sleep, until they awaked, there was no alteration in them, as to make them seem older: The same doth Pliny testify of a certain boy, whom he saith, being wearied with heat, and his journey, slept fifty seven years in a Cave. We read also that Epimenides Gnosius slept fifty seven years in a Cave. Hence the proverb arose, To outsleep Epimenides. M. Damascenus tells, that in his time a certain country man being wearied in Germany, slept for the space of a whole Autumn, and the Winter following, under a heap of hay, until the Summer, when the hay began to be eaten up, than he was found awakened as a man half dead, and out of his wits. eclesiastical Histories confirm this opinion concerning the seven sleepers, whom they say slept 196 years. There was in Norvegia a Cave in a high Seashore, where, as Paulus Diaconus, and Methodius the Martyr writ, seven men lay sleeping a long time without any corruption, and the people that went in to disturb them were contracted, or drawn together, so that after a while being forewarned by that punishment, they durst not hurt them. Now Xenocrates, a man of no mean repute amongst Philosophers was of opinion, that this long sleeping was appointed by God as a punishment for some certain sins. But Marcus Damascenus proves it by many reasons to be possible, and natural, neither doth he think it irrational, that some should without meat, and drink, and avoiding excrements, without consuming, or corruption, sleep many months. And this may befall a man by reason of some poisonous potion, or sleepy disease, or such like causes, for certain days, months, or years, according to the intention, or remission of the power of the medicine, or of the passions of their mind. And Physicians say that there are some Antidotes, of which they that take too great a potion, shall be able to endure hunger a long time, as Elias in former time being fed with a certain food by an Angel, walked, and fasted in the strength of that meat, forty days. And John Bocatius makes mention of a man in his time, in Venice, who would every year fast four days without any meat. But that was a greater wonder, that there was a woman in lower Germany at the same time, who took no food till the thirteenth year of her age, which to us may seem incredible, but that he lately confirmed it; as also he tells of a Miracle of our Age, that his brother Nicolaus Stone, an Helvetian by Nation, who lived twenty years in the wilderness without meat, till he died. That also is wonderful which Theophrastus' mentions concerning a certain man, called Philinus, who used no meat, or drink, besides Milk. And there are grave Authors who describe a certain herb of Sparta, with which they say the Scythians can endure twelve day's hunger, without meat or drink, if they do but taste it, or hold it in their mouth.   

CHAP. LIX. Of Divination by Dreams.  
THere is also a certain kind of Divination by Dreams, confirmed by the traditions of Philosophers, the authorities of Divines, the examples of Histories, and daily experience. A Dream I call here, not vain Dreams, or idle imaginations: for those are vain, and have no Divination in them, but arise from the remains of watch, and disturbance of the body. For as the mind is taken up about, and wearied with cares, it suggests itself to him that is asleep. I call that a Dream here, which is caused by the Celestial influences in the fantastic spirit, mind, or body, being all well disposed. The rule of interpreting this is found amongst Astrologers, in that part which is wrote concerning questions; but yet that is not sufficient, because these kind of Dreams come by use to divers men after a divers manner, according to the divers quality, and dispositions of the fantastic spirit: wherefore there cannot be given one common rule to all for the interpretation of Dreams. But according to the opinion of Synesius, seeing there are the same accidents to things, and like befall like; so he which hath often fallen upon the same visible thing, hath assigned to himself the same opinion, passion, fortune, action, event, and as Aristotle saith, the memory is confirmed by sense, and by keeping in memory the same thing knowledge is obtained, as also by the knowledge of many experiences, by little, & little, arts, and sciences are obtained. After the same accounted you must conceive of Dreams. Whence Synesius commands that every one should observe his Dreams, and their events, and such like rules, viz. to commit to memory all things that are seen, and accidents that befall, as well in sleep, as watching, and with a diligent observation consider with himself the rules by which these are to be examined, for by this means shall a Diviner be able by little, and little to interpret his Dreams, if so be nothing slip out of his memory. Now Dreams are more efficatious, when the Moon overruns that Sign, which was in the ninth number of the Nativity, or revolution of that year, or in the ninth Sign from the Sign of perfection. For it is a most true, and certain divination, neither doth it proceed from nature or human Arts, but from purified minds, by divine inspiration. Now we shall discuss, and examine that which belongs to prophesyings, and oracles.   

CHAP. LX. Of Madness, and Divinations which are made when men are awake, and of the power of a Melancholy humour, by which Spirits are sometimes induced into men's bodies.  
IT happens also sometimes, that not only they that are asleep, but also they that are watchful do with a kind of instigation of mind, Divine, which Divination Aristotle calls ravishment or a kind of madness, and teacheth that it proceeds from a melancholy humour, saying in his Treatise of divination: Melancholy men, by reason of their earnestness, do far better conjecture, and quickly conceive a habit, and most easily receive an impression of the Celestials. And in his Problems saith, that the Sibyls, and the Bacchides, and Niceratus the Syracusan, and Amon, were by their natural Melancholy complexion Prophets, and Poets. The cause therefore of this madness, if it be any thing within the body, is a melancholy humour, not that which they call black choler, which is so obstinate, and terrible a thing, that the violence of it is said by Physicians, and Natural Philosophers, besides mandness, which it doth induce, also to entice evil spirits to seize upon men's bodies. Therefore we understand a melancholy humour here, to be a natural, and white choler. For this, when it is stirred up, burns, and stirs up a madness conducing to knowledge, and divination, especially if it be helped by any Celestial influx, especially of Saturn, who seeing he is cold, and dry, as is a melancholy humour, hath his influence upon it, increaseth, and preserveth it. Besides, seeing he is the Author of secret contemplation, and estranged from all public affairs, and the highest of all the planets, doth always as with call his mind from outward businesses, so also makes it ascend higher, and bestows upon him the knowledge, and passages of future things. And this is Aristotle's meaning in his book of Problems. By Melancholy, saith he, some men are made as it were divine, foretelling things to come, and some men are made Poets. He saith also, that all men that were excellent in any Science, were for the most part melancholy. Democritus, and Plato attest the same, saying, that there were some melancholy men, that had such excellent wits, that they were thought, and seemed to be rather divine than human. So also there have been many melancholy men at first rude, ignorant, and untractable, as they say, Hesiod, Jon, Tynnichus, Calcinenses, Homer, and Lucretius were, who on a sudden were taken with a madness, and became Poets, and prophesied wonderful, and divine things, which they themselves scarce understood. Whence divine Plato in Jon saith, many Prophets, after the violence of their madness was abated do not well understand what they wrote, yet treated acurately of each Art in their madness, as all Artists by reading of them judge. So great also they say the power of melancholy is of, that by its force, Celestial spirits also are sometimes drawn into men's bodies, by whose presence, and instinct, antiquity testifies men have been made drunk, and spoke most wondered things. And that they think happens under a threefoold difference, according to a threefold apprehension of the soul, viz. imaginative, rational, and mental. They say therefore, when the mind is forced with a melancholy humour, nothing moderating the power of the body, and passing beyond the bonds of the members, is wholly carried into imagination, and doth suddenly become a seat for inferior spirits, by whom it oftentimes receives wonderful ways, and forms of manual Arts. So we see that any most ignorant man doth presently become an excellent painter, or contrivers of building, and to become a master in anysuch Art. But when these kinds of spirits portend to us future things, than they show those things which belong to the disturbing of the Elements, and changes of times, as rain, tempests, innudations, earthquakes, great mortality, famine, slaughter, and the like. As we read in Aulus Gelius, that Cornelius Patarus his Priest did at that time, when Cesar, and Pompey were to fight in Thessalia, being taken with a madness, foretell the time, order, and issue of the battle. But when the mind is turned wholly into reason, it becomes a receptacle for middle spirits. Hence it obtains the knowledge, and understanding of natural, and human things. So we see that a man sometimes doth on a sudden become a Philosopher, Physician, or an excellent Orator, and foretells mutations of Kingdoms, and restitutions of Ages, and such things as belong to them, as the Sibyl did to the Romans; but when the mind is wholly elevated into the understanding, than it becomes a receptable of sublime spirits, and learns of them the secrets of divine things, as the Law of God, the orders of Angels, and such things as belong to the knowledge of things eternal, and salvation of souls. It foresees things which are appointed by God's special predestination, as future prodigies, or miracles, the prophet to come, the changing of the law. So the Sibyls Prophesied of Christ a long time before his coming. So Virgil understanding that Christ was at hand, and remembering what the Sibyl Cumaea had said, sang thus to Pollio. 
Last times are come, Cumaea's prophecy  
Now from high heaven springs a new progeny,  
And times great order now again is born,  
The Maid returns, Saturnian Realms return.  And a little after intimating that original sin shall be of no effect, saith, 
If any prints of our old vice remained  
By thee they're void, and fear shall leave the Land;  
He a God's life shall take, with Gods shall see  
Mixed Heroes, and himself their object be,  
Rule with paternal power th' appeased earth  
He shall—  Than he adds, that thence the fall of the Serpent, and the poison of the tree of death, or of the knowledge of good, and evil shall be nulled, saying, 
— The Serpent shall  
And the deceitful herb of venom fall.  Yet he intimates that some sparks of original sin shall remain, when he saith, Some steps of ancient fraud shall yet be found. And at last with a most great hyberbole cries out to this child, as the offspring of God, adoring of him in these words, 
Dear race of Gods, great stock of Jupiter,  
Behold! the world shakes on its ponderous axe,  
See earth, and heavens immense, and th' Ocean tracts,  
How all things at th' approaching Age rejoice!  
Oh! that my life would last so long, and voice,  
As would suffice thy actions to rehearse.   
There are also some prognostics, which are in the middle, betwixt natural, and supernatural divination, as in those who are near to death, and being weakened with old Age, do sometimes foresee things to come, because as saith Plato, by how much the more men are lesle hindered by their sense, so much the more acurately they understand and because they are nearer to the place whither they must go, and their bonds being as it were a little loosed, seeing they are not more subject to the body, easily perceive the light of divine revelation.   

CHAP. LXI. Of the forming of Man, of the external Senses, and also the Inward, and the Mind: of the threefold appetite of the Soul, and passions of the Will.  
IT is the opinion of some Divines, That God did not immediately create the body of man, but by the assistance of the heavenly Spirits compound, and frame him; which opinion Alcinous, and Plato favour; thinking that God is the chief Creator of the whole world, of the spirits both good and bad, and therefore immortalised them: but that all kinds of mortal animals were made at the command of God; for if he should have created them, they must have been immortal. The spirits therefore mixing Earth, Fire, Aire, and Water together, made of them all, put together, one body, which they subjected to the service of the soul, assigning in it several Provinces to each power thereof, to the meaner of them, mean and low places: as to Anger the Midrist, to Lust the Womb, but to the more noble senses the Head, as the Tower of the whole body, and than the manifold Organs of Speech. They divide the Sense into External, and Internal. The external are divided into five, known to every one, to which there are allotted five Organs, or subjects, as it were Foundations; being so ordered, that they which are placed in the more eminent part of the body, have a greater degree of purity. For the Eyes placed in the uppermost place, are the most pure, and have an affinity with the Nature of Fire, and Light: than the Ears have the second order of place, and purity, and are compared to the Air: the Nostrils have the third order, and have a middle nature betwixt the Air, and the Water; than the Organ of tasting, which is grosser and most like to the nature of Water: Last of all, the touching is diffused through the whole body, and is compared to the grossness of Earth. The more pure senses are those which perceive their Objects farthest off, as Seeing, and Hearing, than the Smelling, than the Taste, which doth not perceive but those that are nigh. But the touch perceives both ways, for it perceives bodies nigh; and as Sight discerns by the medium of the Air, so the touch perceives by the medium of a stick or pole, bodies Hard, Soft, and Moist. Now the touch only is common to all animals. For it is most certain that man hath this sense, and in this, and taste he excels all other animals, but in the other three he is excelled by some animals, as by a Dog, who Hears, Sees, and Smells more acutely than Man, and the Linx, and Eagles see more acutely than all other Animals, & Man. Now the interior senses are, according to Averrois, divided into four, whereof the first is called Common sense, because it doth first collect, and perfect all the representations which are drawn in by the outward senses. The second is the imaginative power, whose office is, seeing it represents nothing, to retain those representations which are received by the former senses, and to present them to the third faculty of inward sense, which is the fantasy, or power of judging, whose work is also to perceive, and judge by the representations received, what or what kind of thing that is of which the representations are, and to commit those things which are thus discerned, and adjudged, to the memory to be kept. For the virtues thereof in general, are discourse, dispositions, persecutions, and flights, and stir up to action: but in particular, the understanding of intellecutals, virtues, the manner of Discipline, Counsel, Election. And this is that which shows us future things by dreams: whence the Fancy is sometimes named the Fantastical Intellect. For it is the last impression of the understanding; which, as saith jamblicus, is belonging to all the powers of the mind, and forms all figures, resemblances of species, and operations, and things seen, and sends forth the impressions of other powers unto others: And those things which appear by sense, it stirs up into an opinion, but those things which appear by the Intellect, in the second place it offers to opinion, but of itself it receives images from all, and by its property, doth properly assign them, according to their assimilation, forms all the actions of the soul, and accommodates the external to the internal, and impresses the body with its impression. Now these senses have their Organs in the head, for the Common sense, and imagination take up the two former Cells of the brain, although Aristotle placeth the Organ of the Common sense in the heart, but the cogitative power possesseth the highest, and middle part of the head; and lastly, the memory the hindmost part thereof. Moreover, the Organs of Voice, and Speech are many, as the inward muscles of the breast betwixt the ribs, the breasts, the lungs, the arteries, the windpipe, the bowing of the Tongue, and all those parts and muscles that serve for breathing. But the proper Organ of Speech is the Mouth, in which are framed words, and speeches, the Tongue, the Teeth, the Lips, the Palate, etc. Above the sensible soul, which expresseth its powers by the Organs of the body, the incorporeal mind possesseth the highest place, and it hath a double nature, the one, which inquireth into the causes, properties, and progress of those things which are contained in the order of nature, and is content in the contemplation of the truth, which is therefore called the contemplative intellect. The other is a power of the mind, which discerning by consulting what things are to be done, and what things to be shunned is wholly taken up in consultation, and action, and is therefore called the Active Intellect. This Order of powers therefore nature ordained in man, that by the external senses we might know corporeal things, by the internal the representations of bodies, as also things abstracted by the mind and intellect, which are neither bodies, nor any thing like them. And according to this threefold order of the powers of the soul, there are three appetites in the soul: The first is natural, which is an inclination of nature into its end, as of a stone downward, which is in all stones: another is animal, which the sense follows, and it is divided into irascible, and concupiscible the third is intellective, which is called the will, differing from the sensitive, in this, the sensitive is of itself, of these things, which may be presented to the senses, desiring, nothing unless in some manner comprehended. But the will, although it be of itself, of all things that are possible, yet because it is free by its essence, it may be also of things that are impossible, as it was in the Devil, desiring himself to be equal with God, and therefore is altered and depraved with pleasure and continual anguish, whilst it assents to the inferior powers. Whence from its depraved appetite there arise four passions in it, with which in like manner the body is affected sometimes. Whereof the first is called Oblectation, which is a certain quietness or assentation of the mind or will, because it obeys, and not willingly consents to that pleasantness which the senses hold forth; which is therefore defined to be an inclination of the mind to an effeminate pleasure. The second is called effusion, which is a remission of, or dissolution of the power, viz. when beyond the oblectation the whole power of the mind, and intention of the present good is melted, and diffuseth itself to enjoy it. The third is vaunting, and loftiness, thinking itself to have attained to some great good, in the enjoyment of which it prides itself, and glorieth. The fourth and the last is Envy, or a certain kind of pleasure or delight at another man's harm, without any advantage to itself. It is said to be without any advantage to itself, because if any one should for his own profit rejoice at an other man's harm, this would rather be out of love to himself, than out of ill will to another. And these four passions arising from a depraved appetite of pleasure, the grief or perlexity itself doth also beget so many contrary passions, as Horror, Sadness, Fear, and Sorrow at another's good, without his own hurt, which we call Envy, i e. Sadness at another's prosperity, as pity is a certain kind of sadness at another's misery.   

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

CHAP. LXIII. How the passions of the mind change the proper body, by changing the Accidents, and moving the spirit.  
THe Fantasy, or imaginative power hath a ruling power over the passions of the soul, when they follow the sensual apprehension. For this doth of its own power, according to the diversity of the Passions, First of all change the proper body with a sensible transmutation, by changing the Accidents in the body, and by moving the spirit upward or downward, inward, or outward, and by producing divers qualities in the members. So in joy, the spirits are driven outward, in fear, drawn back, in bashfulness, are moved to the brain. So in joy, the heart is dilated outward, by little, and little, in sadness, is constringed by little, and little inward. After the same manner in anger or fear, but suddenly. Again anger, or desire of revenge produceth heat, redness, a bitter taste, and a looseness. Fear induceth cold, trembling of the heart, speechlesness, and paleness. Sadness causeth sweated, and a bluish whiteness. Pity, which is a kind of sadness, doth often ill affect the body of him that takes pity, that it seems to be the body of another man affected. Also it is manifest, that amongst some lovers there is such a strong tye of love, that what the one suffers, the other suffers. Anxiety induceth dryness, and blackness. And how great heats love stirs up in the Liver, and pulse, Physicians know, discerning by that kind of judgement the name of her that is beloved, in an Heroic Passion. So Naustratus knew that Antiochus was taken with the love of Stratonica. It is also manifest that such like Passions, when they are most vehement, may 'cause death. And this is manifest to all men, that with too much joy, sadness, love, hatred, men many times dye, and are sometimes freed from a disease. So we read, that Sophocles, and Dionysius the Sicilian Tyrant, did both suddenly dye at the news of a Tragical victory. So a certain woman seeing her son returning from the Canensian battle, died suddenly. Now what sadness can do, is known to all. We know that Dogs oftentimes dye with sadness for the death of their masters. Sometimes also by reason of these like Passions, long diseases follow, and are sometimes cured. So also some men looking from an high place, by reason of great fear, tremble, are dim-sighted, and weakened, and sometimes lose their senses. So fears, and falling-sickness, sometimes follow sobbing. Sometimes wonderful effects are produced, as in the son of Croesus, whom his mother brought forth dumb, yet a vehement fear, and ardent affection made him speak, which naturally he could never do. So with a sudden fall oftentimes life, sense, motion on a sudden leave the members, and presently again are sometimes returned. And how much vehement anger, joined with great audacity, can do, Alexander the great shows, who being circumvented with a battle in India, was seen to sand forth from himself lightning and fire. The Father of Theodoricus is said to have sent forth out of his body, sparks of fire; so that sparkling flames did leap out with a noise. And such like things sometimes appear in beasts, as in Tiberius his horse, which is said to sand forth a flame out of his mouth.   

CHAP. LXIV. How the Passions of the mind change the body by way of imitation from some resemblance; Also of the transforming, and translating of men, and what force the imaginative power hath not only over the body, but the soul.  
THe foresaid Passions sometimes altar the body by way of imitation, by reason of the virtue which the likeness of the thing hath to change it, which power the vehement imagination moves, as in seeting the teeth on edge at the sight or hearing of something, or because we see or imagine another to eat sharp or sour things: So he which sees another gape, gapes also; and some when they hear any one name sour things, their tongue waxeth tart. Also the seeing of any filthy thing causeth nauseousness. Many at the sight of man's blood fall into a swoon. Some when they see bitter meat given to any, perceive a bitter spittle in their mouth. And William of Paris saith, that he saw a man, that at the sight of a medicine, went to stool as often as he pleased; when as neither the substance of the medicine, nor the odour, nor the taste of it came to him: but only a kind of resemblance was apprehended by him. Upon this account some that are in a dream think they burn, and are in a fire, and are fearfully tormented, as if they did truly burn, when as the substance of the fire is not near them, but only a resemblance apprehended by their imagination. And sometimes men's bodies are transformed, and transfigured, and also transported, and this ofttimes when they are in a dream, and sometimes when they are awake. So Cyprus after he was chosen King of Italy, did very much wonder at, and meditate upon the sight, and victory of Bulls, and in the thought thereof did sleep a whole night, but in the morning was found horned, not otherwise than by the vegetative power being stirred up by a vehement imagination, elevating corniferous humours into his head, and producing horns. For a vehement cogitation, whilst it vehemently moves the species, pictures out the figure of the thing thought on, which they represent in their blood, and the blood impresseth from itself, on the members that are nourished by it, as upon those of the same body, so upon those of another's. As the imagination of a woman with child impresseth the mark of the thing longed for upon her infant, and the imagination of a man bit with a mad Dog, impresseth upon his Urine the image of Dogs. So men may grow grey on a sudden. And some by the dream of one night, have grown up from boys into perfect men. Hitherto may be referred those many scars of King Dagobertus, and Marks of Franciscus, which they received, the one whilst he was afraid of correction, the other whilst he did wonderfully meditate upon the wounds of Christ. So, many are transpored from place to place, passing over rivers, fires, and unpassable places, viz. when the species of any vehement desire, or fear, or boldness are impressed upon their spirits, and being mixed with vapours, do move the Organ of the touch in their original, together with fantasy, which is the original of local motion. Whence they stir up the members, and Organs of motion to motion, and are moved without any mistake unto the imagined place, not out of sight, but from the interior fantasy. So great a power is there of the soulupon the body, that which way soever that imagines, and dreams that it goes, thither doth it lead the body. We read many other examples by which the power of the soul upon the body is wonderfully explained, as is that which Avicen describes of a certain man, who when he pleased could affect his body with the palsy. They report of Gallus Vibius, that he did fall into madness, not casually, but on purpose: for whilst he did imitate mad men, he assimilated their madness to himself, and became mad indeed. And Austin makes mention of some men who would move their ears at their pleasure, and some that would move the crown of their head to their forehead, and could draw it back again when they pleased: and of another that could sweated at his pleasure. And it is well known, that some can weep at their pleasure, and pour forth abundance of tears: and that there are some that can bring up what they have swallowed, when they please, as out of a bag, by degrees. And we see that in these days there are many who can so imitate, and express the voices of Birds, Cattles, Dogs, and some men, that they can scarce at all be discerned. Also Pliny relates by divers examples, that women have been turned into men. Pontanus testifieth that in his time a certain women called Caietava, and another called Aemilia, who after many years, after they were married, were changed into men Now how much imagination can do upon the soul, no man is ignorant: for it is nearer to the substance of the soul than the sense is; wherefore it acts more upon the soul than the sense doth. So women by certain strong imaginations, dreams, and suggestions brought in by certain Magical Arts do often times bind them into most strong loving of any one. So they say that Medea only by a dream, burnt in love towards Jason. So the soul sometimes is by a vehement imagination, or speculation altogether abstracted from the body, as Celsus relates of a certain Presbyter, who as often as he pleased, could make himself senseless, and lie like a dead man, that when any one pricked, or burned him, he felt no pain, but lay without any motion or breathing, yet he could, as he said, hear men's voices as it were afar of, if they cried out aloud. But of these abstractions we shall discourse more fully in the following Chapters.   

CHAP. LXV. How the Passions of the Mind can work out of themselves upon another's Body.  
THE Passions of the Soul which follow the fantasy, when they are most vehement, cannot only change their own body, but also can transcend so, as to work upon another body, so that some wonderful impressions are thence produced in Elements, and 〈◊〉 thing, and also can so take away, of bring some d●●a●es of the mind or body. For the Passions of the Soul are the chiefest cause of the temperament of its proper body. So the Soul being strongly elevated, and inflamed with a strong imagination, sends forth health or sickness, not only in its proper body, but also in other bodies. So Avicen is of the opinion, that a Camel may fall by the imagination of any one. So he which is bitten with a mad Dog presently falls into a madness, and there appear in his Urine the shapes of Dogs. So the longing of a woman with Child, doth act upon another's body, when it Signs the infant in the womb with the mark of the thing longed for. So, many monstrous generations proceed from monstrous imaginations of women with Child, as Marcus Damascenus reports was at Petra Sancta, a Town situated upon the territories of Pisa, viz. a wench that was presented to Charles King of Bohemia, who was rough and hairy all over her body, like a wild beast, whom her mother affected with a religious kind of horror upon the picture of John Baptist, which was by her bed, in time of conception, afterwards brought after this fashion. And this we see is not only in men, but also is done amongst bruit Creatures. So we read that Jacob the Patriarch, with his speckled Rods set in the watering places, did discolour the Sheep of Laban. So the imaginative powers of Peacocks, and other Birds, whilst they be coupling, impress a colour upon their wings. Whence we produce white Peacocks, by hanging round the places where they couple, with white Clotheses. Now by these examples it appears how the affection of the fantasy, when it vehemently intends itself, doth not only affect its own proper body, but also another's. So also the desire of Witches to hurt, doth bewitch men most perniciously with steadfast looks. To these things Avicen, Aristotle, Algazel, and Galen assent. For it is manifest that a body may most easily be affected with the vapour of another's diseased body, which we plainly see in the Plague, and Leprosy. Again, in the vapours of the eyes there is so great a power, that they can bewitch and infect any that are near them, as the Cockatrice, or Basilisk, killing men with their looks. And certain women in Scythia, amongst the Illyrians, and Triballi, killed whomsoever they looked angry upon. Therefore let no man wonder that the body, and soul of one may in like manner be affected with the mind of another, seeing the mind is far more powerful, strong, fervent, and more prevalent by its motion than vapours exhaling out of bodies; neither are there wanting Mediums, by which it should work, neither is another's body lesle subjected to another's mind than to another's body. Upon this account they say, that a man by his affection, and habit only, may act upon another. Therefore Philosophers advice, that the society of evil, and mischievous men be shunned, for their soul being full of noxious rays, infects them that are near with a hurtful Contagion. On the contrary, they advice that the society of good, and fortunate men be endeavoured after, because by their nearness they do us much good. For as the smell of Assafoetida, or Musk, so of bad something of bad, of good something of good, is derived upon them that are nigh, and sometimes continues a long time. Now than if the foresaid Passions have so great a power in the Fantasy, they have certainly a greater power in the reason, in as much as the reason is more excellent than the Fantasy; and lastly, they have much greater power in the mind; for this, when it is fixed upon God for any good with its whole intention, doth oftentimes affect another's body as well as its own with some divine gift. By this means we read that many miracles were done by Apollonius, Pythagoras, Empedocles, Philolaus, and many Prophets, and holy men of our Religion.  
But of these more fully in the following Chapters, where we shall discourse of Religion.   

CHAP. LXVI. That the Passions of the mind are helped by a Celestial season, and how necessary the Constancy of the mind is in every work.  
THe Passions of the mind are much helped, and are helpful, and become most powerful by virtue of the Heaven, as they agreed with the heaven, either by any natural agreement, or voluntary Election. For as saith Ptolomeus, he which chooseth that which is the better, seems to differ nothing from him who hath this of nature. It conduceth therefore very much for the receiving the benefit of the Heavens, in any work, if we shall by the Heaven make ourselves suitable to it in our thoughts, affections, imaginations, elections, deliberations, contemplations, and the like. For such like passions do vehemently stir up our spirit to their likeness, and suddenly exposs us, and ours to the superior significators of such like passions; and also by reason of their dignity, and nearness to the superiors, do much more partake of the Celestials, than any material things. For our mind can through imaginations, or reason by a kind of imitation, be so conformed to any Star, as suddenly to be filled with the virtues of that Star, as if it were a proper receptacle of the influence thereof. Now the contemplating mind, as it withdraws itself from all sense, imagination, nature, and deliberation, and calls itself back to things separated, unless as it exposeth itself to Saturn, is not of present consideration, or enquiry. For our mind doth effect divers things by faith, which is a firm adhesion, a fixed intention, and vehement application of the worker, or receiver, to him that co-operates in any thing, and gives power to the work which we intent to do. So that there is made as it were in us the image of the virtue to be received, and the thing to be done in us, or by us. We must therefore in every work, and application of things, affect vehemently, imagine, hope, and believe strongly, for that will be a great help. And it is verified amongst Physicians, that a strong belief, and an undoubted hope, and love towards the Physician, and medicine, conduce much to health, yea more sometimes than the medicine itself. For the same that the efficacy, and virtue of the medicine works, the same doth the strong imagination of the Physician work, being able to change the qualities in the body of the sick, especially when the patiented placeth much confidence in the Physician, by that means disposing himself for the receiving the virtue of the Physician, and Physic. Therefore he that works in Magic, must be of a constant belief, be credulous, and not at all doubt of the obtaining the effect. For as a firm, and strong belief doth work wonderful things, although it be in false works, so distrust and doubting doth dissipate, and break the virtue of the mind of the worker, which is the medium betwixt both extremes, whence it happens, that he is frustrated of the desired influence of the superiors, which could not be joined, and united to our labours without a firm, and solid virtue of our mind.   

CHAP. LXVII. How man's mind may be joined with the mind, and Intelligencies of the Celestials, and together with them impress certain wonderful virtues upon inferior things.  
THe Philosophers, especially the Arabians, say, that man's mind, when it is most intent upon any work, through its passion, and effects, is joined with the mind of the Stars, and Intelligencies, and being so joined is the cause that some wonderful virtue be infused into our works, and things; and this, as because there is in it an apprehension, and power of all things, so because all things have a natural obedience to it, and of necessity an efficacy, and more to that which desires them with a strong desire. And according to this is verified the Art of Characters, images, enchantments, and some speeches, and many other wonderful experiments to every thing which the mind affects. By this means whatsoever the mind of him that is in vehement love affects, hath an efficacy to cause love, & whatsoever the mind of him that strongly hates, dictates, hath an efficacy to hurt, and destroy. The like is in other things, which the mind affects with a strong desire. For all those things which the mind acts, and dictates by Characters, Figures, Words, Speeches, Gestures, and the like, help the appetite of the soul, and acquire certain wonderful virtues, as from the soul of the operator, in that hour when such a like appetite doth invade it, so from the opportunity, and Celestial influence, moving the mind in that manner. For our mind, when it is carried upon the great excess of any Passion, or virtue, oftentimes presently takes of itself a strong, better, and more convenient hour, or opportunity. Which Thomas Aquinas in his third book against the Gentiles, confesseth. So many wonderful virtues both cause, and follow certain admirable operations by great affections, in those things which the soul doth dictate in that hour to them. But know that such kind of things confer nothing, or very little but to the Author of them, and to him which is inclined to them, as if he were the Author of them: And this is the manner by which their efficacy is found out. And it is a general rule in them, that every mind that is more excellent in its desire, and affection, makes such like things more fit for itself, as also efficatious to that which it desires. Every one therefore that is willing to work in Magic, must know the virtue, measure, order, and degree of his own soul, in the power of the universe.   

CHAP. LXVIII. How our mind can change, and bind inferior things to that which it desires.  
THere is also a certain virtue in the minds of men, of changing, attracting, hindering, and binding to that which they desire, and all things obey them, when they are carried into a great excess of any Passion or virtue, so as to exceed those things which they bind. For the superior binds that which is inferior, and converts it to itself, and the inferior is by the same reason converted to the superior, or is otherwise affected, and wrought upon. By this reason things that receive a superior degree of any Star, bind, or attract, or hinder things which have an inferior, according as they agreed, or disagree amongst themselves. Whence a Lion is afraid of a Cock, because the presence of the Solary virtue is more agreeable to a Cock than to a Lion: So a Loadstone draws Iron, because in order it hath a superior degree of the Celestial Bear.  
So the Diamond hinders the Loadstone, because in the order of Mars it is superior than it. In like manner any man when he is opportunely exposed to the Celestial influences, as by the affections of his mind, so by the due applications of natural things, if he become stronger in a Solary virtue, binds and draws the inferior into admiration, and obedience, in order of the Moon to servitude or infirmities, in a saturnal order to quietness or sadness; in order of Jupiter to worship, in order of Mars to fear, and discord, in order of Venus to love, and joy, in 3. Mercurial order to persuasion, and obsequiousness, and the like. Now the ground of such a kind of binding is the very vehement, and boundless affection of the souls, with the concourse of the Celestial order. But the dissolutions, or hindrances of such a like binding, are made by a contrary effect, and that more excellent or strong, for as the greater excess of the mind binds, so also it looseth, and hindereth. And lastly, when the fearest Venus, oppose Saturn. When Saturn or Mars, oppose Venus or Jupiter: for Arstologers say, that these are most at enmity, and contrary the one to the other (e. i) causing contrary effects in these inferior bodies; For in the heaven, where there is nothing wanting, where all things are governed with love, there can in no wise be hatred, or enmity.   

CHAP. LXIX. Of Speech, and the virtue of Words.  
IT being showed that there is a great power in the affections of the soul, you must know moreover, that there is no lesle Virtue in words, and the names of things, but greatest of all in speeches, and motions, by which we chief differ from bruits, and are called rational, not from reason, which is taken for that part of the soul, which contains the affections, which Galen saith, is also common to bruits, although in a lesle degree; but we are called rational, from that reason which is according to the voice understood in words, and speech, which is called declarative reason, by which part we do chief excel all other Animals. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifies, reason, speech, and a word. Now a word is twofold, viz. internal, and uttered; An internal word is a conception of the mind, and motion of the soul, which is made without a voice. As in dreams we seem to speak, and dispute with ourselves, and whilst we are awake we run over a whole speech silently. But an uttered word hath a certain act in the voice, and properties of locution, and is brought forth with the breath of a man, with opening of his mouth, and with the speech of his tongue, in which nature hath coupled the corporeal voice, and speech to the mind, and understanding making that a declarer, and interpreter of the conception of our intellect to the hearers, And of this we now speak. Words therefore are the fittest medium betwixt the speaker and the hearer, carrying with them not only the conception of the mind, but also the virtue of the speaker with a certain efficacy unto the hearers, and this oftentimes with so great a power, that oftentimes they change not only the hearers, but also other bodies, and things that have no life. Now those words are of greater efficacy than others, which represent greater things, as intellectual, Celestial, and supernatural, as more expressly, so more misteriously. Also those that come from a more worthy tongue, or from any of a more holy order: for these, as it were certain Signs, and representations, receive a power of Celestial, and supercelestial things, as from the virtue of things explained, of which they are the vehicula, so from a power put into them by the virtue of the speaker.   

CHAP. LXX. Of the virtue of proper names.  
THat proper names of things are very necessary in Magical operations, almost all men testify: For the natural power of things proceeds first from the objects to the senses, and than from these to the imagination, and from this to the mind, in which it is first conceived, and than is expressed by voices, and words. The Platonists therefore say, that in this very voice, or word, or name framed, with its Articles, that the power of the thing as it were some kind of life, lies under the form of the signification. First conceived in the mind as it were through certain seeds of things, than by voices or words, as a birth brought forth, and lastly kept in writings. Hence Magicians say, that proper names of things are certain rays of things, every where present at all times, keeping the power of things, as the essence of the thing signified, rules, and is discerned in them, and know the things by them, as by proper, and living Images. For as the great operator doth produce divers species, and particular things by the influences of the Heavens, and by the Elements, together with the virtues of Planets; so according to the properties of the influences proper names result to things, and are put upon them by him who numbers the multitude of the Stars, calling them all by their names, of which names Christ in another place speaks, saying, Your names are written in Heaven. Adam therefore that gave the first names to things, knowing the influences of the Heavens, and properties of all things, gave them all names according to their natures, as it is written in Genesis, where God brought all things that he had created before Adam, that he should name them, and as he named any thing, so the name of it was, which names indeed contain in them wonderful powers of the things signified. Every voice therefore that is significative, first of all signifies by the influence of the Celestial harmony: Secondly, by the imposition of man, although oftentimes otherwise by this, than by that. But when both significations meet in any voice or name, which are put upon them by the said harmony or men, than that name is with a double virtue, viz. natural, and arbitrary, made most efficatious to act, as often as it shall be uttered in due place, and time, and seriously with an intention exercised upon the matter rightly disposed, and that can naturally be acted upon by it. So we read in Philostratus, that when a maid at Rome died the same day she was married, and was presented to Apollonius, he acurately inquired into her name, which being known, he pronounced some occult thing, by which she revived. It was an observation amongst the Romans in their holy rites, that when they did besiege any City, they did diligently inquire into the proper, and true name of it, and the name of that God, under whose protection it was, which being known, they did than with some verse call forth the Gods that were the protectors of that City, and did curse the inhabitants of that City, so at length their Gods being absent, did overcome them, as Virgil sings, 
— That kept this Realm, our Gods  
Their Altars have forsook, and blessed abodes.   
Now the verse with which the Gods were called out, and the enemies were cursed, when the City was assaulted round about, let him that would know, find it out in Livy, and Macrobius; but also many of these Serenus Samonicus in his book of secret things makes mention of.   

CHAP. LXXI. Of many words joined together, as in sentences, and verses, and of the virtues, and astrictions of charms.  
BEsides the virtues of words, and names, there is also a greater virtue found in sentences, from the truth contained in them, which hath a very great power of impressing, changing, binding, and establishing, so that being used it doth shine the more, and being resisted is more confirmed, and consolidated; which virtue is not in simple words, but in sentences, by which any thing is affirmed, or denied, of which sort are verses, enchantments, imprecations, deprecations, orations, invocations, obtestations, adjurations, conjurations, and such like. Therefore in composing verses, and orations, for the attracting the virtue of any Star, or Deity, you must diligently consider what virtues any Star contains, as also what effects, and operations, and to infer them in verses, by praising, extolling, amplifying, and setting forth those things which such a kind of Star is want to cause by way of its influence, and by vilifying, and dispraising those things which it is want to destroy, and hinder, and by supplicating, and begging for that which we desire to get, and by condemning, and detesting that which we would have destroyed & hindered: and after the same manner to make an elegant oration, and duly distinct by Articles, with competent numbers, and proportions. Moreover Magicians command that we call upon, and pray by the names of the same Star, or name, to them to whom such a verse belongs, by their wonderful things, or miracles, by their courses, and ways in their sphere, by their light, by the dignity of their Kingdom, by the beauty, and brightness that is in it, by their strong, and powerful virtues, and by such like as these. As Psyche in Apuleius prays to Ceres; saying, I beseech thee by thy fruitful right hand, I entreat thee by the joyful Ceremonies of harvests, by the quiet silence of thy chests, by the winged Chariors of Dragons thy servants, by the furrows of the Sicilian earth, the devouring Wagon, the clammy earth, by the place of going down into cellars at the light Nuptials of Proserpina, and returns at the light inventions of her daughter, and other things which are concealed in her temple in the City Eleusis in Attica. Besides, with the divers sorts of the names of the Stars, they command us to call upon them by the names of the Intelligencies, ruling over the Stars themselves, of which we shall speak more at large in their proper place. They that desire further examples of these, let them search into the hymns of Orpheus, than which nothing is more efficatious in natural Magic, if they together with their circumstances, which wise men know, be used according to a due harmony, with all attention. But to return to our purpose. Such like verses being aptly, and duly made according to the rule of the Stars, and being full of signification, & meaning, and opportunely pronounced with vehement affection, as according to the number, proportion of their Articles, so according to the form resulting from the Articles, and by the violence of imagination, do confer a very great power in the enchanter, and sometimes transfer it upon the thing enchanted, to bind, and direct it to the same purpose for which the affections, and speeches of the enchanter are intended. Now the instrument of the enchanters is a most pure harmoniacall spirit, warm, breathing, living, bringing with it motion, affection and signification, composed of its parts, endued with sense, and conceived by reason. By the quality therefore of this spirit, and by the Celestial similitude thereof, besides those things which have already been spoken of, verses also from the opportunity of time, receive from above most excellent virtues, and indeed more sublime, and efficatious than spirits, & vapours exhaling out of the Vegetable life, out of herbs, roots, gums, aromatical things, and fumes, and such like. And therefore Magicians enchanting things, are want to blow, and breath-upon them the words of the verse, or to breath in the virtue with the spirit, that so the whole virtue of the soul be directed to the thing enchanted, being disposed for the receiving the said virtue. And here it is to be noted, that every oration, writing, and words, as they induce accustomed motions by their accustomed numbers, and proportions, and form, so also besides their usual order, being pronounced, or wrote backwards, more unto unusual effects.   

CHAP. LXXII. Of the wonderful power of Enchantments.  
THey say that the power of enchantments, and verses is so great, that it is believed they are able to subvert almost all nature, as saith Apuleius, that with a Magical whispering, swift Rivers are turned back, the slow Sea is bound, the Winds are breathed out with one accord, the Sun is stopped, the Moon is clarified, the Stars are pulled out, the day is kept back, the night is prolonged, and of these sings Lucan, 
The courses of all things did cease, the night  
Prolonged was, 'twas long before 'twas light;  
Astonished was the headlong world, all this  
Was by the hearing of a verse—  And a little before. 
Thessalian verse did into's heart so flow,  
That it did make a greater heat of love.  And elsewhere. 
Not dregss of poison being by him drunk,  
His wits decayed enchanted—  Also Virgil in Damon. 
Charms can command the Moon down from the Sky,  
Circe's Charms changed Ulysses company.  
A cold Snake being charmed, burst in the Meads.  
—  And in another place. Charms bear Corn standing from another's Farm. And Ovid in his book, sine Titulo, saith. 
With charms doth withering Ceres dye,  
Dried are the fountains all,  
Acorns from Okes, enchanted Grapes  
And Apples from trees fall.   
If these things were not true, there would not be such strict penal Statutes made against them, that should inchant fruit. And Tibullus saith of a certain Inchantress, 
Her with Charms drawing Stars from Heaven, I  
And turning th' Course of rivers, did espy,  
She parts the earth, and Ghosts from Sepulchers  
Draws up, and fetcheth bones away from th' fires,  
And at her pleasure scatters Clouds i'th' Air,  
And makes it Snow in Summer hot, and fair.  Of all which that Inchantress seems to boast herself in Ovid when she saith, 
— At will, I make swift streams retire  
To their fountains, whilst their banks admire;  
Seas toss, and smooth; clear Clouds, with Clouds deform,  
With Spells. and Charms I break the Viper's jaw,  
Cleave Solid Rocks, Oaks from their seasures draw,  
Whole Woods remove, the airy Mountains shake,  
Earth for to groan, and Ghosts from graves awake,  
And thee O Moon I draw—   
Moreover all Poets sing, and Philosophers do not deny, that by verses many wonderful things may be done, as Corn to be removed, Lightnings to be commanded, diseases be cured, and such like. For Cato himself in Country affairs used some enchantments against the diseases of beasts, which as yet are extant in his writings. Also Josephus testifies that Solomon was skilled in those kind of enchantments. Also Celsus Africanus reports, according to the Egyptain doctrine, that man's body, according to the number of the faces of the Zodiac Signs, was taken care of by so many, viz. thirty six spirits, whereof each undertake, and defend their proper part, whose names they call with a peculiar voice, which being called upon, restore to health with their enchantments the diseased parts of the body.   

CHAP. LXXIII. Of the virtue of writing, and of making imprecations, and inscriptions.  
THE use of words, and speech, is to express the inwards of the mind, and from thence to draw forth the secrets of the thoughts, and to declare the will of the speaker. Now writing is the last expression of the mind, and is the number of speech and voice, as also the collection, state, end, continuing, and iteration, making a habit, which is not perfected with the act of ones voice. And whatsoever is in the mind, in voice, in word, in oration, and in speech, the whole, and all of this is in writing also. And as nothing which is conceived in the mind is not expressed by voice, so nothing which is expressed is not also written. And therefore Magicians command, that in every work, there be imprecations, and inscriptions made, by which the operator may express his affection: that if he gather an Herb, or a Stone, he declare for what use he doth it; if he make a picture, he say, and writ to what end he maketh it; which imprecations, and inscriptions, Albertus also in his book called Speculum, doth not disallow, without which all our works would never be brought into effect; Seeing a disposition doth not 'cause an effect, but the act of the disposition. We found also that the same kind of precepts was in use amongst the Ancients, as Virgil testifies, when he sings, 
— I walk a round  
First with these threads, in number which three are,  
'Bout th' Altars thrice I shall thy Image bear.  And a little after. 
Knots, Amaryllis tie! of Colours three,  
Than say, these bonds I knit, for Venus be.  And in the same place. 
As with one fire this clay doth harder prove,  
The wax more soft; so Daphnis with our love.    

CHAP. LXXIV. Of the proportion, correspondency, reduction of Letters to the Celestial Signs, and Planets, according to various tongues, with a Table showing this.  
GOD gave to man a mind, and speech, which (as saith Mercurius Trismegistus) are thought to be a gift of the same virtue, power, and immortality. The omnipotent God hath by his providence divided the speech of men into divers languages; which languages have according to their diversity received divers, and proper Characters of writing, consisting in their certain order, number, and figure, not so disposed, and form by hap, or chance, nor by the weak judgement of man, but from above, whereby they agreed with the Celestial, and divine bodies, and virtues. But before all notes of languages, the writing of the Hebrews is of all the most sacred in the figures of Characters, points of vowels, and tops of accents, as consisting in matter, form, and spirit.  
The position of the Stars being firct made in the seat of God, which is heaven, after the figure of them (as the masters of the Hebrews testify) are most fully form the letters of the Celestial mysteries, as by their figure, form, and signification, so by the numbers signified by them, as also by their various harmony of their conjunction. Whence the more curious Mecubals of the Hebrews do undertake by the figure of their letters, the forms of Characters, and their signature, simpleness, composition, separation, crookedness, directness, defect, abounding, greatness, litleness, crowning opening, shutting, order, transmutation, joining together, revolution of letters, and of points, and tops, and by the supputation of numbers by the letters of things signified to explain all things, how they proceed from the first cause, and are again to be reduced into the same. Moreover they divide the letters of their Hebrew Alphabet, viz. into twelve simple, seven double, and three mothers, which they say signify as Characters of things, the twelve Signs, seven Planets, and three Elements, viz. Fire, Water, and Earth, for they accounted Air no Element, but as the glue, and spirit of the Elements. To these also they appoint points, and tops: As therefore by the aspects of Planets, and Signs, together with the Elements, the working spirit, and truth all things have been, and are brought forth, so by these Characters of letters, and points, signifying those things that are brought forth, the names of all things are appointed, as certain Signs, and vehiculas of things explained carrying with them every where their essence, and virtues. The profound meanings, and Signs are inherent in those Characters, and figures of them, as also numbers, place, order, and revolution; so that Origenes therefore thought that those names being translated into another Idiom, do not retain their proper virtue. For only original names, which are rightly imposed, because they signify naturally, have a natural activity: It is not so with them which signify at pleasure, which have no activity, as they are signifying, but as they are certain natural things in themselves. Now if there be any original, whose words have a natural signification, it is manifest that this is the Hebrew, the order of which he that shall profoundly, and radically observe. and shall know to resolve proportionably the letters thereof, shall have a rule exactly to found out any Idiom. There are therefore two and twenty Letters, which are the foundation of the world, and of creatures that are, and are named in it, and every saying, and every creature are of them, and by their revolutions receive their Name, being, and Virtue.  
He therefore that will found them out, must by each joining together of the Letters so long examine them, until the voice of God is manifest, and the framing of the most sacred letters be opened and discovered. For hence voices, and words have efficacy in Magical works: because that in which nature first exerciseth Magical efficacy, is the voice of God. But these are of more deep speculation, than to be handled in this book. But to return to the division of the Letters. Of these, amongst the Hebrews, are three mothers, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seven double, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The other 12. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; are simple. The same rule is amongst the Chaldeans; And by the imitation of these also the letters of other tongues are distributed to Signs, Planets, and Elements, after their order. For the Vowels in the Greek tongue, viz. AEHIOT● answer to the seven Planets. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are attributed to the twelve Signs of the Zodiac, the other five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represent the four Elements, and the spirit of the world. Amongst the Latin there is the same signification of them. For the five Vowels AEIOU, and I and V Consonants are ascribed to the seven Planets; but the Consonants BCDFGLMNPRST are answerable to the twelve Signs. The rest viz. KQXZ make four Elements. H the aspiration represents the Spirit of the World. Y because it is a Greek, and not a Latin Character, and serving only to Greek words, follows the nature of its Idiom.  
But this you must not be ignorant of, that it is observed by all wise men, that the Hebrew letters are the most efficacious of all, because they have the greatest similitude with Celestials, and the world, and that the letters of the other tongues have not so great an efficacy, because they are more distant from them. Now the dispositions of these, the following Table will explain. Also all the Letters have double numbers of their order, viz. Extended, which simply express of what number the letters are, according to their order: and collected, which recollect with themselves the numbers of all the preceding letters. Also they have integral numbers, which result from the names of Letters, according to their various manners of numbering. The virtues of which numbers, he that shall know, shall be able in every tongue to draw forth wonderful mysteries by their letters, as also to tell what things have been past, and foretell things to come. There are also other mysterious joinings of letters with numbers: but we shall abundantly discourse of all these in the following Books: Wherhfore we will now put an end to this first Book.    


Place this Table after folio 〈◊〉    

To the Most Honourable Lord, Most Illustrious Prince, Hermannus of Wyda, Prince Elector, Duke of Westphalia, and Augaria, Lord and Arch prelate of Colonia, and Paderbornia, his most gracious Master, Henry Cornelius Agrippa of Nettesheym wisheth health.  
BEhold now (most Illustrious Prince, and most honourable Prelate!) the rest of the books of Occult Philosophy, or Magic, which I promised Your Worthiness that I would put forth when I published the first of them: but the sudden, and almost unexpected death of holy Margaret of Austria my Princess coming upon it, hindered me than from the endavoring to put it forth. Than the wickedness of some Pulpit-sycophants, and of some School-Sophisters incessantly raging against me for a declamation I put forth concerning the Vanity of things, and the excellency of the word of God, and contending against me continually with bitter hatred, envy, malice, and calumnies, hindered me from putting of it forth; whereof some very proudly, with a full mouth, and loud voice aspersed me with impiety in the Temple amongst a promiscuous people. Others with corner-whispering from house to house, street by street, did fill the ears of the ignorant with my infamy: others in public, and private assemblies did instigate Prelates, Princes, and Caesar himself against me. Hence I began to be at a stand, whether I should put forth the rest of the book or not, whilst I did doubt that I should by this means expose myself to greater calumnies, and as it were cast myself out of the smoke into the fire, a certain rude fear seized upon me, lest by putting them forth I should seem more offensive than officious to you, and expose your highness to the envy of malicious Carpers, and tongues of detractors. Whilst these things troubled me with a various desperation, the quickness of your understanding, exact discretion, uprightness of Judgement, Religion without superstition, and other most known virtues in you, your authority, and integrity beyond exception, which can easily check and bridle the tongues of slanderers, removed my doubting, and enforced me to set upon that again more bodily, which I had almost left of by reason of despair. Therefore (most Illustrious Prince) take in good part this second book of Occult Philosophy, in which we show the mysteries of the Celestial Magic, all things being opened, and manifested, which experienced antiquity makes relation of, and which came to my knowledge, that the secrets of Celestial Magic (hitherto neglected, and not fully apprehended by men of latter times) may with your portection be by me, after the showing of natural virtues, proposed to them that are studious, and curious of these secrets: by which let him that shall be profited and receive benefit give you the thanks, who have been the occasion of this Edition, and setting of it at liberty to be seen abroad.  
Farewell.   

The Second Book of Occult Philosophy, or Magic; written by Henry Cornelius Agrippa.  
Book II.  

CHAP. I. Of the necessity of Mathem aticall learning, and of the many wonderful works which are done by Mathematical Arts only.  
THE Doctrines of Mathematics are so necessary to, and have such an affinity with Magic, that they that do profess it without them, are quite out of the way, and labour ●● vain and shall in no wise obtain their desired effect. For whatsoever things are, and ●●e done in these inferior natural virtues, are all done, and governed by number, weight, measure, harmony, motion, and light. And all things which we see in these inferiors, have root, and foundation in them: yet nevertheless without natural virtues, of Mathematical Doctrines only works like to naturals can be produced, as Plato saith, a thing not partaking of truth or divinity, but certain Images kin to them, as body's going, or speaking, which yet want the Animal faculty, such as were those which amongst the Ancients were called Dedalus his Images, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which Aristotle makes mention, viz. the threefooted Images of Vulcan, and Dedalus, moving themselves, which Homer saith came out of their own accord to the exercise, and which we read, moved themselves at the feast of Hiarba the Philosophical Exerciser: As also that golden Statues performed the offices of Cup bearers, and Carvers to the guests. Also we read of the Statues of Mercury, which did speak, and the wooden Dove of Arthita, which did fly, and the miracles of Boethius, which Cassiodorus made mention of, viz Diomedes in Brass, sounding a Trumpet, and a brazen Snake hissing and pictures of birds singing most sweetly. Of this kind are those miracles of Images which proceed from Geometry, and Optics, of which we made some mention in the first book, where we spoke of the Element of Air. So there are made glasses, some Concave, others of the form of a Column, making the representations of things in the Air seem like shadows at a distance: of which sort Apollonius, and Vitellius in their Books De Perspectiva, and Speculis, taught the making, and the use. And we read that Magnus Pompeius brought a certain glass amongst the spoils from the East, to Rome, in which were seen Armies of Armed men. And there are made certain transparent glasses, which being dipped in some certain juices of Herbs, and irradiated with an artificial light, fill the whole Air round about with visions. And I know how to make reciprocal glasses, in which the Sun shining, all things which were illustrated by the rays thereof are apparently seen many miles of. Hence a Magician, expert in natural Philosophy, and Mathematics, and knowing the middle sciences consisting of both these, Arithmetic, Music, Geometry, Optics, Astronomy, and such sciences that are of weights, measures, proportions, articles, and joints, knowing also Mechanical Arts resulting from these, may without any wonder, if he excel other men in Art, and wit, do many wonderful things, which the most prudent, and wife men may much admire. Are there not some relics extant of the Ancients works, viz. Hercules, and Alexander's pillars, the gate of Caspia made of brass, and shut with Iron beams, that it could by no Wit or Art, be broken? And the Pyramid of Julius Caesar erected at Rome near the hill Vaticanus, and Mountains built by Art in the middle of the Sea, and Towers, and heaps of Stones, such as I saw in England put together by an incredible Art. And we read in faithful Historians, that in former times Rocks have been cut of, and Valleys made, and Mountains made into a Plain. Rocks have been digged through, Promontories have been opened in the Sea, the bowels of the Earth made hollow, Rivers divided, Seas joined to Seas, the Seas restrained, the bottom of the Sea been searched, Pools exhausted, Fens dried up, new Islands made, and again restored to the continent, all which, although they may seem to be against nature, yet we read have been done, and we see some relics of them remaining till this day, which the vulgar say were the works of the devil, seeing the Arts, and Artificers thereof have been dead out of all memory, neither are there any that care to understand, or search into them. Therefore they seeing any wonderful sight, do impute it to the devil, as his work, or think it is a miracle, which indeed is a work of natural, or Mathematical Philosophy. As if any one should be ignorant of the virtue of the Loadstone, and should see heavy Iron drawn upwards, or hanged in the Air (as we read the Iron Image of Mercury did long since as Treveris hand up in the middle of the Temple by Lodestones, this verse attesting the same. The Iron white rod bearer flies i'th' Air. The like to which we read was done concerning the image of the Sun at Rome, in the Temple of Serapis) would not such an ignorant man, I say, presently say it is the work of the devil? But if he shall know the virtue of the Loadstone to the Iron, and shall make trial of it, he presently ceaseth to wonder, and doth no more scruple it to be the work of nature. But here it is convenient that you know, that as by natural virtues we collect natural virtues, so by abstracted, mathematical, and celestial, we receive celestial virtues, as motion, life, sense, speech, soothsaying, and divination, even in matter lesle disposed, as that which is not made by nature, but only by art. And so images that speak, and foretell things to come, are said to be made, as William of Paris relates of a brazen head made under the rising of Saturn, which they say spoke with a man's voice. But he that will choose a disposed matter, and most fit to receive, and a most powerful agent, shall undoubtedly produce more powerful effects. For it is a general opinion of the Pythagoreans, that as Mathematical things are more formal than Natural, so also they are more efficacious: as they have lesle dependence in their being, so also in their operation. But amongst all Mathematical things, numbers, as they have more of form in them, so also are more efficacious, to which not only Heathen Philosophers, but also Hebrew, and Christian Divines do attribute virtue, and efficacy, as well to effect what is good, as what is bad.   

CHAP. II. Of Numbers, and of their power, and virtue.  
SEverinus Boethius saith, that all things which were first made by the nature of things in its first Age, seem to be form by the proportion of numbers, for this was the principal pattern in the mind of the Creator. Hence is borrowed the number of the Elements, hence the courses of times, hence the motion of the Stars, and the revolution of the heaven, and the state of all things subsist by the uniting together of numbers. Numbers therefore are endowed with great and sublime virtues. For it is no wonder, seeing there are so many, and so great occult virtues in natural things, although of manifest operations, that there should be in numbers much greater, and more occult, and also more wonderful, and efficacious, for as much as they are more formal, more perfect, and naturally in the celestialls, not mixed with separated substances; and lastly, having the greatest, and most simple commixtion with the Ideas in the mind of God, from which they receive their proper, and most efficacious virtues: wherefore also they are of most force, and conduce most to the obtaining of spiritual, and divine gifts, as in natural things, elementary qualities are powerful in the transmuting of any elementary thing. Again, all things that are, and are made, subsist by, and receive their virtue from numbers. For time consists of number, and all motion, and action, and all things which are subject to time, and motion.  
Harmony also, and voices have their power by, and consist of numbers, and their proportions, and the proportion arising from numbers, do by lines, and points make Characters, and figures: And these are proper to Magical operations, the middle which is betwixt both being appropriated by declining to the extremes, as in the use of letters. And lastly, all species of natural things, and of those things which are above nature, are joined together by certain numbers: which Pythagoras seeing, saith, that number is that by which all things consist, and distributes each virtue to each number. And Proclus saith, Number hath always a being: Yet there is one in voice, another in the proportion of them, another in the soul, and reason, and another in divine things. But Themistius, and Boethius, and Averrois the Babylonian, together with Plato, do so extol numbers, that they think no man can be a true Philosopher without them. Now they speak of a rational, and formal number, not of a material, sensible, or vocal, the number of Merchants buying, and selling, of which the Pythagorians, and Platonists, and our Austin make no reckoning, but apply it to the proportion resulting from it, which number they call natural, rational, and formal, from which great mysteries flow, as well in natural, as divine, and heavenly things. By it is there a way made for the searching out, and understanding of all things knowable. By it the next access to natural prophesying is had: and the Abbot Joachim proceeded no other way in his Prophecies, but by formal numbers.   

CHAP. III. How great virtues Numbers have, as well in Natural things, as in Supernatural.  
THat there lies wonderful efficacy, and virtue in numbers, as well to good as to bad, not only most eminent Philosophers do unanimously teach, but also Catholic Doctors, and especially Hierom, Austin, Origen, Ambrose, Gregory of Nazianzen, Athanasius, Basilius, Hilarius, Rubanus, Bede, and many more confirm. Hence Hilarius in his Commentaries upon the Psalms, testifies that the seventy Elders, according to the efficacy of numbers, brought the Psalms into order. Rabanus also, a famous Doctor, composed an excellent book of the virtues of numbers: But now how great virtues numbers have in nature, is manifest in the herb which is called Cinquefoil, i e. five leaved Grass; for this resists poisons by virtue of the number of five; also drives away devils, conduceth to expiation; and one leaf of it taken twice in a day in wine, cures the Fever of one day: three the tertian Fever: four the quartane. In like manner four grains of the seed of Turnisole being durnk, cures the quartane, but three the tertian. In like manner Vervin is said to cure Fevers, being durnk in wine, if in tertians it be cut from the third joint, in quartans from the fourth. A Serpent, if he be once struck with a Spear, dieth, if twice, recovers strength. These and many such as these are read, and testified in divers Authors. We must know now whence these are done, which certainly have a cause, which is a various proportion of various numbers amongst themselves. There is also a wonderful experiment of the number of seven, that every seventh male, born without a female coming betwixt, hath power to cure the King's evil by his touch alone, or word. Also every seventh daughter that is born, is said wonderfully to help forward the birth of children neither is the natural number here considered, but the formal consideration that is in the number. And let that which we spoke before, be always kept in mind, viz. that these powers are not in vocal, or numbers of merchants buying, and selling, but in rational, formal, and natural; These are distinct mysteries of God and nature. But he that knows how to join together the vocal numbers, and natural with divine, and order them into the same harmony, shall be able to work and know wonderful things by numbers; the Pythagorians profess that they can prognosticate many things by the numbers of names, in which truly, unless there did lie a great mystery, John had not said in the Revelation, He which hath understanding, let him compute the number of the name of the beast, which is the number of a man, and this is the most famous manner of computing amongst the Hebrews, and Cabalists, as we shall show afterwards. But this you must know, that simple numbers signify Divine things: numbers of ten; Celestial numbers of an hundred; terrestrial numbers of a thousand; those things that shall be in a future age. Besides, seeing the parts of the mind are according to an Arithmetical Mediocrity, by reason of the identity, or equality of excess, coupled together. But the body, whose parts differ in their greatness, is according to Geometrical mediocrity, compounded: But an animal consists of both, viz soul and body, according to that mediocrity, which is suitable to harmony: Hence it is that numbers do work very much upon the soul, figures upon the body, and harmony upon the whole animal.   

CHAP. IU. Of Unity, and the Scale thereof  
NOw let us treat particularly of numbers themselves: and because number is nothing else but a repetition of Unity, let us first consider Unity itself. For Unity doth most simply go through every number, and is the common measure, fountain, and original of all numbers, contains every number joined together in itself entirely, the beginner of every multitude, always the same, and unchangeable: whence also being multiplied into itself, produceth nothing but itself: it is indivisible, voided of all parts: But if it seem at any time to be divided, it is not cut, but indeed Multiplied into Unities: yet none of these Unities is greater or lesser than the whole Unity, as a part is lesle than the whole: It is not therefore Multiplied into parts, but into itself: Therefore some called it concord, some piety, and some friendship, which is so knit, that it cannot be cut into parts. But Martianus, according to the opinion of Aristotle saith, it is named Cupid, because it is made one alone, and will always bewail itself, and beyond itself it hath nothing but being voided of all haughtiness, or coupling, turns its proper heats into itself. It is therefore the one beginning, and end of all things, neither hath it any beginning, or end itself: Nothing is before one, nothing is after one, and beyond it is nothing, and all things which are, desire that one, because all things proceeded from one, and that all things may be the same, it is necessary that they partake of that one: And as all things proceeded of one into many things, so all things endeavour to return to that one, from which they proceeded; it is necessary that they should put of multitude. One therefore is referred to the high God, who seeing he is one, and innumerable, yet creates innumerable things of himself, and contains them within himself. There is therefore one God, one world of the one God, one Sun of the one world, also one Phoenix in the World, one King amongst Bees, one Leader amongst Flocks of cattle, one Ruler amongst herds of Beasts, & Cranes follow one and many other Animals honour Unity; Amongst the Members of the body there is one Principle by which all the rest are guided, whether it be the head, or (as some will) the heart. There is one Element overcoming, and penetrating all things, viz. Fire. There is one thing created of God, the subject of all wondering, which is on Earth, or in Heaven, it is actually Animal, Vegetable, and Minnerall, every where found, known by few, called by none by its proper name, but covered with figures, and Riddles, without which neither Alchemy, nor Natural Magic, can attain to their complete end, or perfection. From one man, Adam, all men proceed, from that one all become mortal, from that one Jesus Christ they are regenerated: and as saith Paul, one Lord, one Faith, one Baptism, one God, and Father of all, one mediator betwixt God and man, one most high Creator, who is over all, by all, and in us all. For there is one Father, God, from whence all, and we in him: one Lord Jesus Christ, by whom all, and we by him: one God Holy Ghost, into whom all, and we into him.  

The Scale of Unity.  
In the exemplary world. יIod One Divine essence, the fountain of all virtues, and power, whose name is expressed with one most simple Letter. In the intellectual world. The soul of the world. One supreme Intelligence, the first Creature, The fountain of lives. In the Celestial world. The Sun. One King of Stars, fountain of life. In the Elemental world. The Philosopher's Stone. One subject, and instrument of all virtues, natural, and supernatural. In the lesser world. The Heart. One first living, and last dying. In the infernal world. Lucifer. One Prince of Rebellion, of Angels, and darkness.    

CHAP. V Of the Number of Two, and the Scale thereof.  
THe first Number is of two, because it is the first Multitude, it can be measured by no number besides unity alone, the common measure of all Numbers: It is not compounded of Numbers, but of one unity only; neither is it called a number uncompounded, but more properly not compounded: The Number of three is called the first Number uncompounded: But the Number of two is the first branch of unity, and the first procreation: Hence it is called generation, and Juno, and an imaginable Corporation, the proof of the first motion, the first form of parity: the number of the first equality, extremity, and distance betwixt, and therefore of peculiar equity, and the proper act thereof, because it consists of two equally poised: and it is called the Number of Science, and Memory, and of light, and the number of man, who is called another, and the lesser World: it is also called the number of charity, and mutual love, of marriage, and society, as it is said by the Lord, Two shall be one flesh. And Solomon saith: It is better that two be together than one, for they have a benefit by their mutual society: If one shall fall, he shall be supported by the other. woe to him that is alone, because when he falls he hath not another to help him: and if two sleep together, they shall warm one the other; how shall one be hot alone? and if any prevail against him, two resist him. And it is called the number of Wedlock and Sex; for there are two sexes, Masculine, and Feminine: and two Doves bring forth two Eggs, out of the first of which is hatched the Male, out of the second the Female. It is also called the middle, that is capable, that is good, and bad, partaking, and the beginning of division, of Multitude, and distinction, and signifies matter. This is also sometimes the number of discord, and confusion, of misfortune, and uncleanness, whence Saint Hierom against Jovianus saith, that therefore it was not spoken in the second day of the creation of the world, and God said, That it was good, because the number of two is evil. Hence also it was that God commanded that all unclean Animals should go into the Ark by couples: because as I said, the number of two, is a number of uncleanness, and it is most unhappy in their Soothsay, especially if those things, from whence the Soothsaying is taken, be saturnal, or Marshal, for these two are accounted by the Astrologers unfortunate. It is also reported, that the number of two doth cause apparitions of Ghosts, and fearful Goblins, and bring mischiefs of evil spirits to them that travel by night. Pythagoras (as Eusebius reports) said, that Unity was God, and a good intellect; and that Duality was a Devil, and an evil intellect, in which is a material multitude: wherefore the Pythagorians say, that two is not a number, but a certain confusion of unities. And Plutarch writes, that the Pythagorians called unity Apollo, and two, strife, and boldness; and three, Justice, which is the highest perfection, and is notwithout many mysteries. Hence there were two Tables of the Law in Sina, two Cherubins looking to the Propitiatory in Moses, two Olives dropping oil, in Zachariah, two natures in Christ, Divine, and Human; Hence Moses saw two appearances of God, viz. his face, and backparts, also two Testaments, two commands of Love, two first dignities, two first people, two kinds of Spirits, good, and bad, two intellectual creatures, an Angel, and soul, two great lights, two Solstia, two equinoctials, two poles, two Elements, producing a living soul, viz. Earth, and Water.  

The Scale of the Number of two.  
In the exemplary world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El  The names of God expressed with two letters. In the Intellectual world. An Angel. The Soul. Two intelligible substances. In the Celestial world. The Sun. The Moon. Two great lights. In the Elementary world. The Earth. The Water. Two Elements producing a living soul. In the lesser world. The Heart. The Brain. Two principal seats of the soul. In the Infernal soul. Beemoth Weeping. Leviathan gnashing of teeth. Two chief of the devils. Two things which Christ threatens to the damned.    

CHAP. VI Of the Number of three, and the Scale thereof.  
THE number of three is an incompounded number, a holy number, a number of perfection, a most powerful number. For there are three persons in God, there are three Theological virtues in Religion. Hence it is that this number conduceth to the Ceremonies of God, and Religion, that by the solemnity of which, prayers, and sacrifices are thrice repeated. Whence Virgil sings, Odd numbers to the God delightful are. And the Pythagorians use it in their sanctifications, and purifications, whence in Virgil, 
The same did cleanse, and wash with Water pure  
Thrice his companions—  And it is most fit inbinding, or ligations, hence that of Virgil, 
— I walk a round  
First with these threads, which three, and several art,  
'Bout th' Altar thrice I shall thy image bear.  And a little after; 
Knots, Amaryllis, tye, of colours three,  
Than say, these bonds I knit, for Venus be.  And we read of Medea. 
She spoke three words, which caused sweet sleep at will,  
The troubled Sea, the raging Waves stand still.  And in Pliny it was the custom in every medicine to spit with three deprecations, and hence to be cured. The number of three is perfected with three Augmentations, long, broad, and deep, beyond which there is no progression of dimension, whence the first number is called square. Hence it is said that to a body that hath three measures, and to a square number, nothing can be added. Wherhfore Aristotle in the beginning of his speeches concerning Heaven, calls it as it were a Law, according to which all things are disposed. For Corporeal, and spiritual things consist of three things, viz. beginning, middle, and end. By three (as Tresmegistus saith) the world is perfected: He●armene, necessity, and order (i e.) concurrence of causes, which many call fate, and the execution of them to the fruit, or increase, and a due distribution of the increase. The whole measure of time is concluded in three, viz. Past, present, to come; All magnitude is contained in three; line, superficies, and body, every body consists of three Intervals, length, breadth, thickness. Harmony contains three consents in time, Diapason, Hemiolion, Diatessaron. There are also three kinds of souls, Vegetative, sensitive, and intellectual. And as saith the Prophet, God order the world by number, weight, and measure, and the number of three is deputed to the Ideal forms thereof, as the number of two is to the procreating matter, and unity to God the maker of it. Magicians do constitute three Princes of the world, Oromasis, Mitris, Araminis (i e.) God, the Mind, and the Spirit. By the three square or solid, the three numbers of nine of things produced are distributed, viz. of the supercelestial into nine orders of Intelligencies: of Celestial into nine Orbs: of inferiors into nine kinds of generable, and corruptible things. Lastly in this ternall Orb, viz. twenty seven, all Musical proportions are included, as Plato, and Proclus, do at large discourse. And the number of three hath in a harmony of five, the grace of the first voice. Also in Intelligencies there are three Hierarchies of Angelical spirits. There are three powers of Intellectual creatures, memory, mind, and william. There are three orders of the blessed, viz. of Martyrs, Confessors, and Innocents'. There are three quaternions of Celestial Signs, viz. Of fixed, movable, and common, as also of houses, viz. centres, succeeding, and falling. There are also three faces, and heads in every Sign, and three Lords of each triplicity. There are three fortunes amongst the Planets. Three graces amongst the Goddesses. Three Ladies of destiny amongst the infernal crew. Three Judges. Three furies. Three headed Cerberus. We read also of a thrice double Hecate. Three months of the Virgin Diana. Three persons in the supersubstantial Divinity. Three times, of Nature, Law, and Grace. Three Theological virtues, Faith, Hope, and Charity. Ionas was three days in the Whale's belly; and so many was Christ in the grave.  

The Scale of the Number of three.  
In the Original world. The Father adai. The Son. The Holy Ghost. The name of of God with three letters. In the Intel lectual world Supreme. Innocents'. Middle. Martyrs. Lowest of all Confessors. Three Hierarchies of Angels. Three degrees of the blessed. In the Celestial world. Movable. Corners. Of the day. Fixed. Succeeding. Nocturnal. Common. Falling. Partaking. Three quaternions of Signs. Three quaternions of houses. Three Lords of the Triplicites. In the Elementary world. Simple. Compounded. Thrice compounded. Three degrees of Elements. In the lesser world. The head, in which the Intellect grows, answering to the intellectual world. The breast, where is the heart, the seat of life, answering to the Celestial world. The belly, where the faculty of generation is, and the genital members, answering the Elemental world. Three parts, answering the threefold world. In the infernal world. Allecto. Minos. Wicked. Megaera. Acacus. Apostates. Cresiphone. Rhadamantus. Infidels. Three infernal furies. Three infernal Judges. Three degrees of the damned.    

CHAP. VII. Of the Number of Four, and the Scale thereof.  
THe Pythagorians call the Number of four Tetractis, and prefer it before all the virtues of Numbers, because it is the foundation, and root of all other numbers; whence also all foundations, as well in artificial things, as natural, and divine, are four square, as we shall show afterwards: and it signifies solidity, which also is demonstrated by a four square figure. For the number four is the first four square plain, which consists of two proportions, whereof the first is of one to two, the latter of two to four, and it proceeds by a double procession and proportion, viz. of one to one, and of two to two, beginning at a unity, and ending at a quaternity: which proportions differ in this, that according to Arithmetic, they are unequal to one the other: but according to Geometry are equal. Therefore a four square is ascribed to God the Father, and also contains the mystery of the whole Trinity: for by its single proportion, viz. by the first of one to one, the unity of the paternal substance is signified, from which proceeds one Son, equal to him; by the next procession, also simple, viz. of two to two, is signified by the second procession the Holy Ghost from both, that the Son be equal to the Father by the first procession; and the Holy Ghost be equal to both by the second procession. Hence that superexcellent, and great name of the divine Trinity in God is written with four letters, viz. Iod, He, and Vau; He, where it is the aspiration He, signifies the proceeding of the spirit from both: for He being duplicated, terminates both syllables, and the whole name, but is pronounced Jove as some will, whence that Jovis of the heathen, which the Ancients did picture with four ears, whence the number four is the fountain, and head of the whole divinity. And the Pythagorians call it the perpetual fountain of nature: for there are four degrees in the Scale of nature, viz. to be, to live, to be sensible, to understand. There are four motions in nature, viz. ascendent, descendent, going forward, circular. There are four Corners in the heaven, viz. rising, falling, the middle of the heaven, and the bottom of it. There are four Elements under Heaven, viz. Fire, Aire, Water, and Earth; according to these there are four triplicities in Heaven: There are four first qualities under the Heaven, viz. Cold, Heat, Dryness, and moistness, from these are the four Humours, Blood, Phlegm, Choler, Melancholy. Also the year is divided into four parts, which are the Spring, Summer, Autumn, and Winter; also the wind is divided into Eastern, Western, Northern, and Southern. There are also four rivers of Paradise, and so many infernal. Also the number four makes up all knowledge: first it fills up every simple progress of numbers with four terms, viz. with one, two, three, and four constituting the number ten. It fills up every difference of numbers, the first even, and containing the first odd in it. It hath in Music Diatessaron, the grace of the fourth voice. Also it contains the instrument of four strings, and a Pythagorean Diagram, whereby are foundout first of all musical tunes, and all harmony of Music. For Double, Triple, fourtimes double, one and half, one and a third part, a concord of all, a double concord of all, of five, of four, and all consonancy is limited within the bounds of the number four. It doth also contain the whole of Matheticks in four terms, viz. point, line, superficies, and profundity. It comprehends all nature in four terms, viz. substance, quality, quantity, and motion. Also all natural Philosophy, in which are the seminary virtues of nature, the natural springing, the growing form, and the compositum. Also Metaphysic is comprehended in four bounds, viz. being, essence, virtue, and action. Moral Philosophy is comprehended with four virtues, viz. prudence, justice, fortitude, temperance. It hath also the power of justice: hence a fourfold law, of providence from God: fatal, from the soul of the world: of nature from Heaven: of prudence, from man. There are also four judiciary powers in all things being, viz. the intellect, discipline, opinion, and sense. It hath also great power in all mysteries. Hence the Pythagorians did ratify the number four with an oath, as if it were the chiefest ground whereon their faith was grounded, and their belief might be confirmed. Hence it was called the Pythagorians oath, which is expressed in these verses. 
I with pure mind by th' number four do swear  
That's holy, and the fountain of nature  
Eternal, parent of the mind—   
Also there are four rivers of Paradise; four Gospels received from four Evangelists throughout the whole Church. The Hebrews received the chiefest name of God written with four letters. Also the Egyptians, Arabians, Persians', Magicians, Mahumitans, Grecians, Tuscans, Latins, writ the name of God with only four letters, viz. thus, Thet, Alla, Sire, Orsi, Abdi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esar, Deus. Hence the Lacedæmonians were want to paint Jupiter with four wings. Hence also in Orpheus his divinity, it is said that Neptune's Chariots are drawn with four horses. There are also four kinds of divine furies, proceeding from several deities, viz. from the Muses, Dionysius, Apollo, and Venus. Also the Prophet Ezekiel saw four beasts by the river Chobar, and four Cherubims in four wheels. Also in Daniel, four great beasts did ascend from the Sea, and four winds did fight. And in the Revelations four beasts were full of eyes, before, and behind: standing ●ound about the Throne of God, and four Angels, to whom was given power to hurt the Earth, and the Sea, did stand upon the four corners of the Earth, holding the four winds, that they should not blow upon the Earth, nor upon the Sea, nor upon any Tree.  

The Scale of the Number four, answering the four Elements.  

The Scale.  The name of God with four letters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    In the Original world, whence the Law of providence. Four Triplicities or intelligible Hierarchies. Seraphim. Cherubin. Thrones. Dominations. Powers. Virtues. Principalities. Archangels. Angels. Innocents'. Martyrs. Confessors. In the Intellectual world, whence the fatal Law. Four Angels ruling over the corners of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raphael. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gabriel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uriel.  Four rulers of the Elements. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tharsis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariel.  Four consecrated Animals. The Lion. The Eagle. Man. A Calf.  Four Triplicities of the tribes of Israel. Dan. Asser. Nephtalin. Jehuda. Isachar. Zabulun. Manaile. Benjamin. Ephraim. Reuben. Simeon. Gad.  Four Triplicities of Apostles. Mathias. Peter. Jacob the elder. Simon. Bartholemew. Matthew. John. Philip. James the younger. Thaddeus. Andrew Thomas.  Four Evangelists. Mark. John. Matthew. Luke  Four Triplicities of Signs. Aries. Leo. Sagittarius. Gemini. Libra. Aquarius. Cancer. Scorpius. Pisces. Taurus. Virgo. Capricornus. In the Celestial world, where is the law of nature The Stars, and Planets, related to the Elements. Mars, and the Sun. Jupiter, and Venus. Saturn, and Mercury. The fixed Stars, and the Moon.  Four qualities of the Celestial Elements. Light. Diaphanousness. Agility. Solidity.  Four Elements. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Air. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth. In the Elementary, where the Law of generation, and corruption is. Four qualities. Heat. Moisture. Cold. Dryness.  Four seasons. Summer. Spring. Winter. Autumn.  Four corners of the World. The East. The West. The North. The South  Four perfect kinds of mixed bodies. Animals. Plants. Metals. Stones.  Four kinds of Animals. Walking. Flying. Swimming. Creeping.    

What answer the Elements, in Seeds. Plants.  Flowers. Leaves. Roots.  What in Metals. Gold, and Iron. Copper, and Tin. Quicksilver. Led, & Silver.  What in stones. Bright, and burning. Light, and transparent. Clear, and congealed. Heavy, & dark.  Four Elements of man. The Mind. The Spirit. The Soul. The body. In the lesser world, viz. man, from whom is the Law of prudence. Four powers of the Soul. The Intellect. Reason. fantasy. Sense.  Four Judiciary powers. Faith. Science. Opinion. Experience.  Four moral virtues. Justice. Temperance. Prudence. Fortitude.  The senses answering to the Elements. Sight. Hearing. Taste, and smell. Touch.  Four Elements of man's body. Spirit. Flesh. Humours. Bones.  A fourfold spirit. Animal. Vital. Generative. Natural.  Four humours. Choler. Blood. Phlegm. Melancholy.  Four Manners of complexion. Violence. Nimbleness. Dulness. Slowness.  Four Princes of devils, offensive in the Elements. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azael. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahazael. In the infernal world, where is the Law of wrath, and punishment. Four infernal Rivers. Phlegeton. Cocytus. Styx. Acheron.  Four Princes of spirits, upon the the four angels of the world. Oriens. Paymon. Sgyn. Amaymon.     

CHAP. VIII. Of the Number Five, and the Scale thereof.  
THe number five is of no small force, for it consists of the first even, and the first odd, as of a Female, and Male For an odd number is the Male, and the even the Female Whence Arithmeticians call that the Father, and this the Mother. Therefore the number five is of no small perfection, ●● virtue, which proceeds from the mixtion of these numbers▪ It is also the just middle of the universal number, viz. ten. For yond divide the number ten, there will be nine and one, or eight and two, or seven and three, or six and four, and every collection makes the number ten, and the exact middle always is the number five, and its equadistant; and therefore it is called by the Pythagoreans the number of Wedlock, as also of justic● because it divides the number ten in an even Scale. There b● five senses in man, sight, hearing, smelling, tasting: five powers in the soul, Vegetative, Sensitive, Concupiscible, Inscible, Rational: five fingers on the hand: five wandering Planets in the heavens, according to which there are five-fo● terms in every sign. In Elements there are five kinds ● mixed bodies, viz. Stones, Metals, Plants, Plant-Animals, Animals, and so many kinds of Animals, as men, four-foote beasts, creeping, swimming, flying. And there are five kind● by which all things are made of God, viz. Essence, the same another, sense, motion. The Swallow brings forth but fi●● young, which she seeds with equity, beginning with the eldest and so the rest, according to their age. Also this number ha●● great power in expiations: For in holy things it drives away Devils. In natural things, it expels poisons. It is also called the number of fortunateness, and favour, and it is the seal of the Holy Ghost, and a bond that binds all things, and the number of the cross, yea eminent with the principal wounds of Christ whereof he vouchsafed to keep the scars in his glorified body. The heathen Philosophers did dedicated it as sacred to Mercury esteeming the virtue of it to be so much more excellent than the number four, by how much a living thing is more excellent than a thing without life. For in this number the Father Noah found favour with God, and was preserved in the flood of waters. In the virtue of this number Abraham, being an hundred years old, begat a Son of Sarah, being ninety years old, and a barren Woman, and past child bearing, and grew up to be a great people. Hence in time of grace the name of divine omnipotency is called upon with five letters. For in time of nature the name of God was called upon with three letters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadai: in time of the Law, the ineffable name of God was expressed with four letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of which the Hebrews express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai: in time of grace the ineffable name of God was with five letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihesu, which is called upon with no lesle mystery than that of three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

The names of God with five Letters. The names of Christ with five Letters.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloim. Elohim. Jhesu.   In the exemplary world. Five Intelligible substances. Spirits of the first Hierarchy called Gods, or the Sons of God. Spirits of the second Hierarchy called Intelligencies. Spirits of the third Hierarchy, called Angels which are sent. Souls of Celestial bodies. Heroes or blessed souls. In the Intellectual world. Five wand'ring Stars, Lords of the Terms. Saturn. Jupiter. Mars. Venus. Mercury. In the Celestial world. Five kinds of corruptible things. Water. Aire. Fire. Earth. A mixed body. In the Elementary world. Five kinds of mixed bodies. Animal. Plant. Metal. Stone. Plant-animal.  Five senses. Last. Hearing. Seeing. Touching. Smelling. In the lesser world. Five Corporeal torments. Deadly Bitterness. Horrible howling. Terrible darkness. Unquenchable Heat. A piercing stink. In the infernal world.    

CHAP. IX. Of the Number six, and the Scale thereof.  
SIx is a number of perfection, because it is the most perfect in nature, in the whole course of numbers, from one to ten, and it alone is so perfect, that in the collection of its parts it results the same, neither wanting, nor abounding. for if the parts thereof, viz. the middle, the third, and sixth part, which are three, two, one, be gathered together, they perfectly fill up the whole body of six, which perfection all the other numbers want: Hence by the Pythagorians it is said to be altogether applied to generation, and Marriage, and is ●●lled the Scale of the world. For the world is made of the number six, neither doth it abound, or is defective. Hence ●●at is, because the world was finished by God the sixth day. For ●●e sixth day God saw all the things which he had made, and ●●ey were very good. Therefore the heaven, and the earth, ●●d all the Host thereof were finished. It is also called the number of man because the sixth day man was created: and it is also the number of our redemption, for the sixth day Christ suffered ●●r our redemption: whence there is a great affinity betwixt the number six and the Cross, labour, and servitude: ●●nce it is commanded in the Law, that in six days the ●ork is to be done, six days Manna is to be gathered, six years ●●e ground was to be sown, and that the Hebrew servant should ●●ve his Master six years; six days the glory of the Lord appeared upon Mount Sina, covering it with a cloud: the Cherubins ●●d six wings, 6. circles in the Firmament, Arctic, Antarctic, two ●●opicks, Equinoctial, & Eclipticall, six wand'ring Planets, Sa●●rn, Jupiter, Mars, Venus, Mercury, the Moon, running through 〈◊〉 latitude of the Zodiac, on both sides the Eclipctic. There 〈◊〉 six substantificall qualities in the Elements, viz. Sharpness, ●●inness, Motion, and the contrary to these Dulness, Thickness, ●●st. There are six differences of position, Upwards, Downwards, Before, Behind, on the right side, one the left side. There 〈◊〉 six natural offices, without which nothing can be, viz. Mag●●●de, Colour, Figure, Interval, Standing, Motion. Also a solid ●●ure of any four square thing hath six superficies. There are Tones of all harmony, viz. 5. Tones, & 2. half tones which ●●e one tone, which is the sixth.  

The Scale of the Number six.  
In the exemplary world.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉     Names of six Letters. In the intelligible World. Seraphin. Cherubin. Thrones. Dominations Powers. Virtues. Six orders of Angels, which are not sent to inferiors. In the Celestial World. Saturn. Jupiter. Mars. Venus. Mercury. The Moon. Six planets wand'ring through the latitude of the Zodiac from the Eclipctic. In the Elemental world. Rest. Thinness. Sharpness. Dulness. Thickness. Motion. Six substantificall qualities of Elements. In the lesser world. The Intellect. Memory. Sense. Motion. Life. Essence. Six degrees of men. In the infernal World. Acteus. Megalesius. Ormenus. Lycus. Nicon. Mimon. Six devils, the authors of all calamities.    

CHAP. X. Of the Number Seven, and the Scale thereof.  
THe number seven is of various, and manifold power, for it consists of one, and six, or of two, and five, or of three and four, and it hath a Unity, as it were the coupling together of two three: whence if we consider the several parts thereof, and the joining together of them, without doubt we shall confess that it is as well by the joining together of the parts hereof, as by its fullness apart most full of all Majesty. And the Pythagorians call it the Vehiculum of man's life, which it doth not receive from its parts so, as it perfects by its proper sight of its whole, for it contains body, and soul, for the body consists of four Elements, and is endowed with four qualities: Also the number three respects the soul, by reason of its threefold power, viz. rational, irascible, and concupiscible. The number seven therefore, because it consists of three, and four, joins the soul to the body, and the virtue of this number relates to the generation of men, and it causeth man to be received, form, brought forth, nourished, live, and indeed altogether to subsist. For when the genital seed ●● received in the womb of the woman, if it remain there seven hours after the effusion of it, it is certain that it will abide there for good: Than the first seven days it is coagulated, and is fit to receive the shape of a man: than it produceth mature infants, which are called infants of the seaventh month, i e. because they are born the seaventh month. After the birth, the seaventh hour tries whether it will live or no: for that which shall bear the breath of the air after that hour is conceived will live. After seven days it casts of the relics of the Navel.  
After twice seven days its sight gins to move after the ●●ght: in the third seaventh it turns its eyes, and whole face ●reely. After seven month's it breeds teeth: After the second seaventh month it sits without fear of falling: After the third seaventh month it gins to speak: After the fourth seaventh month it stands strongly, and walks: after the fifth seaventh month it gins to refrain sucking its Nurse: After seven years its first teeth fall, and new are bred fit for harder meat, and its speech is perfected: After the second seaventh year boys wax ripe, and than is a beginning of generation: At the third seaventh year they grow to be menin 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 sixth seven year they keep their strength; The seaventh seaventh year they attain to their utmost discretion, and wisdom, and the perfect age of men. But when they come to the tenth seaventh year where the number seven is taken for a complete number, than they come to the common term of life, the Prophet saying, Our age is seaventy years. The utmost height of man's body is seven feet. There are also seven degrees in the body, which complete the dimension of its altitude from the bottom to the top, viz. marrow, bone, nerve, vein, attery, flesh, skin. There are seven, which by the Greeks are called black members, the Tongue, the Heart, the Lungs, the Liver, the Spleen, and two Kidneys. There are also seven principle 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 doth not endure above seven hours: and they that are starved with famine, live not above seven days. 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 days, which Physicians call critical, i e. judicial. Also of seven portions God Creates the soul, as divine Plato witnesseth in Timeus. The soul also receives the body by seven degrees. All difference of voices proceeds to the seaventh degree, after which there is the same revolution. Again, there are seven modulations of the voices, Ditonus, Semiditonus, Diutessaron, Diapente with a tone, Diapente 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 powerful aspect, and consists of the number seven. For it is made from the seventh Sign, and makes a Cross, the most powerful 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 Arctic Pole, greater, and lesser, called Charles Wain also seven Stars called the Pleyades, and seven Planets, according to those seven days constituting a week. The Moon is the seventh of the Planets & next to us observing this number more than the rest, this number dispensing the motion, and light thereof. For in twenty eight days it runs round the Compass of the whole Zodiac, which number of days, the number seven, with its seven terms, 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 days, in which the Moon runs through, and about all the longitude, and latitude of the Zodiac by measuring, and measuring again: with the like seven of days it lispenseth its light, by changing it; For the first seven days unto the middle as it were of the divided world, it increaseth; the second seven days it fills its whole Orb with light; the third by decreasing is again contracted into a divided Orb; but after the fourth seven days, it is renewed with the last diminution of its light, and by the same seven of days 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 same as the second. It is also applied 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 Devil, 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 equal parts, so as to be generated of another number repeated, or being doubled to bring forth any other number of itself, which is contained within the bounds of the number ten, which is manifestly the first bound of numbers, and therefore they dedicated the number seven to Pallas. It hath also in Religion mo●● potent signs of its esteem, and it is called the number of anoath. 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 ●●rest, whence that, O thrice, and four times blessed! viz. in soul, and body. The seventh day the Creator reste● 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 the Cross, as is above showed, as also with Christ. For in Christ is all our blessedness, rest, and felicity besides, it is most convenient in purifications. Whence Apule●us 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 Elis●● the Prophet, as it is written in the Second Book of the Kings, saith unto the Leprous preson; Go, and wash thyself 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 ordained the seaventh years repentance for every sin, according to the opinion of the wise man, saying, And upon every sinner seven fold: Also the seaventh year there were granted remissions, and after full seven years there was giving a full remission▪ as is read in Leviticus. And Christ with seven 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 suitable to divine praises. Whence the Prophet saith, Seven 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 seven fold. And the Psalmist saith, Tender unto our Neighbours seven fold into their bosom, their reproach. Hence there are seven wickednesses, as saith Solomon, and seven 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 seven days. Also it is consecrated to the Holy Ghost, which the Prophet Isaiah describes to be seven fold, according to his gifts, viz. the spirit of wisdom, and understanding, the spirit of counsel, 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 seven eyes of God. There are also seven Angels spirits standing in the presence of God, as is read in Tobias, and in the Revelation; seven Lamps did burn before the Throne of God, and seven golden Candlesticks, and in the middle thereof was one like to the son of man, and he had in his right hand seven Stars. Also there were seven spirits before the Throne of God, and seven Angels stood before the Throne, and there were given to them seven Trumpets. And he saw a Lamb having seven horns, and seven eyes, and he saw the book sealed with seven Seals, 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 seven, amongst the other numbers, may deservedly be said to be most full of all efficacy. Moreover, the number seven hath great conformity with the number twelve; For as three, and four make seven, so thrice four make twelve, which are the numbers of the celestial Planets, and signs, resulting from the same root, and by the number three partaking of the divinity, and by the number four of the nature of inferior 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 seven doth signify a certain fullness 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 seven fold: and he that shall slay Cain, shall be revenged seven fold, to which the Master of the History collects, that there were seven sins of Cain. Also of all clean beasts seven, and seven were brought into the Ark, as also of Fowls: And after seven days the Lord reigned 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 seven Ewe Lambs: and Jacob served seven years for Leah, and seven more for Rachel: and seven days the people of Israel bewailed the death of Jacob. Moreover, we read in the same place, of seven Kine, and seven Ears of Corn, seven years of plenty, and seven years of scarcity. And in Exodus, the Sabbath of Sabbaths, 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: seven days let the Calf, and the Lamb be with its dam; the seaventh year let the ground that hath been sown six years, be at rest: the seaventh day shall be a holy Sabbath, and a rest: the seaventh day, because it is the Sabbath, shall be called holy. In Leviticus the seaventh day also shall be more observed, and be more holy: and the first day of the seaventh month shall be a Sabbath of memorial. Seven days shall the sacrifices be offered to the Lord, seven days shall the holy days of the Lord be celebrated, seven days in a year everlastingly in the generations. In the seaventh month you shall celebrated feasts, and shall devil in Tabernacles leaven days: seven times he shall sprinkle himself before the Lord, that hath dipped his finger in blood: he that is cleansed from the Leprosy, shall dip seven times in the blood of a sparrow: seven days shall she be washed with running water, that is menstruous: seven times he shall dip his finger in the blood of a bullock: seven times I will smite you for your sins: In Deuteronomy seven people possessed the Land of promise. There is also read of a seaventh year of remission, and seven Candles set up on the South side of the Candlesticks. And in Numbers it is read, that the sons of Israel offered up seven Ewe Lambs without spot, and that seven days they did eat unleavened bread, and that sin was expiated with seven Lambs & a Goat, and that the seaventh day was celebrated, and holy, and the first day of the seaventh month was observed, and kept holy, and the seaventh month of the feast of Tabernacles, & seven Calves were offered on the seaventh day, and Baalam erected seven Altars; seven days Mary the sister of Aaron went forth leprous out of the Camp, seven days he that touched a dead Carcase was unclean. And in Joshua seven priests carried the Ark of the Covenant before the Host, and seven days they went round the Cities, and seven trumpets were carried by the seven Priests, and on the seaventh day the seven Priests sounded the Trumpets. And in the book of Judges, Abessa reigned in Israel seven years, Samson kept his nuptials seven days, and the seaventh day he put forth a Riddle to his wife, he was bound with seven greenwiths, seven locks of his head were shaved of, seven years were the children of Israel oppressed by the King of Maden. And in the books of the Kings, Elias prayed seven times, and at the seaventh time, behold a little cloud! seven days the children of Israel pitched over against the Syrians, and in the seaventh day the battle was joined: seven years' famine was threatened to David for the people's murmuring; and seven times the child sneezed, that was raised by Elisha, and seven men were crucified together in the days of the first harvest. Naaman was made clean with seven washings by Elisha, the seaventh month Goliath was slain. And in Hester we read, that the King of Persia had three Eunuches: and in Tobias seven men were coupled with Sara the daughter of Raguel: And in Daniel Nebucadnezzars Furnace was heated seven times hotter than it was used to be, and seven Lions were in the den, and the seaventh day came Nebucadnezzar. In the book of Job there is made mention of seven sons of Job, and seven days and nights Jobs friends sat with him on the Earth; and in the same place. In seven troubles no evil shall touch thee. In Ezra we read of Artaxerxes his seven counsellors: and in the same place the trumpet sounded: the seaventh month of the feast of tabernacles were in Ezraes' time, whilst the children of Israel were in the Cities: and on the first day of the seaventh month Esdras read the Law to the people. And in the Psalms David praised the Lord seven times in a day: silver is tried seven times; and he renders to our neighbours seven fold into their bosoms. And Solomon saith, that wisdom hath hewn herself seven Pillars; seven men that can tender a reason, seven abominations which the Lord abhors, seven abominations in the heart of an enemy, seven overseers, seven eyes beholding. Isaiah numbers up seven gifts of the Holy Ghost, and seven women shall take hold on a man. And in Jeremiah, she that hath born seven, languisheth, she hath given up the ghost. In Ezekiel, the Prophet continued sad for seven days. In Zachariah seven lamps, and seven pipes to those seven lamps, and seven eyes running to and from throughout the whole Earth, and seven eyes upon one stone, and the fast of the seaventh day is turned into joy. And in Micah, seven shepherds are raised against the Assyrians. Also in the Gospel we read of seven blessednesses, and seven virtues, to which seven vices are opposed; seven petitions of the Lords prayer, seven words of Christ upon the cross, seven words of the blessed Virgin Mary, seven loaves distributed by the Lord, seven baskets of fragments, seven brothers having one wife, seven disciples of the Lord that were fishers, seven water pots in Cana of Galilee, seven woes which the Lord threatens to the Hypocrites, seven devils cast out of the unclean woman, and seven wickeder devils taken in after that which was cast out. Also seven years Christ was fled into Egypt; and the seaventh hour the Fever left the Governor's son. And in the Canonical Epistles, James describes seven degrees of wisdom, and Peter seven degrees of Virtues. And in the Acts are reckoned seven Deacons, and seven disciples chosen by the Apostles. Also in the Revelations there are many mysteries of this number: for there we read of seven Candlesticks, seven Stars, seven Crowns, seven Churches, seven Spirits before the Throne, seven Rivers of Egypt, seven Seals, seven Marks, seven Horns, seven Eyes, seven Spirits of God, seven Angels with seven Trumpets, seven horns of the Dragon, seven heads of the Dragon, which had seven Diadems: also seven plagues, and seven ●ials, which were given to one of the seven Angels, seven heads of the scarlet Beast, seven Mountains, and seven Kings sitting upon them, and seven thunders uttered their voices. Moreover this number hath much power, as in natural, so in sacred, Ceremonial, and also in other things: therefore the seven days are related hither, also the seven Planets, the seven Stars called Pleyades, the seven Ages of the World the seven changes of man, the seven liberal Arts, and so many mechanic, and so many forbidden, seven Colours, seven Metals, seven holes in the head of a man, seven pair of nerves, seven Mountains in the City of Rome, seven Roman Kings, seven Civil Wars, seven wise men in the time of Jeremiah the Prophet, and seven wise men of Greece. Also Rome did burn seven days by Nero. By seven Kings were slain ten thousand Martyrs. There were seven sleepers, seven principal Churches of Rome, and so many Monasteries did Gregory build: So many son's Saint Felicity brought forth: there were seven Electors of the Empire appointed, and seven solemn Acts in crowning the Emperor; the Laws in the Testament require seven witnesses, there are seven civil punishments, and seven canonical, and seven canonical hours, the priest makes seven obeisances in the Mass; seven Sacraments, and seven orders of the Clergy, and a boy of seven years may be ordained by the lesser order, and may obtain a benefice sine Cura. There are seven penitential Psalms, and seven commands of the second table, and seven hours were Adam, and Eve in Paradise, and there were seven men foretold by an Angel before they were born, viz. Ishmael, Isaac Samson, Jeremiah John Baptist, James the brother of the Lord, and Christ Jesus. Lastly, this number is most potent of all, as in good, so evil; of this Livy, the most ancient Poet sang, 
The seaventh light is come, and than all things  
T'absolve the father of all light gins  
The seaventh's of all things original,  
The first seaventh, seaventh seven we call  
Perfect, with wand'ring Stars the heavens pol'd,  
And with as many circles are round rolled,   

The Scale of the Number seven.  
In the original world. Ararita. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Asser Eheie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of God with seven letters.  In the Intelligible world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaphiel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zadkiel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camael. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raphael. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haniel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gabriel. Seven Angels which stand in the presence of God. In the Celestial world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dlars. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercury. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Moon. Seven Planets. In the Elementary world. The Lapwing 
 The Cutlefiish. 
 The Mole-Lead. 
 The Onyx. The Eagle. 
 The Dolphin. 
 The Hart. 
 Tin. 
 The Saphir. The Vulture. 
 The Pike. 
 The Wolf. 
 Iron. 
 The Diamond. The Swan. 
 The Sea-ca●● 
 The Lion. 
 Gold. 
 The Carbuncle. The Dove. 
 Thimallus. 
 The Goat. 
 Copper. 
 The Emerald. The Stork. 
 The Mullet. 
 The Ape. 
 Quicksilver. 
 The Achates. The Owl. 
 The Sea-Cat. 
 Cat. 
 Silver. 
 Crystal. Seven Birds of the Planets. 
 Seven Fish of the Planets. 
 Seven Animals of the Planets. 
 Seven Metals of the Planets. 
 Seven Stones of the Planets. In the lesser world. The right foot. 
 The right ear. The Head. 
 The left ear. The right hand. 
 The right Nostril. The heart. 
 The right eye. The privy members. 
 The left nostril. The left hand. 
 The mouth. The left foot. 
 The left eye. Seven integral members distributed to the Planets. 
 Seven holes of the head distributed to the Planets. In the infernal world. Heil. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gates of death. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of death. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pit of destruction. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The clay of death. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perdition. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The depth of the Earth. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven habitatlons of infernals, which Rabbi Joseph of Castilia the Cabalist describes in the Garden of Nuts.    

CHAP. XI. Of the number of Eight, and the Scale thereof.  
THe Pythagorians call eight the number of justice, and fullness: 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 itself the name of justice, but the other received the name, viz. of fullness, by reason of the contexture of the corporeal solidity, since the first makes a solid body. Hence that custom of Orpheus, swearing by eight deities, 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 corporeal nature is signified which Orpheus comprehends in eight of his Sea songs. This is also called the covenant or circumcision, which was commanded to be done by the Jews the eight day.  
There were also in the old Law eight ornaments of the Priest, viz. a breastplate, a coat a girldle, a mitre 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 mystery 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 month, in everlasting memory where of, Naxos the Island was dedicated to him, which obtained this prerogative, that only the women of Naxos should safely bring forth in the eighth month, and their children should live▪ whereas the children of the eighth month in other Nations die, and their mothers than bringing forth are in manifest danger.  

The Scale of the Number eight.  
The name of God with eight letters. Eloha Vadaath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Vedaath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉        In the Original Eight rewards of the blessed. Inheritance. Incorruption. Power. Victory. The vision of God. Grace. A Kingdom. Joy. In the Intelligible world. Eight visible Heavens. The Starry Heaven. The Heaven of Saturn. The Heaven of Jupiter. The Heaven of Mars. The Heaven of the Sun. The Heaven of Venus. The Heaven of Mercury. The Heaven of the Moon. In the Celestial world. Eight particular qualities. The dryness of the earth. The coldness of the water. The moisture of the air. The heat of the fire. The heat of the air. The moisture of the water. The dryness of the fire The coldness of the earth. In the Elementary world. Eight kinds of blessed men. The peace makers. That hunger and thirst after righteousness. The meek. They which are persecuted for righteousness sake. Pure in heart. Merciful. Poor in spirit. Mourners. In the lesser world. Eight rewards of the damned. Prison. Death. Judgement. The wrath of God. Darkness. Indignation. Tribulation. Anguish. In the infernal world.    

CHAP. XII. Of the Number of Nine, and the Scale thereof.  
THe number nine is dedicated to the Muses, by the help of the order of the Celestial 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, s●● viz. Calliope is appropriated to the Primum mobile; Urania to the Starry Heaven, Polymnia to Saturn, Terpsichore, to Jupiter Clio 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, Cherubin, Thrones, Domination, Powers, Virtues Principalities, Archangels, Angels, which Ezekiel figure out by nine Stones, which are the Saphir, Emerald, Carbuncle Berill, Onyx, Chrysolite, Jasper, sopaze, Sardis: The number hath also a great, and Occult mystery of the Cross For the ninth hour our Lord Jesus Christ breathed out b● Spirit. And in nine days the Ancients buried their dea● and in so many years they say Minea received Laws from Jupiter in a Cave; whence this number was most especially take notice of by Homer, when Laws were to be given, or answers were to be given, or the sword was like to rag● The Astrologers also take notice of the number nine in to Ages of men, not otherwise than they do of seven, which they call Climacterical years, which are eminent for so●● remarkable change. Yet sometimes it signifies imperfectness and incompleatness, because it doth not attain to the perfect on of the number ten, but is lesle by one, without which it deficient, as Austin interprets it of the ten Lepers: Neither the longitude of nine Cubits of Og King of Basan, who is a 〈◊〉 of the devil, without a mystery.  

The Scale of the Number nine.  
The names of God with nine letters. Jehovah Sabbath. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Jehovah Zidkenu. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Elohim Gibor. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   In the original world. Nine Quires of Angels. Seraphim. Cherubin. Thrones. Dominations. Powers. Virtue. Principalities Archangels. Angels. In the intelligible world. Nine Angels ruling the Heavens. Metattron. Ophaniel. Zaphkiel. Zadkiel. Camael. Raphael. Haniel. Michael. Gabriel.  Nine movable spheres. The primum mobile. The Starry Heaven. The sphere of Saturn. The sphere of Jupiter. The sphere of Mars. The sphere of the Sun. The sphere of Venus. The sphere of Mercury. The sphere of the Moon. In the Celestial world Nine stones representing the nine Quires of Angels Saphir. Emerald. Carbuncle Beril. Onyx. Chrysolite Jasper. Topaz. Sardis. In the Elementary world. Nine senses inward, and outward together. Memory. Cogitative. Imaginative. Common sense. Hearing. Seeing. Smelling. Tasting. Touching. In the lesser world. Nine orders of devils. False spirits. Spirits of lying. Vessels of iniquity. Avengers of wickedness. Jugglers. Airy powers. Furies, sowing mischiefs. Sisters or tryers. Tempter's or ins●arers. In the infernal world.    

CHAP. XIII. Of the Number Ten, and the Scale thereof.  
THE number ten is called every number, or an universal number, complete, signifying the full course of life: for beyond that we cannot number, but by replication; and ●● either implies all numbers within itself, or explains them b● itself, and its own, by multiplying them: wherefore it is accounted to be of a manifold Religion, and power, and ●● applied to the purging of souls. Hence the Ancients called Ceremonies Denary, because they that were to be expected and to offer sacrifices, were to abstain from some certain things for ten days. Whence amongst the Egyptians i● was the custom for him that would sacrifice to Jo, to ●● ten days before, which Apuleius testifies of himself, saying It was commanded that I should for the space of ten days 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 Organical body, the vegetative part, the sensitive part, reason, and the mind. There are also ten simple integral parts constituting man, the bone, cartilege, nerve, fiber, ligament, artery, vein, membrane flesh, skin. There are also ten parts of which a man consists intrinsically; The spirit, the brain, the lungs, the heart, the liver, the gall, the spleen, the kidneys, the testicles, the Matrix. There were ten Curtains in the Temple, ten strings in the Psaltery; ten musical 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 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 sight 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, ●●d the Philistines, and Daniel escaped the danger of the ●ions. This number also is as circular as unity, because being ●●aped together, returns into a unity, from whence it had ●s beginning, and it is the end, and perfection of all numbers, and the beginning of ten. As the number ten flows ●●ck into a unity, from whence it proceeded so every thing that is flowing is returned back to that from which it had be beginning of its Flux. So water returns to the Sea, ●●om 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 ●od that gave it; and lastly every creature returns to nothing, from whence it was created, neither is it support●● but by the word of God, in whom all things are hid; and things with the number ten, and by the number ten, make ●ound, as saith Proclus, taking their beginning from God, ●●d ending in him. God therefore that first unity, or one ●●ing, before he communicated himself to inferiors, diffused himself first into the first of numbers, viz. The number three, ●en into the number ten, as into ten Ideas, and measures of ●aking all numbers, and all things, which the Hebrews call ●● Attributes, and accounted ten divine names; For which those there cannot be a further number. Hence all ten have ●me divine thing in them, and in the Law are required of ●od as his own, together with the first fruits, as the origi●l of things, and beginning of numbers, and everytenth is as the end given to him, who is the beginning, and end of all things.  

The Scale of the Number ten.   

The Scale of the Number Ten.  
In the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 The name Jehova of ten letters collected.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Name Jehovah of ten letters.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Extended.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 The name Elohim Sabaoth.   The name of God with ten letters.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eheie. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 quotha. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 I●d Jehovah. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Hochmah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Jehova Elohim. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Binah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 El. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Hesed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Elohim gibor. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Geburah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Eloha. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Tiphereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Jehovah Sabaoth 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Nezah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Elohim Sabaoth. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Hod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Sadai. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 jesod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Adonai melech. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Malchuth Ten names of God. 
 Ten Sephiroth. In the intelligible world. Seraphim. 
 Haioth hakadoes. 
 Metattron. Cherubin. 
 Ophanim. 
 Jophiel. Thrones. 
 Aralim. 
 Zaphkiel. Dominations. 
 Hasmallim. 
 Zadkiel. Powers. 
 Seraphim. 
 Camael. Virtues. 
 Malachim 
 Raphel. Principalities. 
 Elohim. 
 Haniel. Archangels. 
 Ben Elohim. 
 Michael. Angels. 
 Cherubin 
 Gabriel. Blessed souls. 
 Issim. 
 The soul of Messiah Ten orders of the blessed according to Dionysius. 
 Ten orders of the blessed according to the traditions of men. 
 Ten Angels ruling. In the Celestial world. Reschith hagallalim. 
 The Primum Mobile. Masloth. 
 The sphere of the Zodiac. Sabbathi. 
 The Sphere of Saturn. Zedeck. 
 The Sphere of Jupiter. Madim. 
 The Sphere of Mars. Schemes. 
 The sphere of the Sun. Noga. 
 The sphere of Venus. Cochab. 
 The sphere of Mercury. Levanah. 
 The sphere of the Moon. Holom. Jesodoth. 
 The sphere of the Elements. Ten spheres of the world. In the Elementary world. A Dove. A Libard. A Dragon. An Eagle. A Horse. Lion. Man. Genitalss. Bull. Lamb. Ten Animals consecrated to the Gods. In the lesser world. Spirit. Brain. Spleen. Liver. Gall. Heart. Kidneys. Lungs. Genitalss. Matrix. Ten parts intrinse call of man In the internal world. False Gods. Lying spirits Vessels of inquity. Revengers of wickedness. Jugglers. Airy powers. Furies the seminaries of evil. Sisters or tryers. Tempter's or ensnarers. Wicked souls bearing rule. Ten orders of the damned.    

CHAP. XIII. Of the Number eleven, and the number twelve; with a double Scale of the Number twelve Cabilisticall, and Orphical.  
THE number eleven as it exceeds the number ten, which is the number of the commandments, so it falls 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 Celestial things, nor any attraction, or scale tending to things above: neither hath it any reward; but yet sometimes it receives a gratuitous favour from God, as he which was called the eleventh hour to the vineyard of the Lord received the same 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 Zodiac over which there are twelve angels as chief, supported by the irrigation of the great name of God. In twelve years also Jupiter perfects his course, and the Moon daily runs through twelve degrees. There are also twelve chief joints 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 Lions 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 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 fruitful, bring forth twelve times in the year, and the Camel is so many months in breeding, and the Pea-cock brings forth twelve Eggs.  

The Scale of the Number twelve.  
The names of God with twelve letters.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 He    〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
 Father, Son, Holy Ghost.    In the original world. The great name returned back into twelve banners. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Twelve orders of the blessed Spirits. Seraphim. Cherubin. Thrones. Dominations. Powers. Virtues. Trincipalities. Archangels. Angels. Innocents'. Martyrs. Confessors. In the Intelligible world. Twelve Angels ruling over the signs. Malchidiel. Asmodel. Ambriel Muriel. Verchiel. Hamaliel Zuriel. Barbiel. Adnachiel Hanael. Gabiel. Barchiel.  Twelve Tribes: Dan. Reuben. Judah. Manasseh. Asher. Simeon. Issachar. Benjamin. Napthalin Gad. Zabulon. Ephraim.  Twelve Prophets. Malachi. Haggai. Zachary. Amos. Hosea. Micha. Jonah. Obadiah. Zephaniah Nahum. Habakuk Joel.  Twelve Apostles. Mathias Thadeus. Simon. John. Peter. Andrew. Bartholemew. Philip. James the elder. Thomas. Matthew. James the younger.  Twelve signs of the Zodiac. Aries. Taurus. Gemini. Cancer. Leo. Virgo. Libra. Scorpius. Sagittarius Capricorn Aquarius. Pisces. In the Celestial world. Twelve Months. March. April. May. June. July. August. September October. Novemb. December January. February. In the Elemental world. Twelve Plants. Sang. Upright Vervain. Bending Vervain. Comfrey. Lady's Seal. Calamint. Scorpion-grass. Mugwort. Pimpernel. Dock. Dragonwort. Aristolochy.  Twelve stones. Sardonius. A Carneol Topaz Calcedony. Jasper. Emerald. Berill. Amethyst. Hyacinth. Chrysoprasus. Crystal. Saphir.  Twelve principal members. The head. The neck. The arms. The breast. The heart. The belly. The kidneys. Genitalss. The hams Knees. Legs. Feet. In the Elementary world. Twelve degrees of the damned, and of Devils. False gods Lying spirits. Vessels of iniquity. Revengers of wickedness. Jugglers. Airy powers. Furies the ●owers of evils. Sifters or Tryers. Tempter's or ensnarers. Witches. Apostates. Infidels. In the infernal world.   

The Orphical Scale of the Number twelve.  
Twelve Deities. Pallas. Venus. Phoebus. Mercury. Jupiter. Ceres. Vulcan. Mars. Diana. Vesta Juno. Neptune. In the intelligible world. Twelve signs of the Zodiac. Aries. Taurus. Gemini. Cancer. Leo. Virgo. Libra. Scorpius. Sagittarlus. Capricorn Aquarius. Pisces. In the Celestial world. Twelve months. March. April. May. June. July. August. September. October. November. December. January. February. In the Elemental world. Twelve consecrated birds. The Owl Dove. Cock. Ibis. Eagle. Sparrow. Goose. Pie. Daw. Heron. Peacock. Swan.  Twelve consecrated beasts She Goat He Goat. Bull. Dog. Hart. Sow. Ass. Wolf. Hind. Lyon. Sheep. Horse.  Twelve consecrated trees. Olive-tree Myrtiltree. Laurel. Hast. Aeschylus. Appletree. Box-tree. Dog-tree. Palmtree Pinetree. Ram-thorn Elm-tree.  Twelve members of man distributed to the signs. The head. The Neck The Arms. The Breast The Heart The Belly Kidneys. Genitalss. Hamnes. Knees. Legs. Feet. In the lesser world.    

CHAP. XV. Of the Numbers which are above twelve, and of their powers, and virtues.  
THE other numbers also which are above twelve, are endowed with many, and various effects, the virtues whereof you must understand by their original, and parts, as they are made of a various gathering together of simple numbers, or manner of multiplication. Sometimes as their significations arise from the lessening, or exceeding of another going before, especially more perfect, so they contain of themselves the signs of certain divine mysteries. So you see the third number above ten, shows the mysteries of Christ's appearing to the Gentiles, for the thirteenth day after his birth a Star was a guide to the wise men. The fourteenth day doth typify Christ, who the fourteenth day of the first month was sacrificed for us; upon which day the children of Israel were commanded by the Lord to celebrated the Passeover. This number Matthew 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 spiritual ascensions, therefore the song of degrees is applied to that in fifteen Psalms. Also fifteen years were added to the life of King Hezekiah: and the fifteenth day of the seventh month 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; 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 designed, for the motion thereof is distant from the course of other Stars, & as it were alone is completed the twenty eighth day, when it returns to the same point of the Zodiac from whence it came. Hence twenty eight Mansions of the Moon, having singular virtue, and influence, are numbered in the heavens. The number thirty is memorable for many mysteries, Our Lord Jesus Christ was baptised the thirtieth year of his Age, and began to do miracles, and to teach the Kingdom of God. Also John Baptist was thirty years old when he began to preach in the wilderness, and to prepare the ways of the Lord. Also Ezekiel at the same Age began to prophecy; and Joseph was brought out of Prison on the thirtieth year 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 always divisible into two parts, even unto a unity. The number forty, the Ancients did honour with great observation, concerning which they did celebrated the feast Tessarosten: It is said that it doth conduce to the account of birth, for in so many days the seed is fitted, and transformed in the womb, until it be by its due, and harmoniacall proportions brought unto a perfect organical body, being disposed to receive a rational soul. And so many days they say women be, after they have brought forth, before all things are settled within them, and they purified, and so many day's infants refrain from smiling, are infirm, 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 reigned forty days, and nights upon the earth: The children of Israel lived forty years in the wilderness; forty days the destruction of Nineveh was put of. The same number was accounted as holy in the fasts of the Saints: For Moses, Elias, and Christ fasted forty days. Christ was carried forty weeks in the womb of a Virgin, Christ tarried forty days after his birth at Bethelem before he was presented in the Temple: He preached forty months publicly: he lay forty 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 mystery 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 year of Jubilee, and by the Psalm of repentance it shows a sign of indulgency, and repentance. The law also, and the holy Ghost are declared in the same: For the fiftieth day after Israel's 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 Zion; 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 days brings forth sixty eggs, and so many days sits on them, so she is said also to live so many years, and to have so many teeth: and so many days every year to rest solitary without any meat. The number seventy hath also its mysteries, for so many years the fire of the sacrifice in the Babylonian Captivity lay under the water, and was alive: so many years Jeremiah foretold the destruction of the Temple, and so many years the Babylonian Captivity endured, and in so many years 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 of did gather meat under the table of Adonibezeck seventy sons came forth of the loins of Joas, seventy men, all ions 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 years, 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 seventy seven times. Also the number seventy two was famous for so many languages, for so many Elders of the Synagogue, for so many interprers 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 five, 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 every one ariseth. Answerable to these are so many manifest joints in man's 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 ●ound, was placed, which also passeth from the left hand to ●he right, is found holy: and because it consists of ten it shows complete perfection. But the Compliment of all numbers is thousand which is the four square measure of the number ten, signifying a complete, and absolute perfection. There are al●● two numbers especially celebrated by Plato in his Repub. ●nd not disallowed by Aristotle in his Politics, by which ●eat mutations in Cities are foretold: These are the square 〈◊〉 ten, and the four square measure thereof, viz. the forty ●our above a hundred, and seven hundred twenty eight above thousand, which number is fatal: to which when any City, or ●ommon Wealth hath attained, it shall afterwards with a complete four square measure decline: but in squares it undergoeth change, but for the better, if it be governed with prudent discipline, and than it shall not with fate, but imprudency ●●l. And let thus much suffice for numbers in particular.   

CHAP. XIV. Of the notes of numbers, placed in certain gesturing.  
I Have often read in books of Magicians, and their works, and experiments certain, wondered, & as they seemed to me ridiculous gesturing, and I did think they were certain occult agreements of the devils, by reason of which I did reject them: but after I did more seriously examine the matter, than I did presently understand that they were not the compacts of devils; 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 gesturing the Magicians did silently signify words unknown by sound, various with numbers, yet of great virtue, by their fingers joined 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 Arithmetic, saying, The fingers of the Virgin were moved all manner of ways, 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 saying of Beda who saith, When thou sayest one, bend in the little finger on thy left hand, and set it in the middle of the Palm; when thou sayest two, place the next singer to the little 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 fixed on the mddle of the Palm: when thou sayest seven, tho● shalt put only thy little finger above the root of thy Palm, the rest in the mean time being lifted up; and by when thou sayest eight, thy ring finger; when thou sayest ni●● thou shalt set thy middle finger contrary to them; when thou sayest ten, thou shall set the nail of thy forefinger, or the middle joint of thy thumb. When thou sayest twenty, thou shalt put the top of thy middle finger close betwixt the joints of thy thumb, and forefinger. When thou sayest thirty, thou shalt join the nail of thy thumb, and forefinger lightly together. When thou sayest forty, thou shalt bring the inside of thy thumb to the outside of thy forefinger, both being lifted up. When thou sayest fifty, thou shalt bend thy thumb with the outward joint, like to the Greek Gamma, to the Palm. When thou sayest sixty, compass about thy thumb being bended as before, with thy forefinger bowed over it. When thou sayest seventy, thou shalt supply thy forefinger being bowed about as before, with thy thumb stretched at length, the nail thereof being lifted up beyond the middle joint of thy forefinger. When thou sayest eighty, thou shalt supply thy forefinger bowed about as before, with thy thumb stretched forth at length, the nail thereof being set upon the middle joint of the forefinger. When thou sayest ninty, thou shall set the nail of thy forefinger bend 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 didst ten on thy left; and 200. on thy right, as thou didst twenty on thy left; 2000 on thy right, as thou didst too on thy left, and so to 9000. Moreover when thou sayest 10000 thou shalt put thy left hand upward on thy breast, 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 downards, on the cartilege of the middle of thy breast. When thou sayest 40000. thou shalt lay the same upright, and stretched forth on thy navel. When thou sayest 50000. thou shalt lay thy thumb of the same hand downard on thy navel. When thou sayest 60000. thou shalt hold thy left thigh with the same, being downards. When thou sayest 70000. the same thou 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 loins with the same, thy thumb being turned downwards. But when thou sayest 100000. or 200000. and so unto 900000. thou shalt in the same order as we have spoken, fill them up on the right part of thy body. But when thou sayest 1000000. thou shall join both thy hands together, and clasp thy fingers one within the other. Let these suffice which have been observed out of Beda; Thou shalt find more of these in Brother Luke of Saint Sepulchers, in his great Arithmetic.   

CHAP. XVI. Of the various notes of numbers observed amongst the Romans.  
THE notes of numbers are made divers ways in divers nations. The Romans did figure them by these following notes, which Valerius Probus describes concerning the ancient letters, and which are still in use, viz.  

One. I  
Five. V  
Ten. X.  
Fifty. L.  
A hundred. C.  
Two hundred. ∽. CC.  
Five hundred. D.  
A thousand. M. S. I CXↃ.  
Five thousand. IↃↃ. ICC. v.  
Ten thousand. CCIↃↃ. CMↃ. ↃMC. IMI. x.  
Fifty thousand. IↃↃↃ. DↃↃ. L.  
A hundred thousand. CCCIↃↃↃ CM. C.  
Two hundred thousand. ∽. CC.  
Five hundred thousand. DM. qↃ. D.  
A thousand thousand. CMↃ. CqↃ. M. S.   
There are also other notes of numbers now a days 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 oh which although it signify no number, yet makes others to signify, either ten, 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 itself, as you may see in this example. signifies ten, signifies ten and five, signifies sixteen, ten and seven; and the round 0 being put by itself signifies a hundred; but being joined to others, signifies so many hundreds as the numbers are to which it is put, as thus, 00 or thus 110 signifies two hundred, thus 000 or thus 1110 three hundred five hundred, ten hundred or a thousand. And these notes are commonly seen added in Magical Characters.   

CHAP. XVIII. Of the notes or figures of the Grecians.  
THE Grecians use the Alphabetical letters for their notes of numbers, and that three ways; 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 possess the place of the Alphabet, it represents the number thereof, as here you may see.  

1. α  
2. β  
3. γ  
4. δ  
5. ε  
6. ζ  
7. η  
8. θ  
9 ι  
10. κ  
11. λ  
12. μ  
13. ν  
14. ξ  
15. ο  
16. π  
17. ρ  
18. σ  
19 τ  
20. υ  
21. φ  
22. χ  
23. ψ  
24. ω   
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 jota is of ten. The third beginning from Rho is of hundreds; and this order by the latter of the Greeks is instituted after the imitation of the Hebrews. Now because their 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 sixth, the ninetieth, and the nine hundreth, as is manifest in the following Classes.  

1. Α  
2. Β  
3. Γ  
4. Δ  
5. Ε  
6. Ϛ  
7. Ζ  
8. Η  
9 Θ  
10. Ι  
20. Κ  
30. Λ  
40. Μ  
50. Ν  
60. Ξ  
70. Ο  
80. Π  
90. Ϟ  
100 Ρ  
200. Σ  
300. Τ  
400. Υ  
500 Φ  
600. Χ  
700. Ψ  
800. Ω  
900. Ϡ   
Now if to any of these letters there be subscribed the stroke of an acute tone, than it signifies so many thousands, as in these examples.  

1000 Α.  
10000 Ι.  
100000. Ρ.   
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i e.) five. Δ for the number ten, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H for a hundred from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Η for a thousand, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Μ for ten thousand from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From which six letters joined in number after their manner unto four, or to other numbers, they make other numbers, besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not multiplied, nor joined to itself, but always signifies the five of others, as appears in the following examples.  

1 Ι  
2 ΙΙ  
3 ΙΙΙ  
4 ΙΙΙΙ  
5 Π  
6 ΠΙ  
7 ΠΙΙ  
8 ΠΙΙΙ  
9 ΠΙΙΙΙ  
10 Δ  
11 ΔΙ  
12 ΔΙΙ  
13 ΔΙΙΙ  
14 ΔΙΙΙΙ  
15 ΔΠ  
16 ΔΠΙ  
20 ΔΔ  
21 ΔΔΙ  
50 Δ  
60 ΔΑ ΔΑ  
100 Η  
200 ΗΗ  
5000 Η  
1000 Χ  
5000 Χ  
10000 Μ  
50000 Μ    

CHAP. XIX. Of the notes of the Hebrews, and Chaldeans, and certain other notes of Magicians.  
THE Hebrew letters also have marks of numbers, but fat more excellently than 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 principal Hebrew letters are in number twenty two, whereof five have divers other certain 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 than divided into three degrees, signify the unites, which are in the first degree; ten 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  

3000. ג  
2000 ב  
1000 א   
Now the Classes of the Hebrew numbers are these,  

1. א  
2. ב  
3. ג  
4. ד  
5. ה  
6. ו  
7. ז  
8. ח  
9 ט  
10. י  
20. כ  
30. ל  
40. מ  
50. נ  
60. ס  
70. ע  
80. פ  
90. צ  
100 ק  
200. ר  
300. ש  
400. ת  
500 ך  
600. ם  
700. ן  
800. ף  
900. ץ   
Now there are some which do not use those final letters, but instead of them writ thus.  

1000 א  
900. תתק  
800. תת  
700. תש  
600. תר  
500 תק   
And by those simple figures by the joining them together they describe 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that out of honour to the divine name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports fifteen, jest it should hap that the sacred name should be abused to profane things. Also the Egyptians, Aethiopians, Chaldeans, and Arabians, have their marks of numbers, which also often times hap amongst Magical Characters. He therefore that would know them, must seek them, of them that are skilful of these letters. For the Chaldeans 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 Volumes such.  

1  
2  
3  
4  
5  
6  
7  
8  
9   
Now by these mark turned to the left hand are made ten, after this manner.  

10  
20  
30  
40  
50  
60  
70  
80  
90   
And by those marks which are turned downwards on the the right hand, are made hundreds; on the left thousands, viz: thus.  

100  
200  
300  
400  
500  
600  
700  
800  
900  
1000  
2000  
3000  
4000  
5000  
6000  
7000  
8000  
9000   
And by the composition, and mixture of these marks other mixed and compounded numbers also are most elegantly made, as you may perceive by these few.  

1510  
1511  
1471  
1486  
2421   
According to the example of which we must proceed in other compound numbers; And so much suffice for the marks of numbers.   

CHAP. XX. What numbers are attributed to letters; and of divining by the same.  
THE Pythagorians say (Aristotle, and Ptolemy are of 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 foreshow  
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 found 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 ginger we shall here add, and put under. But those numbers, which are deputed to each letter, we have above shown in the Greek, and Hebrew letters, the Alphabet being divided into three Classes, whereof the first is of unites, the second of ten, 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 supplied with I, and V simple consonants, as in the names of John, and Valentine, and high, and hu aspirate consonants as in Hierom, and Huilhelme, although the Germane for hu the asperate use a double v v; the true Italians, and French in their vulgar speech put G joined with U instead thereof, writing thus, Vuilhelmus, and Guilhelmus.  

1. A.  
2. B.  
3. C.  
4. D.  
5. E.  
6. F.  
7. G.  
8. H.  
9 I.  
10. K.  
20. L.  
30. M.  
40. N.  
50. O.  
60. P.  
70. Q.  
80. R.  
90. S.  
100 T.  
200. V  
300. X.  
400. Y.  
500 Z.  
600. I.  
700. V  
800. HI.  
900. HV.   
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 remain a unity, or four, both signify the Sun; if two or seven, both signify the Moon; but three, Jupiter; five, Mercury; six, Venus; eight, Saturn; nine, Mars; and the reasons thereof are showed 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 twelves, if there remain a unity, it signifies the Lion; if Juno's deuce, Aquarius; if the Vestal three, Capricorn; if four, Sagittarius; if five, Cancer; if Venus six, Taurus; if Palladian seven, Aries; if Vulcan's 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 elsewhere. And let no man wonder that by the numbers of names many things may be Prognosticated, seeing (the Pythagorean Philosophers, and Hebrew Cabalists testifying the same) in those numbers lie 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 original, which were not instituted casually, but by a certain rule (although unknown to us.) 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 deities of Heaven sacred numbers; for to the Air 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 intellectual species testify, 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 near 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 months Diana  
The Virgin hath—   
The number three therefore is dedicated to this Virgin whom they say to be powerful 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 Celestial world, which beyond the four Elements is itself under another form, the fift. The number six, which consists of two three, 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 dispense 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 numbers, as of males, and females. This also Plutarck ascribes to Apollo. The number eight, by reason it contains the mystery of justice, is ascribed to Jupiter; it is also dedicated to Vulcan, for of the first motion, and number two, which is Juno drawn twice into itself, 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 month: others, because Infants of the eight month 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 Celestial influences, and virtues, 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 gins the second unity; it is also ascribed to the world. In like manner the number twelve, because the Sun going round twelve signs, distributes the year into twelve months, 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. Of the tables of the Planets, their virtues, 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 virtues of the Heavens, in as much as they represent that divine order of Celestial numbers, impressed upon Celestials by the Ideas of the divine mind, by means of the soul of the world, and the sweet harmony of those Celestial rays, signifying according to the proportion of effigies, supercelestial Intelligencies, which can no other way be expressed, than by the marks of numbers, and Characters. For material numbers, and figures can do nothing in the mysteries of hid things, but representatively by formal numbers, and figures, as they are governed, and informed by intelligencies, and divine numerations, which unite the extremes of the matter, and spirit to the will of the elevated soul, receiving through great affection, by the Celestial power of the operator, a power from God, applied through the soul of the universe, and observations of Celestial 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 forty 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 engraven on a plate of lead, doth help to bring forth, or birth, and to make a man safe, and powerful, and to cause success of petitious 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 quarrelings, and disperses an Army. The second is called the table of Jupiter, which consists of a Quaternian drawn into itself, containg 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 powerful, and ruling, it conduceth to gain, and richeses, favour, and love, peace, and concord, and to appease enemies, to confirm honours, dignities, and counsels, and dissolve enchantments if it be engraven on a coral. 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 judgements, 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 read Brass it hinders buildings, casts down the powerful from dignities, honours, and richeses, 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 fight, and causeth barrenness 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 III. and the sum of all is 666. There are over it divine names with an Intelligency to what is good, and spirit to what is evil, and out of it are drawn Characters of the Sun, and of 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, enabling 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 itself, viz. of forty 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 of 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 barrenness, causeth ability for generation, dissolves enchantments, and causeth peace between man, and woman, and maketh all kind of Animals and Cattles 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 carried about travellers makes them fortunate. But if it be form upon Brass with an unfortunate Venus, it causeth contrary things to all that hath been above said. The sixth table is of Mercury resulting from the square of eight drawn into itself, 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 of 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 grateful, 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 an unfortunate Mercury, doth all things contrary to these. The seventh table is of the Moon, of a square of nine multipled into itself, having eighty one numbers, in every side and Diameter nine, producing 369. and the sum of all is 3321. And there are over it divine names with an Intelligency to what is good, and a spirit to what is bad. And 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, cheerful, honoured, removing all malice, and ill william. It causeth security in a journey, increase of richeses, and health of body, drives away enemies and other evil things from what place thou pleasest; 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 Physicians, 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 found out.  

Divine names answering to the numbers of Saturn.  
3. Ab  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 Hod.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. jah.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. Hod.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. Jehovah extended.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. Agiel. The Intelligence of Saturn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. Zazel. The spirit of Saturn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Divine names answering to the numbers of Jupiter.  
4 Abab.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 El Ab  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 Johphiel. The Intelligence of Jupiter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 Hismael. The spirit of Jupiter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Names answering to the numbers of Mars.  
● He the letter of the Holy Name.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55 Adonai  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●25 Graphiel The Intelligence of Mars. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●25 Barzabel The spirit of Mars. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Names answering to the numbers of the Sun.  
● Vau the letter of the Holy Name.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● He extended, the letter of the Holy Name.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●6 Eloh  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●11 Nachiel The Intelligence of the Sun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●66 Sorath The spirit of the Sun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Names, answering to the numbers of Venus.  
   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●9 Hagiel The Intelligence of Venus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●67 Kedemel. The spirit of Venus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●252 Bne Seraphim The Intelligencies of Venus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Names answering to the numbers of Mercury.  
● A●boga, eight extended.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●4 Din.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●4 Doni  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●0 Tiriel. The Intelligence of Mercury. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●80 Taphthartharath The spirit of Mercury. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Names answering to the numbers of the Moon.  
● Hod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Elim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●9 Hasmodai, the spirit of the Moon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●21 Schedbarschemoth Schartathan, the spirit of the spirits of the Moon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

The Intelligency of the Intelligence of the Moon.  
●21 Malcha betharsisim head ber●ah schehalim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   


The Table of Saturn in his compass.  
4 9 2 3 5 7 8 1 6   

In Hebrew notes.  
  

The Seals or Characters  

Of Saturn.   

Of the Intelligence of Saturn.   

Of the Spirit of Saturn.     


The Table of Jupiter in his compass.  
4 14 15 1 9 7 6 12 5 11 10 8 16 2 3 13   

In Hebrew notes.  
  

The Seals or Characters  

Of Jupiter.   

Of the Intelligence of Jupiter.   

The Spirit of Jupiter.     


The Table of Mars in his compass.  
11 24 7 20 3 4 12 25 8 16 17 5 13 21 9 10 18 1 14 22 23 6 19 2 15   

In Hebrew notes.  
  

The Seals or Characters  

Of Mars.   

Of the Intelligence of Mars.   

Of the Spirit of Mars.     


The Table of the Sun in his compass.  
6 32 3 34 35 1 7 11 27 28 8 30 19 14 16 15 23 24 18 20 22 21 17 13 25 29 10 9 26 12 36 5 33 4 2 31   

In Hebrew notes.  
  

The Seals or Characters  

Of the Sun.   

Of the intelligence of the Sun.   

Of the Spirit of the Sun.     


The Table of Venus in her Compass.  
22 47 16 41 10 35 4 5 23 43● 17 42 11 29 30 6 24 49 ●81 36 12 13 31 7 25 43 19 37 38 14 32 1 26 44 20 21 39 8 33 2 27 45 46 15 40 9 34 3 28   

The Seals, or Characters Of the Intelligence  

Of Venus.   

Of Venus.    

The Table of Venus in Hebrew notes.  
  


Of the Spirit of Venus.   

Of the Intelligences of Venus.     


The Table of Mercury in his compass.  
8 58 59 5 4 62 63 1 49 15 14 52 53 11 10 56 41 23 22 44 48 19 18 45 32 34 38 29 25 35 39 28 40 26 27 37 36 30 31 33 17 47 46 20 21 43 42 24 9 55 54 12 13 51 50 16 64 2 3 61 60 6 7 57   

The Seals or Characters Of the Intelligency  

Of Mercury.   

Of Mercury.    

The Table of Mercury in Hebrew notes.  
  


Of the Spirit of Mercury.     


The Table of the Moon in her Compass.  
37 7● 29 70 21 62 13 454 5 6 38 79 30 71 22 63 14 46 47 7 39 80 31 72 23 55 15 16 48 8 40 81 32 64 24 56 57 17 49 9 41 73 33 65 25 26 58 18 50 1 42 74 34 66 67 27 59 10 51 2 43 7● 35 36 68 19 60 11 52 3 44 76 77 28 69 20 61 12 53 4 45   

The Seals or Characters  

Of the Moon.   

Of the Spirit of the Moon.    

The Table of the Moon in Hebrew notes.  
  


Of the Spirit of the spirits of the Moon.   

Of the Intelligence of the Intelligences of the Moon.      

CHAP. XXIII. Of Geometrical Figures and Bodies, by what virtue they are powerful in Magic, and which are agreeable to each Element, and the Heaven.  
Geometrical Figures also arising from numbers, are conceived to be of no lesle power. Of these first of all, a Circle doth answer to Unity, and the number ten; for Unity is the Centre, and circumference of all things; and the number ten being heaped together returns into a Unity from whence it had its beginning, being the end and compliment 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 most fit for bindings and conjurations; Whence they who adjure evil spirits, are want to environ themselves about with a circle. A Pentangle also, as with the virtue 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 contains 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 divers significations and virtues according to the divers manner of drawing, 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 four 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 by the straitness of angles and rays: And stars are than most potent when they possess four corners in the figure of the heaven, and make a cross, by the projection of their rays mutually. It hath moreover (as we shown 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 wonderful thing figures work when we writ them in Papers, Plates, or Images, they do not do it but by the virtue 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 Echo is caused, and in a hollow glass the collection of the solary rays, which afterwards reflecting upon an opposite body, either wood, or any combustible thing, doth forthwith burn it: or as an Harp causeth a resounding in an other Harp, which is no otherwise but because a suitable and a like figure is set before it, or as two strings on a Harp being touched with an equal 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 virtues 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 Sphere, 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 twenty four plains, and six bases in form of a Dices: to the fire, a Pryamis of a four triangular basis, and of so many solid angles, and of twelve plains; to the air Octocedron, of eight triangular bases, and six solid angles, and twenty four plains: and lastly, to Water they have assigned Icocedron twenty bases, twelve solid angles: To the Heaven they have assigned Dodecacedron of twelve five cornered bases, and twenty solid angles, and sixty plains. Now he which knows the powers, relations, and proprieties of these figures, and bodies, shall be able to work many wondered things in Natural and Mathematical Magic, especially in Glasses. And I knew how to make by them wondered things, in which any one might see whatsoever he pleased at a long distance.   

CHAP. XXIV. Of Musical Harmony, of the force and power thereof.  
MUsical 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 alured with Pipes, and Hearts are caught by the same. Fish in the lake of Alexandria are delighted with a noise. Music hath caused friendship betwixt Men and Dolphins. The sound of the Harp doth lead up and down the Hyperborean Swans. Melodious voices tame the Indian Elephants: and the very Elements delight in Music. The Hulesian fountain otherwise calm, and quiet, if the Trumpet sound, riseth up rejoicing, and swells over its banks. There are in Lydia those which they call the Nymphs Lands, which at the sound of a Trumpet forthwith come into the middle of the sea, and turning round ●ead a dance, and than are returned to the shores; M. Varro testifies that he saw them. And there are more wondered things than these. For in the shore of Attica the sea sounds like a Harp. A certain stone of Megaris makes a sound like a Harp every time the string of a Harp is struck; so great is the power of Music, that it appeaseth the mind, raiseth the spirit, stirreth up soldiers 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 singing causeth delight and strength, pacifieth the angry, cheereth 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 mind may thus be cured, or caused. So we read that Therpander, and Arion of Lesbos cured the Lesbians, and Jonians by Music; and Ismenia of Thebes cured divers of very great diseases by Music; Moreover, Orpheus, Amphion, David, Phythagoras, Empedocles, Asclepiades, Timotheus, were want to do many wondered things by sounds: Sometimes they did stir up dull spirits by familiar sounds; sometimes 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 young man from immoderate lust. So Timotheus stirred up King Alexander to a rage, and again repressed him. Saxo the Grammatian, in his History of the Danes, tells of a certan Musician who boasted that he could by his Music make every one that heard it to be mad; and when he was constrained by the King command to perform the same, he endeavoured to work several ways upon the affections; and first, by a tone of Musical gravity filled the hearers with a kind of sadness and unsensibleness; than by a more lively sound he made them rejoice, and dance; and lastly, he by a more earnest Music, reduced them to fury and madness. We read also, that they in Apulia that were touched with a kind of dangerous Spider, were astonished until they heard a certain sound, at the hearing of which every one riseth up and danceth. And it is believed (Gelli●● being witness) 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 deny, that there is in Sounds a virtue 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 than the sound of an Instrument, in as much as it arising by an Harmonial consent, from the conceit of the mind, and imperious affection of the fantasy 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 mind of the Singer with it, It moveth the affection of the hearer by his affection, and the hearers fantasy by his fantasy, and mind by his mind, and striketh the mind, 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 humours of the body. From hence in moving the affections harmony conferreth so much, that not only natural, but also artificial and vocal Harmony doth yield a certain power both to the souls and bodies: but it is necessary that all Comforts proceed from fit foundations, both in stringed instruments, in pipes, and vocal sing, if you would have them agreed well together: for no man can make the roaring of Lions, the ●owing of Oxen, the neighing of Horses, the braying of Asses, the grunting of Hogs to be harmonious: neither can the strings made of Sheep's and Wolves guts, be brought to any agreement, because their soundations are dissonant; but the many and divers voices of men agreed together, because they have one foundation in the species or kind: so many birds agreed, because they have one nigh genus or kind, and a resemblance from above; also artificial instruments agreed with natural voices, 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 voices. Sound is a breath, voice is a sound and animate breath; Speech is a breath pronounced with sound, and a voice signifying something: the spirit of which proceedeth out of the mouth with sound and voice; Chaludius saith that a voice 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 vocal organs, are delivered forth articulate sounds; the elements of speech, by which Interpreter the secret motions of the mind are laid open: but Lactantius saith, that the nature of the voice is very obscure, and cannot be comprehended how it is made, or what it is. To conclude, All Music consisteth in voice, in sound, and hearing: sound without Air cannot be Audible, which though it be necessary for hearing, yet, as Air, it is not of itself audible, nor to be perceived by any sense, unless by accident; for the Sight seethe 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, nor 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 virtue; but ● is meet that the sensitive soul should vivify the air joined to in and in the vivificated air, which is joined to the spirit perceive the species of objects put forth into act, and this is done in th● living air, but in a subtle and Diaphanous the visible species, i● an ordinary air the audible, in a more gross air the species o● other senses are perceived.   

CHAP. XXVI. Concerning the agreement of them with the Celestial bodies, and 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 than of the Harmony. Saturn hath sad, hoarse, heavy, and slow words, and sounds, as it were pressed to the Centre; but Mars, rough, sharp, threatening 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 quart: 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 Pathypas or middle the water; by their note Diezeugmenon, or Hyperboleon the fire; by the Paranete or Synemmenon, or triple, the Air; but afterwards Terpander the Lesbian 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 the four kinds of Music do agreed to them, and also to the four humours, and did think the Dorian music to be consonant to the water and phlegm, the Phrygian to choler and fire, the Lydian to blood and air; the mixed Lydian to melancholy and earth: Others respecting the number and virtue of the Heavens, have attributed the Dorian to the Sun, the Phrygian to Mars, the Lydian to Jupiter, the mixed 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 Music 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 & Asre. Calliope and Mercury possess the Hypophrygian manner, 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 Music, and Pachyparemeson agreed with Jupiter; Polymnia and Saturn keep the mixed Lydian manner, and Lichanos Meson D. Sol. Re. To Urania and the fixed Stars the Hypo mixed Lydian Music, and the string Mese, or A. le. mi. re. are ascribed, as we read them expressed in these Verses. 
Silent Thalia we to th' Earth compare,  
For she by Music never doth ensnare,  
After the Hypodorian Clio sings,  
Persephone likewise doth strike the Base strings;  
Calliope also doth Chord second touch,  
Using the Phrygian; Mercury as much:  
Terpsichore strikes the third, and that rare,  
The Lydian Music makes so Venus' fair.  
Melpomene, and Titan do with a grace  
The Dorian Music use in the fourth place.  
The fift ascribed is to Mars the god  
Of War, and Erato after the rare mode  
Of th' Phrygians, Euterpe doth also love  
The Lydian, and sixth string; and so doth Jove.  
Saturn the seventh doth use with Polymny,  
And causeth the mixed Lydian melody.  
Urania also doth the eight created,  
And music Hypolydian elevate.   
Moreover there are some who found out the harmony of the Heavens by their distance one from another. For that space which is betwixt the Earth and the Moon, viz an hundred and twenty six thousand Italian Miles, maketh the Interval 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 Jupiter's 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; their motions to the Moon have a twelve-fold proportion: but Satur's proportion to the starry Sphere is a a thousand and two hundred if it be true which Ptolemy saith, viz. that, that Heaven is moved contrary to the primum mobile in an hundred years one degree. Therefore the proper motion of the Moon being more swift, maketh a more acute sound than the starry firmament, which is the slowest of all, and therefore causeth the most base sound; But by the 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 yields a most pleasant Harmony; from hence there are not any songs, sounds, or musical instruments more powerful in moving man's affections, or introducing magical impressions, than 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 the 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 Air and Water, the proportion in their Bases is double, and one and an half; hence Diapason, 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 intermediate Element.   

CHAP. XXVII. Of the proportion, measure, and Harmony of man's body.  
SEeing man is the most beautiful 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 shown all numbers by them; and they seem to prove that from the very joints of man's body all numbers measures, proportions, and Harmonies were invented; Hence according to this measure of the body, they framed, and contrived their temples, palaces, houses, theatres; also their ships, engines, and every kind of Artifice, and every part and member of their edifices, and buildings, as columns, chapiters of pillars, bases, buttresses, feet of pillars, and all of this kind. Moreover God himself taught Noab to build the Ark according to the measure of man's body, and he made the whole 〈◊〉 of the world proportionable to man's body; from hence it is called the great world, man's body the less; Therefore some who have written of the Microcosm or of man, measure the body by six feet, a foot by ten degrees, every degree by five minutes; from hence are numbered sixty degrees, which make three hundred minutes, to the which are compared so many Geometrical cubits, by which Moses describes the Ark; for as the body of man is in length three hundred minutes, in breath fifty, in height thirty; so the length of the Ark was three hundred cubits, the breadth fifty, and the eight thirty; that the proportion of the length to the breadth ●e six fold, to the height ten fold, and the proportion of the breadth to the height about two thirds. In like manner the 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, something in God himself the Archetype. But the whole measure of the body may be turned, and proceeding from roundness, is known to tend to it again.  
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 centre is in the bottom of his belly.  
But if on the same centre a circle be made by the crown of the head, the arms being let fall so far till the end of the fingers touch the circumference of that circle, and the feet spread abroad in the same circumference, as much as the finger's ends are distant from the top of the head; Than they divide that circle, which was drawn from the centre of the lower belly, into five equal parts, and do constitute a perfect Pentagon; and the Heels of the feet, having reference to the navile, make a triangle of equal sides.  
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, than the ends of the fingers and Toes do make a square of equal sides, whose centre is on the navile, in the girdling of the body.  
But if the hands be thus elevated, and the feet and Thighs extended in this manner, by the which a man is made shorter by the fourteenth part of his upright stature, than the distance of his feet having reference to the lower belly, they will make an equilatecall Triangle; and the centre being placed in his navile, a circle being brought about, will touch the ends of the fingers and toes.  
But if the hands be lifted up as high as can be, above the head, than the elbow will be equal to the crown of the head, and if than the feet being put together, a man stand thus, he may be put into an equilateral square brought by the extremities of the hands and feet: the centre of this square is the navel, which is the middle betwixt the top of the head and the knees.  
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 dugs, 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 shoulderblades from one extreme to the other: The same is the length from the elbow to the end of the longest finger, and therefore this is called a cubit. Hence four cubits make the length of man, and one cubit the breadth which is in the shoulderblades, 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 handbredth, and the whole length of man is of 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 testify) the tallness of man's 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 call of the leg, and from thence to the middle whirl bone of the knee. All these measures are coequal, and make the seventh part of the whole height. The nead 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 〈◊〉 of the hincer part of the head, make the fist part of his whole length; So much also doth the breadth of the breast. Nine face-bredths make a square well set man, and ten a tall man. The length of man therefore being divided into nine parts the face from the top of the forehead to the bottom of the chin is one; than from the bottom of the throat, or the top of the breast unto the top of the stomach is another; from thence to the navel is a third; from thence to the bottom of the thigh, a fourth; from thence the hip, to the top of the calf of the leg, makes two; from thence to the joint of the foot the legs make two more; all which are eight parts. Moreover the space from the top of the forehead to the crown of the head & that which is from the chin to the top of the breast, and that which is from the joint of the foot to the sole of the foot, I say these three spaces joined together make the ninth part. In breadth the breast hath two parts, and both Arms seven. But that body which ten face bredths make, is the most exactly proportioned. Therefore the first part of this is from the crown of the head to the bottom of the nose; from thence to the top of the breast, the second; and than to the top of the stomach the third; and from thence to the navel, the fourth; from thence to the privy members, the fifth; where is the middle of the length of man; from whence to the soles of his feet are five other parts, which being joined to the former, make ten whole, by which every body is measured by a most proportioned measure. For the face of a man from the bottom of his chin, to the top of his forehead, and bottom of the hair is the tenth part. The hand of a man from the shutting, to the end of the longest finger is also one part; also betwixt the middle of both dugs is one part, and from both to the top of the gullet is an equilateral triangle. The latitude of the lower part of the forehead from one ear to the other is another part; the latitude of the whole breast, viz. from the top of the breast to the joints of the shoulderblades, is on both sides one part, which make two. The compass of the head crosswise from the distance of the eye brows by the top of the forehead unto the bottom of the hinder part of the head, where the hair ends, hath also two parts; from the shoulders on the outside unto the coupling together of the joints of the hand, and on the inside from the armpits unto the beginning of the palm of the hand, and of the fingers, are three parts. The compass of the head by the middle of the forehead hath three parts; the compass of the girdling place hath four parts in a well set man, but in a thin body three parts and a half, or as much as is from the top of the breast to the bottom of the belly. The compass of the breast by the armpit to the back hath five parts, viz. as much as half the whole length. From the crown of the head, to the knurles of the gullet is the thirteenth part of the whole altitude. The arms being stretched upward, the elbow is even to the crown of the head. But now let us see how equal the other commensurations are to one the other. As much as the distance is from the chin to the top of the breast, so great is the latitude of the mouth; as much as is the distance betwixt the top of the breast, to the nàvell, so great is the compass of the mouth; as much as the distance is from the chin to the crown of the head, so great is the latitude of the girdling place; as is the distance from the top of the nose to the bottom, such is the distance betwixt the chin, and the throat. Also the cavity of the eyes from the place betwixt the eyebrows unto the inward corners, and the extension of the bottom of the nose, and the distance from the bottom of the nose to the end of the upper lip; I say these three are equals amongst themselves; and as much as from the top o● the nail of the forefinger to the lowermost joint thereof.  
And from thence where the hand is joined to the arm on the outside, and in the inside from the top of the nail of the middle finger unto the lowermost joint, and from thence to the shuting of the hand; I say all these parts are equal amongst themselves. The greater joint of the forefinger equals the height of the forehead; the other two to the top of the nail equal the nose, from the top to the bottom; the first and the greater joint of the middle finger equals that space which is betwixt the end of the nose to the end of the chin; and the second joint of the middle finger is as much as the distance from the bottom of the chin to the top of the lower lip; but the third as from the mouth to the end of the nose, but the whole hand as much as the whole face. The greater joint of the thumb is as much as the widness of the mouth, and as the distance betwixt the bottom of the chin, and the top of the lower lip; but the lesser joint is as much as the distance betwixt the top of the lower and the end of the nose; the nails are half as much as those joints which they call the nail joints. The distance betwixt the middle of the eye brows to the outward corners of the eyes is as much as betwixt those corners and the ears. The height of the forehead, the length of the nose, and the widness of the mouth are equal. Also the breadth of the hand, and foot are the same. The distance betwixt the lower part of the ankle to the top of the foot is the same as that betwixt the top of the foot and the end of the nails. The distance from the top of the forehead to the place betwixt the eyes, and from that to the end of the nose, and from thence to the end of the chin is the same. The eyebrows joined together are as much as the circle of the eyes, and the half circle of the ears equals the widness of the mouth: Whence the circles of the eyes, ears, and mouth opened are equal. The breadth of the nose is as much as the length of the eye; Hence the eyes have two parts of that space which is betwixt both extremities of the eyes; a third part the nose that is betwixt take up. From the crown of the head to the knees the navel is the middle; from the top of the breast to the end of the nose the knurle of the throat makes the middle; from the crown of the head to the bottom of the chin, the eyes are the middle from the space betwixt the eyes to the bottom of the chin, the end of the nose is the middle: from the end of the nose to the bottom of the chin, the end of the lower lip is the middle; third part of the same distance is the upper lip. Moreover a these measures are through manifold proportions, and harms niacall consents consonant oneto the other; for the thumb i● to the wrist in a circular Measure in a double proportion and half; For it contains it twice and a half as five is to two; But the proportion of the same to the brawn of the Arm near the shoulder is triple; The greatness of the leg is to that of the Arm, a proportion half so much again as of three to two; And the same proportion is of the neck to the leg, as of that to the Arm. The proportion of the thigh is triple to the Arm; The proportion of the whole Body to the Trunk, is vl and a half; From the Trunk or Breast to the legs, and from thence to the soles of the Feet, a Third and a half; From the neck to the navel, and to the end of the trunk a Double. The latitude of them to the latitude of the thigh, is half so much again; of the head to the neck triple, of the head to the knee triple, the same to the leg. The length of the forehead betwixt the temples is fourfold to the height thereof; These are those measures which are every where found; by which the members of man's body according to the length, breadth, height, and circumference thereof agreed amongst themselves, and also with the Celestials themselves: all which measures are divided by manifold proportions either upon them that divide, or are mixed, from whence there results a manifold Harmony. For a double proportion makes thrice a Diapason; four times double, twice a Diapason, and Diapente. After the same manner are Elements, qualities, complexions, and humours proportioned. For these weights of humours and complexions are assigned to a sound and well composed man, viz. the eight weights of blood, of phlegm four, of choler two, of melancholy one, that on both sides there be by order a double proportion; but of the first to the third, and of the second to the fourth, a four times double proportion; but of the first to the last an eightfold. Dioscorides saith, that the heart of a man in the first year hath the weight of two Drams, in the second four, and so proportionably in the fiftyeth year to have the weight of a hundred Drams, from which time the decreases are again reckoned to an equilibrium, which, the course being ended, may return to the same limit, and not exceed the space of life by the decay of that member: by which account of a hundred years, he circumscribed the life of man. And this saith Pliny was the heresy of the Egyptians. The motions also of the members of men's bodies answer to the Celestial motions, and every man hath in himself the motion of his heart, which answers to the motion of the Sun, and being diffused through the Arteries into the whole body, signifies to us by a most sure rule, years, months, days, hours, and minutes. Moreover, there is a certain Nerve found by the Anatomists about the nod of the neck, which being touched doth so move all the members of the body, that every one of them move according to its proper motion; by which like touch Aristotle thinks the members of the world are moved by God. And there are two veins in the neck, which being held hard presently the man's strength fails, and his senses are taken away until they be loosened. Therefore the eternal Maker of the world when he was to put the soul into the body, as into its habitation, first made a fit lodging worthy to receive it, and endows the most excellent soul with a most beautiful body, which than the soul knowing its own divinity, frames and adorns for its own habitation. Hence the people of Aethiopia, which were governed by the wisdom of Gymnosophists, as Aristotle witnesseth, did make them Kings, not of those which were most strong, and wealth, but those only which were most proper and beautiful; for they conceived that the gallantry of the mind did depend upon the excellency of the body. Which many Philosophers, as well ancient as modern, considering, such as searched into the secrets of causes hid in the very Majesty of Nature, were bold to assert, that there was no fault of, and no disproportion in the body, which the vice and intemperance of the mind did not follow, because it is certain that they do increase, thrive, and operate by the help one of the other.   

CHAP. XXVIII. Of the Composition and Harmony of the human soul.  
AS the Consonancy of the body consists of a due measure and proportion of the members: so the consonancy of the mind of a due temperament, and proportion of its virtues and operations which are concupiscible, irascible, and reason, which are so proportioned together. For Reason to Concupiscence hath the proportion Diapason; but to Anger Diatessaron: and Irascible to Concupiscible hath the proportion Diapente. When therefore the best proportionated soul is joined to the best proportionated body, it is manifest that such a man also hath received a most happy lot in the distribution of gifts, for as much as the soul agrees with the body in the disposition of Naturals, which agreement indeed is most hid, yet after some manner shadowed to us by the wise. But to hasten to the Harmony of the soul, we must inquire into it by those Mediums by which it passeth to us, (i e.) by Celestial Bodies, and Spheres; Knowing therefore what are the powers of the soul to which the Planets answer, we shall by those things which have been spoken of before, the more easily know their agreements amongst themselves. For the Moon governs the powers of increasing and decreasing; the Fantasy and Wits depends on Mercury; the Concupiscible virtue on Venus; the Vital on the Sun; the Irascible on Mars; the Natural on Jupiter: the Receptive on Saturn: but the Will as the Primum Mobile, and the guide of all these Powers at pleasure, being joined with the superior intellect, is always tending to good; which intellect indeed doth always show a pathway to the Will, as a Candle to the eye; but it moves not itself, but is the Mistress of her own operation, whence it is called Free Will; and although it always tends to good, as an object suitable to itself: yet sometimes being blinded with error, the animal power forcing it, it chooseth evil, believing it to be good. Therefore Will is defined to be a faculty of the intellect, & Will whereby good is chosen by the help of Grace; and Evil, that not assisting. Grace therefore, which Divines call Charity, or infused Love is in the Will, as a first mover; which being absent, the whole consent falls into Dissonancy. Moreover, the soul answers to the Earth by Sense, to the Water by Imagination, to the Air by Reason, to the Heaven by the Intellect, and the soul goes out into an Harmony of them, according as these are tempered in a mortal body. The wise Ancients therefore knowing that the Harmonious dispositions of bodies and souls are divers, according to the divert●●y of the complexions of men, did not in vain use Musical sounds and sing, as to confirm the health of the body, and restore it being lost, so to bring the mind to wholesome manners, until they make a man suitable to the Celestial Harmony, and make him wholly Celestial. Moreover, there is nothing more efficacious to drive away evil spirits than Musical Harmony (for they being fallen from that Celestial Harmony, cannot endure any true consent, as being an enemy to them, but fly from it) as David by his Harp appeased Saul, being troubled with an evil spirit. Hence by the ancient Prophets and Fathers, who knew these Harmonical mysteries, singing and Musical sounds were brought into sacred servises.   

CHAP. XXIX. Of the Observation of Celestials, necessary in every Magical Work.  
EVery natural virtue doth work things far more wondered when it is not only compounded of a natural proportion, but also is informed by a choice observation of the Celelestials opportune to this (viz. when the Celestial power is most strong to that effect which we desire, and also help by many Celestials) by subjecting inferiors to the Celestials, as proper females to be made fruitful by their males. Also in every work there are to be observed, the situation, motion, and aspect! of the Stars, and Planets, in Signs and Degrees, and how all these stand in reference to the length and latitude of the Climate; for by this are varied the qualities of the angles, which the rays of Celestial bodies upon the figure of the thing describe, according to which Celestial virtues are infused. So when thou art working any thing which belongs to any Planet, thou must place it in its dignities, fortunate, and powerful, and ruling in the day, hour, and in the Figure of the Heaven. Neither shalt thou expect the signification of the work to be powerful, but also thou must observe the Moon opportunely directed to this; for thou shalt do nothing without the assistance of the Moon: And if thou hast more patterns of thy work, observe them all being most powerful, and looking upon one the other with a friendly aspect: and if thou canst not have such aspects, it will be convenient at lest that thou take them angular. But thou shalt take the Moon, either when she looks upon both, or is joined to one, and looks upon the other; or when she passeth from the conjunction, or aspect of one to the conjunction or aspect of the other: for that I conceive must in no wise be omitted; also thou shalt in every work observe Mercury; for he is a messenger betwixt the higher gods, and infernal gods; when he goeth to the good he increaseth their goodness; when to the bad, hath influence upon their wickedness We call it an unfortunate Sign, or Planet, when it is by the aspect of Saturn or Mars, especially opposite, or quadrant; for these are aspects of enmity; but a conjunction, or a trine, or sextile aspect are of friendship; betwixt these there is a greater conjunction: but yet if thou dost already behold it through a trine, and the Planet be received, it is accounted as already conjoined. Now all Planets are afraid of the conjunction of the Sun, rejoicing in the trine, and sextile aspect thereof.   

CHAP. XXX. When Planets are of most powerful influence.  
NOw we shall have the Planets powerful when they are ruling in a House, or in Exaltation or Triplicity, or term, or face without combustion of what is direct in the figure of the heavens, viz when they are in Angles, especially of the rising, or Tenth, or in houses presently succeeding, or in their delights. But we must take heed that they be not in the bounds or under the dominion of Saturn or Mars, lest they be in dark Degrees, in pits or vacuityes. Thou shalt ocserve that the Angles of the Ascendent, and Tenth and Seventh be fortunate, as also the Lord of the Ascendent and place of the Sun and Moon, and the place of part of the fortune, and the Lord thereof, the Lord of the foregoing Conjunction & prevention: But that they of the malignant Planet fall unfortunate, unless haply they be significators of thy work, or can be any way advantageous to thee; or if in thy revolution or birth, they had the predominancy; for than they are not at all to be depressed. Now we shall have the Moon powerful if she be in her house, or exaltation, or triplicity, or face, and in degree convenient for the desired work, and if it hath a mansion of these twenty and eight suitable to itself and the work; Let her not be in the way burned up, nor slow in course; let her not be in the Eclipse, or burnt by the Sun, unless she be in unity with the Sun; let her not descend in the Southern latitude, when she goeth out of the burning, neither let her be opposite to the Sun, nor deprived of light, let her not be hindered by Mars, or Saturn. I will not here discourse any longer of these, seeing these, and many more necessary things are sufficiently handled in the Volumes of Astrologers.   

CHAP. XXXI. Of the Observation of the fixed Stars, and of their Natures.  
THere is the like consideration to be had in all things concerning the fixed stars. Know this that all the fixed stars are of the signification and nature of the seven Planets; but some are of the nature of one Planet, and some of two: Hence as often as any Planet is joined with any of the fixed stars of its own nature, the signification of that star is made more powerful, and the nature of the Planet augmented: but if it be a star of two natures, the nature of that which shall be the stronger with it shall overcome in signification; as for example, if it be of the nature of Mars, and Venus; if Mars shall be the stronger with it, the nature of Mars shall overcome; but if Venus, the nature of Venus shall overcome. Now the natures of fixed stars are discovered by their colours, as they agreed with certain Planets, and are ascribed to them. Now the colours of the Planets are these: of Saturn, blue, and leaden, and shining with this: of Jupiter citrine near to a paleness, and clear with this; of Mars, read, and fiery; of the Sun, yellow, and when it riseth read, afterwards glittering: of Venus, white and shining; white with the morning, and reddish in the evening: of Mercury, glittering; of the Moon, fair. Know also that of the fixed stars by how much the greater, and the brighter and apparent they are, so much the greater and stronger is the signification; such are these stars which are called by the Astrologers of the first, and second Magnitude. I will tell thee some of these which are more potent to this faculty, as are viz the Navel of Andromeda in two and twentieth degree of Aries, of the nature of Venus & Mercury: some call it Jovial, & Saturnine. The head of Algol in the eighteenth degree of Taurus, of the nature of Saturn and Jupiter. The Pleyades are also in the two and twentieth degree, a Lunary star by Nature and by complexion Martial. Also in the third degree of Gemini is Aldeboram, of the nature of Mars, and complexion of Venus: but Hermes placeth this in the twenty fifth degree of Aries. The Goat-star is in the thirteenth degree of the said Gemini, of the nature of Jupiter, and Saturn; the greater Dog-star is in the seventh degree of Cancer, and Venereal: the lesser Dog-star is in the seventeenth degree of the same, and is of the nature of Mercury, and complexion of Mars. The King's star, which is called the Heart of the Lion, is in the one and twentieth degree of Leo, and of the nature of Jupiter and Mars; the tail of the greater Bear is in the nineteenth degree of Virgo, and is Venereal, and Lunary. The Star which is called the right wing of the Crow is in the seventh degree of Libra, and in the thirteenth degree of the same is the left wing of the same, and both of the nature of Saturn and Mars. The Star called Spica is in the sixteenth degree of the same, and is Venereal and Mercurial. In the seventeenth degree of the same is Alcameth, of the nature of Mars, and Jupiter; but of this when the Sun's aspect is full towards it; of that when on the contrary. Elepheia in the fourth degree of Scorpio, of the nature of Venus, and Mars: The Heart of the Scorpion is in the third degree of Sagittarius, of the nature of Mars, and Jupiter: the falling Vulture is in the seventh degree of Capricorn, Temperate, Mercurial, and Venereal: The tail of Capricorn is in the sixteenth degree of Aquarius, of the nature of Saturn, and Mercury: The Star called the Shoulder of the Horse, is in the third degree of Piscis, of the nature of Jupiter and Mars. And it shall be a general rule for thee to expect the proper gifts of the Stars whilst they rule, to be prevented of them, they being unfortunate, and opposite, as is above showed. For Celestial bodies, in as much as they are affected fortunately, or unfortunately, so much do they affect us, our works, and those things which we use, fortunately, or unhappily. And although manyeffects proceed from the fixed Stars, yet they are attributed to the Planets, as because being more near to us, and more distinct and known, so because they execute whatsoever the superior Stars communicate to them.   

CHAP. XXXII. Of the Sun, and Moon, and their Magical considerations.  
THe Sun, and Moon have obtained the administration or ruling of the Heavens, and all bodies under the heavens. The Sun is the Lord of all Elementary virtues; and the Moon by virtue of the Sun is the mistress of generation, increase, or decrease. Hence Albumasar saith, that by the Sun and Moon life is infused into all things, which therefore Orpheus calls the enlivening eyes of the heaven. The Sun giveth light to all things of itself, and give, it plentifully to all things not only in the Heaven, Aire, but Earth and Deep: whatsoever good we have, as Jamblicus saith, we have it from the Sun alone, or from it through other things. Heraclitus calls the Sun the fountain of Celestial light; and many of the Platonists placed the soul of the world chief in the Sun, as that which filling the whole Globe of the Sun doth sand forth its rays on all sides as it were a spirit through all things, distributing life, sense and motion to the very Universe. Hence the ancient Naturalists called the Sun the very heart of heaven; and the Chaldeans put it as the middle of the Planets. The Egyptians also placed it in the middle of the world, viz. betwixt the two five of the world, e. i above the Sun they place five Planets, and under the Sun, the Moon and four Elements. For it is amongst the other Stars the image and statue of the great Prince of both worlds, viz. Terrestrial, and Celestial; the true light, and the most exact image of God himself; whose Essence resembles the Father, Light the Son, Heat the Holy Ghost. So that the Platonists have nothing to hold forth the Divine Essence more manifestly by, than this. So great is the consonancy of it to God, that Plato calls it the conspicuous Son of God; and Jamblicus calls it the divine image of divine intelligence. And our Dionysius calls it the perspicuous statue of God. It sits as King in the middle of other Planets, excelling all in light, greatness, fairness, enlightening all, distributing virtue to them to dispose inferior bodies, and regulating and disposing of their motions, so that from thence their motions are called daily, or nightly, Southern, or Northern, Oriental, or Occidentiall, direct, or retrograde; and as it doth by its light drive away all the darkness of the night, so also all powers of darkness, which we read of in Job; Assoon as morning appears, they think of the shadow of death: And the Psalmist speaking of the Lion's whelps seeking leave of God to devour, saith, The Sun is risen, and they are gathered together, and shall be placed in their dens; which being put to flight, it follows, Man shall go forth to his labour. The Sun therefore as it possesseth the middle Region of the world, and as the heart is in Animals to the whole body, So the Sun is over the heaven, and the world, ruling over the whole Universe, and those things which are in it, the very author of seasons, from whence day and year, cold and heat, and all other qualities of seasons; and as saith Ptolemy, when it comes unto the place of any Star, it stirs up the power thereof which it hath in the Air. So as with Mars, heat; with Saturn, cold; and it disposeth even the very spirit and mind of man; from hence it is said by Homer, and approved by Aristotle, that there are in the mind such like motions, as the Sun the Prince and moderator of the Planets every day bringeth to us; but the Moon, the nighest to the Earth, the receptacle of all the heavenly Influences, by the swiftness of her course is joined to the Sun, and the other Planets and Stars, every month, and being made as it were the wi●e of all the Stars, is the most fruitful of the Stars, and receiving the beams and influences of all the other planets and Stars as a conception, bringing them forth to the inferior world as being next to itself; for all the Stars have influence on it being the last receiver, which afterwards communicateth the influences of all the superiors to these inferiors, and pours them forth on the Earth; and it more manifestly disposeth these inferiors, than the others, and its motion is more sensible by the familiarity and propinquity which it hath with us; and as a medium betwixt both, superiors and inferiors, communicateth them to them all; Therefore her motion is to be observed before the others, as the parent of all conceptions, which it diversely issueth forth in these Inferiors, according to the divers complexion, motion, situation, and different aspects to the planets and others Stars; and though it receiveth powers from all the Stars, yet especially from the Sun; as often as it is in conjunction with the same, it is replenished with vivifying virtue, and according to the aspect thereof it borroweth its complexion; for in the first quarter, as the Peripatetics deliver, it is hot and moist; in the second, hot and dry; in the third, cold and dry; in the fourth cold and moist; and although it is the lowest of the stars, yet it bringeth forth all the conceptions of the superiors; for from it in the heavenly bodies beginneth that series of things which Plato calleth the Golden Chain, by the which every thing and cause being linked one to an other, do depend on the superior, even until it may be brought to the supreme cause of all, from which all things depend; from hence is it, that without the Moon intermediating, we cannot at any time attract the power of the superiors. Therefore Thebit adviseth us, for the taking of the virtue of any Star, to take the stone and herb of that plant, when the Moon doth either fortunately get under or hath a good aspect on that Star.   

CHAP. XXXIII. Of the twenty eight Mansions of the Moon, and their virtues.  
ANd seeing the Moon measureth the whole Zodiac in the space of twenty eight days; hence is it, that the wisemen of the Indians and ancientest Astrologians have granted twenty eight Mansions to the Moon, which being fixed in the eight sphere, do enjoy (as Alpharus saith) divers names and proprieties from the divers Signs and Stars which are contained in them, through which while the Moon wandreth, it obtaineth other and other powers and virtues; but every one of these Mansions according to the opinion of Abraham, containth twelve degrees, and one and fifty minutes, and almost twenty six seconds, whose names and also their beginnings in the Zodiac of the eight sphere, are these. The first is called Alnath, that is the horns of Aries; his beginning is from the head of Aries of the eighth sphere; it causeth discords, and journeys; the second is called Allothaim or Albochan, that is the belly of Aries, and his beginning is from the twelfth degree of the same sign, fifty one minutes, twenty two seconds complete; it conduceth to the finding of treasures, and to the retaining of captives; The third is called Achaomazon or Athoray, that is, showering or Pleiades; his beginning is from the twenty five degrees of Aries complete forty two minutes, and fifty one seconds; it is profitable to Sailors, Huntsmen, and Alchemists; The fourth Mansion is called Aldebaram or Aldelamen that is the eye or head of Taurus; his beginning is from the eight degree of Taurus, thirty four minutes, and seventeen seconds of the same Taurus being excluded; it causeth the destruction and hindrances of buildings, fountains, wells, of gold-mines, the flight of creeping things, and begetteth discord. The fift is called Alchatay or Albachay; the beginning of it is after the twenty one degree of Taurus, twenty five minutes, forty seconds; it helpeth to the return from a journey, to the instruction of scholars, it confirmeth edifices, it giveth health and good will, the sixth is called Alhanna or Alchaya, that is the little Star of great light; his beginning is after the fourth degree of Gemini, seventeen minutes, and nine seconds; it conduceth to Hunting, and besieging of Towns, and revenge of princes, it destroyeth Harvests and fruits and hindereth the operation of the Physician. The seventh is called Aldimiach or Alarzach, that is the Arm of Gemini and beginneth from the seventeeneth degree of Gemini, eight minutes and thirty four seconds, and lasteth even to the end of the sign; it conferreth gain and friendship, its profitable to Lovers, it scareth flies, destroyeth Magisteries. And so is one quarter of the heaven completed in these seven Mansions; and in the like order and number of degrees, minutes and seconds, the remaining Mansion in every quarter have their several beginnings; namely so, tha● in the first sign of this quarter three Mansions take their beginnings, in the other two signs two Mansions in each; Therefore the seven following Mansions begin from Cancer, whose names are Alnaza or Anatrachya that is misty or cloudy, viz. the eighth Mansion; it causeth love, friendship, and society of fellow travellers, it driveth away mice and afflicteth Captives, confirming their imprisonment. After this is the ninth called Archaam or Arcapb, that is the eye of the Lion; it hindereth Harvests and travellers, and putteth discord between men. The tenth is called Algelioche or Albgebh, that is the neck or forehead of Leo; it strengtheneth buildings, yields love, benevolence and help against enemies; the eleventh is called Azobra or Ardaf, that is, the hair of the Lion's head; it is good for voyages, and gain by merchandise, and for redemption of Captives; the twelfth is called Alzarpha or Azarpha, that is the tail of Leo; it giveth prosperity to Harvests, and Plantations, but hindereth Seamen, but it is good for the bettering of servants, Captives and companions. The thirteenth is named Alhaire, that is Dogstars, or the wings of Virgo; it is pravalent for Benevolence, gain, voyages, Harvests, and freedom of captives; the fourteenth is called Achureth or Arimet, by others Azime or Alhumech or Alcheymech, that is the spike of Virgo, or flying spike; it causeth the love of married folk, it cureth the sick, its profitable to Sailors, but it hindereth journeys by land; and in these the second quarter of Heaven is completed. The other seven follow, the first of which beginneth in the head of Libra, viz. the fifteenth Mansion, and his name is Agrapha or Algarpha, that is, covered, or covered flying; its profitable for the extracting of treasures, for digging of pits, it helpeth forward divorce, discord, and the destruction of houses and enemies, and hindereth travellers. The sixteenth is called Azubene or Ahubene, that is, the Horns of Scorpio, it hindereth journeys and Wedlock, Harvests and Merchandise, it prevaileth for redemption of captives. The seventeenth is called Alchil, that is the Crown of Scorpio, it bettereth a bad-fortune, maketh love durable, strengtheneth buildings, & helpeth Seamen; The eighteenth is called Alchas or Altob, that is the Heart of Scorpio; it causeth discord, sedition, conspiracy against princes and mighty ones, and revenge from enemies, but it freeth captives and helpeth edifices; the ninteenth is called Allatha or Achala, by others Hycula or Axala, that is the tail of Scorpio; it helpeth in the besieging of Cities and taking of Towns, and in the driving of men from their places, and for the destruction of Seamen, and perdition of captives. The twenteeth is called Abnahaya, that is a beam; it helpeth for the taming of wild beasts, for the strengthening of prisons, it destroyeth the wealth of societies, it compelleth a man to come to a certain place. The one & twentieeths is called Abeda or Albeldach which is a desert; it is good for Harvests, gain buildings and travellers, and causeth divorce; & in this is the third quarter of Heaven completed. There remaineth the seven last Mansions completing the last quarter of heaven; the first of which being in order to the two and twentyeth, beginneth from the head of Capricorn, called Sadabacha or Zodeboluch, or Zandeldena, that is a pastor; it promoteth the flight of servants and captives, that they may escape, and helpeth the curing of diseases; the three and twentieth is called Zabadoia or Zobrach that is swallowing; it maketh for divorce, liberty of captives and the health of the sick; the twenty fourth is called Sadabath or Chadezoad, that is the Star of fortune; it is prevalent for the Benevolence of married folk, for the victory of soldiers, it hurteth the execution of Government, and hindereth that it may not be exercised; The twenty fifth is called Sadalabra or Sadalachia, that is a Butterfly or a spreading forth; it helpeth besieging and revenge, it destroyeth enemies, maketh divorce, confirmeth prisons and buildings, hasteneth messengers, it conduceth to spells against copulation, and so bindeth every member of man, that it cannot perform his duty; the twenty sixth is called Alpharg or Phrag● Mocaden, that is the first drawing; it maketh for the Union and love of men, for the health of captives, it destroyeth prisons and buildings; The twenty seventh is called Alcharya o● Alhalgalmoad that is the second drawing; it increaseth Harvests, Revenues, Gain, it healeth infirmities, but hindereth buildings, prolongeth prisons, causeth danger to Seamen, an● helpeth to infer mischiefs on whom you shall please; the twenty eight and last is called Albotham or Alchalcy, that is Pisces; it increaseth Harvests and Merchandise, it secureth travellers through dangerous places; it maketh for the joy of married couples, but it strengthenth prisons, and causeth loss of treasures; and in these twentyeight Mansions do lie hid many secrets of the wisdom of the Ancients, by the which they wrought wonders on all things which are under the circle of the Moon; and they attributed to every Mansion his resemblances, Images, and seals, and his precedent intelligences, and they did work by the virtue of them after divers manners.   

CHAP. XXXIV. Of the true motion of the heavenly bodies to be observed in the eight sphere, and of the ground of Planetary hours.  
WHosoever will work according to the Celestial opportunity, aught to observe both or one of them, ●amely the motion of the Stars, or their times; I say their motions, when they are in their dignities or dejections, either essential or accidental; but I call their times, days and hours distributed to their Dominions. Concerning all these, it is abundantly taught in the books of Astrologers; but in this place ●●o things especially are to be considered and observed by us. ●he that we observe the motions and ascensions and wind ● Stars, even as they are in truth in the eight sphere, through ● neglect of which it happeneth that many err in fabricating ● Celestial Images, and are defrauded of their desired effect; ● other thing we aught to observe, is about the times of ●osing the planetary hours; for almost all Astrologers di●e all that space of time from the Sun rising to setting into ●●elve equal parts, and call them the twelve hours of the day; ●n the time which followeth from the setting to the rising, like manner being divided into twelve equal parts, they call the twelve hours of the night, and than distribute each of those hours to every one of the Planets according to the order of their successions, giving always the first hour of the day to the Lord of that day, than to every one by order, even to the end of twenty four hours; and in this distribution the Magicians agreed with them; but in the partition of the hours some do dissent, saying, that the space of the rising and setting is not to be divided into equal parts, and that those hours are not therefore called unequal because the diurnal are unequal to the nocturnal, but because both the diurnal and nocturnal are even unequal amongst themselves; therefore the partition of unequal or Planetary hours hath a different reason of their measure observed by Magicians, which is of this sort; for as i● artificial hours▪ which are always equal to themselves, the ascensions of fifteen degrees in the equinoctial, constituteth an artificial hour: so also in planetary hours the ascensions of fifteen degrees in the Ecliptic constituteth an unequal or planetary hour, whose measure we aught to enquir● and found out by the tables of the obliqne ascensions of every region.   

CHAP. XXXV. How some artificial things as Images, Seals, and such like, may obtain some virtue from the Celestial bodies.  
SO great is the extent, power and efficacy of the Celestial bodies, that not only natural things, but also artificial when they are rightly exposed to those above, do presenth suffer by that most potent agent, and obtain a wonderful li●● which oftentimes gives them an admirable Celestial virtue which thing Saint Thomas Aquinas that holy Doctor, tha● confirmeth in his book de fato, when he saith, that even garments, buildings and other artificial works whatsoever, ● receive a certain qualification from the Stars; so the Magicians affirm, that not only by the mixture and application of nature all things, but also in Images, Seals, Rings, Glasses, and some other Instruments, being opportunely framed under a certain constellation, some Celestial Illustration may be taken, and some wonderful thing may be received; for the beams of the Celestial bodies being animated, living, sensual, and bringing along with them admirable gifts, and a most violent power, do, even in a moment, and at the first touch, imprint wonderful powers in the Images, though their matter be lesle capable. Yet they bestow more powerful virtues on the Images, if they be framed not of any, but of a certain matter, namely whose natural, and also specifical virtue is agreeable with the work, and the figure of the image is like to the Celestial; for such an Image, both in regard of the matter naturally congruous to the operation and Celestial influence, and also for its figure being like to the Heavenly one, is best prepared to receive the operations and powers of the Celestial bodies and figures, and instantly receiveth the Heavenly gift into itself; than it constantly worketh on another thing, and other things do yield obedience to it. Hence saith Ptolemy in centiloquio, that inferior things do obey the Celestial, and not only them, but also even their Images; Even as earthly Scorpions obey not only the Celestial Scorpion, but also his Image, if it shall be opportunely figured under his ascent and Dominion.   

CHAP. XXXVI. Of the Images of the Zodiac, what virtues they being engraven, receive from the stars.  
BUt the Celestial Images, according to whose likeness Images of this kind are framed, are very many in the heavens: Some visible and conspicuous, others only imaginable, conceived and set down by Egyptians, Indians and Chaldeans; and their parts are so ordered, that even the figures of some of them are distinguished from others: for this reason they place in the Zodiac circle twelve general images, according to the number of the signs: of these they constituting Aries, Leo, and Sagittary for the fiery and oriental triplicity, do report that its profitable against Favours, Palsy, Dropsy, Gout, and all cold and phlegmatic infirmities, and that it makes him who carrieth it to be acceptable, eloquent, ingenious and honourable, because they are the Houses of Mars, Sol, and Jupiter. They made also the image of a Lion against melancholy fantasies, the Dropsy, Plague, Favours, and to expel diseases at the hour of the Sun, the first degree of the sign of Leo ascending, which is the face and Decanate of Jupiter; but against the Stone, and diseases of the Reinss, and against the hurts o● beasts, they made the same image when Sol in the heart of the Lion obtained the midst of heaven: and again, because Gemini, Libra, and Aquarius do constitute the Aerial and Occidental Triplicity, and are the houses of Mercury, Venus, and Saturn, they are said to put to flight diseases, to conduce to friendship and concord, to prevail against melancholy, and to caus● health; & they report that Aquarius especially freeth from the Quartane. Also, that Cancer, Scorpio, and Pisces, because the constitute the watery & Northern Triplicity, do prevail against hot and dry Fevors; also against the Hectic, and all choler rick passions; but Scorpio, because amongst the members it respecteth the privy parts, doth provoke to lust: but these ●● frame it for this purpose, his third face ascending, which be longeth to Venus; and they made the same against Serpents and Scorpions, poisons, and evil spirits; his second face ascending, which is the face of the Sun, and Decanate of Jupiter; and they report that it maketh him who carrieth it, wise, of a good colour; and they report that the image of Cancer is most efficacious against Serpents, and poisons, when Sol and Luna are in conjunction in it, and ascend in the first and third face; for this is the face of Venus, and the Decanate of Luna; but the second face of Luna, the Decanate of Jupiter: They report also that Serpents are tormented when the Sun is in Cancer: Also that Taurus, Virgo, and Capricorn, because they constitute the earthly and Southern triplicity, do cure hot infirmities, and prevail against the Synocall Fever; it maketh those that carry it grateful, acceptable, eloquent, devout and religious, because they are the Houses of Venus, Mars, and Saturn: Capricorn also is reported to keep men in safety, and also places in security, because it is the exaltation of Mars.   

CHAP. XXXVII. Of the Images of the Faces, and of those Images which are without the Zodiac.  
THere are besides in the Zodiac thirty six images, according to the number of the faces, of the which, (as Porphyry saith) Teucer the Babylonian long since wrote, who was a most ancient Mathematician, after whom the Arabians also wrote of these things. Therefore it is said, that in the first face of Aries, ascendeth the image of a black man, standing and clothed in a white garment, girdled about, of a great body, with reddish eyes, and great strength, and like one that is angry; and this image signifieth and causeth boldness, fortitude, loftiness, and shamelesness; in the second face ascendeth a form of a woman, outwardly clothed with a read garment, and under it a white, spreading abroad over her feet, and this image causeth nobleness, height of a Kingdom, and greatness of dominion: in the third face ariseth the figure of a white man, pale, with reddish hair, and clothed with a read garment, who carrying on the one hand a golden Bracelet, and holding forth a wooden staff, is restless, and like one in wrath, because he cannot perform that good he would. This image bestoweth wit, meekness, joy and beauty: in the first face of Taurus ascendeth a naked man, an Archer, Harvester or Husbandman, and goeth forth to sow, plough, build, people, and divide the earth, according to the rules of Geometry; in the second face ascendeth a naked man, holding in his hand a key; it giveth power nobility, and dominion over people: in the third face, ascendeth a man in whose hand is a Serpent, and a dart, and is the image of necessity and profit, and also of misery & slavery. In the first face of Gemini ascendeth a man in whose hand is a rod, and he is, as it were, serving another; it granteth wisdom and the knowledge of numbers and arts in which there is no profit: in the second face ascendeth a man in whose hand is a Pipe, and another being bowed down, digging the earth: and they signify infamous and dishonest agility, as that of Jesters and Jugglers; it also signifies labours and painful search: In the third, ascendeth a man seeking for Arms, and a fool holding in the right hand a Bird, and in his left a pipe, and they are the significations of forgetfulness, wrath, boldness, jests, scurrilities, and unprofitable words: In the first face of Cancer ascendeth the form of a young Virgin, adorned with fine clothes, and having a Crown on her head; it giveth acuteness of senses, subtlety of wit, and the love of men: in the second face ascendeth a man clothed in comely apparel, or a man and woman sitting at the table and playing; it bestoweth richeses, mirth, gladness, and the love of women: in the third face ascendeth a man a Hunter with his lance and horn, bringing out dogs for to hunt; the signification of this is the contention of men, the pursuing of those who fly, the hunting and possessing of things by arms and brawlings. In the first face of Leo ascendeth a man riding on a Lion; it signifieth boldness, violence, cruelty, wickedness, lust and labours to be sustained. In the second ascendeth an image with hands lifted up, and a man on whose head is a Crown; he hath the appearance of an angry man, and one that threatneth, having in his right hand a Sword drawn out of the scabbard, & in his left a buckler; it hath signification upon hidden contentions, and unknown victories, & upon base men, and upon the occasions of quarrels and battles: in the third face ascendeth a young man in whose hand is a Whip, and a man very sad, and of an ill aspect; they signify love and society, and the loss of ones right for avoiding strife. In the first face of Verge ascendeth the figure of a good maid, and a man casting seeds; it signifieth getting of wealth, ordering of diet, ploughing, sowing, and peopling; in the second face ascendeth a black man clothed with a skin, and a man having a bush of hair, holding a bag; they signify gain, scraping together of wealth and covetousness. In the third face ascendeth a white woman and deaf, or an old man leaning on a staff; the signification of this is to show weakness, infirmity, loss of members, destruction of trees, and depopulation of lands. In the first face of Libra ascendeth the form of an angry man, in whose hand is a Pipe, and the form of a man reading in a book; the operation of this is in justifying and helping the miserable and weak against the powerful and wicked: in the second face ascend two men furious and wrathful and a man in a comely garment, sitting in a chair; and the signification of these is to show indignation against the evil, and quietness and security of life with plenty of good things. In the third face ascendeth a violent man holding a bow, and before him a naked man, and also another man holding bread in one hand, and a cup of wine in the other; the signification of these is to show wicked lusts, sing, sports and gluttony. In the first face of Scorpio ascendeth a woman of good face and habit, and two men striking her; the operations of these are for comeliness, beauty, and for strifes, treacheries, deceits, detractations, and perditions; in the second face ascendeth a man naked, and a woman naked, and a man sitting on the earth, and before him two dogs biting one another; and their operation is for impudence, deceit, and false dealing, and for to sand mischief and strife amongst men; in the third face ascendeth a man bowed downward upon his knees, and a woman striking him with a staff, and it is the signification of drunkenness, fornication, wrath, violence, and strife. In the first face of Sagittarius ascendeth the form of a man armed with a coat of male, and holding a naked sword in his hand; the operation of this is for boldness, malice, and liberty: In the second face ascendeth a woman weeping, and covered with clothes; the operation of this is for sadness and fear of his own body. In the third face ascendeth a man like in colour to gold, or an idle man playing with a staff; and the signification of this is in following our own wills, and obstinacy in them, and in activeness for evil things, contentions, and horrible matters. In the first face of Capricorn ascendeth the form of a woman, and a man carrying full bags; and the signification of these is for to go forth and to rejoice, to gain and to loose with weakness and baseness: in the second face ascendeth two women, and a man looking towards a Bird flying in the Air; and the signification of these is for the requiring those things which cannot be done, and for the searching after those things which cannot be known: In the third face ascendeth a woman chaste in body▪ and wise in her work, and a banker gathering his money together on the table; the signification of this is to govern in prudence, in covetousness of money, and in avarice. In the first face of Aquarius ascendeth the form of a prudent man, and of a woman spinning; and the signification of these is in the thought and labour for gain, in poverty and baseness: in the second face ascendeth the form of a man with a long beard; and the signification of this belongeth to the understanding, meekness, modesty, liberty and good manners: in the third face ascendeth a black and angry man; and the signification of this is in expressing insolence, and impudence. In the first face of Pisces ascendeth a man carrying burdens on his shoulder, and well clothed; it hath his signification in journeys, change of place, and in carefulness of getting wealth and clothes: in the second face ascendeth a woman of a good countenance, and well adorned; and the signification is to desire and put one's self on about high and great matters: in the third face ascendeth a man naked, or a youth, and nigh him a beautiful maid, whose head is adorned which flowers, and it hath his signification for rest, idleness, delight, fornication, and for embrace of women. And thus far concerning the Images of Faces. Besides these, there are as yet three hundred and sixty Images in the Zodiac, according to the number of the degrees, whose forms Petrus de Abano hath described: without the Zodiac there are also general Figures, which Hyginius and Aratus describe for us, and very many particular ones, according to the number of faces and degrees, existing therein, of all which to speak it would be too long; but of these the more principal are accounted, Pegasus which prevaileth against the diseases of horses, and preserveth horsemen in battle; Than is Andromache, which begetteth love betwixt husband and wife, so that it is said even to reconcile adulterers: Cassiopeia restoreth weak bodies, and strentheneth the members; Serpentarins chaseth away poisons, and cureth the bitings of venomous beasts: Hercules giveth victory in war; the Dragon with both the Bears maketh a man crafty, ingenious, valiant, acceptable to the gods and men: Hydra conferreth wisdom and richeses, and resisteth poisons. Centaurus bestoweth health and long old age: Ara conserveth chastity, and maketh one acceptable to the gods; Cetus maketh one amiable, prudent, happy both by sea and land, and helps him to recover his lost goods: the Ship affordeth security in the waters; the Hare prevaileth against deceits and madness; the Dog cureth the Dropsy, resisteth the plague, and also preserveth from beasts, and fierce creatures. Orion granteth victory: The Eagle giveth new honours, and preserveth the old. The Swan freeth from ●he Palsy and the Quartain: Perseus freeth from Envy and Witchcrafts, and preserveth from Lightnings and Tempests: The Hart preserveth Phrenetical and mad people. And thus much may suffice to have been spoken.   

CHAP. XXXVIII. Of the Images of Saturn.  
BUt now, what Images they did attribute to the Planets, although of these things very large volumes have been written by the ancient wise men, so that there is no need to declare them here, notwithstanding I will recite a few of them; for they made, from the operations of Saturn, Saturn ascending in a stone, which is called the Loadstone, the Image of a man, having the countenance of an Hart, and Camels feet and sitting upon a Chair or Dragon, holding in his right hand, a scythe, in his left hand a dart; which image they did hope would be profitable for prolongation of life; for Albumasar in his book Sadar, proveth that Saturn conduceth to the prolongation of life: where also he telleth that certain regious of India being subject to Saturn, there men are of a very long life, and die not unless by extreme old Age: They made also another Image of Saturn for length of days, in a saphire, at the hour of Saturn, Saturn ascending or fortunately constituted, whose figure was an old man setting upon an high chair, having his hands lifting up above his head, and in them holding a fish or Sickle, and under his feet a bunch of Grapes, his head covered with a black or dusky coloured cloth, and all his garments black or dark coloured: They also make this same Image against the Stone and diseases of the kidneys, viz. in the hour of Saturn, Saturn ascending with the third face of Aquarius: they made also from the operations of Saturn, a● Image for the increasing in power, Saturn ascending in Capricorn; The form of which was an old man leaning on a ●●aff having in his hand a crooked sickle, and clothed in black. They also made an Image of melted Copper, Saturn ascending in his rising, viz. in the first degree of Aries, or which is more true in the first degree of Capricorn, which Image they affirm to speak with a man's voice; They made also out of the operations of Saturn, and also Mercury, an Image of cast metal, like a beautiful man, which they promised would foretell things to come, and made it on the day of Mercury, on the third hour of Saturn, the sign of Gemini ascending, being the house of Mercury, signifying prophets, Saturn and Mercury being in conjunction in Aquarius in the ninth place of Heaven, which is also called God; Moreover let Saturn have a trine aspect on the ascendent, and the Moon in like manner, and the Sun have an aspect on the place of conjunction. Venus' obtaining some Angle may be powerful and occidental; let Mars be combust by the Sun, but let it not have an aspect on Saturn and Mercury; for they said, that the splendour of the powers of these Stars was diffused upon this Image, and it did speak with men, and declare those things which are profitable for them.   

CHAP. XXXIX. Of the Images of Jupiter.  
FRom the operations of Jupiter, they made for prolongation of life, an Image, in the hour of Jupiter. Jupiter being in his exaltation fortunately ascending, in a clear and white stone, whose figure was a man crowned, clothed with garments of a Saffron Colour, riding upon an Eagle or Dragon, having in his right hand a dart, about as it were to strike it into the head of the same Eagle or Dragon. They made also another Image of Jupiter at the same convenient season, in a white and clear stone, especially in Crystal, and it was a naked man crowned, having both his hands joined together and lifted up, as it were deprecating something, sitting in a fourfooted chair, which is carried by four winged boys, and they affirm that this Image increaseth felicity, richeses, honour, and conferreth Benevolence and prosperity, and freeth from enemies; They made also another Image of Jupiter for a religious and glorious ●ife, and advancement of fortune; whose figure was a man having the head of a lion, or a Ram, and Eagles feet, clothed in Saffron coloured clothes, and he was called the son of Jupiter.   

CHAP. XL. Of the Images of Mars.  
FRom the operations of Mars they made an Image in the hour of Mars, Mars ascending in the second face of Aries, in a Martial stone, especially in a Diamond; The form of which was a man armed, riding upon a Lion, having in his right hand a naked sword erected, carrying in his left hand the head of a man; they report, that an Image of this kind rendereth a man powerful in good and evil, so that he shall be feared of all; and whosoever carrieth it they give him the power of enchantment, so that he shall terrify men by his looks when he is angry, and stupefy them; they made another Image of Mars for the obtaining of boldness, courage, and good fortune in wars, and contentions, the form of which was a soldier armed and crowned, girt with a sword, carrying in his right hand a long Lance; and they made this at the hour of Mars, the first face of Scorpio ascending with it.   

CHAP. XLI. Of the Images of the Sun.  
FRom the operations of the Sun, they made an Image at the hour of the Sun, the first face of Leo ascending with the Sun, the form of which was a king crowned, sitting in a chair, having a Raven in his bosom, and under his feet a Globe▪ he is clothed in Saffron coloured clothes; They report th●● this Image rendereth men invincible, and honourable, and help to bring their businesses to a good end, and to drive away vain dreams; also to be prevalent against fevers, and the plague; and they made it in a Balanite stone or a Rubin, at the hour o● the Sun, when it in his exaltation fortunately ascendeth; They ma●● another Image of the Sun in a Diamond, at the hour of the Sun, it ascending in his exaltation; the figure of which was a woman crowned with the gesture of one dancing and laughing, standing in a Chariot drawn with four horses, having in her right hand a looking glass, or buckler, in the left a staff, leaning on her breast, carrying a flame of fire on her head; They report that this Image rendereth a man fortunate and rich, and beloved of all; and they made this Image, on a Corneoll stone at the hour of the Sun ascending in the first face of Leo, against Lunatic passions which proceed from the combustion of the Moon,   

CHAP. XLII. Of the Images of Venus.  
FRom the operations of Venus they made an Image, which was available for favour, and benevolence, at the very hour it ascending into Pisces, the form of which was the Image of a woman having the head of a bird, and feet of an Eagle, holding a dart in her hand. They made another Image of Venus for to get the love of women, in the Lapis Lazulus, at the hour of Venus, Venus ascending in Taurus, the figure of which was a naked maid with her hair spread abroad, having a looking glass in her hand, and a chain tied about her neck, and nigh her a handsome young man, holding her with his left hand by the chain, but with his right hand making up her hair, and they both look lovingly on one another, and about them is a little winged boy holding a sword or a dart. They made another Image of Venus, the first face of Taurus or Libra or Pisces ascending with Venus, the figure of which was a little maid with her hair spread abroad, clothed in long and white garments, holding a Laurel Apple, or flowers in her right hand in her left a Comb. It's reported to make men pleasant, jocand, strong, cheerful and to give beauty.   

CHAP. XLIII. Of the Images of Mercury.  
FRom the operations of Mercury, they made an Image at the hour of Mercury; Mercury ascending in Gemini, the form of which was an handsome young man, bearded, having in his left hand a rod in which a serpent is twined about, in his right carrying a dart, having his feet winged; They report that this Image conferreth knowledge, eloquence, diligence in merchandizing and gain; moreover to beget peace and concord, and to cure fevers; They made another Image of Mercury, Mercury ascending in Virgo, for good will, wit and memory; The form of which was a man sitting upon a chair, or riding on a Peacock, having Eagles feet, and on his head a crest, and in his left hand holding a cock or fire.   

CHAP. XLIV. Of the Images of the Moon.  
FRom the operations of the Moon, they made an Image for travellers against weariness, at the hour of the Moon, the Moon ascending in its exaltation; the figure of which was a man leaning on a staff, having a bird on his head, and a flourishing tree before him; They made another Image of the Moon for the increase of the fruits of the earth, and against poisons, and infirmities of children, at the hour of the Moon, it ascending in the first face of Cancer, the figure of which was a woman cornuted, riding on a Bull, or a Dragon with seven heads, or a Crab; and she hath in her right hand a dart, in her left a looking glass, clothed in white or green, and having on her head two Serpents with horns twined together, and to each arm a Serpent twined about, and to each foot one in like manner. And thus much spoken concerning the figures of the Plants, may suffice.   

CHAP. XLV. Of the Images of the head and Tail of the Dragon of the Moon.  
THey made also the Image of the head and tail of the Dragon of the Moon, namely betwixt an Aerial and fiery circle, the likeness of a Serpent, with the head of an Hawk tied about them, after the manner of the great letter Theta, & they made it when Jupiter with the head obtained the midst of Heaven: which Image they affirm to avail much for the success of Petitions, and would signify by this Image a good and fortunate Genius, which they would represent by this Image of the Serpent; for the Egyptians and Phenitianss do extol this creature above all others, and say it is a divine creature and hath a divine nature; for in this is a more acute spirit, and a greater fire than in any other, which thing is manifested both by his swift motion without feet, hands or any other instruments and also that it often reneweth his age with his skin, and becometh young again: but they made the Image of the tail like as when the Moon was Eclipsed, in the Tail, or ill affected by Saturn or Mars, and they made it to introduce, anguish, infirmity and misfortune; and they called it the evil Genius; such an Image a certain Hebrew had included in a golden Belt full of Jewels, which Blanche the daughter of the Duke of Borbon (either willingly or ignorantly) bestowed on her husband Peter King of Spain, the first of that name, with which when he was girt, he seemed to himself to be compassed about with a Serpent; and afterwards finding the Magical virtue fixed in the girdle, for this cause he forsook his wife.   

CHAP. XLVI. Of the Images of the Mansions of the Moon.  
THey made also Images for every Mansion of the Moon; in the first for the destruction of some one, they made in an Iron ring the Image of a black man in a garment made of hair, and girdled round, casting a small lance with his right hand; they sealed this in black wax, and perfumed it with liquid Storax, and wished some evil to come. In the second, against the wrath of the Prince, and for reconciliation with him, they sealed in white wax and mastic, the Image of a king crowned, and perfumed it with Lignum Aloes; In the third, they made an Image in a silver ring, whose table was square, the figure of which was a woman well clothed, sitting in a chair, her right hand being lifted up on her head; they sealed it and perfumed it with musk, Camphire and Calamus Aromaticus. They affirmed that this giveth happy fortune and every good thing. In the fourth, for revenge, separation, enmity and ill will, they sealed in read wax the Image of a soldier sitting on an horse, holding a Serpent in his right hand; they perfumed it with read myrrh, and Storax; in the fifth, for the favour of Kings and officers, and good entertainment, they sealed in Silver the head of a man, and perfumed it with Sanders; in the sixth, for to procure love betwixt two, they sealed in white wax two Images embracing one another, and perfumed them with Lignum Aloes and Amber; in the seventh, for to obtain every good thing, they sealed in Sil●m the Image of a man well clothed, holding up his hands to heaven as it were praying and supplicating, and perfumed it with good odours; In the eight, for victory in war, they made a seal of Tin, being an Image of an Eagle, having the face of a man, and perfumed it with Brimstone. In the ninth, to 'cause infirmities, they made a seal of Lead, being the image of a man wanting his privy parts, shutting his eyes with his hands; and they perfumed it with Rosin of the Pine. In the tenth, to facilitate childbearing, and to cure the sick, they made a seal of gold, being the head of a Lion, and perfumed it with Amber: In the eleventh, for fear, reverence and worship, they made a seal of a plate of gold, being the image of a man riding on a Lion, holding the ear thereof in his left hand, and in his right, holding forth a bracelet of gold, and they perfumed it with good odours and Saffron. In the twelfth, for the separation of Lovers, they made a seal of black lead, being the image of a Dragon fight with a man, and they perfumed it with the hairs of a Lion, and Assa fetida. In the thirteenth, for the agreement of married couples, and for the dissolving of the charms against copulation, they made a seal of the images of both, of the man in read Wax, of the woman in white, and caused them to embrace one another, perfuming they with Lignum Aloes and Amber. In the fourteenth, for divorce and separation of the man from the woman, they made a seal of read Copper, being the image of a Dog biting his tail, and they perfumed it with the hair of a black Dog, and black Cat. In the fifteenth, for to obtain friendship and good will, they made the image of a man sitting, and inditing of letters, and perfumed it with Frankincense and Nutmegs In the sixteenth, for to gain much Merchandizing they made a seal of Silver, being the image of a man sitting upon a Chair, holding a balance in his hand, and they perfumed it with well smelling spices. In the seventeenth, against Thiefs and Robbers, they sealed with an Iron seal the Image of an Ape, and perfumed it with the hair of an Ape. In the eighteenth, against Favours and pains of the belly, they made a seal of Copper, being the image of a Snake, holding his tail above his head, and they presumed it with Hartshorn, and re●orted the same seal to put to flight Serpents and all venomous ●●eatures from the place where it is buried. In the nineteenth for acilitating birth & provoking the menstrues, they made a seal of opper, being the image of a woman, holding her hands upon her ●ace; and they perfumed it with Liquid Storax. In the twentieth, for hunting, they made a seal of Tin, being the image of Sagittary, half a Man, and half an Horse, and they perfumed it with the head of a Wolf. In the twenty one for the destruction of some body, they made the image of a man with a double countenance, before and behind, and they perfumed it with Brimstone and Jet, and did put it in a box of brass, and with it Brimstone and Jet, and the hair of him whom they would hurt. In the two and twentieth, for the security, of Runaways, they made a seal of Iron, being the image of a man with wings on his feet, bearing an helmet on his head, and they perfumed it with Argent vive. In the three and twentieth, for destruction and wasting, they made a seal of Iron, being the image of a Cat, having a Dog's head, and they perfumed it with the hairs of a Dog's head, and buried it in the place where they did pretend to hurt. In the four and twentieth, for the multiplying of Herds of Cattles, they took the horn of a Ram, Bull, or Goat, or of that sort of cattles which they would increase, and sealed in it burning with an Iron seal, the image of a woman giving suck to her son, and they hanged it on the neck of that cattles who was the leader of the flock, or they sealed it in his horn. In the five and twentieth, for the preservation of Trees and Harvests, they sealed in the wood of a Figtree, the image of a man planting, and they perfumed it with the flowers of the Figtree, and did hung it on the tree. In the six and twentieth for love and favour, they sealed in white War and Mastic the image of a woman washing and combing her hairs, and they perfumed it with things smelling very well. In the seven and twentieth for to destroy Fountains, Pits, Medicinal Waters and Baths, they made of read Earth the image of a man winged, holding in his hand an empty vessel, and perforated, and the image being burnt, they did put in the vessel Assa fetida, and liquid Storax, and they did overwhelm and bury it in the Pond or Fountain which they would destroy. In the eight and twentieth, for to gather Fishes together, they made a seal of Copper, being the image of a Fish, and they perfumed it with the skin of a sea fish, and did cast it into the water, wheresoever they would have the fish to gather together. Moreover together with the foresaid Images, they did writ down also the names of the Spirits and their Characters, and did invocate and pray for those things which they pretended to obtain.   

CHAP. XLVII. Of the Images of the fixed Behenian Stars.  
BUt now for the operations of the fixed stars, according to Hermes opinion, under the head of Algol, they made an image whose Figure was the head of a man with a bloody neck; they report that it bestoweth good success to Petitions, and maketh him who carrieth it bold and magnanimous, and preserveth the members of the body sound: also it helpeth against Witchcraft, and reflecteth evil endeavours and wicked incantations upon our adversaries. Under the constellation of Pleyades, they made the image of a little Virgin, or the Figure of a Lamp; it's reported to increase the light of the eyes, to assemble Spirits, to raise Winds, to reveal secret and hidden things: Under Adlebora, they made an image after the likeness of God, or of a flying man; it giveth richeses and honour: Under the Goat they made an image, the Figure of which was, as it were, a man willing to make himself merry with musical instruments; it maketh him who carrieth it acceptable, honoured and exalted before Kings and Princes; and helpeth the pain of the teeth: Under the greater Dog-star, they made the ●mage of an Hound and a little Virgin; it bestoweth honour and good will, and the favour of men, and Aerial spirits, and giveth power to pacify and reconcile Kings, Princes, and other men: Under the lesser Dog-star they made the image of a Cock, or of three little maids; it conferreth the favour of the gods, of spirits, and men; it giveth power against Witchcrafts, and preserveth health: Under the Heart of Leo, they made the ●mage of a Lion or Cat, or the Figure of an honourable Person sitting in a Chair; it rendereth a man temperate, appeaseth wrath, and giveth favour: Under the tail of Vrsa Major they made the image of a pensive Man, or of a Bull, or the Figure of a Calf; it availeth against incantations, and maketh him who carrieth it secure in his travels: Under the wing of Corvus, they made the image of a Raven, or Snake, or of a black Man clothed in black; this maketh a man choleric, bold, courageous, full of thoughts, a backbiter, and causeth naughty dreams; also it giveth the power of driving away evil spirits, and of gathering them together; it is profitable against the malice of Men, Devils and Winds: Under the Spike they made the image of a Bird, or of a man laden with Merchandise; it conferreth richeses, and maketh one overcome contentions, it taketh away scarcity and mischief: Under Alchameth they made the image of an Horse of Wolf, or the Figure of a man dancing; it is good against Fevers, it astringeth and retaineth the blood: Under Elphrya, they made the image of an Hen, or of a man crowned and advanced; it bestoweth the good will and love of men, and giveth chastity. Under the Heart of Scorpio they made the image of a man armed, and with a coat of Male, or the Figure of a Scorpion; it giveth understanding and memory, it maketh a good colour, and aideth against evil spirits, and driveth them away, and bindeth them: Under the Vulture, they made the image of a Vulture or Hen, or of a traveller; it maketh a man magnanimous and proud, it giveth power over devils and beasts. Under the tail of Capricorn they made the image of an Hart, or Goat, or of an angry man; it bestoweth prosperity, and increaseth wrath. These are the images of some of the fixed stars which they command to be engraven on their stones under them.   

CHAP. XLVIII. Of Geomanticall Figures, which are the middle betwixt Images and Characters.  
THere are moreover certain other Figures, framed by the number and situation of the stars, and ascribed both to the Elements, and also to the Planets and Signs, which are called Geomantical, because that Geomantical Diviners do reduce the points of their lot projected, by the excess of parity or imparity into those figures; and they also being engraven or imprinted under the dominion of their Planets and Signs, do conceive the virtue and power of images; and these Figures are as a middle betwixt Images and Characters; But whosoever desireth exactly to know the natures, qualities, proprieties, conditions, significations, and Nativities of these Figures, let him read the Volumes of Geomancy; but they are in number sixteen, whose names and figures are these.  
Figure. Name. Element Planet. Sign. Way 
 journey Water ☽ ♌ People 
 Congregation. Water ☽ ♑ Conjunction 
 An Assembling Aire ☿ ♍ A prison 
 Bound The Earth ♄ ♓ Great fortune 
 Greater aid 
 Safeguard entering The Earth ☉ ♒ Lesser fortune 
 Lesser aid 
 Safeguard going out Fire ☉ ♉ Obtaining 
 Comprehended within Aire ♃ ♈ Acquisition 
 Comprehended without Fire ♀ ♎ joy 
 Laughing 
 Healthy 
 Bearded Aire ♃ ♉ Sadness 
 Damned 
 Cross Earth ♄ ♏ A Girl 
 Beautiful Water ♀ ♎ A Boy 
 Yellow 
 Beardless Fire ♂ ♈ White 
 Fair Water. ☿ ♋ Reddish 
 Red Fire ♂ □ The head 
 The threshold entering 
 The upper threshold Earth ☊ ♍ The Tail 
 The threshold going out 
 The lower threshold Fire. ☋ ♐   

CHAP. XLIX. Of Images, the figure whereof is not after the likeness of any Celestial figure, but after the likeness of that which the mind of the worker desires.  
THere remains as yet an other manner of images not according to the similitude of Celestial figures, but according to the similitude of that which the mind of the worker desires, of whose they are the effigies, and representation: So to procure love we make images embracing one the other: to discord, striking one the other; to bring misery, or destruction as damage to a man or house, or City or any thing else, we make images distorted, broken in members, and parts after the likeness and figure of that thing which we would destroy or damnify; And Magicians advice us that in casting or engraving images we would writ upon it the name of the effect; and this on the back when evil, as destruction; on the belly when good, as love. Moreover in the forehead of the image let be written the name of the species or Jndividuum which the image represents, or for whom or against whom it is made. Also on the breast let the name of the sign or face ascending, and Lord thereof be written; also the names and Characters of its Angles. Moreover in making the image they advice that prayer for the effect for which it is made, be used. All which Albertus Magnus in his Speculo affirms. Now they use the images being made diversely according to the virtues thereof; Sometimes they hung them or bind them to the body; Sometimes they bury them under the Earth, or a River; sometimes they hung them in a Chimney over the smoke, or upon a tree that they be moved by the wind; sometime with the head upward, & sometimes downward; sometimes they put them into hot water, or into the fire. For they say as the workers of the images do affect the image itself, so doth it bring the like pas●●ons upon those to whom it was ascribed, as the mind of the operator hath dictated it. As we read that Nectanabus the Magician made images of ships with wax after that manner, and art that when he drowned those images in water, that the ships of his enemies were in like manner drowned in the Sea, and hazarded. Now that part of Astrology which is writ concerning elections, teacheth us that the constellations also are to be observed for the making of images, and such like.   

CHAP. L. Of certain Celestial observations and the practice of some Images.  
I will now show thee the observation of Celestial bodies, which are required for the practice of some of these kind of images; So to make any one fortunate, we make an image in which these are fortunate, viz. the significator of the life thereof, the givers of life, the signs, and Planets. Moreover let the ascendent, the middle of the heaven, and the Lords thereof be fortunate: also the place of the Sun, and place of the Moon; part of fortune, and Lord of conjunction or prevention made before their nativity, by depressing the Malignant Planets. But if we will make an image to procure misery, we must do contrariwise, and those which we place here fortunate, must there be infortunate, by raising malignant Stars. In like manner must we do to make any place, Region, City, or house fortunate. Also for destroying or prejudicing any of the foresaid; Let there be made an image under the ascension of that man whom thou wouldst destroy, and prejudice, and thou shall make unfortunate, the Lord of the house of his life, the Lord of the ascending, and the Moon, the lord of the house of the Moon, and the lord of the house of the lord ascending, and the tenth house, and the lord thereof. Now for the fitting of any place, place fortunes in the ascendent thereof; and in the first, and tenth and second, and eighth house, thou shall make the lord of the ascendent, and the lord of the house of the Moon fortunate. But to chase away certain Animals from certain places, that they may not be generated, or abide there, let there be an image made under the ascension of that Animal, which thou wouldst chase away, and after the likeness thereof; as if thou wouldst chase away Scorpions from any place, let an image of the Scorpion be made, the sign of Scorpio ascending with the Moon, and thou shalt make unfortunate the ascendent, and lord thereof, and the Lord of the house of Mars; and thou shall make unfortunate the lord of the ascendent in the eighth house, and let them be joined with an aspect malignant, opposite, or quadrant: and let there be writ upon the image the name of the ascendent, of the Lord thereof, and of the Moon, and of the lord of the day, and of the Lord of the hour. And let there be a pit made in the middle of the place, from which thou wouldst drive them; and let there be carried into it, some of the earth taken out of the four corners of the same place, and let the image be buried there with the head downward, with saying, this is the burying of the Scorpions, that they may not come into this place, and so of the rest. So for gain let there be made an image under the ascendent of the nativity of the man, or under the ascension of that place to which thou wouldst appoint the gain; and thou shall make the lord of the second house, which is in the house of substance to be joined with the Lord of the ascendent in the trine or sextil, and let there be a reception amongst them; thou shall make fortunate the eleventh and the Lord thereof, and the eighth; and if thou canst, put part of the fortune in the ascendent, or second; and let the image be buried in that place, or carried from that place, to which thou wouldst appoint the gain. Also for concord, and love, let there be an image made in the day of Jupiter under the ascendent of the nativity of him whom thou wouldst have be beloved, make fortunate the ascendent, and the tenth, and hid the evil from the ascendent; and thou must have the Lord of the tenth, and planets of the eleveneth fortune, joined to the Lord of the ascendent, from the trine or sextil with reception; than make an other image for him whom thou wouldst stir up to love; consider if he be a friend, or companion of him whom thou wouldst have be beloved; and if so, let there be an image made under the ascension of the eleventh house from the ascendent of the first image; but if the party be a wife, or a husband, let it be made under the ascension of the seventh; if a brother, or a sister, or a cousin, let it be made under the ascension of the third, and so of the like; and put the significator of the ascendent of the second image, joined to the significator of the ascendent of the first image; and let there be betwixt them a reception, and let the rest be fortunate, as in the first image; afterwards join both images together into a mutual embracing or put the face of the second image to the back of the first image, and let them be wrapped up in silk, and cast away or spoiled. Also for success of petitions, and for the obtaining of a thing denied, or taken, or possessed by an other, let there be an image made under the ascendent of him who petitions for the thing; and cause that the Lord of the second be joined with the lord of the ascendent from a trine, or sextile, and let there be a reception betwixt them, and if it can be, let the Lord of the second be in the obeying signs, and the Lord of the ascendent in the ruling, make fortunate the ascendent, and the Lord thereof, and take heed that the lord of the ascendent be not retrograde or combust, or falling, or in the house of opposition i e. in the seventh from his own house; let him not be hindered by the malignant, let him be strong, & in an angle; Thou shalt make fortunate the ascendent, and the Lord of the second and the Moon; and make another image for him that is petitioned to, and begin it under the ascendent belonging to him, as if he be a King or a Prince, begin it under the ascendent of the tenth house from the ascendent of the first image; If he be a father under the fourth; if a son under fifth, and so of the like; and put the significator of the second image, joined with the lord of the ascendent of the first image, from a trine, or sextile, and let him receive it, and put them both strong, and fortunate without any let; make all evil fall from them. Thou shall make fortunate the tenth, and the fourth if thou canst or any of them; and when the second image shall be perfected, join it with the first, face to face, and wrap them in clean linen, and bury them in the middle of his house who is the petitioner under a fortunate significator, the fortune being strong, and let the face of the first image be toward the North, or rather toward that place where the thing petitioned for doth abide; or if it hap that the petitioner goeth forward towards him with whom the thing petitioned for is, let him bring the images with him as far are he goes. And let there be made an image of dreams, which being put under the head of him that sleeps, makes him dream true dreams concerning any thing that he hath formerly deliberated of; and let the figure of that be the figure of a man sleeping in the bosom of an Angel, which thou shall make in the Lion ascending, the Sun keeping the nineth house in Aries; thou shalt writ upon the breast of the man the name of the effect desired, and in the hand of the Angel the name of the intelligence of the Sun. Let the same image be made in Virgo ascending, Mercury being fortunate in Aries in the ninth house, or Gemini ascending in Mercury being fortunate, and keeping the ninth house in Aquarius; and let it be received from Saturn with a fortunate aspect, and let the name of the spirit of Mercury be writ upon it. Let also the same be made in Libra ascending, Venus being received from Mercury in Gemini in the ninth house, by writing upon it the Angel of Venus. Besides also let the same image be made in Aquarius ascending, Saturn fortunately possessing the ninth house in his exaltation, which is in Libra, and let there be writ upon it the Angel of Saturn. Moreover let it be made in Cancer ascending the Moon being received by Jupiter and Venus in Pisces, and being fortunately placed in the ninth house, and let there be writ upon it the spirit of the Moon. There are also made rings of dreams of wonderful efficacy; and there are rings of the Sun, and Saturn, and the constellation of them is when the Sun or Saturn ascend in their exaltations in the ninth house, and when the Moon is joined to Saturn in the ninth house, and in that sign, which was the ninth house of Nativity; and let there be writ upon the rings the name of the spirit of the Sun, or Saturn. Let this which hath been spoken suffice concerning images, for nowthou mayst found out more of this nature of thyself. But know this that such images work nothing, unless they be so vivified that either a natural, or Celestial, or Heroical, or animasticall, or demoniacal, or angelical virtue be in them, or assistant to them. But who can give a soul to an image, or make a stone to live, or metal, or wood, or wax? and who can raise out of stones children unto Abraham? Certainly this Arcanum doth not enter into an Artist of a stiff neck; neither can he give those things which hath them not. No body hath them but he who doth (the Elements being restrained, nature being overcome, the Heavens being over powered) transcend the progress of Angels, and comes to the very Archetype itself, of which being than made a cooperator may do all things, as we shall speak afterwards.   

CHAP. LIVELY Of Characters which are made after the rule and imitation of Celestial, and how with the table thereof they are deduced out of Geomantical figures.  
CHaracters also have their community from the rays of the Celestials cast together according to a certain number by a certain peculiar property, which Celestials as in divers strokes of their rays falling several ways amongst themselves produce divers virtues: so also Characters being variously protracted, according to the various concourse of those rays quickly obtain divers operations, and also more efficacious many times than the properties of natural commixtions. Now the true Characters of the heavens is the writing of Angels, which amongst the Hebrews is called the writing Malachim, by which all things are described and signified in the Beaven for every knowing man to read. But of these hereafter; But now they make Characters of Geomantical figures binding together the points of each variously, and attributing them according to the manner of their figurings, to those Planets and signs of which they were made, the making of which the following table will show.  

The Characters of the Moon.  From the way From the people  

The Characters of Mercury.  From Conjunction From White  

The Characters of Venus.  From losing From g irle  

The Characters of the Sun.  From a greater Fortune From a lesser Fortune  

The Characters of Mars.  From Read From a Boy  

The Characters of Jupiter.  From obtaining From joyfulness  

The Characters of Saturn.  From a prison From sadness  
The Charactars' of the head of the Dragon.  
The Characters of the tail of the Dragon.   

CHAP. LII. Of Characters which are drawn from things themselves by a certain likeness.  
WE have spoken above of a certain manner of Images made not after the likeness of Celestial Images, but according to the emulation of that which the mind of the Operator doth desire. In like manner also it is to be understood of Characters; for such like Characters are nothing else than images ill dearticulated; yet having a certain probable similitude with the Celestial images, or with that which the mind of the Operator desires, whether that be from the whole image, or from certain marks thereof expressing the whole image. As the Characters of Aries and Taurus we make thus from their horns ♈ ♉. Of Gemini from embracing ♊. of Cancer from a progress and regress ♋, of Leo, Scorpio, and Capricorn, from their tail ♌ ♏ ♑ of Virgo, from Spike ● of Libra from a balance ♎ of Sagittarius from a dart ♐, of Aquarius from Waters ♒ and of Pisces from Fishes ♓. In like manner the Character of Saturn is made from a Sickle of Jupiter, from a Sceptre of Mars from a bolt ♂ of the Sun from roundness, and a golden brightness ☉ of Venns from a Lookinglass ♀, of Mercury from a Wand of the Moon from her horns of increasing and decreasing ☽. Besides, of these, according to the mixtions of Signs and Stars, and Natures, are made also mixed Characters, as of a fiery triplicity of Earthly of Airy of Watery also according to the hundred and twenty conjunctions of Planets, result so many compound Characters of various Figures; as of Saturn and Jupiter, viz. thus, or thus or thus of Saturn and Mars, or thus of Jupiter, and Mars or thus of Saturn, Jupiter and Mars, or thus And as these are exemplified by two and three, so also of the rest, and of more may they be framed: after the same manner may the Characters of other Celestial images ascending in any face or degree of signs, be compendiously drawn after the likeness of the images, as in these which are made according to the way of imitation of that which the mind of the Operator desires, as to love, the figures be mixed together embracing and obeying one the other, but to hatred, on the contrary, turning away the one from the other; contending, unequal, loosed. But now we will here set down those Characters which Hermes assigned to the fixed stars, and Behenii, and they are these,  

The head of Algol.   

The Pleyades.   

Aldaboram.   

The Goat Star.   

The greater Dog-star.   

The lesser Dog-star.   

The heart of the Lion.   

The Tail of the Bear.   

The wing of the Crow.   

Spica.   

Alcameth.   

Elpheia.   

The heart of the Scorpion.   

The Vulture falling.   

The tail of Capricorn.    

CHAP. LIII. That no Divination without Astrology is perfect.  
WE have spoken in the foregoing Chapters of the divers kinds of Divinations: But this is to be noted that all these require the use and rules of Astrology, as a key most necessary for the knowledge of all secrets; and that all kinds of Divinations whatsoever have their root and foundation in Astrology so, as that without it they are of little or no use; yet Astrological Divination, in as much as the Celestials are causes and signs of all those things which are, and are done in these inferiors, doth give most certain demonstations by the situation, and motion only of Celestial bodies, of those things which are occult or future; of which we shall in this place speak not further, since of this Science huge Volumes have been wrote by the Ancients, and are everywhere extant. Therefore whether the Physiognomists lookupon the body, or countenance or forehead, or hand, or the Soothsayer, searcheth by dreams or Auspicia, that the judgement may be right, the figure of heaven is also to be enquired into. From the judgements whereof, together with conjectures of similitudes and signs, are produced true opinions of the significators. Also if any prodigy shall appear, the Figure of the heaven is to be erected; also such things are to be enquired after, which have gone before in the revolutions of years from great conjunctions, and Eclipses: than also the Nativities, beginnings, intronizations, foundations, and revolutions, perfections, directions of Princes, Nations, Kingdoms, Cities, when these shall appear, and upon what place of the Celestial figure these fallen; that by all these at length we may come to a rational and probable signification of these things. After the same manner, but with lesle labour, we must proceed in the Exposition of dreams. Moreover, they that being distempered foretell future things, do it not but as they are instigated by the stars, or inferior instruments of these, whence their Predictions must at length be imputed to the Celestials, as we read in Lucan the old Prophet Tuscus, 
The Light'ning motion, and the veins which are  
Fibrous, and warm, and motion of a fair  
Plume wand'ring i'th' air, being taught—  After the City was viewed, the Sacrifice slain, the inspection into the entrails did at length by the dispositions of the Celestial stars pronounce judgement. Also Geomancy itself the most accurate of Divinations, which divines by points of the earth, or any other superfices, or by a fall, or any other power inscribed, doth first reduce them to Celestial figures, viz. to those sixteen which we above named, making judgement after an Astrological manner, by the properties and observations thereof: and hither are referred all natural Divinations by lots whatsoever, the power whereof can be from no where else than from the heaven, and from the mind of them that work them. For whatsoever is moved, caused or produced in these inferiors, must of necessity imitate the motions, and influences of the superiors, to which, as to its roots, causes, and signs it is reduced, the judgement whereof is showed by Astrological Rules. Hence Dice, Tetracedron, Exacedron, Octocedron, Doderacedron, Icocedron being made by certain Numbers, Signs, and Stars at opportune times, under the influences of the Celestials, and being inscribed, obtain a worderful virtue of Divining, and foretelling by their castings, such as those Dice Preneste had, in which we read the Destinies of the Romans were contained.   

CHAP. LIV. Of Lottery, when, and whence the virtue of Divining is incident to it.  
WHatsoever Divinations and Predictions of human events are made by Lottery, must of necessity, besides the lot, have some sublime occult cause; which indeed shall not be a cause by accident, such as Aristotle describes Fortune to be. For in the series of Causes, seeing according to the Platonists, a cause by accident can never be the prime and sufficient cause, we must look higher, and find out a cause which may know and intent the effect. Now this we must not place in corporeal Nature, but in immaterial, and incorporeal substances which indeed administer the Lot, and dispense the signification of the truth, as in men's souls, or separated spirits, or ●n Celestial Intelligences, or in God himself. Now that there is in man's soul a sufficient power and virtue to direct such kind of lots, it is hence manifest, because there is in our soul a divine virtue, and similitude, and apprehension, and power of all things; And as we said in the first Book, All things have a natural obedience to it, and of necessity have a motion and efficacy to that which the soul desires with a strong desire; and all the virtues and operations of natural and artifical things, obey it when it is carried forth into the excess of desire, and than all Lots of what kind soever are assisting to the appetite of such a mind, and acquire to themselves wondered virtues of passages, as from that, so from the Celestial opportunity in that hour in which the excess of such a like appetite doth most of all exeeed in it. And this is that ground and foundation of all Astrological Questions, wherefore the mind being elevated into the excess of any desire, taketh of itself an hour and opportunity most convenient and efficacious, on which the Figure of the heaven being made, the ginger may than judge in it, and plainly know concerning that which any one desires, and is inquisitive to know. But now because Lots are not directed always by man's mind, but also, as we said before, by the help of other Spirits; nor is the mind of a Prophet always disposed to that excess of passion as we spoke of: hence amongst the Ancients, it was a Custom to premise before the casting of the Lot, some sacred performances, in which they called upon divine Intelligencies and spirits for to direct the Lot aright. Whatsoever kind of presage therefore these kind of Lots portend, must of necessity not be by chance or fortune, but from a spiritual cause, by virtue whereof the Fantasy, or hand of him that cast the Lot is moved, whether that power proceed from the soul of the Operator through the great excess of his affection, or from a Celestial influence, and opportunity, or from a certain Deity or spirit assisting, or moving from on high, whether these Lots are placed in casting of Cockalls, or throwing of Dices, or in the meeting of Verses, such as were formerly the Lot of Homer and Virgil, of which we read in Aetlius of Sparta, Hadrianus long since made enquiry, and which we read befell Trajanus the Emperor. 
What's he far of graced with the Olive bough  
Presenting offerings? his white chin we know,  
A Roman King, whose laws first settled Rome,  
And from small Curets a poor soil, shall come  
To great command—  By which Verses he did not in vain become to have hopes of enjoying the Empire. Also amongst Hebrews, and even amongst us Christians (some Divines not disapproving of it) Lots are taken out of Verses of Psalms. There are also more, & other kinds of Lots, as are human Lots, which had no Divination in them amongst the Ancients, and are observed by us in choosing of Magistrates, to prevent envy, of which also Cicero against Verres makes mention: but they are not of our purpose: But those which are divine, and sacred Lots, respecting Oracles, and Religion, of which we shall discourse in the following Book: Only thus far I would advice you, that how much presaging, divining or soothsaying soever Lots are found to have, they have them not as they are Lots, but by reason of a virtue of a higher operation joined to them.   

CHAP. LV. Of the soul of the World, and of the Celestials, according to the traditions of the Poets, and Philosophers.  
IT is necessary that the heaven and Celestial bodies, seeing they have a power, influence, and manifest operation upon these inferiors, should be animated: seeing an operation cannot proceed from a mere body. All famous Poets, and Philosophers affirm therefore that the world and all Celestial bodies must have a soul, and that also intelligent: Hence Marcus Mavillius in his Astronomy to Augustus, sings, 
The great Corporeal world, which doth appear  
In divers forms, of Air, Earth, Sea, and Fire,  
A divine soul doth rule, a Deity  
Doth wisely govern—  Also Lucan, 
The Earth that's weighed i'th' air, 's sustained  
By great Jove—  And Boetius 
Thou dost join to the world a soul, that moves  
All things of threefold nature, and diffuse  
It through the members of the same, and this  
Into two Orbs of motion rounded is  
Being divided, and for to return  
Into itself makes haste—  And Virgil most full of all Philosophy, sings thus, 
And first the Heaven, Earth, and liquid plain,  
The Moons bright Globe, and Stars Titanian  
A spirit fed within, spread through the whole  
And with the huge heap mixed infused a soul;  
Hence man, and beasts, and birds derive their strain,  
And monsters floating in the marbled main;  
These seeds have fiery vigour, and a birth  
Of heavenly race, but clogged with heavy earth.  For what do these verses seem to mean, than that the world should not only have a spirit soul, but also to partake of the divine mind: and that the original, virtue, and vigour of all inferior things do depend on the soul of the world? This do all Platonists, Pythagorians, Orpheus, Trismegistus, Aristotle, Theophrastus, Avicen, Algazeles, and all Peripatetics confess, and confirm.   

CHAP. LVI. The same is confirmed by reason.  
THe world, the heavens, the Stars, and the Elements have a soul, with which they 'cause a soul in these inferior and mixed bodies. They have also as we said in the former book, a spirit, which by the mediating of the soul is united to the body: For as the world is a certain whole body, the parts whereof are the bodies of all living creatures, and by how much the whole is more perfect and noble than the parts, by so much more perfect, and noble is the body of the world than the bodies of each living thing. It would be absurd, that all imperfect bodies and parts of the world, and every base Animal, as Flies, and Worms should be worthy of a life, and have a life and soul, and the whole entire world a most perfect, whole, and most noble body, should have neither life, nor soul; It is no lesle absurd, that Heavens, Stars, Elements, which give to all things life, and soul most largely, should themselves be without life, and soul; and that every plant, or tree should be of a more noble condition than the Heaven, Stars, and Elements, which are naturally the cause of them; And what living man can deny that earth, and water live, which of themselves, generate, vivifie, nourish, and increase innumerable trees, plants, and living creatures? as most manifestly appears in things that breed of their own accord, and in those which have no corporeal seed. Neither could Elements generate and nourish such kind of living creatures, if they themselves were without life or soul. But some haply may say, that such kind of living creatures are not generated by the soul of the earth, or water, but by the influences of Celestial souls; These the Platonists answer, that an Accident cannot beget a substance, unless haply as an instrument it be subjected to the next substance, because an instrument removed from an artificer is not moved to the effect of the art; so also those Celestial influences, seeing they are certain accidents being removed far from vital substances, or from the life itself, cannot generate a vital substance in these inferiors. And Mercurius in his book which he calls De Communi, saith, All that is in the world is moved either by increase, or decrease. Now what moves, must needs have life; and seeing that all things move, even the earth, especially with a generative and alterative motion, they must themselves live. And if any doubt that the heavens live, saith Theophrastus, he is not to be accounted a Philosopher; and he which denies the heaven to be animated, so that the mover thereof is not the form thereof, destroys the foundation of all Philosophy; The world therefore lives, hath a soul, and sense; for it gives life to plants, which are not produced of seed; and it gives sense to Animals, which are not generated by coition.   

CHAP. LVII. That the soul of the world, and the Celestial souls are rational, and partake of Divine understanding.  
THat the above named souls have reason, is apparent hence; For whereas the universal works of the foresaid souls do with a certain perpetual order conspire amongst themselves, it is necessary that they be governed not by chance but by reason; by which reason they do direct, & bring all their operations to a certainty. For it is necessary that the earth should have the reason of terrene things, and water of watery things; and so in the rest; by which reason each in their time, place, and order are generated, and being hurt are repaired. Therefore Philosophers do not think the soul of the earth to be as it were the soul of some contemptible body, but to be rational and also intelligent, yea and to be a deity. Besides it would be absurd, seeing we have reasons of our works, that Celestial souls, and the soul of the universe should not have reasons of theirs. But if (as saith Plato) the world be made by very goodness itself, as well as it could be made, it is certainly endowed with not only life, sense, and reason, but also understanding. For the perfection of a body is its soul, and that body is more perfect which hath a more perfect soul; It is necessary therefore, seeing Celestial bodies are most perfect, that they have also most perfect minds. They partake therefore of an intellect and a mind; which the Platonists also prove by the perseverance of their order, and tenor, because motion is of its nature free, it may easily swarve, and wander now one way, now another, unless it were ruled by an intellect and a mind, and that also by a perfect mind foreseeing from the beginning the best way, and chief end. Which perfect mind indeed, because it is most powerful in the soul, as is the soul, and as are the souls of Celestial bodies, and of Elements, without all doubt doth most orderly, and perfectly govern the work allotted to it. For bodies do not resist a most powerful soul, and a perfect mind doth not change its counsel. The soul of the world therefore is a certain only thing, filling all things, bestowing all things, binding, and knitting together all things, that it might make one frame of the world, and that it might be as it were one instrument making of many strings, out one sound, sounding from three kinds of creatures, intellectual, Celestial, and incorruptible, with one only breath and ●ife.   

CHAP. LVIII. Of the names of the Celestials, and their rule over this inferior world, viz. Man.  
THe names of Celestial souls are very many, and divers according to their manifold power and virtue upon these inferior things, from whence they have received divers ●ames, which the ancients in their hymns and prayers made ●se of. Concerning which you must observe, that every one of these souls according to Orpheus' Divinity, is said to have a double virtue; the one placed in knowing, the other in vivifying, and governing its body. Upon this account in the Celestial spheres, Orpheus calls the former virtue Bacchus, the other a Muse. Hence he is not inebriated by any Bacchus, who hath not first been coupled to his Muse. Therefore nine Bacchus' are designed about the nine Muses. Hence in the ninth sphere Orpheus puts Bacchus Cribonius, and the Muse Calliope; in the starry heaven Picionius, and Urania; in the sphere of Saturn, Amphietus, and Polyphymnia; in the sphere of Jupiter, Sabasius, and Terpsichore; in the sphere of Mars, Bassarius, and Clio; in the sphere of the Sun, Trietericus, and Melpemene; in the sphere of Venus, Lysius, and Erato; in the sphere of Mercury, Silenus, and Euterpe; in the sphere of the Moon, Bacchus, Lyeus, and the Muse Thalia. Also in the spheres of the Elements, he names the souls after this manner. In the fire he puts the planet, and the morning; in the air lightning Jupiter, and Juno; in water the Ocean, and Thetys'; in the earth Pluto, and Proserpina; but the soul of the world or universe Magicians call the Jupiter of the world, and the mind of the world Apollo, and the nature of the world, Minerva. Besides in the fire they put Vulcan, in the water Neptune, and they did name them by divers names. Also in the Stars of the Zodiac the Pythagorians did put twelve particular Gods or souls placed in the hearts of those Stars, and thence governing the whole Star, viz. in the heart of Aries is placed a particular Pallas, in the heart of Taurus a particular Venus, of Gemini a particular Phoebus, of Cancer Mercury, of Leo Jupiter, of Virgo Ceres, of Libra Vulcan, of Scorpio Mars, of Sagittarius Diana, of Capricorn Vesta, of Aquarius a particular Juno, in the heart of Pisces a particular Neptune: This did Manilius sing forth in these verses. 
Pallas doth rule the Ram, Venus the Bull,  
Phoebus the Twins, and Mercury doth rule  
The Cancer, and the Lion guides doth Jove,  
Ceres doth Virgo, Vulcan Libra move.  
For Scorpion Mars; for Sagittarius fair  
Diana cares; for Capricorn doth care  
Vesta; Aquarius Juno doth protect;  
And Neptune Pisces—  And most ancient Orpheus writing to Muscus, reckons up more Deities of the heavens than these, signifying their names, respects, and duties, calling them all in proper songs. Let no one therefore think that they are the names of evil deceiving spirits; but of natural, and divine virtues, distrubted to the world by the true God, for the service, and profit of man, who knew how to use them: and antiquity itself hath ascribed to each of these Deities the several members of man; as the ear to memory, which Virgil also dedicates to Phoebus, saying, Cynthius pulls my ear, and admonisheth me. So the right hand being a token of fortitude, & by which an oath is made, Numa Pompilius, as saith Livy, hath dedicated to faith: The fingers are under the tuition of Minerva, and the knees given to Mercifullness; Hence they that beg pardon bend them. Some dedicated the Navel to Venus as the place of luxury; some who refer all the members to it as the centre, say it is dedicated to Jupiter. Hence in the Temple of Jupiter Hammon the effigies of a navel is celebrated. Many other things the ancients did observe, ascribing every little member and joint to their Deities, which if they be rightly understood, and the true Deities ruling over them known, would not at all swerve from their duty, seeing also sacred writ testifies that all our members are governed by the superior virtues, of which we shall speak more largely in the following book; and not members only, but every exercise of men is distributed to its Deity, as hunt to Diana, wars to Pallas, husbandry to Ceres, of which thus speaks Apollo in his Oracles in Porphyry. 
Pallas loves wars, woods to Diana fair  
Ascribed are, to Juno humid Air,  
To Ceres' Corn, and fruits; to Osiris  
The water, also humours waterish.    

CHAP. LIX. Of the seven governors of the world, the Planets, and of their various names serving to Magical speeches.  
MOreover they did call those seven governors of the world (as Hermes calls them) Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon, by many names, and epithets; viz. calling Saturn Coelius, sithe-bearer, the father of the Gods, the Lord of the time, the high Lord, the great, the wise, the intelligent, ingenious revolutor, of a long space, an old man of great profundity, the author of secret contemplation, impressing, or depressing great thoughts in the hearts of men, destroying and preserving all things, overturning force and power, and constituting, a keeper of secret things, and a shower of them, causing the loss, and finding of the author of life and death. So Jupiter is called as it were a helping Father, the King of heaven, Magnanimous, thundering lightning, unconquered, high and mighty, great and mighty good, fortunate, sweet, mild, of good will, honest, pure walking well, and in honour, the Lord of joy, and of judgements, wise, true, the shower of truth, the judge of all things excelling all in goodness, the Lord of richeses, and wisdom Mars is called Mavors, powerful in war, bloody, powerful in arms, a sword bearer, magnanimous, bold, untamed, generous, lightning, of great power and furious haste, against who none can defend himself if he resist him, who destroys th● strong, and powerful, and deposeth Kings from their throne the Lord of heat and power, the Lord of fiery heat, and the planet of blood; who inflames the hearts of contende● and gives them boldness. The Sun is called Phoebus, Diespit Apollo, Titan, Pean Phanes, Horus, Osiris, as it is in that Ora● 
The Sun, Osiris, Dionysius gay,  
Apollo, Horus, King ruling the day  
Who changeth times, who giveth winds and rain,  
The King of Stars, and the immortal flame.  He is called also Arcitenens, burning fiery, golden flaming radiating, of a fiery hair, of a golden hair, the eye of the world, Lucifer, seeing all things, ruling all things, the creator of light, the King of Stars, the great Lord, good, fortunate, honest, pure, prudent, intelligent, wise, shining over the whole world, governing, and vivifying all bodies that have a soul, the prince of the world keeping all the Stars under himself, the light of all the Stars, darkening, burning overcoming their virtue by his approach, yet by his light and splendour giving light and splendour to all things: in the night he is called Dionysius, but in the day Apollo, as if driving away evil things. Therefore the Athenians called him Alexicacon, and Homer Vlion. i e. the driver away of evil things. He is also called Phaehus from his beauty and brightness, and Vulcan from his fiery violence, because the force thereof consists of many fires. He is also called the Sun, because he contains the light of all the Stars: hence he is called by the Assyrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adad, which signifies only, and by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schemesch, which signifies proper. Venus is called the Lady, nourishing, beautiful, white, fair, pleasing, powerful, the fruitful Lady of love and beauty, the progeny of Ages, the first parent of men, who in the beginning of all things joined diversity of sexes together with a growing love, and with an eternal of spring propagates kinds of men and Animals, the queen of all delights, the Lady of rejoicing, friendly, sociable, pitiful, taking all things in good part, always bountiful to mortals, affording the tender affection of a mother to the conditions of them in misery, the safeguard of mankind, letting no moment of time pass without doing good, overcoming all things by her power, humbling the light to the low, the strong to the weak, the noble to the vile rectifying, and equalling all things: and she is called Aphrodite, because in every sex, she is found to be of every mind: and she is called Lucifera, i e. bringing light, bringing the years of the Sun to light; and she is called Hesperus, when she follows the Sun, and Phosperus, because she leads through all things though never so hard. Mercury is called the son of Jupiter, the crier of the gods, the interpreter of gods, Stilbon, the Serpent-bearer, the rod-bearer, winged on his feet, eloquent, bringer of gain, wise, rational robust, stout, powerful in good and evil, the notary of the Sun, the messenger of Jupiter, the messenger betwixt the supernal and infernal gods, male with males, female with females, most fruitful in both sexes; And Lucan calls him the Arbitrator of the gods. He is also called Hermes i e. interpreter, bringing to light all obscurity, and opening those things which are most secret. The Moon is called Phebe, Diana, Lucina, Proserpina, Hecate, Menstruous, of a half form, giving light in the night, wand'ring silent, having two horns, a preserver, a nightwalker, horn-bearer, the queen of heaven, the chiefest of the Deities, the first of the heavenly gods and goddesses, the queen of spirits, the mistress of all the Elements, whom the stars answer, seasons return, Elements serve; at whose nod lightning's breath forth, seeds bud, plants increase, the initial parent of fruit, the sister of Phoebus, light, and shining, carrying light from one planet to another, enlightening all powers by its light, restraining the various pass of the Stars, dispensing various lights by the circuits of the Sun, the Lady of great beauty, the mistress of rain and waters, the giver of richeses, the nurse of mankind, the governor of all State's kind, merciful, protecting men by Sea and land, mitigating all tempests of fortune, dispensing with fate, nourishing all things growing on the earth, wandering into divers woods, restraing the rage of Goblins, shutting the openings of the earth dispensing the light of the Heaven, the wholesome rivers of the Sea, and the deplored silence of the infernals, by its nodsruling the world, treading hell under her feet; of whose majesty the birds hasting in the Air are afraid, the wild beasts straggling in the mountains, Serpents lying hid in the ground fish swimming in the Sea; But of these and the like names of Sta●● and planets, and their Epithets, Surnames, and callings upon, ●● he that will know more, and make more curious enquiry, must betake himself to the hymns of Orpheus, which he that truly understands, hath attained to a great understanding of natural Magic.   

CHAP. LX. That human imprecations do naturally impress their powers upon external things; And how man's mind through each degree of dependencies ascends into the intelligible world, and becomes like to the more sublime spirits, and Intelligencies.  
THe Celestial souls sand forth their virtues to the Celestial bodies, which than transmit them to this sensible world. For the virtues of the terrene orb proceed from no other cause than Celestial. Hence the Magician that will work by them, useth a cunning invocation of the superiors, with mysterious words, and a certain kind of ingenious speech, drawing the one to the other, yet by a natural force through a certain mutual agreement betwixt them, whereby things follow of their own accord, or sometimes are drawn unwillingly. Hence saith Aristotle in the sixth book of his Mystical Philosophy, that when any one by binding or bewitching doth call upon the Sun or other stars, praying them to be helpful to the work desired, the Sun and other Stars do not hear his words, but are moved after a certain manner by a certain conjunction, and mutual series, whereby the parts of the world are mutually subordinate the one to the other, and have a mutual consent, by reason of their great union: As in man's body one member is moved by perceiving the motion of another, and in a harp one string is moved at the motion of another. So when any one moves any part of the world; other parts are moved by the perceiving the motion of that. The knowledge therefore of the dependency of things following one the other, is the foundation of all wonderful operation, which is necessarily required to the exercising the power of attracting superior virtues. Now the words of men are certain natural things; and because the parts of the world mutually draw one the other, therefore a Magician invocating by words, works by powers fitted to nature, by leading some by the love of one to the other, or drawing others by reason of the following of one after the other, or by repelling by reason of the enmity of one to the other, from the contrariety and difference of things, and multitude of virtues; which although they are contrary, and different, yet perfect one part; sometimes also he compels things by way of authority, by the Celestial virtue, because he is not a stranger to the heaven. A man therefore, if he receives the impression of any ligation, or fascination, doth no: receive it according to the rational soul, but sensual, and if he suffers in any part, suffers according to the Animal part. For they cannot draw a knowing and intelligent man by reason, but by receiving that impression and force by sense, in as much as the Animal spirit of man is by the influence of the Celestials, and cooperation of the things of the world, affected beyond his former and natural disposition. As the son moves the father to labour, although unwilling, for to keep and maintain him, although he be wearied; and the desire to rule is moved to anger and other labours, for to get the dominion. And the indigency of nature, and fear of poverty, moves a man to desire richeses. And the ornaments, and beauty of women is an incitement to concupiscence. And the harmony of a wise Musician moves his hearers with various passions, whereof some do voluntary follow the consonancy of art, others conform themselves by gesture, although unwillingly, because their sense is captivated their reason not being intent to these things. But these kinds of fascinations & ligations the vulgar doth neither admire, nor detest, by reason of their usualness: but they admire other natural things, because they are ignorant of them, and are not accustomed to them. Hence they fall into errors, thinking those things to be above nature, or contrary to nature, which indeed are by nature, and according to nature. We must know therefore that every superior moves its next inferior, in its degree, and order, not only in bodies, but also in spirits. So the universal soul moves the aprticular soul; and the rational acts upon the sensual, and that upon the vegetable; and every part of the world acts upon another, and every part is apt to be moved by another; and every part of this inferior world suffers from the heavens according to their nature, and aptitude, as one part of the Animal body suffers from another. And the superior intellectual world moves all things below itself, and after a manner contains all the same beings from the first to the last, which are in the inferior world. Celestial bodies therefore move the body of the elementary world, compounded, generable, sensible, from the circumference to the centre, by superior, perpetual, and spiritual essences, depending on the primary intellect, which is the acting intellect; but upon the virtue put in by the word of God, which word the wise Chaldeans of Babylon call the cause of causes, because from it are produced all beings, the acting intellect which is the second from it depends; and that by reason of the union of this word with the first author, from whom all things being are truly produced; The word therefore is the image of God, the acting intellect the image of the word, the soul is the image of this intellect; and our word is the image of the soul, by which it acts upon natural things naturally, because nature is the work thereof. And every one of those perfects his subsequent, as a father his son, and none of the latter exists without the former. For they are depending amongst themselves, by a kind of ordinate dependency, so that when the latter is corrupted, it is returned into that which was next before it, until it come to the heavens, than unto the universal soul, and lastly unto the acting intellect, by which all other creatures exist, and which itself exists in the principal author, which is the creating word of God, to which at length all things are returned. Our soul therefore, if it will work any wonderful thing in these inferiors, must have respect to their beginning, that it may be strengthened, and illustrated by that, and receive power of acting through each degree from the very first author. Therefore we must be more diligent in contemplating the souls of the Stars than their bodies, and the supercelestial, and intellectual world, than the Celestial corporeal, because that is more noble, although also this be excellent, and the way to that; and without which medium the influence of the superior cannot be attained to. As for example, the Sun is the King of Stars, most full of light, but receives it from the intelligible world above all other Stars, because the soul thereof is more capable of intelligible splendour. Wherhfore he that desires to attract the influence of the Sun, must contemplate upon the Sun, not only by the speculation of the exterior light, but also of the interior. And this no man can do unless he return to the soul of the Sun, and become like to it, and comprehend the intelligible light thereof with an intellectual sight, as the sensible light with a corporeal eye. For this man shallbe filled with the light thereof; and the light thereof which is an under type impressed by the supernal Orb it receives into itself, with the illustration whereof his intellect being endowed & truly like to it, & being assisted by it shall at length attain to that supreme brightness, and to all forms that partake thereof. And when he hath received the light of the supreme degree, than his soul shall come to perfection, and be made like to the spirits of the Sun, and shall attain to the virtues, and illustrations of the supernatural virtue, and shall enjoy the power of them, if he hath obtained faith in the first author. In the first place therefore we must implore assistance from the first author, and praying not only with mouth but a Religious gesture and supplicant soul, also abundantly, uncessantly, and sincerely, that he would enlighten our mind, and remove darkness growing upon our souls by reason of our bodies.    

To the Most Renowned and Illustrious Prince, Hermannus of Wyda, Prince Elector, Duke of Westphalia, and Angaria, Lord Archbishop of Colonia, and Paderborne, his most gracious Lord, Henry Cornelius Agrippa of Nettesheim.  
IT is a very excellent opinion of the Ancient Magicians (most Illustrious Prince) That we aught to labour in nothing more in this life, than that we degenerate not from Excellency of the mind, by which we come nearest to God and put on the Divine nature: lest at any time our mind waxing dull by vain idleness, should decline to the frailty of our earthly body and vices of the flesh: so we should lose it, as it were cast down by the dark precipices of perverse lusts. Wherhfore we aught so to order our mind, that it by itself being mindful of its own dignity and excellency, should always both Think, do and operate something worthy of itself; But the knowledge of the Divine science, doth only and very powerfully perform this for us. When we by the remembrance of its majesty being always busied in Divine studies do every moment contemplate Divine things, by a sage and diligent inquisition, and by all the degrees of the creatures ascending even to the Archetype himself, do draw from him the infallible virtue of all things, which those that neglect, trusting only to natural and worldly things, are want often to be confounded by divers errors & fallacies, and very often to be deceived by evil spirits; But the understanding of Divine things, purgeth the mind from errors, and rendereth it Divine, giveth infallible power to our works, and driveth far the deceits and obstacles of all evil spirits, and together subjects them to our commands; Yea it compels even good Angels and all the powers of the world unto our service viz. the virtue of our works being drawn from the Archetype himself, To whom when we ascend, all creatures necessarily obey us, and all the choir of heaven do follow us: For (as Homer saith) none of the gods durst remain in their seats, Jove being moved; and than presently he ruleth (as saith Aristophanes) by one of the gods, whose right it is to execute his commands, who than out of his duty doth manage our petitions according to our desire. Seeing therefore (most Illustrious Prince) you have a Divine and immortal soul given you, which seeing the goodness of the Divine providence, a well disposed fate, and the bounty of nature have in such manner gifted, that by the acuteness of your understanding, and perfectness of senses you are able to view, search, contemplate, discern and pierce thorough the pleasant theatres of natural things, the sublime house of the heavens, and the most difficult passages of Divine things: I being bound to you by the band of these your great virtues am so far a debtor as to communicate without envy by the true account of all opinions, Those mysteries of Divine and Ceremonial Magic which I have truly learned, and not to hid the knowledge of those things, whatsoever concerning these matters the Isiaci those old Priests of the Egyptians, and Chaldeans, the ancient prophets of the Babylonians, the Cabalists, the Divine Magicians of the Hebrews, also the Orpheans, Pythagoreans and Platonists, the profoundest Philosophers of Greece, further what the Bragmanni of the Indians, the Gymnosophists of Ethiopia, and the uncorrupted Theologians of our Religion have delivered, and by what force of words, power of Seals by what charms of Benedictions and imprecations, and by what virtue of observations they in old time wrought so stupendious and wonderful prodigies, intimating to you in this third book of Occult Philosophy and exposing to the light those things which have been buried in the dust of antiquity and involved in the obscurity of oblivion, as in Cymmerian darkness even to this day. We present therefore now to you, a complete and perfect work in these three books of Occult Philosophy or Magic, Which we have prefected with diligent care, and very great labour and pains both of mind and body; and though it be untrimmed in respect of words, yet it's most elaborate truly in respect of the matter: Wherhfore I desire this one favour, that you would not expect the grace of an Oration, or the elegancy of speech in these books, which we long since wrote in our youth when our speech was as yet rough, and our language rude; and now we have respect, not to the stile of an Oration, but only to the series or order of sentences; We have studied the lesle elegancy of speech, abundance of matter succeeding in the place thereof; and we suppose we have sufficiently satisfied our duty, if we shall to the utmost of our power perform those things we have promised to declare concerning the secrets of Magic, and have freed our conscience from a due debt. But seeing without doubt, many scoffing Sophisters will conspire against me, especially of those who boast themselves to be allied to God, and fully replenished with Divinity, and presum to censure the leaves of the Sibyl's, and will undertake to judge and condemn to the fire these our works even before they have read or rightly understood any thing of them (because such lettuce agrees not with their lips, and such sweet ointment with their nose and also by reason of that spark of hatred long since conceived against me, and scarce containing itself under the ashes.) Therefore (most Illustrious Prince and wise Prelate) we further submit this work ascribed by me to the merits of you virtue, and now made yours, to your censure, and commend it to your protection, That, if the base and perfidious Sophisters would defame it, by the gross madness of their envy and malice, you would by the prespicacy of your discretion and candour of judgement, happily protect and defend it.  
Farewell and prospero.   

The third and last Book of Magic, or Occult Philosophy; written by Henry Cornelius Agrippa.  
BOOK III.  

CHAP. I. Of the necessity, power, and profit of Religion.  
NOw it is time to turn our pen to higher matters, and to that part of Magic which teacheth us to know and perfectly understand the rules-of Religion, and how we aught to obtain the truth by Divine Religion, and how rightly to prepare our mind and spirit, by which only we can comprehend the truth; for it is a common opinion of the Magicians, that unless the mind and spirit be in good case, the body cannot be in good health: But than a man to be truly sound when body and soul are so coupled, and agreed together, that the firmness of the mind and spirit be not inferior to the powers of the body; But a firm and stout mind (saith Hermes) can we not otherwise obtain, than by integrity of life, by piety, and last of all, by Divine Religion: for holy Religion purgeth the mind, and maketh it Divine, it helpeth nature, and strengtheneth natural powers, as a Physician helpeth the health of the body, and a Husbandman the strength of the earth. Whosoever therefore (Religion being laid aside,) do confided only in natural things, are want very often to be deceived by evil spirits; but from the knowledge of Religion, the contempt and cure of vices ariseth, and a safeguard against evil spirits; To conclude, nothing is more pleasant and acceptable to God, than a man perfectly pious, and truly Religious, who so far excelleth other men, as he himself is distant from the Immortal gods; Therefore we aught, being first purged, to offer and commend ourselves to divine piety and Religion; and than our senses being asleep, with a quiet mind to expect that Divine Ambrosian Nectar (Nectar I say, which Zachary the prophet calleth Wine making maids merry) praising and adoring that supercelestial Bacchus, the chiefest ruler of the gods and priests, the author of regeneration, whom the old poets sang was twice born, from whom rivers most Divine flow into our hearts.   

CHAP. II. Of concealing of those thing which are secret in Religion.  
WHosoever therefore thou art that now desirest to study this science, keep silence and constantly conceal within the secret closerts of your Religious breast, so holy a determination; for (as Mercury saith) to publish to the knowledge of many a speech throughly filled with so great majesty of the Deity, is a sign of an irreligious spirit; and Divine Plato commanded, that holy and secret mysteries should not be divulged to the people; Pythagoras also and Porphyrius consecrated their followers to a Religious silence; Orpheus also, which a certain terrible authority of Religion did exact an oath of silence, from those he did initiate to the Ceremonies of holy things: Whence in the verses concerning the holy word he sings, 
You, that Admirers are of virtue, stay,  
Consider well what I to you shall say.  
But you, that sacred laws contemn, profane!  
Away from hence, return not more again.  
But thou O Museus whose mind is high,  
Observe my words, and read them with thine eye,  
And them within thy sacred breast repone,  
And in thy journey, think of God alone  
The Author of all things, that cannot dye,  
Of whom we shall now treat—  So in Virgil we read of the Sibyl 
The goddess comes, hence, hence, all ye profane,  
The Prophet cries, and from her grove refrain.  Hence also in celebrating the holy mysteries of Ceres' Eleusine, they only were admitted to be initiated, the crier proclaiming the profane vulgar to departed; and in Esdras we read this precept concerning the Cabalistical secret of the Hebrews, declared in these verses, Thou shalt deliver those books to the wise men of the people, whose hearts thou knowest can comprehend them, and keep those secrets. Therefore the Religious volumes of the Egyptians & those belonging to the secrets of their ceremonies, were made of consecrated paper; in these they did writ down leters which might not easily be known which they call holy. Macrobius Marcellinus and others say, they were called Hieroglyphics, lest perchance the writings of this kind should be known to the profane, which also Apuleius testifies in these words, saying, The sacrifice being ended, from a secret retired closet he bringeth forth certain books noted with obscure letters, affording compendious words of the conceived speech, partly by the figures of beasts of this kind, partly by figures full of knots, and crooked in manner of a wheel & set thick, twining about like vine tendrels, the reading thereby being defended from the curiosity of the profane; Therefore we shall be worthy scholars of this science, if we be silent, and hid those things which are secret in religion, for the promise of silence (as saith Tertullian) is due to Religion; but they which do otherwise, are in very great danger, whence Apuleius saith concerning secrets of holy Writs; I would tell it you, if it were lawful to tell it; you should know it, if it were lawful to hear it; but both ears and tongue would contract the same guilt of rash curiosity. So we read Theodorus the tragic poet, when he would have referred somethings of the mysteries of the Jews Scripture to a certain fable, was deprived of sight. Theopompus also who began to translate somethings out of the Divine law into the Greek tongue, was presently troubled in mind and spirit, whence afterwards earnestly desiring God, wherefore this had happened to him, received an answer in a dream, because he had basely polluted Divine things, by setting them forth in public. One Numenius also being very curious of hidden things, incurred the displeasure of the Divine powers, because he interpreted the holy mysteries of the goddess Eleusina and published them for he dreamt that the goddesses of Eleusis stood in a whore's habit before the Brothel house, which when he wondered at, they wrathfully answered, that they were by him violently drawn from their modesty and prostituted everywhere to all comers, by which he was admonished, that the Ceremonies of the gods aught not to be divulged. Therefore it hath always been the great care of the Ancients to wrap up the mysteries of God and nature, and hid them with divers Aenigmaes, which law the Indians, Brachmans', Aethiopians, Persians', and Egyptians also observed; hence Mercurius, Orpheus, and all the ancient Poets and Philosophers, Pythagoras, Socrates, Plato Aristoxenus, Ammonius, kept them inviolably. Hence Plotinus and Origenes and the other disciples of Ammonius (as Porphyry relates in his book of the education and Discipline of Flotinus) swore never to set forth the Decrees of their master. And because Plotinus, broke his oath made to Ammonius, and published his mysteries, for the punishment of his transgression, he was consumed (as they say) by the Horrible disease of Lice. Christ also himself, while he lived on earth, spoke after that manner and fashion that only the more intimate disciples should understand the mystery of the word of God, but the other should perceive the parables only: commanding moreover that holy things should not be given to Dogs, nor pearls cast to Swine: Therefore the Prophet saith, I have hid thy words in my heart, that I might not sin against thee. Therefore it is not fit that those secrets which are amongst a few wise men, and communicated by mouth only, should be publicly written. Wherhfore you will pardon me, If I pass over in silence many and the chiefest secret mysteries of Ceremonial Magic. I suppose I shall do enough, if I open those things which are necessary to be known, and you by the reading of this book go not away altogether empty of these mysteries; but on that condition let these things be communicated to you, on which Dionysius bond Timothy, that they which perceive these Secrets, would not expose them to the unworthy, but gather them together amongst wise men, and keep them with that reverence that is due to them. Furthermore I would also warn you in this beginning, that even as the divine powers detest public things and profane, and love secrecy: So every Magical experiment fleeth the public, seeks to be hid, is strengthened by silence, but is destroyed by publication, neither doth any complete effect follow after; all these things suffer loss, when they are poured into prating and incredulous minds; therefore it behoveth a Magical operator, if he would get fruit from this art, to be secret, and to manifest to none, neither his work nor place, nor time, neither his desire nor will, unless either to a master, or partner, or companion, who also aught to be faithful, believing, silent, and dignified by nature and education: Seeing that even the prating of a companion, his incredulity and unworthiness hindereth and disturbeth the effect in every operation.   

CHAP. III. What dignification is required, that one may be a true Magician and a worker of miracles.  
ABout the beginning of the first book of this work, we have spoken what manner of person a Magician aught to be; but now we will declare a mystical and secret matter, necessary for every one who desireth to practice this art, which is both the beginning, perfection and key of all Magical operations, and it is the dignifying of men to this so sublime virtue and power; for this faculty requireth in man a wonderful dignification, for that the understanding which is in us the highest faculty of the soul, is the only worker of wonders, which when it is overwhelmed by too much commerce with the flesh, and busied about the sensible soul of the body, is not worthy of the command of Divine substances; therefore many prosecute this art in vain; Therefore it is meet that we who endeavour to attain to so great a height should especially meditate of two things; first how we should leave carnal affections, frail sense, and material passions. Secondly, by what way and means we may ascend to an intellect pure & conjoined with the powers of the gods, without which we shall never happily ascend to the scrutiny of secret things, and to the power of wonderful workings, or miracles; for in these dignification consists wholly, which, nature, desert, and a certain religious art do make up; natural dignity is the best disposition of the body and its Organs, not obscuring the soul with any grosseness, and being without all distemper, and this proceedeth from the situation, motion, light, and influence of the Celestial bodies and spirits which are conversant in the generation of every one, as are those whose ninth house is fortunate by Saturn, Sol, and Mercury; Mars also in the ninth house commandeth the spirits; but concerning these things we have largely treated in the books of the Stars: But who so is not such a one, it is necessary that he recompense the defect of nature by education, and the best ordering and prosperous use of natural things until he become complete in all intrinsical and extrinsecall perfections. Hence so great care is taken in the law of Moses concerning the priest, that he be not polluted by a dead carcase, or by a woman a widow, or menstruous, that he be free from leprosy, flux of blood, burstness, and be perfect in all his members, not blind, nor lame, nor crook-backed, or with an ill-favoured nose. And Apuleius saith in his Apology, that the youth to be initiated to divination by magic spells, aught to be chosen, sound without sickness, ingenious, comely, perfect in his members, of a quick spirit, eloquent in speech, that in him the divine power might be conversant as in the good houses; That the mind of the youth having quickly attained experience, may be restored to its divinity. But the meritorious dignity is perfected by two things; namely learning and practice. The end of learning is to know the truth; it is meet therefore, as is spoken in the beginning of the first book, that he be learned and skilful in those three faculties; than all impediments being removed, wholly to apply his soul to contemplation & to convert itself into itself; for there is even in our own selves the apprehension and power of all things; but we are prohibited, so as that we little enjoy these things, by passions opposing us even from our birth, and vain imaginations and immoderate affections, which being expelled, the divine knowledge and power presently takes place; but the Religious operation obtains no lesle efficacy which oft-times of itself alone is sufficiently powerful for us to obtain this deifying virtue, so great is the virtue of holy duties rightly exhibited and performed, that though they be not understood, yet piously and perfectly observed, and with a firm faith believed, they have no lesle efficacy than to adorn us with a divine power; But what dignity ●s acquired by the art of Religion, is perfected by certain Religious Ceremonies, expiations, consecrations, and holy rites, proceeding from him whose spirit the public Religion hath consecrated, who hath power of imposition of hands, and of initiating with Sacramental power, by which the Character of the divine virtue and power is stamped on us which they call the divine consent, by which a man supported with the divine nature, and made as it were a companion of the Angels beareth the engrafted power of God; & this rite is referred to the Ecclesiastical mysteries: If therefore now thou shalt be a man perfect in the sacred understanding of Religion, and piously and most constantly meditatest on it, and without doubting believest, and art such an one on whom the authority of holy rites and nature hath conferred dignity above others, and one, whom the divine powers contemn not, thou shalt be able by praying, consecrating, sacrificeing, invocating, to attract spiritual and Celestial powers, and to imprint them on those things thou pleasest, and by it to vivify every magical work; But whosoever beyond the authority of his office, without the merit of Sanctity and Learning, beyond the dignity of nature and education, shall presume to work any thing in Magic, shall work in vain, and deceive both himself and those that believe on him, and with danger incur the displeasure of the Divine powers.   

CHAP. FOUR Of the two helps of Ceremonial Magic, Religion and Superstition.  
THere are two things, which rule every operation of Ceremonial Magic, namely Religion and Superstition. This Religion is a continual contemplation of Divine things, and by good works an uniting one's self with God and the Divine powers, by which in a reverend family, a service, and a sanctification of worship worthy of them is performed, and also the Ceremonies of Divine worship are rightly exercised; Religion therefore is a certain discipline of external holy things and Ceremonies by the which as it were by certain signs we are admonished of internal and spiritual things, which is so deeply implanted in us by nature, that we more differ from other creatures by this than Rationality; whosoever therefore neglects Religion (as we have spoken before) and confides only in the strength of natural things, are very often deceived by the evil spirits; therefore they who are more religiously and holily instructed, neither set a tree nor plant their vineyard, nor undertake any mean work without divine invocation, as the Doctor of the Nations commands the Colossians, saying, whatsoever you shall do in word or deed, do all in the name of the Lord Jesus Christ giving thanks to him, and to God the Father by him. Therefore to superadd the powers of Religion to Physical and Mathematical virtues is so far from a fault, that not to join them, is an heinous sin. Hence in libro senatorum saith Rabbi Hemina, he that enjoyeth any of the creatures without Divine benediction, is supposed both by God and the Church to have used it as taken by theft and robbery, of whom it is written by Solomon, he that takes away any things violently from father and mother, is a destroyer; But God is our father, and the Church our mother, as it is written, Is not he thy father who possesseth thee? and elsewhere, Hear my son the discipline of thy father, and despise not the law of thy mother; nothing more displeaseth God, than to be neglected and contemned; nothing pleaseth him more, than to be renowned and adored. Hence he hath permitted no creature of the world to be without Religion. All do worship God, pray (as Proclus saith) frame hymns to the leaders of their order; but some things truly after a natural, others after a sensible, others a rational, others an intellectual manner, and all things in their manner, according to the song of the three children, bless the Lord: But the rites and Ceremonies of Religion, in respect of the diversity of times and places, are divers. Every Religion hath something of good, because it is directed to God his creator; and although God allows the Christian Religion only, yet other worships which are undertaken for his sake, he doth not altogether reject, and leaveth them not unrewarded, if not with an eternal, yet with a temporal reward, or at lest doth punish them lesle; but he hateth, thundereth against and utterly destroys profane persons and altogether irreligious as his enemies, for their impiety is greater than the others who follow a false and erroneous Religion: For there is no Religion (saith Lactantius) so erroneous, which hath not somewhat of wisdom in it, by which they may obtain pardon, who have kept the chiefest duty of man, if not indeed, yet in intention: But no man can of himself attain to the true Religion, unless he be taught it of God. All worship therefore, which is different from the true Religion, is superstition; In like manner also that which giveth Divine worship, either to whom it aught not, or in that manner which it aught not. Therefore we must especially take heed lest at any time, by some perverse worship of superstition, we be envious to the Almighty God, and to the holy powers under him; for this would be not only wicked, but an act most unworthy of Philosophers; superstition therefore although it be far different from the true Religion, yet it is not all and wholly rejected, because in many things it is even tolerated, and observed by the chief rulers of Religion; But I call that superstition especially, which is a certain resemblance of Religion, which for as much as it imitates whatsoever is in Religion, as miracles, Sacraments, rites, observations and such like, from whence it gets no small power, and also obtains no lesle strength by the credulity of the operator; for how much a constant credulity can do, we have spoken in the first book, and is manifestly known to the vulgar. Therefore superstition requireth credulity, as Religion faith, seeing constant credulity can do so great things, as even to work miracles in opinions and false operations; whosoever therefore in his Religion, though false, yet believeth most strongly that it is true, and elevates his spirit by reason of this his credulity, until it be assimilated to those spirits who are the chief leaders of that Religion, may work those things which nature and reason discern not; but incredulity and diffidence doth weaken every work not only in superstition, but also in true Religion, and enervates the desired effect even of the most strong experiments. But how superstition imitateth Religion, these examples declare; namely when worms and locusts are excommunicated, that they hurt not the fruits; when bells and Images are baptised and such like; but because the old Magicians and those who were the authors of this art amongst the ancients, have been Chaldeans, Egyptians, Assyrians, Persians' and Arabians, all whose Religion was perverse and polluted idolatry, we must very much take heed, lest we should permit their errors to war against the grounds of the Catholic Religion; for this were blasphemous, and subject to the curse; and I also should be a blasphemer, if I should not admonish you of these things, in this science; wheresoever therefore you shall find these things written by us, know that those things are only related out of other Authors, and not put down by us for truth, but for a probable conjecture which is allied to truth and an Instruction for imitation in those things which are true; Therefore we aught from their Errors to collect the Truth, which work truly requireth a profound Understanding, perfect Piety, and painful and laborious Diligence, and also Wisdom which knoweth out of every Evil to extract Good, and to fit obliqne things unto the right use of those things which it governeth, as concerning this Augustine gives us an Example of a Carpenter to whom Obliqne and Complicate things are not lesle necessary and convenient than the Strait.   

CHAP. V Of the three Guides of Religion, which bring us to the path of Truth.  
There are three Guides which bring us even to the paths of truth and which rule all our Religion, in which it wholly consisteth, namely Love, Hope and Faith: for Love is the chariot of the Soul, the most excellent of all things, descending from the Intelligences above even to the most inferior things. It congregates and converts our mind into the Divine beauty, preserves us also in all our works, gives us Events according to our wishes, administereth power to our supplications: as we read in Homer, Apollo heard Chrysons prayers because he was his very great friend: and some read of Mary Magdalene in the Gospel, many sins were forgiven her, because she loved much; But hope immovably hanging on those things it desireth, when it is certain and not wavering, nourisheth the mind and perfecteth it; But Faith the superior virtue of all not grounded on human fictions, but Divine revelations wholly, peirceth all things through the whole world, for seeing it descends from above from the first light, and remains nearest to it, is far more noble and excellent than the arts, sciences and beliefs arising from inferior things: this being darted into our intellect by reflection from the first light. To conclude, by saith man is made somewhat the same with the superior powers and enjoyeth the same power with them: Hence Proclus saith, As belief which is a credulity, is below science: so belief which is a true faith, is supersubstantially above all science and understanding conjoining us immediately to God; for Faith is the root of all miracles, by which alone (as the Platonists testify) we approach to God, and obtain the Divine power and protection. So we read that Daniel escaped the mouths of the Lions, because he believed on his God. So to the woman with the bloody issue saith Christ, thy Faith hath made thee whole; and of the blind man desiring sight, he required faith, saying, Do ye believe, that I can open your eyes? so Pallas in Homer comforteth Achilles with these words, I am come to pacify your wrath, if you will believe. Therefore Linus the Poet sings all things are to be believed, because all things are easy to God; nothing is impossible to him, therefore nothing incredible; therefore we believing those things which belong to Religion, do obtain the virtue of them; but when we shall fail in our Faith, we shall do nothing worthy admiration, but of punishment; As we have an example o● this in Luke, in these words, Therefore certain of the vagabo●●ews, exorcists, took upon them to call, over them which ha●● evil spirits in the name of the Lord Jesus, saying, we adjure you by Jesus whom Paul preacheth; and the evil spirit answered and said, Jesus I know, and Paul I know, but who art thou? and the man in whom the evil spirit was, leapt on them, and over came them, so that they fled out of the house naked and wounded.   

CHAP. VI How by these guides the soul of man ascendeth up into the Divine nature, and is made a worker of Miracles.  
THerefore Our mind being pure and divine, inflamed with a religious love, adorned with hope, directed by faith, placed in the height and top of the human soul, doth attract the truth, and suddenly comprehend it & beholdeth all the stations, grounds, causes and sciences of things both natural and immortal in the divine truth itself as it were in a certain glass of Eternity. Hence it comes to pass that we, though Natural, know those things which are above nature, and understand all things below, and as it were by divine Oracles receive the knowledge not only of those things which are, but also of those that are past and to come, presently, and many years hence; Moreover not only in Sciences, Arts and Oracles the Understanding challengeth to itself this divine virtue, but also receiveth this miraculous power in certain things by command to be changed: Hence it comes to pass that though we are framed a natural body, yet we sometimes praedominate over nature, and 'cause such wonderful, sudden and difficult operations, as that the evil spirits obey us, the stars are disordered, the heavenly powers compelled, the Elements made obedient; so levout men and those elevated by these Theological virtues, command the Elements, drive away Fogs, raise the winds, cause rain, cure diseases, raise the dead, all which things to have been done amongst divers Nations, Poets and Historians doing and relate: and that these things may be done, all the famousest Philosophers, and Theologians do confirm; so the prophets, Apostles, and the rest, were famous by the wonderful power of God; therefore we must know, that as by the influx of the first agent, is produced oftentimes something without the cooperation of the middle causes, so also by the work of Religion alone, may something be done without the application of natural and Celestial virtues; but no man can work by pure Religion alone, unless he be made totally intellectual; But whosoever, without the mixture of other powers, worketh by Religion alone, if he shall persevere long in the work, is swallowed up by the Divine power and cannot live long: But whosoever shall attempt this and not be purified, doth bring upon himself judgement, and is delivered to the evil spirit, to be devoured.   

CHAP. VII. That the knowledge of the true God is necessary for a Magician, and what the old Magicians and Philosophers have thought concerning God.  
SEeing that the being and operation of all things, depend on the most high God Creator of all things, from thence also on the other divine powers, to whom also is granted a power of fashioning and creating, not principally indeed, but instrumentally by virtue of the first Creator (for the beginning of every thing is the first cause, but what is produced by the second causes, is much more produced by the first, which is the producer of the second causes; which therefore we call secondary gods) It is necessary therefore that every Magician know that very God, which is the first cause, and Creator of all things; And also the other gods, or divine powers (which we call the second causes) and not to be ignorant, with what adoration, reverence, holy rites conformable to the condition of every one, they are to be worshipped: Whosoever therefore invocates the gods, and doth not confer on them their due honour, rightly distribute to them what belongs to them, shall neither enjoy their presence, nor any successful effect from them. As in Harmony, if one string be broken, the whole music jars, and sometimes incurs the hazard of punishment, as it is written of the Assyrians, whom Salmanasar planted in Samaria, because they knew not the customs of the God of the Land, the Lord did sand Lions amongst them, who slew them, because they were ignorant of the rights of the god of the Land. Now therefore let us see, what the old Magicians and Philosophers thought concerning God; for we read that Nicocreonte, a tyrant of Cyprus, long since ask, who was the greatest God, the Serapian Oracle answered him, That he was to be accounted the greatest God, whose head was the Heavens, the Seas his Belly, the Earth his feet, his ears placed in the sky, his eyes the light of the glorious Sun; not much unlike to this, Orphens sang in these verses, 
The Heaven's Joves Royal Palace, he's King,  
Fountain virtue and God of every thing;  
He is Omnipotent, and in his breast  
Earth, water, fire and air do take their rest.  
Both night and day, true wisdom with sweet Love,  
Are all contained in this vast bulk of Jove.  
His neck and glorious head if you would see,  
Behold the Heaven's high, and majesty;  
The glorious rays of Stars do represent  
His golden locks, and's heads adornament.  And elsewhere, 
Bright Phoebus and the Moon, are the two eyes  
Of this great Jove by which all things he spies;  
His head which predicts All, is placed i'th' sky,  
From which no noise can whisper secretly.  
It pierceth all; his body vast extends,  
Both far and wide, and knows no bounds nor ends.  
The spacious Air's his breast, his wings the wind,  
By which he flies far swifter than the mind.  
His belly is our mother earth, who swells  
Into huge mountains, whom the Ocean fills  
And circles; his feet are the rocks and stones  
Which of this Globe are the foundations.  
This Jove, under the earth conceals all things,  
And from the depth into the light them brings.  Therefore they thought the whole world to be Jupiter, and truly he hath produced the soul of this world, which containeth the world in itself. Hence Sophocles saith, in truth there is but one only God, who hath made this heaven and this spacious earth; and Euripides saith, Behold the most high, who every where embraceth in his Arms the immensurable heaven and earth; believe that he is Jupiter, accounted him God; and Ennius the Poet sings, 
Behold this bright sublime shining, whom all  
Call Jove—  Therefore the whole world is Jupiter, as Porphyry saith, a creature made of all creatures, and a God constituted of all gods; but Jupiter is, so far as we can understand, from whence all things are produced, creating all things by his wisdom. Hence Orpheus sings concerning the Holy word; 
There is one God, who all things hath created,  
Preserves, and over all is elevated.  
He only by our mind is comprehended,  
And to poor mortals He ne'er ill intended.  
Besides whom, there no other is—  
And a little after,  He himself is the beginning middle and end, as the ancient Prophets have taught us, to whom God long since delivered these things in two tables; and he calleth him in the same verse the only great Creator, and immortal. Zoroaster likewise in his sacred History of the Persians' defineth God thus, God is the first of all those things which suffer neither decay nor corruption, unbegot, never dying, without parts, and most like himself, The author and promoter of all good things, the father of all, most bountiful and wise, the sacred light of justice, the absolutest perfection of nature, the contriver, and wisdom thereof. Apuleius also describs him to be a King, the cause, foundation and original beginning of all nature, the supreme begetter of spirits, eternal, the preserver of living creatures, a Father with propagation, not to be comprehended by time, place or any other circumstance, and therefore imaginable to a few, utterable to none; from hence therefore Euripides commanded the highest God to be called Jupiter, through whose head Orpheus sang all things came into this light, but the other powers he supposeth to be subservient, viz. which are without God, and separated from him, and are by the Philosophers called the Ministers or Angels of God, and separated intelligences; therefore they say Religious worship to be due to this most high Jupiter and to him only, but to the other Divine powers not to be due unless for his sake.   

CHAP. VIII. What the Ancient Philosophers have thought concerning the Divine Trinity.  
AUstine and Prophyry testify, that the Platonists held three persons in God, the first of which, they call the father of the world; the second they call the Son and the first mind, and so he is named by Macrobius. The third, the spirit or soul of the world, which Virgil also from Plato's opinion calleth a spirit, when he sings, 
Within the Spirit nourisheth, the mind  
Diffused through th' whole doth in its kind  
The lump both act, and agitate—  Plotinus and Philo deliver, that the Son of God, viz. the first mind or Divine intellect floweth from God the Father, even as a word from the speaker or as light from light; from hence it is that he is called both the word and speech, and splendour of God the Father; for the Divine mind by itself, with one only and uninterrupted act understandeth the chiefest good without any vicissitude, or mediate knowledge; he generateth in himself an Issue and Son, who is the full Intelligence, complete image of himself, and the perfect pattern of the world, whom our John and Mercurius name the word or speech; Plato the Son of God the Father; Orpheus, Pallas born from Jupiter's brain, that is, wisdom: This is the most absolute image of God the Father, yet by a certain relation, or some intrinsecall absolute thing, as it were begot and distinguished from the Father, who saith in Ecclesiasticus, I have proceeded from the mouth of the most high, I am the first begot before all creatures: Jamblichus testifieth this Son to be One and the same God with the Father in Essence, namely calling God, both the Father and Son of himself. Also Mercurius Trismegistus in Asclepius mentioneth the Son of God in divers places; for he saith my God and Father begat a Mind a work divers from himself; And elsewhere, unity begets unity, and reflecteth his flagrant love on himself; and in Pimander (where he seemeth to prophesy of the Covenant of grace to come, and of the mystery of regeneration) saith, the author of Regeneration is the Son of God, the man by the will of the one only God, and also that God is most replenished with the fruitfulness of both sexes. In like manner the Indian Philosophers affirm, the World to be an Animal, partly Masculine, and partly Feminine; and Orpheus also calleth Nature or the Jove of this world, both the male and female thereof, and that the gods partake of both Sexes. Hence is it, that in his Hymns he thus salutes Minerva, You are indeed both man and woman; and Apuleius in his book of the world, out of the Divinity of Orpheus produceth this verse of Jupiter, Jove is both male and female, immortal. And Virgil speaking of Venus saith, I descend, and the God guiding— And elsewhere, understanding Juno or Allecto, he saith Neither was God absent from her praying. And Tibullus sings, 
I who profaned have the Deities  
Of Venus' great—  And it is reported that the people of Cacenia wonderfully adored the God Moon. From this complete intelligence of supreme fecundity his love is produced, binding the intelligence with the mind. And by so much the more, by how much it is infinitely more intimate to itself, than other offsprings to their parents. This is the third person, viz. the holy spirit. Jamblichus also brings the oracles of the Chaldeans placing a fatherly power in God, and an Emanation of the intellect from the Father, and a fiery love proceeding from Father and Son, and the same to be God. Hence we read in Plutarch, that the Gentiles described God to be an intellectual and fiery spirit, having no form, but transforming himself into whatsoever he pleaseth, equalizing himself to all things; and we read in Deuteronomy, Our God is a consuming fire; of whom also Zoroaster saith, all things were begot of fire alone; so also Heraclitus the Ephesian teacheth; Hence Divine Plato hath placed God's habitation in fire, namely understanding the unspeakable splendour of God in himself, and love about himself; and we read in Homer, The Heavens to be the Kingdom of Jupiter when he sings, Jove darkening clouds and reigning in the sky, And the same elsewhere. 
The lot of Jove the Heaven is i'th' air,  
He sits—  But Aether is derived according to the Greek Grammar, from Aetho, which signifies to Burn, and Aer spiritus quass Aethaer, that is, a burning spirit; And therefore Orpheus calleth the Heaven Pyripnon, that is a fiery breathing place; therefore the Father, the Son, and the aimable spirit, which is also fiery, are by the Divines called three Persons; Whom Orpheus also in his adjurations invocateth with these words, Heaven I admire thee, thou wise work of the great God; I adjure thee, O thou word of the Father, which he first spoke when he established the whole world by his wisdom. hesiod also confesseth the same things under the names of Jupiter Minerva and Bule in his Theogony, declaring the twofold birth of Jupiter in these words: The first daughter called Tritonia with grey eyes, having equal power with the Father, & prudent Bule, that is counsel, which Orpheus in the forenamed verses pronounceth plurally, because of his twofold Emanation, for he proceedeth both from Jupiter and Minerva. And Austin himself in his fourth Book De Civit. Dei doth testify that Porphyry the Platonist placed three Persons in God; the first he calls the father of the universe, the second, the first mind, and Macrobius the Son, the third the soul of the world, which Virgil according to Plato's opinion, calleth a spirit, saying, the spirit within maintains. Therefore it is God, as Paul saith, from whom, in whom, by whom are all things: for from the father as from a fountain flow all things, but in the Son as in a pool all things are placed in their Ideas, and by the Holy Ghost are all things manifested, and every thing distributed to his proper degrees.   

CHAP. IX. What the true and most Orthodox faith is concerning God and the most holy Trinity.  
THe Catholic Doctors and faithful people of God, have decreed, that we aught thus to believe and profess that there is one only true God, increate, infinite, omnipotent, eternal Father, Son and Holy Ghost, three persons, coeternal and coequal, of one most simple Essence, substance and nature. This is the Catholic faith, this is the Orthodox Religion, this is the Christian truth, that we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance The Father begat the Son from all eternity and gave him his substance, and nevertheless retained it himself. The Son also by being begot, received the substance of the Father, but assumed not the proper Person of the Father; for the Father translated it not into the Son; for they are both of one and the same substance, but of divers persons. This Son also although he be coeternal with the Father, and begot of the substance of the Father before the world, yet notwithstanding was born into the world out of the substance of a Virgin, and his name was called Jesus, perfect God, perfect man, of a reasonable soul and human flesh, who in all things was man, sin excepted. Therefore it is necessary, that we believe, that our Lord Jesus Christ the Son of God, is God and man, one person, two natures, God begot before the world without a mother, man born into the world, without a father, from a pure Virgin, both before and after his birth; he suffered on the Cross, and died, but on the Cross restored life, and destroyed death by his death; he was buried and descended into hell, but brought forth the souls of the Fathers from hell, and risen again by his own power; the third day he ascended into the Heavens, & sent his spirit the Comforter, & shall come to Judge the quick and the dead; and at his coming all men shall rise again in their flesh, and shall give an account of their workss; this the true faith, concerning which if any man doubt, and not firmly believe, he is far from the hope of eternal life and salvation.   

CHAP. X. Of Divine emanations, which the Hebrews call Numerations, others attributes: The gentiles gods and Deities; and of the ten Sephiroths and ten most sacred names of God which rule them, and the interpretation of them.  
GOD himself, though he be Trinity in persons, yet is but one only simple Essence; notwithstanding we doubt not but that there are in him many Divine powers, which as beams flow from him, which the Philosophers of the Gentiles call gods, the Hebrew masters numerations, we name Attributes; as wisdom which Orpheus calls Pallas; understanding, which he Mercury; The conception of the Form, which he Saturn; The Productive power, which he Neptune; the secret nature of things, which he Juno; Love which he Venus; pure life, which he the Sun or Apollo. The matter of the whole world, he calleth Pan; the soul, as it engendereth things below, contemplateth things above, and retracteth its self into itself, he honoured with three names, viz. Maris, Neptune and Ocean, and more of this kind, of which he sings elsewhere, 
Plato and Jupiter, and Phoebus, are one;  
But why do we speak twice? God's one alone.  And of the same Valerius Soranus sang, 
Omnipotent Jove the God and King of Kings,  
The Father of the gods, One, yet all things.  Therefore the most prudent Theologians of the Gentiles did worship the One God, under divers names and powers, ye● divers sexes; whom as Pliny saith, Frail and weak mortality hath digested unto more, being mindful of his one frailty, that every man might worship that portion which he especially wanteth; so those who had need of faith invocated Jupiter; they that wanted providence, Apollo; wisdom, Minerva; and so as they wanted other things, they invocated other powers. Hence arose that great variety of Deities, by reason of the many and divers distribution of graces; but God is one, from whom all things. Therefore Apuleius in his book De mundo to Faustin saith, Whereas there is but one God and one power, yet he is named by divers names for the multitude of species, by whose variety he is made of many shapes; and Marcus Varro in his book of the worship of God, saith, As all souls are reduced to the one soul of the world or universe, so are all the gods referred to Jupiter, who is the same God, worshipped under divers names. Therefore it is meet to know the sensible proprieties, and perfectly to intellectualize them by the way of more secret Analogy; whosoever understandeth truly the Hymns of Orpheus and the old Magicians, shall found that they differ not from the Cabalistical secrets and Orthodox traditions; for whom Orpheus calls Curets and unpolluted gods, Dionysius names Powers; the Cabalists appropriate them to the numeration Pahad, that is to the Divine fear: so that which is ●nsoph in the Cabala, Orpheus calleth Might; and Typhon is the ●ame with Orpheus, as Zamael in the Cabala; but the Mecubales of the Hebrews, the most learned in Divine things, have received the ten principal names of God, as certain Divine ●owers, or as it were members of God, which by ten numerations which they call Sephiroth as it were vestments, Instruments or examplars of the Archetype, have an influence on all things created, through the high things, even to the lowest, yet ●y a certain order; for first and immediately they have influence on the nine orders of Angels, and choir of blessed souls, ●●d by them into the Celestial Spheres, Planets and men, by ●e which Sephiroh everything than receiveth power and ver●e; The first of these is the name Eheia, the name of the Divine ●ssence; his numeration is called Cether, which is interpreted a Crown or Diadem, and signifieth the most simple Essence of the Divinity, and it is called that which the eye seethe not, and is attributed to God the Father, and hath his influence by the order of Seraphin●●, or as the Hebrews call them Haioth Hacadosch, that is creatures of holiness, and than by the primum mobile, bestows the gift of being to all things, filling the whole Universe both through the circumference and centre, whose particular intelligence is called Merattron, that is, the prince of faces, whose duty it is to bring others to the face of the prince; and by him the Lord spoke to Moses. The second name is Iod or Tetragrammaton joined with Iod; his numeration is Hochma, that is wisdom, and signifieth the Divinity full of Ideas, and the first begotten; and is attributed to the Son, and hath his influence by the order of Cherubins, or that the Hebrews call Orphanim, that is, forms or wheels; and from thence into the starry Heaven, where he fabricateth so many figures as he hath Ideas in himself, and distinguisheth the very Chaos of the creatures, by a particular Intelligence called Raziell, who was the ruler of Adam. The thid name is called Tetrogrammaton Elohim; his numeration is named Prina, unprovidence and understanding, and signifies remission, quietness, the Jubilee, penitential conversion, a great Trumpet redemption of the world, and the life of the world to come it is attributed to the Holy Spirit, and hath his influence by th● order of the thrones, or which the Hebrews call Aralim, that ● great Angels mighty and strong, and from thence by the sphere of Saturn administereth form to the unsettled matter, who particular intelligence is Zaphchiel, the ruler of Noah, and ●nother intelligence named jophiel the ruler of Sem; and the are three supreme and highest numerations as it were seats ●● the Divine persons, by whose commands all things are ma●● but are executed by the other seven, which are therefore call●● the numerations framing. Therefore the fourth name is ● whose numeration is Hesed, which is Clemence or goodness and signifieth grace, mercy, piety, magnificence, the scep● and right hand, and hath his influx by the order of the Dominations, which the Hebrews call Hasmalim, and so thro● the sphere of Jupiter fashioning the Images of bodies, bestowing clemency and pacifying justice on all; his particular intelligence is Zadkiell the ruler of Abraham: The first name is Elohim Gibor. that is, the mighty God, punishing the sins of the wicked; and his numeration is called Geburach, which is to say, power, gravity, fortitude, security, judgement, punishing by slaughter and war: and it is applied to the Tribunal of God, The girdle, the sword and left hand of God; it is also called Pachad, which is fear and hath his influence throw the order of powers which the Hebrews call Seraphim, and from thence through the sphere of Mars, to whom belongs fortitude, war, affliction, it draweth forth the Elements; and his particular intelligence is Camael, the ruler of Samson; The sixth name is Eloha, or a name of four letters, joined with Vaudahat, his numeration is Tiphereth, that is apparel, beauty, glory, pleasure, and signifieth the tree of life, and hath his influence through the order of virtues, which the Hebrews call Malahim, that is Angels into the spear of the Sun, giving brightness and life to it, and from thence producing metals; his particular intelligence is Raphael, who was the Ruler of Isaac ●●d Toby the younger, and the Angel Peliel, ruler of Jacob. ●he seventh name is Tetragrammaton Sabaoth, or Adonai Sabaoth, that is the God of hosts; and his numeration is Nezah, that triumph and victory; the right Column is applied to it, and signifies the eternity and justice of a revenging God; it hath ●● influence through the order of principalities, whom the hebrews call Elohim, that is Gods, into the sphere of Venus, ●es zeal and love of righteousness, and produceth vege●les; his Intelligence is Haniel and the Angel Cerviel, the ●e● of David; The eighth is called also Elohim Sabaoth, which is also interpreted the God of Hosts, not of war and ●ice, but of piety and agreement; for this name signifi● both, and precedeth his Army; the numeration of this ●alled Hod, which is interpreted both praise, confession, ho● and famousness. The left column is attributed to it; it hath influence through the order of the Archangels, which the hebrews call Ben Elohim, that is the sons of God, into the sphere of Mercury, and gives elegancy and consonancy of speech and produceth living creatures; his intelligence is Michael, who was the ruler of Solomon; The ninth name is called Sadai, that is Omnipotent, satisfying all, and Elhai, which is the living God; his numeration is jesod, that is foundation, and signifieth a good understanding, a Covenant, redemption and rest, and hath his influence through the order of Angels, whom the Hebrews name Cherubin, into the sphere of the Moon, causing the increase and decrease of all things, and taketh care of the genijl, and keepers of men, and distributeth them; his intelligence is Gabriel, who was the keeper of Joseph, Josuah, and Daniel; The tenth name is Adonai Melech, that is Lord and King; his numeration is Malchuth, that is, Kingdom and Empire, & signifieth a Church, Temple of God, and a Gate, and hath his influence through the order of Animastick, viz. of blessed souls, which by the Hebrews is called Issim, that is Nobles Lords and Princes; they are inferior to the Hierarchies, and have their influence on the sons of men, and give knowledge and the wonderful understanding of things, also industry and prophecy; and the soul of Messiah is precedent amongst them or (as others say) the intelligence Metattron, which is called the first Creature, or the soul of the world, and was the rule of Moses.   

CHAP. XI. Of the Divine names, and their power and virtue.  
GOD himself though he be only one in Essence, yet h● divers names, which expound not his divers Essences ●● Deities, but certain proprieties flowing from him, by which names he doth pour down, as it were by certain Conduits o● us and all his creatures many benefits and divers gifts; ten ●● these Name's we have above described, which also Hierom reckoneth up to Marcelia. Dionysius reckoneth up forty si● names of God and Christ. The Mecubales of the Hebrew from a certain text of Exodus, derive seventy two names, both of the Angels and of God, which they call the name of seventy two letters, and Schemhamphores, that is, the expository; but others proceeding further, out of all places of the Scripture do infer so many names of God as the number of those names is: but what they signify is altogether unknown to us: From these therefore, besides those which we have reckoned up before, is the name of the Divine Essence Eheia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Plato translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from hence they call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the being Hu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another name revealed to Esay, signifying the Abyss of the Godhead, which the Greeks translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins, himself the same. Esch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another name received from Moses which soundeth Fire, and the name of God Na 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be invovaced in perturbations and troubles. There is also the name jah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the name Elion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the name Macom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name Caphu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name Innon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & the name Emeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whic● is interpreted Truth, and is the seal of God; and there are two other names Zur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Aben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of them signify a solid work, and one of them express the Father with the Son; and many more names have we placed above in the scale of numbers; and many names of God and the Angels are extracted out of the holy Scriptures by the Cabalistical calculation, Notarian and Gimetrian arts, where many words retracted by certain of their letters make up one name, or one name dispersed by each of its letters signifieth or rendereth more. Sometimes they are gathered from the heads of words, as the name Agla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this verse of the Holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the mighty God for ever; in like manner the name jaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God our God is one God; in like manner the name java 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this ●erse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is let there be a light, & there was ●●ght; in like manner the name Ararita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one principle of his unity, one beginning of his Individuality his cissicude is one thing, and this name Hacaha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is extracted from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy and blessed one; in like manner this name Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in the heads of these two verses, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, until the Messiah shall come, and the other verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, his name abides till the end, Thus also is the name Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extracted from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Lord the faithful King; sometimes these names are extracted from the end of words, as the same name Amen, from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the wicked not so, but the letters are transposed; so by the final letters of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, to me what? or what is his name? is found the name Tetragrammaton; in all these a letter is put for a word, and a letter extracted from a word, either from the beginning, end, or where you please; and sometimes these names are extracted from all the letters, one by one, even as those seventy two names of God are extracted from those three verses of Exodus beginning from these three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and last verses being written from the right to the left, but the middle contrariwise from the left to the right, as we shall show hereafter; and so sometimes a word is extracted from a word, or a name from a name, by the transposition of letters, as Messia● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Ismah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Michael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malachi. But sometimes by changing of the Alphabeth, which the Cabalists call Ziruph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so from the name Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are drawn forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maz Paz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kuz● sometimes also by reason of the equality of numbers, names and changed, as Metattron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Sadai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both of them make three hundred and fourteen, so Itai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and E● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are equal in number, for both make thirty one. And these are the hidden secrets concerning which it is most difficult to judge, and to deliver a perfect science; neither ●● they be understood and taught in any other language except the Hebrew; but seeing the names of God (as Flato saith i● Cratyliss) are highly esteemed of the Barbarians, who had the● from God, without the which we can by no means perceive the true words and names by which God is called, there fore concerning these we can say not more, but those things which God out of his goodness hath revealed to us; for they are the mysteries and conveyances of God's omnipotency, not from men, nor yet from Angels, but instituted and firmly established by the most high God, after a certain manner, with an immovable number and figure of Characters, and breath forth the harmony of the Godhead, being consecrated by the Divine assistance; therefore the creatures above fear them, those below tremble at them, the Angel's reverence, the devils are affrighted, every creature doth honour, and every Religion adore them; the religious observation whereof, and devout invocation with fear and trembling doth yield us great virtue, and even deifies the union, and gives a power to work wonderful things above nature: Therefore we may not for any reason whatsoever, change them; therefore Origen commandeth that they be kept without corruption in their own Characters; and Zoroaster also forbiddeth the changing of barbarous and old words; for as Plato saith in Cratylus, All Divine words or names, have proceeded either from the gods first, or from antiquity, whose beginning is hardly known, or from the Barbarians: Jamblicus in like manner adviseth, that they may not be translated out of their own language into another; for, saith he, they keep not the same force being translated into another tongue: Therefore these names of God are the most fit and powerful means of reconciling and uniting man with God, as we read in Exodus, in every place in which mention is made of my name, I will be with thee, and bless thee; and in the book of Numbers, the Lord saith, I will put my name upon the sons of Israel and I will bless them: Therefore Divine Plato in Cratylus & in Philebus commandeth to reverence the names of God more than the Images or statues of the gods: for there is a more express Image and power of God, reserved in the faculty of the mind, especially if it be inspired from above, than in the works of men's hands; Therefore sacred words have not their power in Magical operations, from themselves, as they are words, but from the occult Divine powers working by them in the minds of those who by faith adhere to them; by which words the secret power of God as it were through Conduit pipes, is transmited into them, who have ears purged by faith, and by most pure conversation and invocation of the divine names are made the habitation of God, and capable of these divine influences; whosoever therefore useth rightly these words or names of God with that purity of mind, in that manner and order, as they were delivered, shall both obtain and do many wonderful things, as we read of Medea. 
Most pleasant sleep she caused, words thrice she spoke,  
The Seas appeased, and soon their fury broke.  Which the Ancient Doctors of the Hebrews have especially observed, who were want to do many wonderful things by words; the Pythagorians also have showed, how to cure very wonderfully the diseases both of body and mind, with certain words; we read also, that Orpheus, being one of the Argonauts diverted a most fierce storm by certain words; in like manner that Apollonius, by certain words whispered, raised up a dead maid at Rome; and Philostratus reporteth that some did by certain words call up Achilles' Ghost; and Pausanias relates, that in Lydia in the Cities of Hiero-Cesare● and Hypepis, were two temples consecrated to the Goddess whom they called Persica, in both of which when divine service was ended, a certain Magician, after he had laid dry wood upon the Altar, and in his native language had sang Hymns, and pronounced certain barbarous words, out of a book which he held in his hand presently the dry wood, no fire being put to it, was seen to be kindled, and burn most clearly. Also Serenus Samonicus delivereth amongst the precepts of Physic, that if this name Abracadabra be written, as is here expressed, viz. diminishing letter after letter backward, from the last to the first, it will cure the Hemitritean Fever or any other, if the sheet of paper or parchment be hanged about the neck, and the disease will by little and little decline and pass away.  
But Rabbai Hama in his book of speculation delivereth a sacred seal more efficacious against any diseases of man, or any griefs whatsoever, in whose foreside are the four squared names of God, so subordinated to one another in a square, that from the highest to the lowest those most holy names or seals of the Godhead do arise, whose intention is inscribed in the circumferential circle, but on the backside is inscribed the seven lettered name Araritha, and his interpretation is written about, viz. the verse from which it is extracted, even as you see it here described.  
The former part.  
The hinder part.  
But all must be done in most pure gold, or Virgin Parchment, pure, clean and unspotted, also with Jnke made for this purpose, of the smoke of consecrated wax lights, or incense, and holy water; The actor must be purified and cleansed by sacrifice, and have an infallible hope, a constant faith and his mind lifted up to the most high God, if he would surely obtain this Divine power. In like manner against the affrightments and mischief of evil spirits and men, and what dangers soever, either of journey, waters, enemies, arms, in the manner as is above said, these Characters on the one side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these on the back side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the beginnings and ends of the five first verses of Genesis, and representation of the creation of the world; and by this Ligature they say that a man shall be free from all mischiefs, if so be that he firmly believeth in God the creator of all things.  
In the fore part.  
In the hinder part.  
Neither let any distrust or wonder, that sacred words, applied outwardly can do very much, seeing by them the Almighty God made the heavens and the earth; and further, by experience it is found as saith Rab Costa Ben Luca, that many things not having Physical virtues do very much, As for example, the finger of an abortive childhanged on the neck of a woman hindereth conception, so long as it remaineth there; Moreover that in divers sacred words and names of God, there is great and Divine power, which worketh miracles, Zoroaster, Orpheus, Jamblicus, Synesius, Alchindus, and all the famous Philosophers testify; and Artephius both a Magician and Philosopher hath written a peculiar book concerning the virtue of words and Characters. Origen not inferior to the famousest Philosophers, doth maintain against Celsus, that there dothly hid wonderful virtue in certain Divine names, and in the book of Judges the Lord saith, my name which is Pele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth with us, a worker of miracles, or causing wonders; but the true name of God is known neither to men nor to Angels, but to God alone, neither shall it be manifested (as the holy Scriptures testify) before the Will of God be fulfilled; Notwithstanding God hath other names amongst the Angels, others amongst us men; for there is no name of God amongst us (as Moses the Egyptian saith) which is not taken from his works, and signifieth with participation, besides the name Tetragrammaton, which is holy, signifying the substance of the Creator in a pure signification, in which no other thing is partaker with God the Creator; therefore it is called the separated name, which is written and not read, neither is it expressed by us, but named, and signifieth the second supernal Idiom, which is of God, and perhaps of Angels. In like manner the Angels have their name amongst themselves, and in their Idiom, which Paul calleth the tongue of Angels, concerning which we have very little knowledge with us, but all their other names are taken from their offices and operations, which have not so great efficacy, and therefore the Magicians call them by their true names, namely the heavenly ones, which are contained in the holy Bible.   

CHAP. XII. Of the influence of the divine names through all the middle causes into these inferior things.  
THE most high Creator and first cause, although he ruleth and disposeth all things, yet distributeth the care of execution to divers Ministers, both good, and bad, which John in the Revelations calls assisting, and destroying Angels: of which the prophet sings elsewhere; The Angel of the Lord remains in the presence of them that fear him, that he may preserve them: and elsewhere he describes immissions by evil Angels. Now whatsoever God doth by Angels, as by ministers, the same doth he by heavens, Stars, but as it were by instruments, that after this manner all things might work together to serve him, that as every part of Heaven, and every Star doth discern every corner or place of the earth, and time, species and Individual: so it is fit that the Angelical virtue of that part and Star should be applied to them, viz place, time, and species. Whence Austin in his book of questions, saith, Every visible thing in this world, hath an Angelical power appointed for it: Hence Origen on the book of Numbers saith, the world hath need of Angels, that may rule the Armies of the earth, Kingdoms, provinces, men, beasts, the nativity, and progress of living creatures, shrubs, plants, and other things, giving them that virtue which is said to be in them, from an occult propriety; much more need is there of Angels that may rule holy works, virtues and men, as they who always see the face of the most high father, and can guide men in the right path, and also even the lest thing to this place, as fit members of this world in which God as the chief precedent, dwelleth, most sweetly disposing all things, not being contained, or circumscribed, but containing all things, as John in the Revelations describeth that heavenly City, whose twelve gates are guarded with twelve Angels, infusing on them what they receive from the Divine name, twelve times revolved; and in the foundations of that City the names of the twelve Apostles, and the Lamb; for as in the Law, in the stones of the Ephod and foundations of the Holy City described by Ezekiel, were written the names of the tribes of Israel, and the name of four letters did predominate over them; so in the Gospel, the names of the Apostles are written in the stones of the foundation of the heavenly City, which stones stand for the tribes of Israel in the Church, over which the name of the Lamb hath influence, that is, the name of Jesus, in which is all the virtue of the four lettered name; seeing that Jehovah the Father hath given him all things: Therefore the Heavens receive from the Angels, that which they dart down; but the Angels from the great name of God and Jesus, the virtue whereof is first in God, afterwards diffused into these twelve and seven Angels, by whom it is extended into the twelve signs, and into the seven planets, and consequently into all the other Ministers and instruments of God pour traiting even infinitely. Hence Christ saith, Whatsoever you shall ask the Father in my name, he will give you; and after his resurrection saith, In my name they shall cast out devils, and do as followeth; so that the name of four letters is not further necessary, the whole virtue thereof being translated into the name Jesus, in which only miracles are done; neither is there any other (as Peter saith) under heaven given unto men, by which they can be saved, but that; but let us not think, that by naming Jesus profanely, as the name of a certain man, we can do miracles by virtue of it: but we must invocate it in the holy Spirit, with a pure mind and a fervent spirit, that we may obtain those things which are promised us in him; especially knowledge going before, without which there is no hearing of us, according to that of the Prophet, I will hear him because he hath known my name; Hence at this time no favour can be drawn from the heavens, unless the authority, favour and consent of the name Jesus intervene; Hence the Hebrews and Cabalists most skilful in the Divine names, can work nothing after Christ by those old names, as their fathers have done long since; and now it is by experience confirmed, that no devil nor power of Hell, which vex and trouble men, can resist this name, but will they, nill they, bow the knee and obey, when the name Jesus by a due pronunciation is proposed to them to be worshipped, and they fear not only the name but also the Cross, the seal thereof; and not only the knees of earthly, heavenly, and hellish creatures are bowed, but also Insensible things do reverence it, and all tremble at his beck, when from a faithful heart and a true mouth the name Jesus is pronounced, and pure hands imprint the salutiferous sign of the Cross: neither truly doth Christ say in vain to his Disciples, In my name they shall cast out Devils, etc. unless there were a certain virtue expressed in that name over devils and sick folk, serpents, and persons, and tongues, and so forth, seeing the power which this name hath, is both from the virtue of God the institutor, and also from the virtue of him who is expressed by this name, and from a power implanetd in the very word. Hence is it that seeing every creature feareth and reverenceth the name of him who hath made it, sometimes even wicked and ungodly men, if so be they believe the invocation of Divine names of this kind, do bind devils, and operate certain other great things.   

CHAP. XIII. Of the members of God, and of their influence on our members.  
WE read in divers places of the holy Scripture, of divers members of God, and ornaments; but by the members of God, are understood manifold powers, most simply abiding in God himself, distinguished amongst themselves by the sacred names of God; but the garments of God and Ornaments, are as it were certain ways and relations, or Emanations or conduit pipes, by the which he diffuseth himself; the hems of which as often as our mind shall touch, so often the Divine power of some member goeth forth, even as Jesus cried out, concerning the woman with the bloody Issue, Some body hath touched me, for I perceive virtue to go forth from me: These members therefore in God are like to ours; but the Ideas and exemplars of our members, to the which if we rightly conform our mmbers, than being translated into the same Image, we are made the true sons of God, & like to God, doing and working the works of God: therefore concerning the members of God, many things are drawn forth out of the Scriptures; for we read of his head in the Canticles; Thy head as Carmel, and the locks of thy head as the purple of a King; but this Carmel signifieth not that mountain in the Sea coast of Syria, but a little creature, which engendereth the purple. Also of his eyes, eyelids and ears, we read in the Psalms, the eyes of the Lord on the Just, and his ears to their prayers, his eyes look towards the poor, and his eyelids inquire after the sons of men: also of his mouth, taste, throat, lips, and teeth, we read in Esay, Thou hast not enquired at my mouth; and in the Canticles, Thy throat as the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak; there are also Nostrils, by the which (as we often found in the Law) he smelleth the sacrifices for a sweet odour: he hath shoulders, arms, hands, and fingers, of the which we read in Esay; the government is laid upon his shoulders; to whom is the Arm of the Lord revealed? and the kingly Prophet singeth, thy hands O Lord have made me and fashioned me, and I will behold the heavens, the work of thy fingers; he hath also a right and left hand; hence the Psalmist saith, The Lord saith to my Lord, sit at my right hand: and of the left we read, in the Gospel, on which the damned shall be placed at the last day: further we read of the heart, breast, back, and back parts of God; as in the book of Kings, that God found David a man according to his own heart; we have also in the Gospel his breast upon which the Disciple sleeping conceived divine mysteries; and the Psalmist describeth his back, in the paleness of gold; and he himself saith in Jeremiah, I will show my back and not my face in the day of their perdition, and he saith to Moses, Thou shalt see my back parts; of his feet the Psalmist also saith, Darkness under his feet, and in Genesis he is said to walk to the South. In like manner also we read of the garments, and ornaments of God, as with the Psalmist, the Lord hath reigned, he hath put on beauty, clothed with light as with a garment; and elsewhere, Thou hast put on comeliness and beauty; The Abyss as a garment and his clothing; and in Ezekiel, the Lord speaketh, saying, I spread my garment over thee and covered thy nakedness; moreover also we read of the rod, Staff, Sword and Buckler of God, as in the Psalmist, Thy rod and thy staff, they have comforted me; his truth hath compassed thee about as with a shield; and in Deutreonomy we read of the sword of his glory; and very many of this sort the sacred word declares to us; from which members and Divine ornaments, there is no doubt, but that our members and all things about us, and all our works, are both ruled directed, preserved, governed, and also censured, as the prophet saith. He hath put my foot upon a rock, and directed my go; and elsewhere he saith, Blessed be the Lord my God, who teacheth my hand to war, and my fingers to fight; and of his mouth he saith, the Lord hath put a new song into my mouth; and elsewhere our Saviour saith, I will give you a mouth and wisdom; and of the hair he saith, an hair of your head shall not perish; and in another place, the hairs of your head are numbered; for the Almighty God seeing he would have us to be his Images and like to himself, hath framed members, limbs, and figures after many ways laid open in us, according to the similitude of his hidden virtues, as it were signs keeping the same order and proportion to them: whence the Mecubals of the Hebrews say, that if a man capable of the Divine influence do make any member of his body clean and free from filthiness, than it becometh Habitale and proper seat of the secret limb of God, and of the virtue to the which the same name is ascribed: so that if that member want any thing, the name being invocated, whence it dependeth, it is presently heard effectually, according to that, I will hear him, because he hath known my name; and these are the great and hidden mysteries, concerning which it is not lawful to publish more.   

CHAP. XIIII. Of the Gods of the gentiles, and souls of the Celestial bodies, and what places were consecrated in times past, and to what Deities:  
THe Philosophers have maintained, as we have showed before, that the Heavens and Stars are Divine Animals, and their souls intellectual, participating of the Divine mind; and they aver, that some separated substances are superior, others inferior to them, as it were governing and serving, which they call intelligences and Angels; moreover Plato himself affirmed, that Celestial souls are not confined to their bodies, as our souls to our bodies, but to be, where they will, and also that they rejoice in the vision of God, and without any labour or pains do rule and move their bodies, and together in moving them do easily govern these inferior things; therefore they often called the souls of this kind, Gods, and appointed Divine honours for them, and dedicated prayers and sacrifices to them, and did worship them with Divine worship, and these are the gods to the which all people are attributed, concerning which Moses commanded in Deuteronomy, saying, lest perchance your eyes being lifted up to Heaven, thou shouldest see the Sun, the Moon, and all the Stars of Heaven, and being turned back shouldest adore and worship them, to which all the Nations are subjected, which are under the Heaven; but the Lord Jehovah hath taken and brought you forth from the furnace of Egypt, that thou shouldest be an Hereditary people to himself; and in the same book chap. 17. he calleth the Sun, Moon, & Stars Gods; and the Doctors of the Hebrews upon that place of Genesis where it is said, that Abraham gave gifts to the sons of the concubines, viz. Shemoth, Steltoma, that is strange names, but left Isaac heir of all that he possessed, say, that the sons of the concubines werenot in the blessing of Abraham, given to Jehovah the most high-creator, but to strange gods and deities, but that Isaac and his seed were given to the omnipotent Jehovah, and in no part to any strange Deities; therefore they are upbraided in Deutornomy, because they served strange gods, and worshipped them they knew not, and to whom they were not given; and also Joshua Nave, after that the people were brought into the land of promise, their enemies overcome, and the lots of the possessions of Israel distributed, gave the people leave to choose that God whom they would worship, saying, leave is given you this day to choose whom you will especially serve, whether the gods which your fathers served in Mesopotamia; or the gods of the Amorites, whose land you inhabit; but the people answered, we will serve the Lord Jehovah, and he shall be our God; Joshua said to them, ye cannot do it, for the Lord Jehovah is holy, strong, and jealous; but the people persevering to serve Jehovah; he saith to them, ye are witnesses yourselves, that ye have chosen for yourselves the Lord, to serve him; take away therefore strange gods out of the midst of you, and incline your hearts to the Lord God of Israel; and he erected a great stone saying, this stone shallbe for a witness, lest perhaps afterwards ye will deny and lie to the Lord your God; therefore the other gods, to which the other Nations were given, were the Sun, Moon, twelve Signs, and other Celestial bodies, and Divine fabrics, yet not as they were bodies, but as the soul adhereth to them, and the whole Militia of Heaven, which Jeremy calls the queen of Heaven, that is the power by which the Heaven is governed, viz. the soul of the world, of which Jeremy saith, The sons gather sticks, and part thereof maketh a fire, and the women mingle oil, that they might make a cake for the Queen of heaven, neither was the worship of Doulia, to this Queen and other Celestial souls prohibited them, but of Latria only, which they that gave, are reproved of the Lord; but the name of these souls or Gods, we have before declared; but to what Regions, People, and Cities they were ascribed is proper and tutelar gods; Origen, Tertullian, Apuleius, Diodorus, and very many other historians, partly relate to us: Therefore all people worshipped their gods with their proper ceremonies; The Beotians, Amphiarus; The Africans, Mopsus; the Egyptians, Osiris, and Isis; the Ethiopians, who inhabit Mero; Jupiter and Bacchus; The Arabians; Bacchus and Vinus; the Scythians, Minerva; the Naucratians, Serapis; the Syrians, Atargates; the Arabians, Diaphares; the Africans, Celestus; the Nornians, Tibelenus: In Italy also by the free City's consecration, Delventius, was the God of the Crustumensians, Viridianus of the Narvensians, Aucharia of the Aesculans, Nursia of the Volsians, Valentia of the Otriculant, Nortia of the Sutrinians, Curis of the Phaliscians'; these especially were famous. The Latians did adore with the highest worship, Mars; The Egyptians, Isis; the Moors, juba; the Macadonians, Cabrius; the Carthaginians, Uranus; the Latins, Faunus; the Romans, Quirinus; the Sabines, Sangus; the Athenians, Minerva; Samos, Juno; Paphos, Venus; Lemnos, Vulcan; Naxos, Bacchus; Delphos, Apollo; and as Ovid singeth in his Fasti. 
Athens do Pallas; Crete, Diana ' implore.  
The Island Lemons Vulcan doth adore.  
The Spartans', Juno—   
The Carthaginians and Leucadians did worship Saturn; Crete, Pyreus, Homole, Ida, Elis and Lybia, Jupiter, where was his Oracle: Epirus, Latium, Gnidus, Lycia, Pisa, Macedonia, Mars; The Thermodonians, Scythians, and Thracia, the Sun; the Scythians did worship only one God, sacrificing an horse to him; the same also the Heliopolitans, and Assyrians did worship; and under the name of Apollo, the Rhodians, Hyperborcans and Milesians; and the mountains Parnassus, Phaselus, Cynthus, Soracte, were holy to him, and the Islands Delos, Claros, Tenedos and Mallois, a place in the Isle Lesbos, and the Grynean Grove or Town, besides the Cities, Patara, Chrysa, Tarapnas, Cyrrha, Delphos, Arrephina, Entrosi, Tegyra; Also Thebes, the Island, Naxos, Nise a City of Arabia, Callichoros a river of Paphlagonia, were consecrated to him under the name of Bacchus and Dionysius; also Parnassus, and Cytheros mountains of Boetia, in which every second year by course, the feasts Bacchanalia were kept; also the Thamaritans a people neighbours to the Hyrcanians did worship Bacchus with their own Ceremonies. The Assyrians first of all introduced the worship of Venus; than the Paphians in Cyprus, and Phoenicians, and Cythereans, whom (as Ageus reports) the Athe●●●ians followed: amongst the Lacedomonians, Venus Armatha was worshipped; at Delphos, Venus Epitybia; she was also adored of the Coans; and in Amathus an Island of the Aegean Sea, and in Memphi a City of Egypt, and in Gnido and Sicilia, and the Idalian Grove, and the City Hypepa and Erice a mountain of Sicilia, and in Calidonia, Cyrene and Samos; and no Deity of the old Gods (Aristotle being witness) is reported to have been worshipped with greater ceremonies, and in more places; the French did especially worship Mercury, calling him Tentates; so also the Arcadians, Hormopolites, Egyptians and Memphites. The Scythians about mount Taurus, did worship the Moon under the name of Diana; and in Ephesus, she had a most stately Temple; and in Mycena after the death of Thoantes King of Taurica, her Image being stolen away by Iphigenia and Orestes, she was worshipped nigh A●icia. The Rite of Ceremonies being changed, she was worshipped likewise by the Magnesians, a people of Thessalia, and in Pisa, a City of Achaia, and in Tybur, and the Aventinum a Roman hill, and in Perga a City of Pamphilia, and in Agras in the Kingdom of Attica; and the Catenian people are reported to have worshipped the Moon under the Masculine sex; there were also other places consecrated to other Deities, as to Pallas, who is called Minerva, were consecrated Athens, the mountains Pyreus, Aracynthus, the River Tritones, and Alcomeneum a City of Boetia, and Neo one of the Islands of the Cycladeses; The holy places of Ceres are, Eleusis Attica, Enna, and Catana, Cities of Sicilia and mount Aetna; The chief worship to Vulcan was in the Island of Lemnos, and in Imbres, an Island of Thracia and Therasia, an Island consecrated to Vulcan, and also Sicilia: Vesta was the goddess of the Trojans, whom runaway Aeneas carried into Italy, and to her are given the Phrygians, Idea and Dindymus, mountain of Phrygia, and Reatum a City of Umbria; also the mountain Berecynthus, and Pessinuntium, a City of Phrygia; The Cities Carthage, Prosenna, Arhos, and Mycena, worshipped June; also the Island Samos and the people of Phaliscia, Orchestus a City of Boetia, and Tenatus a Promontory of Laconia, were consecrated to Neptune, and the Trezenian Nation and City were under the protection of Neptune: of this sort therefore were the gods of the Nations, which did rule and govern them, which Moses himself in Deuteronomy calleth Gods of the earth, to the which all Nations were attributed, not signifying others than the heavenly Stars, and their souls.   

CHAP. XV. What our Theologians think concerning the Celestial souls.  
THat the heavens and the heavenly bodies are animated with certain Divine souls, is not only the opinion of Poets, and Philosophers, but also the assertion of the sacred Scriptures, and of the Catholics; for Ecclesiastes also describeth the soul of heaven, and Jerom upon the same expressly confesseth it: In like manner Origen in his book of Principles, seemeth to think that Celestial bodies are animated, because they are said to receive commands from God, which is only agreeable to a reasonable nature; for it is written, I have enjoined a command on all the Stars; Moreover Job seemeth to have fully granted, that the Stars are not free from the stain of sin; for there we read, the Stars also are not clean in his sight; which cannot verily be referred to the brightness of their bodies; moreover that the Celestial bodies are animated, even Eusebius the Pamphilian thought, and also Austin in his Enchiridion; but of the latter writers Albertus Magnus in his book of four co-equals, and Thomas Aquinas in his book of Spiritual Creatures, and John Scot upon the second of the sentences; to these the most learned Cardinal Nich: Cusanus may be added; Moreover Aureolus himself in a strong disputation doth convince these things; who moreover thinketh it not strange, that the Heavenly bodies are worshipped with the worship of Doulia, and that their suffrages and helps are implored; to whom also Thomas himself consenteth, unless the occasion of idolatry should hinder this rite; moreover Plotinus maintaineth that they know our wishes, and hear them; but if any one would contradict these, and accounted them sacrilegious tenants, let him hear Austin in his Enchiridion, and in his book of Retractations, and Thomas in the second book against the Gentiles, and in his Quodlibets, and Scotus upon the sentences, and Gulielmus Parisiensis in his sum of the universe, who unanimously answer, that to say the heavenly bodies are animated or inanimated, nothing belongeth to the Catholic faith. Therefore although it seemeth to many ridiculous, that the souls themselves be placed in the spheres and Stars, and as it were the Gods of the Nations, every one doth govern his Regions, Cities, Tribes, People, Nations and Tongues, yet it will not seem strange to those who rightly understand it.   

CHAP. XVI. Of Intelligences and spirits, and of the threefold kind of them, and of their divers names, and of Infernal and subterraneal spirits.  
NOw consequently we must discourse of Intelligences, spirits and Angels. An Intelligence is an intelligible substance, free from all gross and putrifying mass of a body, immortal, insensible, assisting all, having Influence over all; and the nature of all intelligencies, spirits and Angels is the same. But I call Angels here, not those whom we usually call Devils, but spirits so called from the propriety of the word as it were, knowing, understanding and wise. But of these according to the tradition of the Magicians, there are three kinds, the first of which they call supercelestial, and minds altogether separated from a body, and as it were intellectual spheres, worshipping the one only God, as it were their mo●●firm and stable unity or centre; wherefore they even call them gods, by reason of a certain participation of the divinity; for they are always full of God, and overwhelmed with the Divine Nectar. These are only about God, and rule not the bodies of the world, neither are they fitted for the government of inferior things, but infuse the light received from God unto the inferior orders, and distribute every one's duty to all of them; The Celestial intelligences do next follow these i● the second order, which they call worldly Angels viz. being appointed besides the Divine worship for the spheres of the world, and for the government of every heaven & Star, whence they are divided into so many orders, as there are heavens in the world, & as there are Stars in the Heavens, and they called those Saturnine, who rule the Heaven of Saturn & Saturn himself; others Jovial, who rule the heaven of Jupiter and Jupiter himself, and in like manner they name divers Angels, as well for the name, as the virtue of the other Stars; and because the old Astrologers did maintain fifty five motions, therefore they invented so many Intelligences or Angels; they placed also in the Starry heaven, Angels, who might rule the signs, triplicities, decans, quinaries, degrees and Stars; for although the school of the Peripatetics assign one only intelligence to each of the Orbs of the Stars: yet seeing every Star and small part of the heaven hath its proper and different power and influence, it is necessary that it also have his ruling intelligence, which may confer power and operate; therefore they have established twelve Princes of the Angels, which rule the twelve signs of the Zodiac, and thirty six which may rule the so many De●ans, and seventy two, which may rule the so many Quinaries of heaven, and the tongues of men and the Nations, and four which may rule the triplicities and Elements, and seven governors of the whole world, according to the seven planets, and they have given to all of them names, and seals, which they call Characters, and used them in their invocations, incantations, and carvings, describing them in the instruments of their operations, images, plates, glasses, rings, papers, wax ●ights and such like; and if at any time they did operate for the ●un, they did invocate by the name of the Sun, and by the names of Solare Angels, and so of the rest. Thirdly they established Angels as Ministers for the disposing of those things which are below, which Origen calleth certain invisible powers to the which those things which are on earth, are committed to be disposed of. For sometimes they being visible to none to direct our journeys and all our businesses, are often present at ●attels, and by secret helps do give the desired successes to their friends, for they are said, that at their pleasures they can procure prosperity, and inflict adversity. In like manner they distribute these into more orders, so as some are fiery, some watery, some aerial, some terrestrial; which four species of Angels are computed according to the four powers of the Celestial souls, viz. the mind, reason, imagination, and the vivifying and moving nature; Hence the fiery follow the mind of the Celestial souls, whence they concur to the contemplation of more sublime things, but the Aerial follow the reason, and favour the rational faculty, and after a certain manner separate it from the sensitive and vegetative; therefore it serveth for an active life, as the fiery for a contemplative, but the watery following the imagination, serve for a voluptuous life; The earthly following nature, favour vegetable nature; moreover they distinguish also this kind of Angels into Saturnine and Jovial, according to the names of the Stars, and the Heavens; further some are Oriental, some Occidental, some Meridional, some Septentrional; Moreover there is no part of the world destitute of the proper assistance of these Angels, no● because they are there alone, but because they reign there especially, for they are everywhere, although some especially operate, and have their influence in this place, some elsewhere neither truly are these things to be understood, as though they were subject to the influences of the Stars, but as they him correspondence with the Heaven above the world, from whence especially all things are directed, and to the which all things aught to be conformable; whence as these Angel's a● appointed for divers Stars, so also for divers places and times not that they are limited by time or place, neither by the bodies which they are appointed to govern, but because the order of wisdom hath so decreed, therefore they favour more and patronise those bodies, places, times, stars; so they have called some Diurnal, some Nocturnal, other Meridional; i● like manner some are called Woodmen, some Mountianeers some Fieldmen, some Domestics. Hence the gods of the Woods, Country gods, Satyrs, Familiars, Fairies of the fountains, Fairies of the Woods, Nymphs of the Sea, the Naiads, Neriádes, Dryades, Pierides, Hamadryades, Potumides, Hi●nides, Agapte, Pales, Pareades, Dodonae, Feniliae, Lavern● Pareae, Muses, Aonides, Castalides, Heliconides, Pegasides, Meonides, Phebiades, Camenae, the Graces, the Genii, Hobgoblins and such like; whence they call them vulgar superiors, some the demigods and goddesses; some of these are so familiar and acquainted with men, that they are even affected with human perturbations, by whose instruction Plato thinketh that men do oftentimes wonderful things, even as by the instruction of men, some beasts which are most nigh unto us, as Apes, Dogs, Elephants, do often strange things above their species; and they who have written the Chronicles of the Danes and Norwegians, do testify, that spirits of divers kinds in those regions are subject to men's commands; moreover some of these to be corporeal and mortal, whose bodies are begotten and die, yet to be long lived is the opinion of the Egyptians, and Platonists, and especially approved by Proclus. Plutarch also and Demetrius the Philosopher, and Aemilianus the rhetorician affirm the same; Therefore of these spirits of the third kind, as the opinion of the Platonists is; they report that there are so many Legions, as there are Stars in the Heaven, and so many spirits in every Legion, as in heaven itself Stars, but there are (as Athanasius delivereth) who think, that the true number of the good spirits, is according to the number of men ninety nine parts, according to the parable of the hundred sheep; others think only nine parts, according to the parable of the ten groats; others suppose the number of the Angels equal with men, because it is written, He hath appointed the bounds of the people according to the number of the Angels of God; and concerning their number many have written many things, but the latter Theologians following the master of the sentences, Austin and Gregory easily resolve themselves, saying, that the number of the good Angels transcendeth human capacity; to the which on the contrary, innumerable unclean spirits do correspond, there being so many in the inferior world, as pure spirits in the superior, and some Divines affirm that they have received this by revelations; under these they place a kind of spirits, subterrany or obscure, which the Platonists call Angels that failed, revengers of wickedness, and ungodliness, according to the decree of the Divine justice, and they call them evil Angels and wicked spirits, because they often annoyed and hurt even of their own accords; of these also they reckon more legions, and in like manner distinguishing them according to the names of the Stars and Elements, and parts of the world, they do place over them Kings, Princes and Rulers and the names of them; of these, four most mischievous Kings do rule over the other, according to the four parts of the world; under these many more Princes of Legions govern, and also many of private offices. Hence the Gorgones, Statenocte, the furies. Hence Tisiphone, Allecto, Megara, Cerberus: They of this kind of spirits, Prophyry saith, inhabit a place nigh to the earth, yea within the earth itself; there is no mischief, which they dare not commit; they have altogether a violent and hurtful custom, therefore they very much plot and endeavour violent and sudden mischiefs; and when they make incursions, sometimes they are want to lie hid, but sometimes to offer open violence, and are very much delighted in all things done wickedly and contentiously.   

CHAP. XVII. Of these according to the opinion of the Theologians.  
BUt our Theologians, together with Dionysius, maintain the three distinctions of Angels; every one of which they divide into three orders, they call these Hierarchies, those quires, whom Proclus also distinguisheth by the number nine. They place therefore in the superior Hierarchies, Seraphim, Cherubin, and Thrones, as it were supercelestial Angels contemplating the order of the Divine providence; the first in the goodness of God; the second in the Essence of God, as the form; the third in the wisdom. In the middle Hierarchy they place the Dominations, Virtues, and Powers, as it were worldly Angels concurring to the government of the world; the first of these command that which the other execute; the second are Ministers to the Heavens and sometimes conspire to the working of miracles; the third drive away those things which seem to be able to disturb the Divine Law; but in the inferior Hierarchy they place the Principalities, Archangels, whom also Jamblicus reckoneth up, these as ministering spirits descend to take care of inferior things; the first of these take care of public things, princes and magistrates, provinces and kingdoms, every one those that belong to themselves; when we read in Daniel, But the prince of the Kingdom of Persia withstood me twenty one days; and Jesus the son of Syrach testifieth, that for every Nation a ruling Angel is appointed; which also Moses by his song in Deuteronomy seemeth to show forth, saying, when the most High divided the Nations, he appointed them bounds according to the number of the Angels of God. The second are present at sacred duties, and direct ●he Divine worship about every man, and offer up the prayers and sacrifices of men before the gods. The third dispose every smaller matter, and to each thing each one is a preserver. There are also of these, who afford virtue to the lest plants and stones and to all inferior things; to whom many things are common with God, many with men, and they are mediating Ministers; but Athanasius, besides Thrones, Cherubins, and Seraphins, who are next to God, and magnify him uncessantly with hymns and continual praises, praying for our salvation, nameth the other orders, which by a common name he calleth the militia of heaven. The first of these is the Doctrinal order, of the which he was, who spoke to Daniel, saying, Come, that I may teach thee what shall come to thy people in the last days; Than there is the tutelar order, of the which we read also in Daniel. Behold, Michael one of the Princes cometh to my help; and there, In that time shall rise up Michael a great Prince, who standeth for the sons of thy people; of this order was that Raphael also, who carried forth and brought back Tobiah the younger; after this is the Procuratory Order, of the which mention is made in Job, where we read, if the Angel shall speak for him, he will entreat the Lord, and the Lord will be pleased with him; and of the same order is expounded also that which is written in the sixteenth Chapter of Ecclesiasticus, about the end. The works of the Lord have been made by his appointment from the beginning, and he hath distributed their portions from the time they have been made, he hath adorned their works for ever, they have not hungered, nor been wearied, and have not desisted from their works, none of them shall oppress his neighbour even for ever. The Ministerial order followeth, of the which Paul to the Hebrews saith, Are they not all Ministering spirits, sent forth for them who shall be heirs of salvation. After these is the Auxiliary order, of the which we read in Esay, The Angels of the Lord went forth and slew in the tent of the Assyrians 185. thousands. The Receptory order of souls followeth this, of the which we read in Luke, the soul of Lazarus was carried by Angels into the boso●● of Abraham, and there we are taught, that we should make to ourselves friends of the unrighteous Mammon, that we may be received into eternal Tabernacles. Moreover, there is th● order of the Assistants, of the which we read in Zachary. These are the two sons of the Oil of splendour, who assist the ruler of the whole earth, but the Theologians of the Hebrews do otherwise number and call these orders; for in the highest place are those which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, creatures of sanctity, or by the which God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giveth the gift of being. In the second place succeed Ophanim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forms or wheels, by the which God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguisheth the Chaos: In the third place are Aralim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great, strong, and mighty Angels, by the which Jehova Elohim pronounced or Jehova joined with He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administereth form to the liquid matter: In the fourth place are Hasmalim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which El 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God frameth the effigies of bodies. The fifth order is Seraphim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which God Elohim Gibor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draweth forth the Elements. The sixth is Malachim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of Angels, by the which God Eloha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, produceth metals. The seventh Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the gods by the which God Jehovah Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 produceth vegetables; The eighth Beni Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sons of God, by the which God Elohim Sabaoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procreateth Animals; The ninth & lowest Cberubim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which God Sadai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 createth mankind; under these is the order Animasticus called Issim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is nobles, strong men, or blessed, by the which God Adonai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bestoweth prophesy.   

CHAP. XVIII. Of the orders of evil spirits, and of their fall, and divers natures.  
THere are some of the School of the Theologians, who distribute the evil spirits into nine degrees, as contrary to the nine orders of the Angels; Therefore the first of these are those which are called false gods, who usurping the name of God, would be worshipped for gods, and require sacrifices and adorations, as that Devil, who saith to Christ, if thou wilt fall down and worship me, I will give thee all these things, showing him all the kingdoms of the world; and the Prince of these is he who said, I will ascend above the height of the clouds, and will be like to the most High; who is therefore called Beelzebub, that is, an old god. In the second place follow the spirits of lies, of which sort was he who went forth, and was a lying spirit in the mouth of the Prophets of Achab; and the Prince of these is the Serpent Pytho; from whence Apollo is called Pythius, and that woman a witch in Samuel, and the other in the Gospel, who had Pytho in their belly. Therefore this kind of Devils joineth himself to the Oracles, and deludeth men by divinations, and predictions, so that he may deceive. In the third order are the vessels of iniquity, which are also called the vessels of wrath, these are the inventors of evil things and of all wicked arts, as in Plato, that devil Theutus who taught Cards and Dices; for all wickedness, malice and deformity proceedeth from these; of the which in Genesis, in the Benedictions of Simeon and Levi, Jacob saith, vessels of iniquity are in their habitations; into their counsel let not my soul come; whom the Psalmist calleth vessels of death, Esay vessels of fury, and Jeremy vessels of wrath, Ezekiel vessels of destroying and slaying, and their prince is Belial, which is interpreted without a yoke or disobedient, a prevaricator and an Apostate, of whom Paul to the Corinthians saith, what agreement hath Christ with belial? Fourthly follow the revengers of evil, and their Prince is Asmodeus, viz. causing judgement; After these in the fifth place come the deluders, who Imitate miracles, and serve wicked conjurers and witches, and seduce the people by their miracles, as the serpent seduced Eve, and their Prince is Satan, of whom is written in the Revelations, that he seduceth the whole world, doing great signs, and causing fire to descend from heaven in the sight of men, seducing the inhabitants of the earth, by reason of the signs, which are given him to do. Sixthly the Aerial powers offer themselves; they join themselves to thundering and lightnings, corrupting the air, causing pestilences and other evils; in the number of which, are the four Angels, of whom the Revelation speaketh, to whom it is given to hurt the Earth and Sea, holding the four winds, from the four corners of the earth; and their prince is called Meririm; he is the Meridian Devil, a boiling spirit, a devil raging in the South, whom Paul to the Ephesians calleth the Prince of the power of this air, and the spirit which worketh in the children of disobedience. The seventh mansion the furies possess, which are powers of evil, discords, war and devastations, whose Prince in the Revelations is called in Greek Apollyon, in Hebrew Abaddon, that is destroying and wasting. In the eighth place are the accusers, or the inquisitors, whose Prince is Astarath, that is, a searcher out: in the Greek language he is called Diabolos, that is an accuser, or calumniator, which in the Revelations is called the accuser, of the brethrens, accusing them night & day before the face of our God. moreover the Tempter's and Ensnarers' have the last place, one of which is present with every man, which we therefore call the will Genius, and their Prince is Mammon, which is interpreted covetousness: But all unanimously maintain that evil spirits do ●ander up & down in this inferior world, enraged against all, whom they therefore call Devils, of whom Austin in his ●●rst book of the incarnation of the word to Januarius, saith: concerning the devils and his Angels contrary to Virtues, the eclesiastical preaching hath taught, that there are such things; it what they are and how they are, he hath not clear enough pounded: yet there is this opinion amongst most, that this evil was an Angel, and being made an Apostate, persuade▪ very many of the Angels to decline with himself, who even to this day are called his Angels: Greece notwithstanding ●nketh not that all these are damned, nor that they are all ●posely evil, but that from the Creation of the world, the spensation of things is ordained by this means, that the tor●●ting of sinful souls is made over to them: The other Theologians. say that not any Devil was created evil, but it they were driven and cast forth of Heaven, from the or●s of good Angels for their pride, whose fall not only our ● the Hebrew Theologians, but also the Assyrians, Arabians, egyptians and Greeks do confirm by their tenants; Pherecydes Syrian describeth the fall of the Devils and that Ophis, that ●he Devilish serpent, was the head of that rebelling Army; Trismegistus sings the same fall in his Pimander, and Homer under the name of Ararus, in his verses; and Plutarch in his speech of usury, signifieth, that Empedocles knew that the fall of the devils was after this manner: the devils also themselves often confess their fall: they therefore being cast forth into this valley of misery, some that are nigh to us wander up and down in this obscure air, others inhabit lakes, rivers and seas, others the earth, and terrify earthly things, and invade those who dig Wells and Metals, 'cause the gapings of the earth, strike together the foundation of mountains, and vex not only men, but also other creatures; some being content with laughter and delusion only, do contrive rather to weary men, than to hurt them, some heightening themselves to the length of a Giants body, and again shrinking themselves up to the smallness of the Pigmies, and changing themselves into divers forms, do disturb men with vain fear: other study lies and blasphemies, as we read of one in the this book of Kings, saying, I will go forth and be a lying spi●● in the mouth of all the Prophets of Achab: but the worst 〈◊〉 of devils are those, who lay wait and overthrew passenger in their journeys, and rejoice in wars and effusion of blood and afflict men with most cruel stripes: we read of such i● Matthew, for fear of whom no man durst pass that way moreover the Scripture reckoneth up nocturnal, diurnal, 〈◊〉 meridional devils, and describeth other spirits of wickeds' by divers names, as we read in Esay of Satyrs, Scricho●● Syrenes, storks, Owls; and in the Psalms of Asps, Basilisk Lions, Dragons; and in the Gospel we read of Scorpions ●● Mammon and the prince of this world and rulers of darkness of all which Beelzebub is the prince, whom the Scripture calleth the prince of wickedness. Porphyry saith, their prince Serapis, who is also called Pluto by the Greeks, and a●● Cerberus is chief amongst them, that three-headed dog: 〈◊〉 Because he is conversant in three elements, air, water, ● earth, a most pernicious devil; whence also: Proserpina, 〈◊〉 can do very much in these three elements, is their Prince which she testifies of herself in her answers, in these verses. 
Of threefold nature I Lucina fair,  
The daughter am, sent from above the air;  
The golden Phoebe am, and with heads trine,  
Whom many forms do change, and the trine sign  
Which I bear with forms of earth, fire, and air,  
I for black mastiffs of the earth do care.   
Origen's opinion concerning the devils, is: The spirits who act of their own free will, left the service of God with their Prince the devil; if they began to repent a little, are clothed with human flesh; That further by this repentance, after the resurrection, by the same means by the which they came into the flesh, they might at the last return to the vision of God, being than also freed from etherial and aerial bodies, and than all knees are to be bowed to God, of Celestial, Terrestrial, and Infernal things, that God may be all in all: Moreover Saint Ireneus approveth the opinion of Justine Martyr, who hath said, Satan never durst speak blasphemy against God, before that the Lord came on the earth, because that he knew not as yet his condemnation; but there are many of the devils who are fallen, who hope for their salvation: Very many think by the History of Paul the Hermit, written by Jerome, & reverenced by the Church with Canonical hours, also by the Legend of Brandan, they are so taught; and even by this Argument they maintain that their prayers are heard; that we read in the Gospels, that Christ heard the prayers of the devils, and granted that they should enter into the Herd of Swine; to these also agreeth the 71. Psalms, according to our supputation, but according to the supputation of the Hebrews the 72, where we read, the Ethiopians shall fall before him, and his enemies lick the dust; there it is read according to the Hebrew text, they that inhabit the desert, shall bend their knees before him, that is, the airy spirits shall adore ●im, as the Cabalists affirm, and his enemies shall lick the dust, which they understand of Zazell, and his Army: of which we read in Genesis, Dust shalt thou eat all the days of thy life, and elsewhere the Prophet saith, because the dust of the earth is his bread; hence the Cabalists think, that even some devils shall be saved, which opinion also it is manifest that Origen was of.   

CHAP. XIX. Of the bodies of the Devils.  
COncerning the bodies of Angels, there is a great dissension betwixt the late Divines, and Philosophers; for Thomas affirms that all angels are incorporeal, yea evil angels, yet that they do assume bodies sometimes, which after awhile they put of again; Dionysius in Divine names strongly affirms that Angels are incorporeal. Yet Austin upon Genesis delivers his opinion, that Angels are said to be Airy, and Fiery Animals: because they have the nature of Aerial bodies, neither can they be dissolved by death, because the element which is more active than passive is predominant in them; the same seem to affirm, that all Angels in the beginning of their creation had Aerial bodies, being form of the more pure, and superior part of the air, being more fit to act, than to suffer and that those bodies were after the confirmation preserve in good Angels, but changed in the evil in their fall, into the quality of more thick air, that they might be tormented in the fire: Moreover Magnus Basilius doth attribute body's no● only to Devils, but also to pure angels, as certain thin, Aerial pure spirits; to which Gregory Nazianzen doth agreed. Apuleius was of opinion, that all angels had not bodies; for in the book of the Daemon of Socrates, he saith, that there is a mo●● propitious kind of spirits, which being always free from corporeal bonds, are procured by certain prayers. But Psellut the Platonist, and Christianus do think that the nature of spirits not without a body; but yet not that the body of angels, & devils are the same; for that is without all matter; but the bod● of devils are in a manner material, as shadows, and subjects passion, that they being struck are pained, and may be burnt in the fire, into conspicuous ashes, which as is recorded, was done in Tuscia. And although it be a spiritual body, yet it is most sensible, and being touched, suffers; and although it be cut asunder, yet comes together again, as air and water, but yet in the mean time is much pained. Hence it is that they fear the edge of the sword, and any weapon. Hence in Virgil the Sibyl saith to Aeneas, Do thou go on thy way and draw thy sword.  
Upon which Servius saith that she would have Aeneas have his sword consecrated. Orpheus also describes the kinds of Demonaicall bodies; there is indeed one body, which only abides the fire, but being seen, doth not suffer, which Orpheus calls fiery, and Celestial Demons: the other is contemperated with the mixtion of fire, and air, whence they are called Etherial, and Aerial; to which if any waterish thing was added, there arose a third kind, whence they are Called watery, which sometimes are seen: to which if any earthiness be added, this is not very thick; they are called Terrene Demons, and they are more conspicuous, and sensible. Now the bodies of sublime Demons are nourished of the most pure Etherial ●lement, and are not rashly to be seen of any, unless they be sent from God; being weaved of such bright threads, and so small, that they transmit all the rays of our sight by their finess, and reverberate them with splendour, and deceive by their subtlety; of which Calcidius saith, Etherial, and Aerial Demons, because their bodies have not so much fire as that they are conspicuous nor yet so much earth that the solidity of them resists she touch, and their whole composure being made up of the learns, of the sky, and moisture of the air, hath joined together an indissoluble superficies. The other Demons are neither ●o appearable, nor invisible, being sometimes conspicuous ●●e turned into divers figures, and put upon themselves bodies sike shadows, of blood-less images, drawing the filthiness of ● gross body, and they have too much communion with the Wood (which the Ancients did call the wicked soul) and by reason of their affinity with earth, and water, are also taken with Terrene pleasures, and lust; of which sort are hobgoblins, and Incubi, and Succubuses, of which number it is no absurd conjecture to think that Melusina was: yet there is none of the Demons (as Marcus supposeth) is to be supposed male or female, seeing this difference of sex belongs to compounds, but the bodies of Demons are simple, neither can any of the Demons turn themselves into all shapes at their pleasure; but to the fiery, and airy it is easy so to do, viz: to change themselves into what shapes their imagination conceives: now subterraneal and dark Demons, because their nature being concluded in the streights of a thick and unactive body, cannot make the diversity of shapes, as others can. But the watery, and such as devil upon the moist superfices of the earth, are by reason of the moistness of the element, for the most part like to women; of such kind are the fairies of the Rivers, and Nymphs of the Woods: but those which inhabit dry places, being of drier bodies, show themselves i● form of men, as Satyrs, or Onosceli, with Ass' legs, o● Fauni, and Incubi, of which he saith, he learned by experience there were many, and that some of them oftentimes did desire and made compacts with women to lie with them: and that there were some Demons, which the French call Dusii, that did continually attempt this way of lust.   

CHAP. XX. Of the annoyance of evil spirits, and the preservation we have by good spirits.  
It is the common opinion of Divines, that all evil spirits are of that nature, that they hate God as well as men; therefore Divine providence hath set over us more pure spirits, with whom he hath entrusted us, as with Shepherds, and Governors, that they should daily help us, and drive away evil spirits from us, and kerb, and restrain them, that they should not hurt us as much as they would; as is read in Tobia, that Raphael did apprehended the Daemon called Asmodeus, and bound him in the wilderness of the upper Egypt. Of these Hesiod saith, there are 30000 of Jupiter's immortal spirits living on the earth, which are the keepers of mortal men, who that they might observe justice and merciful deeds, having clothed themselves with air, go every where on the earth. For there is no Prince, nor potentate could be safe, nor any woman continued uncorrupted, no man in this valley of ignorance could come to the end appointed to him by God, if good spirits did not secure us; Or if evil spirits should be permitted to satisfy the wills of men; As therefore amongst the good spirits there is a proper keeper or protector deputed to every one, corroborating the spirit of the man to good; so of evil spirits there is sent forth an enemy ruling over the flesh, and desire thereof; and the good spirit fights for us as a preserver against the enemy, and flesh; Now man betwixt these con●enders is the middle, and left in the hand of his own Counsel, ●o whom he will give victory; we cannot therefore accuse Angels, if they do not bring the Nations entrusted to them, to the knowledge of the true God, to true piety, and suffer them to fall into errors, and perverse worship: but it is to be imputed to themselves, who have of their own accord declined from the right path, adhering to the spirits of errors, giving victory to the Devil; for it is in the hand of man to adhere to whom he please, and overcome whom he will; by whom, if once the enemy the devil be overcome, he is made his servant, and being overcome, cannot fight any more with another, as a wasp that hath lost his sting: to which opinion Origen assents in his book Periarchon, concluding, that the Saints fight against evil spirits, and overcoming, do lessen their army, neither can he that is overcome by any, molest any more; As therefore there is given to every man a good spirit, so also there is given to every man an evil Diabolical spirit, whereof each seeks an union with our spirit, and endeavours to attract it to itself, and to be mixed with it, as wine with water; the good indeed, through all good works conformable to itself, change us into Angels, by uniting us, as it is writ of John Baptist in Malachi: Behold I sand mine Angel before thy face: of which transmutation, and union it is writ elsewhere; He which adheres to God is made one spirit with him. An evil spirit also by evil works, studies to make us conformable to itself, and to unite as Christ saith of Judas, Have not I chosen twelve, & one of you is a devil? And this is that which Hermes saith, when a spirit hath influence upon the soul of man, he scatters the seed of his own notion, whence such a soul being sown with seeds, and full of fury, brings forth thence wonderful things, and whatsoever are the offices of spirits: for when a good spirit hath influence upon a holy soul, it doth exalt it to the light of wisdom; but an evil spirit being transfused into a wicked soul, doth stir it up to theft, to man slaughter, to lusts, and whatsoever are the offices of evil spirits. Good spirits (as saith Jamblicus) purge the souls most perfectly; and some bestow upon us other good things; they being present do give health to the body, virtue to the soul, security to the soul, what is mortal in us they take away, cherish heat, and make it more efficacious to life, and by an Harmony do always infuse light into an intelligible mind. But whether there be many keepers of a man, or one alone, Theologians differ amongst themselves; we think there are more, the Prophet saying, he hath given his Angels a charge concerning thee, that they should keep thee in all thy ways: which as saith Hierome, is to be understood of any man, as well as of Christ. All men therefore are governed by the ministry of divers Angels, and are brought to any degree of virtue, deserts, and dignity, who behave themselves worthy of them; but they which carry themselves unworthy of them are deposed, and thrust down, as well by evil spirits, as good spirits, unto the lowest degree of misery, as their evil merits shall require: but they that are attributed to the sublimer Angels, are preferred before other men, for Angels having the care of them, exalt them, and subject others to them by a certain occult power; which although neither of them perceive, yet he that is subjected, feels a certain yoke of presidency, of which he cannot easily acquit himself, yea he fears and reverenceth that power, which the superior Angels make to flow upon superiors, and with a certain terror bring the inferiors into a fear of presidency. This did Homer seem to be sensible of, when he saith, that the Muses begot of Jupiter, did always as inseparable companions assist the Kings begot of Jupiter, who by them were made venerable, and magnificent. So we read that M. Antonius being formerly joined in singular friendship with Octavus Augustus, were want always to play together. But when as always Augustus went away conqueror, that a certain Magician Counselled M. Antonius thus. O Antony, what dost thou do with that young man? eat, and avoid him, for although thou art elder than he, and art more skilful than he, and art better descended than he, and hast endured the Wars of more Emperors, yet thy Genius doth much dread the Genius of this young man, and thy Fortune flatter his Fortune; unless thou shalt eat him, it seemeth wholly to decline to him. Is not the Prince like other men, how should other men fear, and reverence him, unless a Divine terror should exalt him, and striking a fear into others, depress them, that they should reverence him as a Prince? Wherhfore we must endeavour, that being purified by doing well, and following sublime things, and choosing opportune times, and seasons, we be entrusted or committed to a degree of sublimer, and more potent Angels, who taking care of us, we may deservedly be preferred before others.   

CHAP. XXI. Of obeying a proper Genius, and of the searching out the nature thereof.  
AS every Region in the Celestials hath a certain Star, and Celestial image which hath influence upon it before others: so also in supercelestials doth it obtain a certain Intelligence set over it, and guarding it, with infinite other ministering spirits of its order, all which are called by a common name, the Sons of Elohim Sabaoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Sons of the God of hosts. Hence, as often as the most high doth deliberate of War, or slaughter, or the desolation of any Kingdom, or subduing of any people in these inferiors, than not otherwise, when these shall come upon the earth there proceeds a conflict of these spirits above, as it is written in Isaiah, The Lord of hosts shall visit the Army of the high, in the heavens; and the Kings of the earth, in the earth; of which conflict of spirits and precedents, we read also in Daniel, viz. of the Prince of the Kingdom of the Persians', of the Prince of the Grecians, of the Prince of the people of Israel; and of their conflict amongst themselves, of which also Homer seemed formerly to be sensible of, when he sang. 
Great was the rumour in the Court above,  
When that the gods War mutually did move:  
When Phoebus did to Neptune battle give,  
Pallas with Mars the god of War did strive,  
Diana did withstand in hostile way  
Juno, and Latona did for to slay  
Mercury attempt.—   
Nevertheless seeing there be in every region spirits of all sorts, yet they are more powerful there which are of the same order with the precedent of that region. So in the Solary region, the Solary spirits are most potent; in the Lunary, Lunany, and so of the rest. And hence it is that various events of our affairs offer themselves, & follow us in places and provinces, being more Fortunate in one place more than another, where viz. the Daemon our Genius shall receive more power, or we shall there obtain a more powerful Daemon of the same order. So Solary men, if they shall travel into a Solary region, or province, shall be made there far more fortunate, because there they shall have more powerful, and more advantageous conductors or Genii, by the present aid of whom they shall be brought beyond expectation, and their own power, to happy events. Hence it is that the choice of a place, region, or time doth much conduce to the happiness of life where any one shall devil, & frequent, according to the nature & instinct of his own Genius. Sometimes also the change of the name doth conduce to the same, for whereas the properties of names being the significators of things themselves, do as it were in a glass declare the conditions of their forms; thence it comes to pass, that names being changed, the things oftentimes are changed. Hence the sacred writ doth not without cause bring in God, whilst he was blessing Abram, and Jacob, changing their names, calling the one Abraham, and the other Israel. Now the ancient Philosophers teach us to know the nature of the Genius of every man, by Stars, their influx, and aspects, which are potent in the Nativity of any one; but with instructions so divers, and differing amongst themselves, that it is much difficult to understand the mysteries of the heavens by their directions. For Porphyry seeks the Genius of the Star, which is the Lady of the Nativity: but Maternus either from thence, or from the Planets, which had than most dignities, or from that into whose house the Moon was to enter after that, which at the birth of the man it doth retain. But the Chaldeans inquire after the Genius, either from the Sun above, or from the Moon. But others, and many Hebrews think it is to be enquired after from some corner of the heaven, or from all of them. Others seek a good Genius from the eleventh house, which therefore they call a good Daemon; but an evil Genius from the sixth, which therefore they call an evil Demon. But seeing the inquisition of these is laborious, & most occult, we shallfar more easily inquire into the nature of our Genius from ourselves, observing those things which the instinct of nature doth dictate to, and the heaven inclines us to from our infancy, being distracted with no contagion, or those things which the mind, the soul being freed from vain cares, and sinister affections, and impediments being removed, doth suggest to us: These without all doubt are the persuasions of a Genius which is given to every one from their birth, leading, and persuading us to that whither the Star thereof inclines us to.   

CHAP. XXII. That there is a threefold keeper of man, and from whence each of them proceed.  
EVery man hath a threefold good Daemon, as a proper keeper, or preserver, the one whereof is holy, another of the nativity, and the other of profession. The holy Daemon is one, according to the Doctrine of the Egyptians, assigned to the rational soul, not from the Stars or Planets, but from a supernatural cause, from God himself, the precedent of Demons, being universal, above nature: This doth direct the life of the soul, & doth always put good thoughts into the mind, being always active in illuminating of us, although we do not always take notice of it; but when we are purified, and live peaceably, than it is perceived by us, than it doth as it were speak with us, and communicates its voice to us, being before silent, and studyeth daily to bring us to a sacred perfection. Also by the aid of this Daemon we may avoid the malignity of a Fate; which being religiously worshipped by us in honesty, and sanctity, as we know was done by Socrates; the Pythagorians think we may be much helped by it, as by dreams, and signs, by diverting evil things, and carefully procuring good things. Wherhfore the Pythagorians were want with one consent to pray to Jupiter, that he would either preserve them from evil, or show them by what Daemon it should be done. Now the Daemon of nativity, which is called the Genius, doth here descend from the disposition of the world, and from the circuits of the Stars, which were powerful in his nativity. Hence there be some that think, when the soul is coming down into the body, it doth out of the choir of the Demons naturally choose a preserver to itself, nor only choose this guide to itself, but hath that willing to defend it. This being the executor, and keeper of the life, doth help it to the body, and taketh care of it, being Communicated to the body, and helps a man to that very office, to which the Celestials have deputed him, being born. Whosoever therefore have received a fortunate Genius, are made thereby virtuous in their works, efficacious, strong, and prosperous. Wherhfore they are called by the Philosophers fortunate, or luckily born. Now the Daemon of profession is given by the Stars, to which such a profession, or sect, which any man hath professed, is subjected, which the soul, when it began to make choice in this body, and to take upon itself dispositions, doth secretly desire. This Daemon is changed, the profession being changed; than according to the dignity of the profession, we have Demons of our profession more excellent and sublime, which successively take care of man, which procures a keeper of profession, as he proceeds from virtue to virtue. When therefore a profession agrees with our nature, there is present with us a Daemon of our profession like unto us, and suitable to our Genius, and our life is made more peaceable, happy, and prosperous: but when we undertake a profession unlike, or contrary to our Genius, our life is made laborious, and troubled with disagreeing patrons. So it falls out that some profit more in any science, or art, or office, in a little time, and with little pains, when another takes much pains, and studies hard, and all in vain: and although no science, art, or virtue be to be contemned, yet that thou mayst live prosperously, carry on thy affairs happily; in the first place know thy good Genius, and thy nature, and what good the celestial disposition promiseth thee, and God the distributor of all these, who distributes to each as he pleaseth, and follow the beginnings of these, profess these, be conversant in that virtue to which the most high distributor doth elevate, and lead thee, who made Abraham excel in justice, and clemency, Isaac with fear, Jacob with strength, Moses with meekness, and Miracles, Joshua in war, Phinias in zeal, David in religion, and victory, Solomon in knowledge, and fame, Peter in faith, John in charity, Jacob in devotion, Thomas in prudence, Magdalen in contemplation, Martha in officiousness. Therefore in what virtue thou thinkest thou canst most easily be a proficient in, use diligence to attain to the height thereof; that thou mayst excel in one, when in many thou canst not: but in the rest endeavour to be as great a proficient as thou canst: but if thou shalt have the overseers of nature, and religion agreeable, thou shalt find a double progress of thy nature, and profession: but if they shall be disagreeing, follow the better, for thou shalt better perceive at some time a preserver of an excellent profession, than of nativity.   

CHAP. XXIII. Of the tongue of Angels, and of their speaking amongst themselves, and with us.  
WE might doubt whether Angels, or Demons, since they be pure spirits, use any vocal speech, or tongue amongst themselves, or to us; but that Paul in some place saith, If I speak with the tongue of men, or angels: but what their speech or tongue is, is much doubted by many. For many think that if they use any Idiom, it is Hebrew, because that was the first of all, and came from heaven, and was before the confusion of languages in Babylon, in which the Law was given by God the Father, and the Gospel was preached by Christ the Son, and so many Oracles were given to the Prophets by the Holy Ghost: and seeing all tongues have, and do undergo various mutations, and corruptions, this alone doth always continued inviolated. Moreover an evident sign of this opinion is, that though each Daemon, and Intelligence do use the speech of those nations, with whom they do inhabit, yet to them that understand it, they never speak in any Idiom, but in this alone. But now how Angels speak it is hid from us, as they themselves are. Now to us that we may speak, a tongue is necessary with other instruments, as are the jaws, palate, lips, teeth, throat, lungs, the aspera arteria, and muscles of the breast, which have the beginning of motion from the soul. But if any speak at a distance to another, he must use a louder voice; but if near, he whispers in his ear: and if he could be coupled to the hearer, a softer breath would suffice; for he would slide into the hearer without any noise, as an image in the eye, or glass. So souls going out of the body, so Angels, so Demons speak: and what man doth with a sensible voice, they do by impressing the conception of the speech in those to whom they speak, after a better manner than if they should express it by an audible voice. So the Platonists say that Socrates perceived his Daemon by sense indeed, but not of this body, but by the sense of the etherial body concealed in this: after which manner Avicen believes the Angels were want to be seen, and heard by the Prophets: That instrument, whatsoever the virtue be, by which one spirit makes known to another spirit what things are in his mind, is called by the Apostle Paul the tongue of Angels. Yet oftentimes also they sand forth an audible voice, as they that cried at the ascension of the Lord, Ye men of Galilee, why stand ye here gazing into the heaven? And in the old law they spoke with divers of the Fathers with a sensible voice, but this never but when they assumed bodies. But with what senses those spirits and Demons hear our invocations, and prays, and see our ceremonies, we are altogether ignorant.  
For there is a spiritual body of Demons everywhere sensible by nature, so that it toucheth, seethe, heareth, without any medium, and nothing can be an impediment to it: Yet neither do they perceive after that manner as we do with different organs, but haply as sponges drink in water, so do they all sensible things with their body, or some other way unknown to us; neither are all animals endowed with those organs; for we know that many want ears, yet we know they perceive a sound, but after what manner we know not.   

CHAP. XXIIII. Of the names of Spirits, and their various imposition; and of the Spirits that are set over the Stars, Signs, Corners of the Heaven, and the Elements.  
MAny and divers are the names of good spirits, and bad: but their proper, and true names, as those of the Stars, are known to God alone, who only numbers the multitude of Stars, and calls them all by their names, whereof none can be known by us but by divine revelation, and very few are expressed to us in the sacred. writ. But the masters of the Hebrews think that the names of Angels were imposed upon them by Adam, according to that which is written, The Lord brought all things which he had made unto Adam, that he should name them, and as he called any thing, so the name of it was. Hence the Hebrew Mecubals think, together with Magicians, that it is in the power of man to impose names upon Spirits, but of such a man only who is dignified, and elevated to this virtue by some divine gift, or sacred authority: but because a name that may express the nature of divinity, or the whole virtue of angelical essences cannot be made by any human voice, therefore names for the most part are put upon them from their works, signifying some certain office, or effect, which is required by the choir of Spirits: which names than no otherwise than oblations, and sacrifices offered to the Gods, obtain efficacy and virtue to draw any spiritual substance from above or beneath, for to make any desired effect. I have seen, and known some writing on virgin parchment the name and seal of some spirit in the hour of the Moon: which when afterwards he gave to be devoured by a water-frog, and had muttered over some verse, the frog being let go into the water, rains, and shours presently followed. I saw also the same man inscribing the name of another Spirit with the seal thereof in the hour of Mars, which was given to a Crow, who being let go, after a verse muttered over, presently there followed from that corner of the heaven, whither he flew, lightnings, shake, and horrible thunders, with thick clouds: Neither were those names of spirits of an unknown tongue, neither did they signify any thing else but their offices. Of this kind are the names of those angels, Raziel, Gabriel, Michael, Raphael, Haniel, which is as much as the vision of God, the virtue of God, the strength of God, the medicine of God, the glory of God. In like manner in the offices of evil Demons are read their names, a player, deceiver, a dreamer, fornicator, and many such like. So we receive from many of the ancient Fathers of the Hebrews the names of Angels set over the planets, and signs; over Saturn Zaphiel: over Jupiter Zadkiel: over Mars Camael: over the Sun Raphael: over Venus Haniel: over Mercury Michael: over the Moon Gabriel. These are those seven Spirits which always stand before the face of God, to whom is entrusted the disposing of the whole celestial, and terrene Kingdoms, which is under the Moon. For these (as say the more curious Theologians) govern all things by a certain vicissitude of hours, days, and years, as the Astrologers teach concerning the planets which they are set over; which therefore Mercurius Trismegistus calls the seven governors of the world, who by the heavens, as by instruments, distribute the influences of all the Stars and signs upon these inferiors. Now there are some that do ascribe them to the Stars, by names somewhat differing, saying, that over Saturn is set an intelligence called Oriphiel; over Jupiter Zachariel; over Mars Zamael; over the Sun Michael; over Venus Anael; over Mercury Raphael; over the Moon Gabriel. And every one of these governs the world 354 years, and four months; and the government gins from the Intelligence of Saturn; afterwards in order, the Intelligences of Venus, Jupiter, Mercury, Mars, the Moon, the Sun reign, and than the government returns to the Spirit of Saturn. Abbas Tritemius writ to Maximilian Caesar a special Treatise concerning these, which he that will throughly examine, may from thence draw great knowledge of future times. Over the twelve Signs are set these, viz. over Aries Malchidael; over Taurus' Asmodel; over Gemini Ambriel; over Cancer Muriel; over Leo Verchiel; over Virgo Hamaliel; over Libra Zuriel; over Scorpio Barchiel; over Sagittarius Advachiel; over Capricorn Hanael; over Aquarius Cambiel; over Pisces Barchiel. Of these Spirits set over the planets, and Signs, John made mention in the Revelation, speaking of the former in the beginning; And of the seven Spirits which are in the presence of this Throne of God, which I find are set over the seven planets, in the end of the book, where he describes the platform of the heavenly City, saying that in the twelve gates thereof were twelve Angels. There are again twenty eight Angels, which rule in the twenty eight mansions of the Moon, whose names in order are those, Geniel, Enediel, Amixiel, Azariel, Gabiel, Dirachiel, Seheliel, Amnediel, Barbiel, Ardefiel, Neciel, Abdizuel, Jazeriel, Ergediel, Ataliel, Azeruel, Adriel, Egibiel, Amutiel, Kyriel, Bethnael, Geliel, Requiel, Abrinael, Aziel, Tagriel, Alheniel, Amnixiel. There are also four Princes of the Angels, which are set over the four winds, and over the four parts of the world, whereof Michael is set over the Eastern wind; Raphael over the Western; Gabriel over the Northern; Nariel, who by some is called Uriel, is over the Southern. There are also assigned to the Elements these, viz. to the air Cherub; to the water Tharsis; to the Earth Ariel; to the Fire Seruph, or according to Philon, Nathaniel. Now every one of these Spirits is a great Prince, and hath much power and freedom in the dominion of his own planets, and signs, and in their times, years, months, days, and hours, and in their Elements, and parts of the world, and winds. And every one of them rules over many legions; and after the same manner amongst evil spirits, there are four which as most potent Kings are set over the rest, according to the four parts of the world, whose names are these, viz. Urieus, King of the East; Amaymon, King of the South; Paymon, King of the West; Egin, King of the North, which the Hebrew Doctors perhaps call more rightly thus, Samuel, Azazel, Azael, Mahazuel, under whom many other rule as princes of legions, and rulers; also there are innumerable Demons of private offices. Moreover the ancient Theologians of the Greeks reckon up six Demons, which they call Telchines, others Alastores; which bearing ill will to men, taking up water out of the river Styx with their hand, sprinkle it upon the earth, whence follow Calamities, plagues, and famines; and these are said to be Acteus, Megalezius, Ormenus, Lycus, Nicon, Mimon. But he which desires to know exactly the distinct names, offices, places, and times of Angels, and evil Demons, let him inquire into the book of Rabbi Simon of the Temples. And in his book of lights, and in his treatise of the greatness of stature, and in the treatise of the Temples of Rabbi Ishmael, and in almost all the Commentaries of his book of formation, and he shall find it written at large concerning them.   

CHAP. XXV. How the Hebrew Mecubals draw forth the sacred names of Angels out of the sacred writ, and of the seventy two Angels, which bear the name of God, with the Tables of Ziruph, and the Commutations of letters, and numbers.  
THere are also other sacred names of good, and evil Spirits deputed to each offices, of much greater efficacy than the former, which the Hebrew Mecubals draw forth out of sacred writ, according to that art which they teach concerning them; as also certain names of God are drawn forth out of certain places: the general rule of these is, that wheresoever any thing of divine essence is expressed in the Scripture, from that place the name of God may rightly be gathered; but in what place soever in the Scripture the name of God is found expressed, there mark what office lies under that name. Wheresoever therefore the Scripture speaks of the office or work of any spirit, good, or bad, from thence the name of that spirit, whether good, or bad, may be gathered; this unalterable rule being observed, that of good spirits we receive the names of good spirits, of evil the names of evil & let us not confounded black with white, nor day with night, nor light with darkness: which by these verses, as by an example, is manifest. Let them be as dust before the face of the wind, and let the Angel of the Lord scatter them: Let their ways be darkness, And slippery, and let the angel of the Lord pursue them.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
In the 35. Psalm with the Hebrews, but with us the 34. out of which the names of those angels are drawn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midael, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mirael, of the order of warriors. So out of that verse, Thou shalt set over him the wicked, and Satan shall stand at his right hand. Out of the Psalm 109. with the Hebrews, but with the Latines the 108: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is extracted the name of the evil spirit Schii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a spirit that is a work of engines. There is a certain text in Exodus contained in three verses, whereof every one is writ with seventy two letters, beginning thus: The first, Vajisa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second, Vajabo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the third, Vajot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which are extended into one line, viz. the first, and third from the left hand to the right, but the middle in a contrary order, beginning from the right to the left, is terminated on the left hand: than each of the three letters being subordinate the one to the other, make one name, which are seventy two names, which the Hebrews call Schemhamphorae: to which if the divine name El or Jah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be added, they produce seventy two trissyllable names of angels, whereof every one carries the great name of God, as it is written: My Angel shall go before thee; observe him, for my name is in him. And these are those that are set over the seventy two Celestial quinaries, and so many Nations, and tongues, and joints of man's body, and cooperate with the seventy two seniors of the Synagogue, and so many disciples of Christ: and their names according to the extraction which the Cabalists make, are manifest in this following table, according to one manner which we have spoke of. Now there are many other manner or ways of making Schemhamphorae out of those verses, as when all three are in a right order written one after the other from the right to the left, besides those which are extracted by the tables of Ziruph, and the tables of commutations, of which we made mention above. And because these tables serve for all names, as well divine, as angelical, we shall therefore subjoin them to this Chapter.  
These are the seventy two Angels, bearing the name of God, Schemhamphorae.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehuiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lewiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mebahiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeliel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pahaliah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haamiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sitael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nelchael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rehael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nemamiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elemiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeiaiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeiazel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeialel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahasiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melahel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hahahel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harahel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lelahel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hahuiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizarael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nithhaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vevaliah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Umabel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cahethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jelahiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jahhel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haziel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jerathel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sealiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annavel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aladiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seehaih 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mehekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laviah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reiiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asaliah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damabiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hahaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mihael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeiazel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lecabel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eiael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mebahel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vasariah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habuiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hariel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehuaih 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hahasiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roehel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hakamiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lehahiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imamiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jibamiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leviah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chavakiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nanael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haiaiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caliel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nithael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mumiah  
The Right Table of the Commutations.  
The Averse Table of the Commutations.  
Another Averse Table, called the irregular.  
The Table of the Combinations of Ziruph.  
Another table of Ziruph, which is called the Rational.  
Tables of the Numeral transpositions.   

CHAP. XXVI. Of finding out of the names of spirits, and Genius's from the disposition of Celestial bodies.  
THe ancient Magicians did teach an art of finding out the name of a spirit to any desired effect, drawing it from the disposition of the heaven; as for example, any Celestial Harmony being proposed to thee for the making an image or ring, or any other work to be done under a certain constellation; if thou will find out the spirit that is the ruler of that work; the figure of the heaven being erected, cast forth letters in their number and order from the degree of the ascendent, according to the succession of signs through each degree by filling the whole circle of the heaven: than those letters which fall into the places of the Stars the aid whereof thou wouldst use, being according to the number, and powers of those Stars, marked without into number, and order, make the name of a good spirit: but if thou shalt do so from the beginning of a degree falling against the progress of the signs, the resulting spirit shall be evil. By this art some of the Hebrew and Caldean masters teach that the nature, and name of any Genius may be found out; as for example, the degree of the ascendent of any ones, nativity being known, and the other corners of the heaven being Coequated, than let that which had the more dignities of Planets in those four corners which the Arabians call Almutez, be first observed amongst the rest: and according to that in the second place, that which shall be next to it in the number of dignities, and so by order the rest of them, which obtain any dignity in the foresaid corners: this order being used, thou mayst know the true place, & degree of them in the heaven, beginning from the degree of the ascendent through each degree according to the order of signs to cast 22. of the letters of the Hebrews; Than what letters shall fall into the places of the aforesaid Stars, being marked, and disposed according to the order found out above in the Stars, & rightly joined together according to the rules of the Hebrew tongue, make the name of a Genius: to which, according to the custom, some Monosyllable name of Divine omnipotency, viz. El, or jah is subjoined. But if the casting of the letters be made from an angle of the falling, and against the succession of signs, and the letters which shall fall in the Nadir (that is the opposite point) of the aforesaid Stars, be after that order as we said, joined together, shall make the name of an evil Genius. But the Chaldeans proceed another way; for they take not the Almutez of the corners, but the Almutez of the eleventh house, and do in all things as hath been said. Now they find out an evil Genius from the Almutez of the angle of the twelfth house, which they call an evil spirit, casting from the degree of the falling against the progress of the signs. There are also the Arabians, and many others, and some Hebrews, who find out the name of a Genius by the places of the five Hylegians, and making projection always from the beginning of Aries, and the letters being found out according to the order of Hylegians with the Astrologers, being reduced into a known order, and being joined together, make the name of a good Genius: but they draw the name of an evil Genius From the opposite Hylegian places, projection being made from the last degree of Pisces against the order of signs. But othersome do not take the places of Hylegians, but the places of Almutez upon the five Hylegians making, projection from an Horoscope, as abovesaid: and these names being thus distributed according to the proportioned numbers to the Starry accoant, compacted of joined and changed letters, although unknown in sound, and significative, we must of necessity confess may do more by the secret of the chiefest Philosophy in a magic work, than significative names, whilst the mind being astonished at the obscurity of them, and deeply intent, firmly believing that something Divine is under it, doth reverently pronounce these words, and names, although not understood, to the glory of God, captivating himself with a spiritual affection of piety, in the obedience of him.   

CHAP. XXVII. Of the calculating Art of such names by the tradition of Cabalists.  
THere is yet another Art of these kinds of names, which they call calculatory, and it is made by the following tables, by entering with some sacred, Divine, or Angelical name, in the column of letters descending; by taking those letters which thou shalt found in the common angles under their Stars, and Signs: which being reduced into order, the name of a good spirit is made of the nature of that Star, or Sign, under which thou didst enter: but if thou shalt enter in the column ascending, by taking the common angles above the Stars, and Signs marked in the lowest line, the name of an evil spirit is made. And these are the names of spirits of any order, or heaven ministering; as of good, so of bad, which thou mayst after this manner multiply into nine names of so many orders, in as much as thou mayst by entering with one name draw forth another of a spirit of a superior order out of the same, as well of a good, as bad one. Yet the beginning of this calculation depends upon the names of God; for every word hath a virtue in Magic, in as much as it depends on the word of God, and is thence framed. Therefore we must know that every Angelical name must proceed from some primary name of God. Therefore Angels are said to bear the name of God, according to that which is written, because my name is in him. Therefore that the names of good Angels may be discerned from the names of bad, there is want oftentimes to be added some name of Divine omnipotency, as El, or On, or Jah, or Jod, and to be pronounced together with it: and because Jah is a name of beneficence, and Jod the name of a deity, therefore these two names are put only to the names of angels; But the name El, because it imports power, and virtue, is therefore added not only to good but bad spirits, for neither can evil spirits either subsist, or do any thing without the virtue of El, God. But we must know that common angles of the same Star and Sign are to be taken, unless entrance be made with a mixed name, as are the names of Genii, and those of which it hath been spoken in the preceding Ch. which are made of the dispositions of the heaven, according to the harmony of divers Stars. For as often as the table is to be entered with these, the common angle is to be taken under the Star, or Sign of him that enters. There are moreover some that do so extend those tables, that they think also if there be an entrance made with the name of a Star, or office, or any desired effect, a Daemon whether good, or bad, serving to that office, or effect, may be drawn out. Upon the same account they that enter with the proper name of any person, believe that they can extract the names of the Genii, under that Star which shall appear to be over such a person, as they shall by his Physiognomy, or by the Passions and inclinations of his mind, and by his profession, and fortune, know him to be Martial, or Saturnine, or solary, or of the nature of any other Star. And although such kind of primary names have none or little power by their signification, yet such kind of extracted names, and such as are derived from them, are of very great efficacy; as the rays of the Sun collected in a hollow glass, do indeed most strongly burn, the Sun itself being scarce warm. Now there is an order of letters in those tables under the Stars, and Signs, almost like that which is with the Astrologers, of ten, elevens, twelves. Of this calculatory Art Alfonsus Cyprius once wrote, and I know who else, and also fitted it to Latin Characters; But because the letters of every tongue, as we shown in the first book, have in their number, order, and figure a Celestial and Divine original, I shall easily grant this calculation concerning the names of spirits to be made not only by Hebrew letters, but also Chaldean, and Arabic, Egyptian, Greek, Latin, and any other, the tables being tightly made after the imitation of the precedents. But here it is objected by many, that it falls out, that in these table's men of a differing nature, and Fortune, do oftentimes by reason of the sameness of name obtain the same Genius of the same name. We must know therefore that it must not be thought absurd that the same Daemon may be separated from any one soul, and the same be set over more. Besides, as divers men have many times the same name, so also spirits of divers offices and natures may be noted or marked by one name, by one and the same seal, or Character, yet in a divers respect: for as the serpent doth sometimes typify Christ, and sometimes the devil; so the same names, and the same seals may be applied sometimes to the order of a good Demon, sometimes of a bad. Lastly, the very ardent intention of the invocator, by which our intellect is joined to the separated intelligencies, causeth that we have sometimes one spirit, sometimes another, although called upon under the same name, made obsequions to us.  
There follow the tables of the calculation of the names of spirits, good and bad, under the presidency of the 7. Planets, and under the order of the 12. Militant Signs.  
The entrance of the evil Angels.  
The entrance of the good Angels.  
The entrance of the evil Angels.  
The entrance of the good Angels.   

CHAP. XXVIII.  
How Sometimes names of Spirits are taken from those things over which they are set.  
I Find yet another kind of names given to the spirits from those things, which they are set over, their names being as it were borrowed from the Stars, or men, or places, or times, or such like things, the divine name being added at the end, thus. The Spirit of Saturn is called Sabathiel: the Spirit of Jupiter, Zedekiel: the Spirit of Mars, Madimiel: the Spirit of the Sun, Semeliel, or Semeschia; the Spirit of Venus, Nogahel; the spirit of Mercury, Cochabiah, or Cochabiel; the Spirit of the Moon, Jareahel, or Levanael. In like manner also they call the Spirits which are set over the signs by the names of signs in order; from Aries Teletiel, Suriel, Tomimiel, Sattamiel, Ariel, Betuliel, Masniel, Acrabiel, Chesetiel, Gediel, Deliel, Dagymiel. And if we call them from the latin words, Ariel, Tauriel, Geminiel, Cancrienl, Leoniel, Virginiel, Libriel, Scorpiel, Sagittariel, Capriel, Aquariel, Pisciel; and from the Planets, Saturniel, joviel, Martiel, Soliah, Veneriel, Mercuriel, Lunael, or Lunaiah. Now because (as we said before all spirits, as well good as bad, seek for a union with man, which oftentimes in some sort they obtain, we read that some men are called Gods, and angels, and Devils. So the names of them which are endowed with any singular excellency of virtue, or with some desperate wickedness have departed this life, have obtained a place amongst the names of good and bad Demons, and are reckoned amongst them, whether we shall think that the souls of those men or the Genii whether good or bad are signified. So we readin Esdras that the name of the Archangel jeremiel was from jeremiah the Prophet. So Zachariel from Zacharia; and Uriel from Uriah the Prophet, whom joachim slew. In like manner Samuel, Ezekiel, Daniel, were the names of Angels as well as Prophets. Phaniel is the name of an Angel, and of the place where Jacob wrestled all night. Ariel is the name of an angel, and is the same as the Lion of God; sometimes also it is the name of an evil Demon, and of a City which is thence called Ariopolis, where the Idol Ariel was worshipped, We find also in sacred writ that many names of evil Demons had their rise from most wicked men, or from the habitations of wicked men; as the name Astaroth which is the name of an evil Demon, was formerly the name of the City of Og King of Basan, in which dwelled giants; in like manner Astaroth was formerly the City of the Amorrhei; Raphaim a valley, and jeramiel the country of the Allophyli; and also they were the names of Idols, and evil Demons; as Remma was the statue of the Idol of Damascus; Chamos the Idol of Moab; Melchim the Idol of the Amonta; Bel the Idol of Babylonians; Adramelech the Idol of of the Assyrians; Dagon the Idol of the Allophyli. And Philo makes mention of seven golden Statues which the Amorrhei had, which they called the holy Nymphs, which being, called upon did show to the Amorthei every hour their works; and the names of them were the names of women, which were the wives of seven wicked men, which consecrated them after the flood, viz. Chanaan, Phut, Selath, Nebroth, Abirion, Elath, Desuat, and there were put upon them precious stones, engraven, and consecrated, one of which had a virtue to restore sight to the blind; neither could any fire burn these stones; and the books were consecrated with stones, which in like manner could not be burnt with fire, nor cut with iron, nor obliterated with water, until the angel of the Lord took them, and buried them in the bottom of the sea. Moreover we know that Nimbroth, Chodorlaomor, Balach, Amaloch, names of Kings, have obtained the order of evil spirits. Also giants are called with devils after a common name Enakim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they did not partake of the image of God e i they have not received the splendour of the spiritual intellect, but their reason hath multiplied evil kinds of frauds & sins. Therefore they are not reckoned of the specjes of man (as saith Rabbi Moses the Egyptian) but of the species of beasts, and devils, only that they have the shape of a man, and such (he saith) were the sons of Adam, which were predecessors to Seth after Abel; of which the wise men of the Hebrews said, that Adam begat Tochot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. devils. But after that he had found favour in the eyes of God, he begot Seth after his own image, and likeness, i e. who according to the image of God obtained a human perfection, which he that hath not, is not reckoned of the species of man, by reason of the pravities which are the cause of all evils and mischief. It is also (as saith Porphyry) the opinion of Magicians that evil souls are turned into the nature of Devils, and become as pernicious as they; which Christ confirmed, when he spoke concerning Judas Iscariot: Have not I chosen twelve, and one of you is a devil? which devils therefore they call adventitious, because of men's souls, they are become Devils. Whence the names of wicked men and devils are the same, whether by these we call their souls, an evil Genii, which have taken upon them the names of wicked men, as if as were their persons. Also Bebemoth, and the Leviathan signify beasts, and devils. By these examples he that is inquisitive shall find out the names of good, as well as of evil spirits.   

CHAP. XXIX. Of the Characters and Seals of spirits.  
WE must now speak of the Characters and Seals of spirits. Characters therefore are nothing else than certain unknowable letters and writings, preserving the secrets of the Gods, and names of spirits from the use and reading of profane men, which the Ancients called Hieroglyphical, or sacred letters, because devoted to the secrets of the Gods only. For they did accounted it unlawful to writ the mysteries of 〈◊〉 God with those Characters with which profane and vulgar things were wrote. Whence Porphyry saith, that the Ancients were willing to conceal God, and divine virtues by sensible figures, and by those things which were visible, yet signifying invisible things, as being willing to deliver great mysteries in sacred letters, and explain them in certain Symbolical figures; as when they dedicated all round things to the World, the Sun, the Moon, hope, and fortune, a circle to the heaven, and parts of a circle to the Moon, Pyranide and Obelisks to the fire, and Olympian Gods; a Cylindar to the Sun and Earth; a man's Yard to generation and Juno, to whom also by reason of the feminine sex the triangular figure. Wherhfore this kind of Characters hath another root beside the pleasure, and authority of the institutor, of him I say, who received power of instituting, and consecrating these kind of letters, such as were many Prelates amongst divers Nations, and Sects of Religions, whose institutions came not to us, by reason that few of them were delivered by the Authors scatteringly, and by fragments. Of this kind of Character therefore are those which Peter Apponus notes, as delivered by Honorius of Thebes, the figures whereof are such, being related to our Alphabet.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A B C D E F G H I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K L M N O P Q R S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T V X Y Z.   

CHAP. XXX. Another manner of making Characters, delivered by Cabalists.  
AMongst the Hebrews I find more fashions of Characters, whereof one is most ancient, viz. an Ancient writing which Moses, and the Prophets used, the form of which is not rashly to be discovered to any; for those letters which they use at this day, were instituted by Esdras. There is also amongst them a writing which they call Celestial, because they show it placed and figured amongst the Stars, not otherwise than the other Astrologers produce images of signs from the lineaments of Stars. There is also a writing which they call Malachim, or Melachim i e. of Angels, or Regal; there is also another, which they call the passing through the River, and the Characters and figures of all these are such.  
Celestial writing.  
Zain Vaughan He Daleth Gimel Beth Aleph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun Man Lamed Caph Iod Theth Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tau Shin Res Kuff Zade Pe Ain Samech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
The writing called Malachim.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaughan He Daleth Gimel Beth Aleph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph Iod Teth Cheth Zain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech Samech Tau Nun Man Lamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Res Kuff Zade Pe Ain  
The writing called the passing of the River.  
Zain Vaughan He Daleth Gimel Beth Aleph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech Nun Man Lamed Caph Iod Teth Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tau Schin Res Kuph Zade Pe Ain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
There is moreover another fashion amongst the Cabalists, formerly had in great esteem, but now it is so common, that it is placed amongst profane things, ans it is this. The twenty seven Characters of the Hebrews may be divided into three Classes, whereof every one 〈◊〉 〈◊〉 l●●ters, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the seals or marks of simple numbers, and of intellectual things, distributed into nine orders of Angels. The second hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marks of ten, and of Celestial things, in the nine Orbs of the heavens. The third hath the other four letters, with the five final, by order, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are marks of hundreds, and inferior things, viz. four simple Elements, and of five kinds of perfect compounds. They do now and than distribute these three Classes into nine Chambers, whereof the first is of unites, viz. intellectual, celestial and elemental: The second is of Two. The third of Three, and so of the rest: These Chambers are framed by the interfection of four parallel lines, intersecting themselves into right angles, as is expressed in this following figure.  
Out of which being dissected into parts, proceed nine particular figures, viz.  
Which are of the nine Chambers, Characterizing their letter by the above written Notariacon: which if itbe of one point ˢ shows the first letter of that Chamber; if of two, the second; if of three, the third letter; as if thou wouldst frame the Character Michael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that comes forth thus, extended with five figures, viz.  
Which than are contracted to three figures, after this manner.  
Which than are contracted into one, yet the points Notariacon are want to be omitted, and than there comes forth such a Character of Michael.  
There is yet another fashion of Characters, common to almost all letters, and tongues, and very easy, which is by the gathering together of letters; as if the name of the Angel Michael be given, the Characters thereof shall be framed thus.  
In Hebrew.  
In Greek.  
In Latin.  
And this fashion amongst the Arabians is most received; Neiiss there any writing, which is readily, and elegantly joined to itself, as the Arabic. Now you must know that Angelical spirits, seeing they are of a pure intellect, and altogether incorporeal, are not marked with any marks or Characters, and pingible figures, or any other human signs; but we not knowing their essence, or quality, do from their names, or works, or otherwise, according to our fancies devote and consecrated to them figures, and marks, by which we cannot any way compel them to us, but by which we rise up to them; as not to be known by such Characters, and figures, and first of all we do set our senses both inward and outward, upon them; than by a certain admiration of our reason we are induced to a Religious veneration of them, and than are wrapped with our whole mind into an extaticall adoration, and than with a wonderful belief, an undoubted hope, quickening love we calling upon them in spirit, and truth, by true names and Characters do obtain from them that virtue, or power which we desire.   

CHAP. XXXI. There is yet another fashion of Characters, and concerning marks of spirits which are received only by revelation.  
THere is another kind of Character received by Revelation only, which can be found out no other way: the virtue of which Characters is from the deity revealing, of whom there are some secret works, breathing out a harmony of some Divinity: or they are as it were some certain agreements or compacts of a league betwixt us and them. Of this kind there was a mark or sign showed to Constantine, which many did call the Cross writ upon in Latin letters, In hoc vince i e. in this overcome; and there was another revealed to Antiochus by Surname Soteris in the figure of a pentangle, which signifies health; for being resolved into letters it speaks the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Health: in the faith, and virtue of which signs both Kings obtained a great victory against their enemies. So Judas, who by reason of that was afterwards surnamed Machabeus, being to fight with the Jews against Antiochus Eupator, received from an Angel that notable sign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the virtue of which they first slew 14000 with an infinite number of Elephant; than again 35000. of their enemies: For that sign did represent the name Jehovah and was a memorable emblem of the name of 72. letters by the equality of number, and the exposition thereof is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Who is there amongst the strong as Jehovah? The figures of these memorable signs are to be framed thus.  
Moreover of those signs and Characters Porphyry speaks in his book De Responsis, saying that they did signify the gods themselves, by whom they did enjoy things, and by which they were called forth, and which were to be offered to them: And did show the figures of the images what they should be; and that he perceived these things concerning the Oracle of Proserpina. He saith moreover that Hecate commanded how images should be constituted to her, and that they were to be cirrounded with wormwood, and that domestic mice were to be painted; & the finest ornaments such as were most pleasing to her, and so many mice as her forms were to be taken; than blood, myrrh, storax, and other things were to be burnt: Which things if they were done, she would appear, and answer the worker thereof by dreams. But we shall here underwrite the Oracle of Hecate; for thus she speaks, 
Mark I will teach What statue thou shalt make  
For me; boughs of the wood, and wormwood take,  
Than garnish it, on't paint domestic mice;  
Let ornaments be fair, and of great price.  
Than frankincense, myrrh, storax mixed with blood  
Of mice; than sing thou words secret and good;  
As thou seest shapes of mine, so on it lay,  
As many real mice; than take the bay,  
And out of th' trunk thereof a case prepare  
To put it in; than see thou have a care,  
That to the Statue thou devoutly pray,  
Also thy debts, and vows take care thou pay;  
If that these things that here required be,  
Thou shalt perform, in dreams thou shalt me see.   
Such were in old time the secret mysteries of the gods and Demons of the Gentiles, by which they did persuade themselves to be compelled, detained, and bound by men. Hence Jamblicus, and Porphyry teach that he that calls upon sacred Demons must observe them, with their proper honour, and to distribute to each what is convenient to every one, as thanks, oblations, gifts, sacrifices, with words, Characters suitable to their conditions, and most like unto them; or else he should never obtain the presence of the Deities, and Demons, and the desired effect; Moreover if they were called upon, yet they shall be constrained to hurt them especially who did it neglegently.   

CHAP. XXXII. How good spirits may be called up by us, and how evil spirits may be overcome by us.  
BY the efficacy of Religion the presence of spirits doth dispose the effect, neither can any work of wonderful efficacy in Religion be done, unless some good spirit the ruler and finisher of the work be there present. Now good spirits, if they may be divers ways called up, yet can by no bonds, or very hardly be allayed by us, but we must by some sacred things beseech them, as we read in Apuleius, by the Celestial Stars, by the infernal deities, by the natural elements, by the silence of the night, by the increase of the Country of Nilus, by the secrets of Memphis and elsewhere in Porphyry: Thou who art risen out of the mud, who sittest in thy place, who sailest in ships, who every hour dost change thy shape, and art changed in each sign of the Zodiac. 〈◊〉 these, and such like Symbolical orations and hymns, because they are signs of Divine virtues, spirits did sometimes apply themselves to human uses: not as being compelled by any kind of necessity, but of their own accord, and by a kind of custom did, being overcome by the prayers of them that called on them, more easily yield: whence in Porphyry in his book De Responsis Hecate saith, 
I by thy prayers being overcome  
Came thither—  And in another place in the same book he saith, 
Conquered by prayer the Deities above  
Come down on th' earth and future things foreshow.   
Also the divining of suitable things works so with man's mind, that good spirits do assist us willingly, and communicate their power and virtue to us, daily helping us with illuminations, inspirations, oracles, prophesyings, dreams, miracles, prodigies, divinations, and auguries, and working upon and acting upon our spirits, as images like to them, by framing them by their influences, and making them most like to themselves even so far, as that oftentimes our spirit doth as surely work wonderful things as the Celestial spirits are want to do. But evil spirits are overcome by us through the assistance of the good, especially when the petitioner is very pious and devout, and sings forth sacred words, and a horrible speech, as by conjuring the Divine power by the venerable names, and signs of supernatural powers, by miracles, by Sacraments, by sacred mysteries, and such like; which conjurations, or adjurations, in as much as they are done by the name and power of Religion, and Divine virtue, those evil spirits are afraid of; whence also oftentimes profane men do bind or alloy by such kind of sacred conjurations, evil spirits, not enduring such things, whence Cyprian in his book, Quod Idola Dii non sint, saith; that spirits being adjured by the true God do presently yield to us, and confess, and are forced to go out of possessed bodies, and either presently leap out, or by degrees vanish, according as the faith of the Patient is helping, or grace of the swearer aspires. And Athanasius in his book De Variis Questionibus saith that there is no word more terrible and more destructive to the power of Devils than the beginning of the 68 Psalms, Arise O God, and let thine enemies be scattered; For assoon as that word is spoken, the devil vanisheth away howling. And Origen against Celsus saith, that the naming the name Jesus hath oftentimes cast many devils as well out of the souls of men as their bodies, and hath exercised much power in them out of whom the devils were cast. Also we do oftentimes with threats and revile bind or repel evil spirits, especially the lesser, as Hags, Incubi, and such like, as we read in Lucan concerning that witch saying, 
I will now call you up by a true name,  
The stygian dogs I in the light supreme  
Will leave, and follow you also through grave,  
From all the Urns in death I will you save,  
thou O Hecate, unto the gods will show,  
(To whom t' address thyself in other hue,  
Thou wast want) in wan, form and without grace,  
And thee forbidden to change Erebus his face.   
And in Philostratus we read, when Apollonius, and his companions were travelling in a bright Moon-shining night, that the Phantasm of a Hag met them, and some times changed itself into this shape, & some times intothat, and some times vanished out of their sight. Now assoon as Apollonius knew what it was, grievously reviling it advised his companions to do the like: for he knew that that was the best remedy against such invasions. His companions did as he advised, and the Phantasm presently with a noise vanished away like a shadow: For so fearful is this kind of spirits, that they are moved, tremble, and are compelled by a feigned terror, and false and impossible threats. Whence Chereon the holy scribe saith that these are those things by which especially the spirits are compelled. There is moreover as hath been above said, a certain kind of spirits not so noxious, but most near to men, so that they are even affected with human passions, and many of these delight in man's society, and willingly devil with them: Some of them dote upon women, some upon children, some are delighted in the company of divers domestic and wild animals, some inhabit Woods and Parks, some devil about fountains and meadows. So the Fairies, and hobgoblins inhabit Champion fields; the Naiads fountains: the Potamides Rivers; the Nymphs marshes, and ponds: the Oreades mountains; the Humedes Meadows; the Dryads and Hamadryades the Woods, which also Satyrs and Sylvani inhabit, the same also take delight in trees and brakes, as do the Naptae, and Agaptae in flowers: the Dodonae in Acorns; the Paleae and Feniliae in fodder and the Country. He therefore that will call upon them, may easily do it in the places where their abode is, by alluring them with sweet fumes, with pleasant sounds, and by such instruments as are made of the guts of certain animals and peculiar wood, adding songs, verses, enchantments suitable to it, and that which is especially to be observed in this, the singleness of the wit, innocency of the mind, a firm credulity, and constant silence; wherefore they do often meet children, women, and poor and mean men. They are afraid of and fly from men of a constant, bold, and undaunted mind, being no way offensive to good and pure men, but to wicked and impure, noxious. Of this kind are hobgoblins, familiars, and ghosts of dead men. Hence Plotinus saith, that the souls of men are sometimes made spirits: and of men well deserving are made familiars which the Greeks call Eudemons', i e. blessed spirits: but of ill deserving men, hags, and hobgoblins, which the Greeks call Cacodemons', i e. Evil spirits; But they may be called ghosts when it is uncertain whether they have deserved well or ill. Of these apparitions there are divers examples; such was that which Pliny the Junior makes mention of concerning the house of Athenodorus the Philosopher of Tharsis in which there appeared with a sudden horrible noise the ghost of an old man. And Philostratus tells of the like of a hag of Menippus Lycius the Philosopher turned into a beautiful woman of Corinth, whom Tyaneus Apollonius took to be a hobgoblin; the same at Ephesus, the like in the shape of an old beggar who was the cause of the pestilence, who therefore being by his command stoned, there appeared a mastive dog, and presently the pestilence ceased. We must know this that whosoever shall intellectually work in evil spirits, shall by the power of good spirits bind them; but he that shall work only worldlily, shall work to himself judgement and damnation.   

CHAP. XXXIII. Of the bonds of spirits, and of their adjurations, and castings out.  
THe bonds by which spirits are bound, besought, or cast out, are three; Some of them are taken from the elemental world, as when we adjure a spirit by any inferior and natural things of affinity with or adverse to them, in as much as we would call upon or cast them out, as by flowers, and herbs, by animals, by snow, by ice, by hell, by fire, and such like, as these also are oftimes mixed with Divine praises, and blessings and consecrations, as appears in the song of the three Children, and in the Psalm, Praise ye the Lord from the heavens, and in the consecration and blessing of the Paschal taper. This bond doth work upon the spirits by an apprehensive virtue under the account of love, or hatred, in as much as the spirits are present with or favour, or abhor any thing that is natural or against nature, as these things themselves love or hate one the other. Hence that of Proclus, As the Lion fears a cock, especially a white cock: so doth a spirit appearing in the form of a lion vanish away at the sight of a cock. The second bond is taken from the Celestial world, viz: when we adjure them by the heaven, by Stars, by their motions, rays, light, beauty, clearness, excellency, fortitude, influence, and wonders, and such like: and this bond works upon spirits by way of admonition, and example. It hath also some Command, especially upon the ministering spirits, and those who are of the lowest orders. The third bond is from the Intellectual and divine world, which is perfected by religion, that is to say, when we swear by the sacraments, by the miracles, by the divine names, by the sacred Seals and other mysteries of Religion; wherefore this bond is the highest of all and the strongest, working upon the spirits by Command and power; But this is to be observed, that as after the universal providence, there is a particular one; and after the universal soul, particular souls; so in the first place we Invocate by the superior bonds, and by the names and powers which rule the things, than by the inferior, and the things themselves; We must know further, that by these bonds not only Spirits, but also all creatures are bound, as Tempests, burn, floods, plagues, diseases, force of arms, and every animal, by assuming them, either by the manner of Adjuration, or by the way of deprecation or benediction, as in the charming of Serpents, besides the natural and celestial, by rehearsing out of the mysteries and Religion, the curse of the Serpent in terrestrial Paradise, the lifting up of the Serpent in the wilderness; moreover by assuming that verse of the Psalm 91. Thou shalt walk upon the Asp and the Basilisk, and shalt tread upon the Lion and Dragon: Superstition also very much prevaileth in these, by the translating of some Sacramental rites to that which we Intent to bind or hinder, as, of Excommunication, burial or exequys for the driving away of diseases, Serpents, Mice or Worms, which thing we read to have been thus done in divers places, and it is want to be done even as yet.   

CHAP. XXXIIII. Of the Animasticall order, and the Heroes.  
AFter the Quires of the blessed spirits, the Animastic all order is the next, which the Hebrew Theologians call Issim, that is, strong and mighty men; the Magicians of the Gentiles, call Heroes and Demigods, or gods half men: whom Fulgentius, an Author not to be contemned, supposeth were so called, either because that for the meanness of their desert they are not judged worthy of Heaven, nor yet are accounted Terrestrical for the reverence of Grace; of this kind in old time were Priapus, Hippo, Vertumnus; or because they being eminent in this life for divine virtues, and benefits for mankind, after this mortal man put of, are translated into the choir of the blessed gods; always providing for mortal men the same virtues and benefits which they long since had in this life: or because they were procreated from the secret seed of the superiors, whom they think were begotten by the mixture of Gods or Angels with men, & therefore obtaining a certain middle nature, so as they are neither Angels nor men: which opinion Lactantius also followeth; and there are even at this time who have commerce and conjugal mixture with spirits; and all now believe that Merline, a British Prophet, was the son of a Spirit, and born of a virgin: and also they imagined, that Plato the Prince of wisdom was born of a virgin, impregnated by a phantasm of Apollo. And it is delivered in Histories, that certain women of the Goths (which they call Alrumnae) eminent both for beauty and ingenuity, long since at Filimire, or (as others say) at Idanthresie, going forth out of the tents of the King of the Goths, wandered in the deserts of Scythia in Asia beyond the Marshes of Meotis, and there being Impregnated by Fanni and Satyrs, brought forth the first Hunni; more over Psellus is the Author, that Spirits sometimes cast forth seed, from the which certain little creatures arise: Therefore these Heroes have not lesle, power in disposing and ruling these inferior things, than the Gods and angels, and have both their offices and their dignities distributed to them: and therefore to them no otherwise than to the Gods themselves were Temples, Images, Altars, Sacrifices, Vows, and other mysteries of religion dedicated. And their names invocated had divine and magical virtues for the accomplishing of some miracles: which thing Eusebius declareth that many tried by the invocation of the name of Apollonius of Tyana; and more of this kind we read of, both in the Poets, and also in the Historians and Philosophers, concerning Hercules, Atlas, Aesculapius and the other Heroes of the Gentiles; but these are the follies of the Gentiles; but as concerning our holy Heroes we believe that they excel in divine power, and that the soul of the Meschihae doth rule over them (as the Theologians of the Jews also testify) that is Jesus Christ, who by divers of his Saints, as it were by members fitted for this purpose, doth administer and distribute divers gifts of his grace in these inferior parts, and every one of the Saints do enjoy a peculiar gift of working. Whence they being implored by us with divers prayers and supplications according to the manifold distribution of graces, every one doth most freely bestow their gifts, benefits, and graces on us much more readily, truly, & also more abundantly than the Angelical powers, by how much they are nigher to us, and more allied to our natures, as they who in times past were both men, and suffered human affections and infirmities; and their names, degrees and offices are more known unto us; Therefore out of the number of these almost Infinite, there are twelve chief, viz. the twelve Apostles of Christ, who (as the evangelical truth saith (sit upon twelve thrones, judging the twelve tribes of Israel, who in the Revelations are distributed upon twelve foundations, at the twelve gates of the heavenly City, who rule the twelve Signs, and are sealed in the twelve precious Stones, and the whole world is distributed to them; but their true names are these; the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symehon Hacephi this is Peter. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alousi, whom we call Andrew The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jahacobah, this is James the greater. The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polipos whom we call Philip. The fift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barachiah, this is Bartholomew. The sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johanah, whom we name John. The seventh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thamni, whom we call Thomas. The eighth is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medon, for whom we say Matthew. The ninth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jahacob, this is James the lesle. The tenth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Catepha, this is Thadeus, the eleventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samam, who is Simon the Canaanite. The twelfth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matattiah, who is called Mathias. After these are the seventy two disciples of Christ, who also themselves do rule so many Quinaries of Heaven, & Tribes, People, Nations and Tongues. After whom is an Innnumerable multitude of Saints, who also themselves have received divers Offices, Places, Nations and People into their protection and patronage, whose most apparent miracles at the faithful prayers of those that Invocate them, we plainly see and confess.   

CHAP. XXXV. Of the Mortal and Terrestrial Gods.  
NExt after these are the mortal Gods, whom in like manner also we call Heroes, and Terrestrial gods, or Companions of the superior Gods: viz. Kings, Princes, and Priests, by whom this world is governed, and disposed by their Laws, whom therefore as Gods we receive, worship and reverence, because God himself hath suffered his name to be communicated to them, and by a proper denomination hath confirmed it to them, calling them gods, even as he spoke to Moses, saying, I have made thee a God to Pharaoh; and elsewhere he hath commanded concerning them saying, Thou shalt not detract from the gods; and again, if Theft shall lie hid, the Master of the House shall apply himself to the Gods; and the Psalmist saith, The princes of the people were gathered together with the God ●● Abraham: because that the mighty gods of the Earth are vehemently lifted up; and elsewhere God stood in the counsels of the gods, but in the midst he Judgeth the gods; and a little after, I have said ye are all gods, and sons of the most high; moreover he hath commanded concerning the worshipping and reverencing of them, decreeing tithes and first fruits for them, and giving them the power of the sword, and forbidding any to curse them, and commanding obedience to be yielded to them, though wicked. Hence all Antiquity called their prince's gods, and worshipped them as divine powers, as Janus testifieth in Ovid, in his first book of Fasti saying., 
When th' earth of th' Gods was potent, I did reign  
And deities mixed were with seats human.   
And Divine Plato in his third book de Republica appointed that princes both alive and dead should be celebrated with divine honours, which Institution hath been received amongst all Nations, even from the first age, viz. to deify their princes with divine honours, and to consecrated them with eternal memory; Hence they did impose their never dying names on Cities, Provinces, Mountains, Rivers, Lakes, Lands and Seas; And dedicated to them with great pomp, Pyramids, Colossuses, triumphal Arches, Trophies, Statues, Temples, Plays, Feasts; and also called the Heavens, Stars, Dyaes' and Months by their names. Hence January from Janus, July from Julius, August from Augustus; so dies Mercurii from Mercury Trismegist Dies Jovis from Jupiter, which custom we read was observed not only by the Egyptians Greeks and Romans, but also by the extreme barbarous people, as Goths, Danes and Teutones. Hence Saxon Grammaticus being witness, what day the former call Dies Mercurii, these do call Othines day: what day the former name from Jupiter, these call Thors' day, from Othin and Thor in times passed Kings of Gotland and Denmark; neither are they for any other reason called Goths, than that they callin their language their chiefest god Got. Hence also the Dutch are thus called, because they named the god Mars, whom they worshipped, Teutan; by which name the Gauls also called Mercury. Therefore are Kings and Priests (if they be Just) companions of the gods, and endowed with the like power. Hence they cure diseases by their touch and word and sometimes command the times and the Heavens, as Virgil, sang of Augustus, 
It reins all night, i'th' morn the rays return;  
Caesar with Jove divided hath the throne.   
And the Scripture testifieth of Joshuah, who fight in Gibeon, commanded the Sun and Moon, saying, Sun stand still in Gibeon, and thou Moon in the Valley of Ajalon; and the Sun and the Moon stood still at his command, neither did the Sun set in the space of one day, until he had revenged himself of his Enemies, and the Lord obeyed the voice of man; Also Moses divided the read Sea, and Joshua Jordan, and led the people over dry shod; The like did Alexander the Macedonian, leading forth his Army; Sometimes also they are endowed with a prophetic spirit, as we read of Chaiaphas in the holy Scripture, that he prophesied, for that he was High Priest that year: Seeing therefore it is so that the Lord of the Earth would that Kings and Priests be called gods by communication of name and power, surely we aught also to deserve well of them, and to prefer their Judgements before ours, and simply to obey, supplicate and adore, and worship with all kind of worship and reverence the most high God in them.   

CHAP. XXXVI. Of Man, how he was created after the Image of God.  
THe most abundant God (as Trismegistus saith) hath framed two Images like himself, viz. the world and man, that in one of these he might sport himself with certain wonderful operations: but in the other, that he might enjoy his delights, who seeing he is one, hath created the world one, seeing that he is infinite, hath created the world round seeing he is eternal, he hath created the world incorruptible and everlasting: seeing he is Immense, he hath created the world the greatest of all things; seeing he is the chiefest life, he hath adorned the world with vital seeds, begetting all things out of himself; and seeing he is omnipotent, by his will alone, not by any necessity of nature, he hath created the world, not out of any foregoing matter, but out of nothing; and seeing he is the chief goodness, embracing his word, which is the first Idea of allthings, with his choicest will, and essential love, he hath fabricated this external world after the example of the Internal, viz. Ideal world, yet sending forth nothing of the essence of the Idea, but created of nothing that which he had from eternity by the Idea: God also created man after his Image; for as the world is the Image of God, so man is the Image of the world. Hence some think that it is spoken, that man is not created simply the Image of God, but after the Image, or the Image of the Image; therefore he is called Microcosm, that is the lesser world; The world is a Rational creature, Immortal '; man in like manner is rational but mortal, that is, dissolvable; for (as Hermes saith) seeing the world itself is immortal, it is Impossible that any part of it can perish. Therefore to dye, is a vain name, and even as Vacuum is not where, so also Death; Therefore we say a man dieth, when his Soul and body are separated, not that any thing of them perisheth or is turned into nothing. Notwithstanding the true Image of God is his word. The wisdom, life, light and Truth existing by himself, of which Image man's soul is the Image, in regard of which we are said to be made after the Image of God, not after the Image of the world, or of the creatures; for as God cannot be touched, nor perceived by the ears, nor seen with the eyes; so the soul of man can neither be seen, heard nor touched. And as God himself is infinite, and cannot be compelled by any, so also the mind of man is free, and cannot be enforced or bounded. Further, as God comprehendeth this whole world, and whatsoever is in it in his mind alone; so man's mind comprehendeth it even in thought; and that which is peculiar to him alone with God, as God moveth and governeth all this world by his beck alone, so man's mind ruleth and governeth his body Therefore it was necessary, that the mind of man thus sealed by the word of God, should put on also the corporeal man, after the most complete example of the world: Therefore man is called the other world, and the other Image of God, because he hath in himself All that is contained in the greater world, so that there remaineth nothing which is not found even truly and really in man himself, and all these things do perform the same duties in him, as in the great world: There are in him the four Elements, with the most true proprieties of their nature, and in him an ethereal body, the Chariot of the soul in proportion corresponding to the Heaven: There are in him the vegetative life of Plants, the senses of animals, of celestial spirits, the Angelical reason, and the Divine understanding, and the true conjunction, and divine possession of all these things flowing together into one. Hence in sacred Letters man is called every creature, and not only man being made another world doth comprehend all the parts thereof in himself but also doth receive and contain even God himself. Hence Xystus the Pythagorean, saith, that the soul of man is the temple of God: which thing Paul also more clearly expressed, saying, ye are the Temple of God; & the same the sacred Scripture testifieth in many places: Therefore man is the most express Image of God, seeing man containeth in himself all things which are in God: but God by a certain eminency contemeth all things through his power, & simply, as the cause and beginning of all things; but he hath given this power to man that he should in like manner contain all things, but by a certain act & composition, as the knot, tye, and bond of all things: Therefore man only rejoiceth in this honour, that he hath a similitude with all, operation with all and conversation with all: He Symbolizeth with the matter in a proper subject; with the Elements in a fourfold body; with Plants in a vegetative virtue; with animals in a sensitive faculty; with the Heavens in an Etherial spirit, and influx of the superior parts on the inferior: with the Angels in understanding and wisdom; with God, in containing all things: He is preserved with God, and the Intelligences, by faith and wisdom: with the heavens and heavenly things, by reason and discourse: with all Inferior things, by sense and Dominion: and acteth with all, and hath power on all, even on God himself, by knowing and loving him; and as God knoweth all things, so also man can know all things Intelligible, seeing he hath for an adequate Object, Ens in general, or (as others say) Truth itself; neither is there any thing found in man, nor any disposition, in which something of divinity may not shine forth; neither is there any thing in God, which may not also be represented in man: Whosoever therefore shall know himself, shall know all things in himself; especially he shall know God, according to whose Image he was made; he shall know the world, the resemblance of which he beareth; he shall know all creatures, with which he Symbolizeth; and what comfort he can have and obtain, from Stones, Plants, Animals, Elements, Heavens, from Spirits, Angels, and every thing, and how all things may be fitted for all things, in their time, place, order, measure, proportion and Harmony, and can draw and bring to himself, even as a Loadstone Iron; And Geber in his sum of Alchemy teacheth, that no man can come to the perfection of this art, who shall not know the principles of it in himself; but by how much the more every one shall know himself, by so much he obtaineth the greater power of attracting it, and by so much operateth greater and more wonderful things, and will ascend to so great perfection, that he is made the Son of God, and is transformed into that Image which is God, and is united with him, which is not granted to Angels, the world, or any creature, but to man only, viz. to have power to be made the Son of God, and to be united to him: but man being united to God, all things which are in man, are united, especially his mind, than his spirits and animal powers, and vegetative faculty, and the Elements are to the matter, drawing with itself even the body, whose form it hath been, leading it forth into a better condition, and an heavenly nature, even until it be glorified into Immortality. And this which we have spoken is the peculiar gift of man, to whom this dignity of the divine image is proper, and common to no other creature: But there are some Theologians, who make those powers of man's memory, understanding, will, the image of the Divine trinity; and there are who going further, do place this image not only in these three faculties which they call first acts, but also in the second acts; And as the memory representeth the father, the understanding the son, the will the Holy Ghost; So also the word produced from our understanding, and love flowing from our will, and the understanding itself having a present object and producing it, do set forth the son, spirit and father; and the more mysterious Theologians teach that moreover all our members do represent something in God whose image they bear; and that even in our passions we represent God, but by a certain Analogy: for in the holy word we read of the wrath, fury, repentance, complacency, love, hatred, pleasure, delectation, delight, indignation of God, and such like, and we have above spoken something of the members of God, which may be congruent here; Also Mercurius Trismegistus confessing the divine Trinity, describeth it understanding, life and brightness, which elsewhere he calleth the word, the mind and the spirit, and saith that man made after the image of God, doth represent the same Trinity; for there is in him an understanding mind, a verifying word, and a spirit, as it were a Divine brightness diffusing itself on every side, replenishing all things, moving and knitting them together: but this is not to be understood of the natural spirit which is the middle by the which the soul is united with the flesh and the body, by the which the body liveth and acteth, and one member worketh on another, of the which spirit we have spoken in the first book. But we here speak of the natural spirit, which yet in some sort is also corporeal, notwithstanding it hath not agrosse body, tangible and visible, but a most subtle body and easy to be united with the mind viz. that superior and Divine one which is in us; neither let any one wonder, if we say that the rational soul is that spirit, and a corporeal thing, or that it either hath or savoureth something of corporiety while it is in the body and useth it as an instrument, if so be that ye shall understand, what, amongst the Platonists, that Etherial body of the soul, and chariot of the same may be; therefore Plotine and all the Platonists, after Trismegist, in like manner, place three things in man, which they call the Supreme, lowest and middle: The Supreme is that Divine thing which they call the mind, or superior portion, or illuminated intellect. Moses in Genesis calleth it the breath of life, viz. breath from God or his spirit inspired into us; The lowest is the Sensitive soul which they also call an Image: Paul the Apostle nameth it the Animal man. The middle is the reasonable spirit knitting and tying together both extremes, viz. the Animal soul with the mind savouring of the nature of both extremes: yet it differeth from that Supreme which is called the illuminated intellect, the mind, light and supreme portion; it differeth also from the Animal soul, from the which, the Apostle teacheth us, that we aught to separate it, by the power of the word of God, saying, the word of God is lively and powerful, more penetrating than a twoedged sword, piercing even to the dividing of the soul and spirit: for as that supreme portion never sinneth, never consenteth to evil, and always resisteth error and exhorteth to the best things; so that inferior portion and Animal soul is always overwhelmed in evil, in sin and concupiscence, and draweth to the worst things, of the which Paul saith, I see another Law in my members, leading me captive to the law of sin: The mind therefore the supreme portion is never damned; but when its companions are to be punished, goeth away unhurt into its Original: But the spirit, which by Plotinus is called the reasonable soul, seeing it is by its nature, free, and can according to his pleasure adhere to either of them, if it constantly adhere to the superior portion, is at length united and beautified with it, until it be assumed into God: if it adhere unto the inferior soul, it is depraved, and becomes vicious, until it be made a wicked spirit. But thus much concerning the mind and spirit: now let us see concerning the speech or word. Mercurius thinketh this of the same value for immortality: for speech or word is that without which nothing is done or can be done; for it is the expression of the expressor and of the thing expressed; and the speaking of the speaker, and that which speaketh, is speech or word: and the conception of the conceiver and that which conceiveth, is the word: and the writing of the writer and that which writeth, is the word: and the forming of the former and that which formeth, is the word; and the creation of the Creator, and that which createth is the word: and the doing of the doer, and that which is done is the word: and the knowledge of him that knoweth and the thing known is the word; and every thing that can be spoken is but a word, and it's called equality: for it carrieth itself equally towards all; seeing that it is not one thing more than another, equally bestowing on all, that they may be, that which they are, neither more nor less; and itself being sensible, doth make itself and all things sensible, as light maketh itself & all things visible; therefore the word is called by Mercurius the bright son of the mind; for the conception by the which the mind conceiveth itself, is the intrinsical word generated from the mind viz. the knowledge of itself: But the extrinsecall and vocal word, is the offspring and manifestation of that word, and a spirit proceeding out of the mouth with sound and voice, signifying something: but every voice of ours, speech and word unless it be form by the voice of God, is mingled with the air and vanisheth; but the spirit and word of the Lord remaineth, life and sense accompanying it. Therefore all our speech, words, spirit and voice have no power in Magic, unless they be form by the divine word: & Aristotle himself in his Meteors, and in the end of his Ethics confesseth, that there is not any virtue either natural or moral, unless through God; & in his secret tenants, he affirmeth that our understanding being good and sound can do very much on the secrets of nature if so be that the influence of the Divine power be present, otherwise nothing at all: So also our words can do very many miracles, if they be form by the word of God, in which also our universal generation is perfected, as Isay saith, by thy countenance O Lord we have conceived, as women rightly conceive by the countenance of their husbands, and have brought forth spirit. Hither in some sort belongeth that which is delivered by the Gymnosophists of the Indians, viz. that Budda a prince of this opinion, brought forth a virgin out of his side; and amongst the Mahometans there is a constant opinion, that many, whom in their tongues they call Nefesohli, are born by a certain occult manner of Divine dispensation without carnal copulation, whose life is therefore wonderful and impassable and as it were Angelical and all together supernatural; but these trifles we leave; only the King Messiah, the word of the father, made flesh, Christ Jesus hath revealed this secret, and will further manifest it at a certain fullness of time: therefore a mind very like to himself (as Lazarillus sang in Crater of Hermes.) 
God gave man reason that like deities  
He might bring forth gods with capacity.  
O happy he that knows his worth, and how  
He equal is unto the gods above!  
They repress dangers, make diseases fly,  
They give presages, and from misery  
Deliver men, reward the good, and ill  
Chastise, and so the will of God fulfil;  
These are Disciples, and the sons of God  
Most High—   
Who are not born of the will of flesh, or of man, or of a menstruous woman, but of God: but it is an universal generation in which the Son is like the Father in all manner of similitude, and in the which, that which is begot is the same in specie with the begetter; and this is the power of the word form by the mind, and received into a subject rightly disposed, as seed into the matrix for the generation; but I say disposed & rightly received; because that all are not partakers of the word after the same manner, but others otherwise; and these are the most hidden secrets of nature which aught not to be further published.   

CHAP. XXXVII. Of man's soul and through what means it is joined to the body.  
THe soul of man is a certain divine Light, created after the image of the word, the cause of causes and first example, and the substance of God, figured by a seal whose Character is the eternal word; also the soul of man is a certain divine substance, individual and wholly present in every part of the body, so produced by an incorporeal Author, that it dependeth by the power of the Agent only, not by the bosom of the matter: The soul is a substantial number, uniform, conversive unto itself, and rational, very far excelling all bodies and material things; the partition of which is not according to the matter, nor proceeding from inferior and grosser things, but from the efficient cause: For it is not a quantitative number, but removed from all corporeal Laws, whence it is not divided nor multiplied by parts. Therefore the soul of man is a certain divine substance, flowing from a divine fountain, carrying along with itself number: not that divine one by the which the creator hath disposed all things, but a rational number by the which seeing it hath a proportion to all things, it can understand all things: Therefore man's soul being such, according to the opinion of the Platonists, immediately proceeding from God, is joined by competent means to this grosser body; whence first of all in its descent, it is involved in a Celestial and aerial body, which they call the celestial vehicle of the soul, others the chariot of the soul: Through this middle thing, by the command of God who is the centre of the world, it is first infused into the middle point of the heart, which is the centre of man's body, and from thence it is diffufed through all the parts and members of his body, when it joineth his chariot to the natural heat, being a spirit generated from the heart by heat; by this it plungeth itself into the humours, by the which it inhereth in all the members, and to all these is made equally the nighest, although it be diffused through one to another; even as the heat of fire adhereth most nigh to the air and water, although it be transferred by the air to the water; thus it is manifest, how the immortal soul, by an immortal body, viz. an Etherial vehicle, is included in a gross and mortal body, but when by a disease or some mischief, these middle things are dissolved or fail, than the soul itself by these middle things recollecteth itself, and floweth back into the heart which was the first receptacle of the soul: but the spirit of the heart failing, and heat being extinct, it leaveth him, and man dieth, and the soul flieth away with this Celestial vehicle, and the Genius his keeper and the Daemon follow it being gone forth, and carry it to the Judge, where sentence being pronounced, God quietly leadeth forth the good souls to glory: the evil the fierce devil draggeth to punishment.   

CHAP. XXXVIII. What Divine gifts man receiveth from above, from the several Orders of the Intelligences and the heavens.  
BY the seven Planets as it were by instruments all powers are diffused into man from the Supreme fountain of good: by Saturn a sublime contemplation & profound understanding, solidity of judgement, firm speculatiom, stability and an immovable resolution: by Jupiter, an unshaken prudence, temperance, benignity, piety, modesty, Justice, Faith, Grace, Religion, equity, clemency, royalty; by Mars, truth; not to be terrified, constant courage and fortitude, a fervent desire of animosity, the power of acting and the practice, and an inconvertible vehemency of the mind. By the Sun, nobility of mind, perspicuity of imagination, the nature of knowledge and opinion, maturity, counsel, zeal, light of justice, reason and judgement distinguishing right from wrong purging light from the darkness of ignorance, the glory of truth found out, and charity the Queen of all virtues: by Venus a fervent love, most sweet hope, the motion of desire, order, concupiscence, beauty, sweetness, desire of increasing and propagation of itself; by Mercury a piercing faith and belief, clear reasoning, the vigour of interpreting and pronouncing, gravity of speech, acuteness of wit, discourse of reason, and the swift motions of the senses: by the Moon a peace making consonancy, fecundity, the power of generating and of growing greater, of increasing and decreasing, and a moderate temperance, and faith which being conversant in manifest and occult things, yields direction to all; also motion to the tilling of the earth for the manner of life and giving growth to it-self and others; but these influences are principally drawn from those seven intelligences, who stand before the face of God, who dispose the soul the seat of these virtues: but the planets dispose the body only giving a tractable complexion proportionated and tempered for every good thing, and they are as it were the instruments of the Intelligences; but God as the primary cause doth yield both the influence & increase to all they therefore who have sought out the virtues and divers dispositions of the soul, do judge, that they obtain divers natures, by reason of the diversity of means, by the which they have a passage to us, and that these souls are not joined with the bodies themselves unless they be proportioned by these Stars; So in a body brought to a temperament by Jupiter, they think that the soul infused is temperated by the power and intelligence of Jupiter, and so of the rest. According to which disposition if the soul work well in this body, when it's purged and expiated, it returneth to that divine power and Mansion, from whence it descended. Furthermore from the Angelical order's man is strengthened with wonderful virtues, viz. from the angels, that he may be a messenger of the divine will and an interpreter of the mind of God; from the Archangels, that he may rule over all beasts of the field, fish of the sea, and fowls of the air, over the which command is given him; from the Principalities, that all things may be subdued to him, he comprehending the powers of all, and drawing all powers to himself by a certain force most secret and supercelestial; From the Virtues, it receiveth power, by the which it constantly fight is strengthened against the enemies of truth, for the reward of which we run a race in this life; from the powers against the enemies of this earthly Tabernacle: from the Dominations, it hath help by the which we can subject any domestic enemy we carry along with us, and can obtain our desired end. From the Thrones, we are knit together, and being collected into ourselves, we fix our memory on those eternal visions: From the Cherubins, is light of mind, power of wisdom, very high plantasies and figures, by the which we are able to contemplate even the divine things; From the Seraphins, that by the perfect flame of love we may at length inhere in them: These are the degrees, these the ladders, by the which men easily ascend to all kinds of powers by a certain natural connexion and chariot, according to the divers disposition of body and mind, and by the favour of the Stars, in the disposing of the body, and of the Intelligences ruling them, the nature of which the soul in its descense putteth on, even as light the colour of the glass, through which it passeth; the supreme power of the Creator favouring, from whom is all good, and without which no good nor perfect thing can be obtained; Therefore all those do labour in vain, who trusting only on the course of nature, and the power and favour of inferior things, do think to attain to divine things; and those who feigning to have a foot in the heavens, do endeavour to receive those things from the favour of the heavens, which aught to be received from God alone; for these inferiors have, I mean animals, Herbs, stones, metals, their power subservient to the heaven; but the heaven from the Intelligences; but these from God, in whom all things pre-exist in the greatest power; as in man the little world there is not a member which hath not correspondence with some element, plant, intelligence, and with some measure and numeration in the Archetype: as we have shown before.   

CHAP. XXXIX.  
How the superior Influences, seeing they are good by nature, are depraved in these inferior things, and are made causes of evil.  
SEEing every power and virtue is from above, from God, from the Intelligences and Stars, who can neither err nor do evil, it is necessary, that all evil, and whatsoever is found disagreeing and dissonant in these inferior things, do proceed, not from the malice of the Influence, but from the evil disposition of the receiver; thus Chysippus rightly sang, 
They do like fools accuse the Gods falsely  
Make them the cause of all their misery,  
When as their folly hurts themselves—   
Hence Jupiter calling to mind the case of Aegisthus slain by Orestes, by Homer in the counsel of the Gods, saith, 
Us Gods do men accuse (what vice is this?)  
To be the cause, fountain of what's amiss,  
When they themselves by their own wickedness  
Run into danger—   
When therefore the perversity of the subject receiveth the Influences of the perverse, or its debility cannot endure the efficacy of the superiors, than by the Influence of the heavens thus received into a matter full of discords, doth result something dissonant, deformed and evil; yet the celestial powers always remain good, which while they exist in themselves, and from the giver of light have their Influence by the holy Intelligences and the heavens, even till they shall come to the Moon, their Influence is good, as it were in the first degree; but than when it is received in a viler subject, it also is vilified; than also in respect of the different nature of the recipient it is received after divers manners, and by the qualities disagreeing in the same subject amongst themselves, it also is varied and patiently suffreth in the subject; whence from all comprehended in the subject, at length some other thing doth result than that the Superiors sand down; therefore the hurtful quality in these Inferiors, is far different from the influx of the heavens; and therefore as the distemperof the bleareyed, is not to be imputed to the light, nor burn to the fire, nor wounds to the sword, nor fetters and Prisons to the Judge, but to the evil disposed and offenders; so neither is the fault of wicked ones to be cast on the celestial Influences: Therefore we being well disposed, the celestial influences cooperate all things for good; but being evil disposed, and having for our sins, that divine good, which was in us, departed from us, all things work for evil: therefore the cause of all our evils is sin, which is the disorder and distemper of our soul; from the which than, thus evilly governing, or falling down or declining from that which the celestial influences require, all things rebel, and are distempered for our destruction: than in man's body otherwise most temperate and composed with most sweet Harmony, the distemper of the Elements beginneth, evil humours arise: and even the good being disordered and severed from one another, by a certain vicissitude both vex and torment the body: than is a most vehement dissonance perceived, either by superfluity or diminution, or some intrinseral accident, or by superfluous meat, whence superfluous humours are generated, and by the same cause infirmities follow; yea the animal spirits, the bridle being broken, do fall to contention. Than the celestial influences, otherwise of themselves good, are made hurtful to us, even as the light of the sun to eyes ill disposed: Than Saturn darteth down anguish, tediousness, melancholy, madness, sadness, obstinacy, rigidnes, blasphemy, desperation, lying, Apparitions, affrightments, walkings of the dead, stir of Devils: Jupiter than sendeth down covetousness, evil occasions to get wealth and tyranny: Mars, furious wrath, profane arrogancy, violent boldness, fierce stubbornness: but the Sun imperious pride, and insatiable ambition: Venus, the deceits of concupiscence, lascivious loves and filthy lusts: Mercury deceits, cousenages, lies, subtle desires of evil, propensity to sin; The Moon the inconstant progress of all things, and whatsoever is contrary to man's nature: and by this means man himself by reason of his unlikeness with the heavenly things receiveth hurt, whence he aught to reap benefit: by reason of the same dissonancy with the heavenly things (as Proclus saith) men also are subjected even to wicked spirits who as the officers of God do discharge themselves in punishing them: Than do they suffer grievances by evil spirits, even until they are again expiated by due purgations, and man returneth to a divine nature: therefore an excellent Magician can prohibit many mischiefs about to fall on him from the disposition of the Stars, when he foreknoweth their nature by preventing, taking heed, and defending, lest they should meet him, and lest an ill disposed subject, as we have said, should receive hurt whence it aught to reap benefit.   

CHAP. XL.  
That on every man a divine Character is imprinted, by the virtue of which man can attain the working of miracles.  
BY no small experience it is found that a certain power of ruling and pred ominating is implanted in man by nature; for (Pliny testifieth) that an Elephant meeting a man wand'ring in a desert, is reported to show himself gentle and courteous, and to show the way to him; and the same creature also is said, before he seethe man, to tremble, to stand still, to look about, to quake at the steps of man, for fear of treachery: in like manner the Tiger the most fierce of all beasts, at the sight of man doth remove her young ones; and more of this kind we read in divers authors, who have writ great volumes of creatures; but from whence do these animals know, that man is to be feared, whom they never saw: and if they have seen and known, whence do they fear him seeing they do excell-him in greatness, force and swiftness? what is this nature of man, striking this terror on wild beasts? all the Historiographers of animals do find out and grant this, but have left to others to teach and prove it. Concerning this therefore Apollonius Tyaneus (as we read in Philostartus) seeing a child leading an hung Elephant, answered Damus ask him, whence came that obedience of so huge a Creature to the little child: That it was from a certain active terror, implanted in man by his creator, which inferior creatures and all animals perceiving do fear and reverence man, which is as it were a terrifiing Character, and a seal of God imprinted on man, by the which every thing is subject to him, and acknowledges him superior, whither it be servant or animal. For otherwise neither could a child rule his herd and Elephants, neither could a King terrify his people, nor the Judge the guilty. Therefore this Character is imprinted on man from the divine Idea which the Cabalists of the Hebrew call Pahad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the left hand or sword of God: furthermore man hath not only a seal by the which he is feared, but also by the which he is be loved, the Idea of which in the divine numerations is called Hesed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Clemency, & the right hand and Sceptre of God: from these divine numerations, by the intelligences and Stars, Seals and Characters are imprinted on us to every one according to his capacity and purity: which signs the first man created, without doubt did possess in all integrity and fullness, when all creatures being attracted by secret gentleness, and subjected by terror, came to him as to their lord, that he might give them names: but after the sin of prevarication he fell from that dignity with all his posterity; yet that Character is not all together extinct in us. But by how much every one is laden with sin, by so much he is farther of from these divine Characters and receiveth lesle of them; and whence he aught to receive friendship and reverence, he falleth into the slavery and terror of others, both of animals and also men and devils: which Cain perceiving feared, saying to God, every one who findeth me, will kill me; for he feared beasts and devils, not only men, who were very few; but in the old times, many men who lived innocently, a very good life, as yet did enjoy that obedience and power, as Sampson, David and Daniel over the Lions, Elisha over the Bear, Paul over the Viper; and many Anchorites lived in the deserts, in Caves and Dens of wild beasts, not fearing, nor receiving any hurt; for as by sin that divine Character is obscured, so sin being purged and expiated, it again more and more shineth forth.   

CHAP. XLI. What concerning man after death, divers Opinions.  
IN general it is appointed for all men once to dye; death is fatal to all; but one is natural, another violent, another voluntarily received, another inflicted by human laws for offences, or by God for sin, that they seem not to have rendered a due to nature, but a punishment for sins; which (as the Hebrew Masters saith) God remitteth to none; Whence the Assembly delivered to Ezechiah, that after the house of the Sanctuary was pulled down, although there remained not any order of judiciary execution, yet there should be a fourfold kind of punishment by the which they might be condemned, that no man guilty of death should escape without retaliation; for he which had deserved to be stoned to death, was, God dispensing, either cast down headlong from the house, or trodden in pieces by wild beasts, or overwhelmed by ruin or fall; but he which had deserved to be burned, was either consumed by burn, or finished his life either by venomous bitings, or stings of a serpent, or by poison; but he which should dye by the sword, was killed either by the violence of the jurisdiction, or by the tumult of the people or faction, or by the treachery of thiefs; he that aught to be hanged, was suffocated either in the waters, or extinguished by some other strangling punishment; and by the ground of this doctrine, that great Origen supposed the Gospel of Christ to be declared, He who useth the sword shall perish by sword. Moreover the Ethnic Philosophers pronounced that retaliation of this kind is Adrastia, viz. an inevitable power of divine laws, by the which in courses to come, is recompensed to every one according to the reason and merits of his former life; so as he who unjustly ruled in the former life, in the other life should relapse into a servile state; he which hath polluted his hands with blood, should be compelled to undergo retaliation; he that lived a brutish life, should be precipitated and revolved into a brutish body; of these things Plotinus writeth in his book of the proper Genius of every one; saying, whosoever have kept human propriety, do again arise men: but whosoever have used sense only, do return brute animals: yet so, as those who use sense especially together with wrath, do arise wild beasts; but whosoever use sense by concupiscence and pleasure, do return lecherous and gluttonous beasts: but if they shall live, not by sense together with them, so much as by the degeneration of sense, plants grow up again with them; for the vitals only, or chief, are living; & all their care was that they might be turned into plants. But they which have lived being too much alured by music, not being depraved in other things, are born again musical animals; and they which have reigned without reason, become Eagles, unless they have been tainted with any wickedness. But he which hath lived civilly and virtuously, returns a man. And Solomon himself in the Proverbs calls man sometimes a Lion, Tiger, Bear, a Boar. Sometimes a Hare, a hunting dog, a Coney; sometimes a Pismire, a Hedgehog, a Serpent, a Spider; sometimes an Eagle, a Stork, a Cock, or any other bird, and many such as these. But the Cabalists of the Hebrews do not admit that souls are turned into brutes: Yet they do not deny but that they that have wholly lost their reason, shall in an other life be left to a brutish affection and imagination: they assert also that souls are revolved hither thrice, and no more; because this number seems sufficiently to suffice for the purgation of sins, according to that of Job, He hath delivered my soul that it should not proceed to death, but should live, and and see the light. Behold all these things doth God work three times through each, that he might reduce their souls from corruption, and illuminate them with the light of the living. But now let us see what the Ancients opinion is concerning the dead. When man dies, his body returns into the earth, from which it was taken: the spirit returns to the heavens, from whence, it descended, as saith the Preacher, The body returns to the earth from whence it was, & the spirit returns to God that gave it; which Lucretius hath expressed in these verses; 
What came from earth to earth returns again;  
What came from God, returns from whence it came.  But Ovid expresseth it better in these verses. 
Four things of man there are; Spirit, Soul, Ghost, Flesh;  
These four four places keep and do posess.  
The earth covers flesh, the Ghost hovers o'er the grave.  
Orcus hath the soul, Stars do the spirit crave;   
The flesh being forsaken, & the body being defunct of life, is called a dead Carcase; Which as say the divines of the Hebrews, is left in the power of the Daemon Zazel, of whom it is said in the Scripture, Thou shalt eat dust all thy days; and elsewhere, The dust of the earth is his bread. Now man was created of the dust of the earth, whence also that Daemon is called the lord of flesh, and blood, whilst the body is not expiated and sanctified with due solemnities. Hence not without cause the Ancients ordained expiations of Carcases, that that which was unclean might be sprinkled with holy water, perfumed with incense, be conjured with sacred orations, have lights set by, as long as it was above ground, and than at length be buried in a holy place. Hence Elpenor in Homer, Ibeseech thee (saith he) Ulysses, be mindful of me, and leave me not unburied, jest being unburied I become an object of the God's wrath. But the spirit of a man, which is of a sacred nature, and divine-offspring; because it is always faultless, becomes uncapable of any punishment; But the soul if it hath done well, rejoiceth together with the spirit, and going forth with its Aerial Chariot, passeth freely to the quires of the Heroes, or reacheth heaven, where it enjoys all its senses, and powers, a perpetual blessed felicity, a perfect knowledge of all things, as also the divine vision, and possession of the kingdom of heaven, and being made partaker of the divine power bestows freely divers gifts upon these inferiors, as if it were an immortal God. But if it hath done ill, the spirit judgeth it, and leaves it to the pleasure of the devil, and the sad soul wanders about Hell without a spirit, like an image, as Dido complains in Virgil; 
And now the great image of me shall go  
Under the earth—   
Wherhfore than this soul being void of an intelligible essence, and being left to the power of a furious fantasy, is ever subjected by the torment of corporeal qualities, knowing that it is by the just judgement of God, for ever deprived of the divine vision (to which it was created) for its sins: the absence of which divine vision, as the Scripture testifies, is the ground of all evils, and the most grievous punishment of all, which the Scripture calls the pouring down of the wrath of God. This image therefore of the soul enters into the ghost as an Aerial body, with which being covered doth sometimes advice friends, sometimes stir up enemies, as Dido threatens Aeneas in Virgil saying. I ll hunt thee, and thee tortures I will give.  
For when the soul is separated from the body, the perturbations of the memory and sense remain. The Platonists say, that the souls, especially of them that are slain, stir up enemies, man's indignation not so much doing of it, as the divine Nemesis and Demon foreseeing, and permitting of it. So the spirit of Naboth (as the masters of the Hebrews interpret it) because in the end of its life it went forth with a desire of revenge, was made, to execute revenge, the spirit of a lie, and went forth, God permitting it, a lying spirit in the mouth of all the prophets, until it made Achab go up unto Ramoth-Gilead And Virgil himself together with the Pythagorians, and Platonists, to whom also our Austin assents, confesseth that separated souls retain the fresh memory of those things which they did in this life, and their will, whence he sings; 
What care they Living had of horses brave  
And Arms, the same doth follow them to th' grave.   
And Agazel in his book De Scientia Divina, and other Arabians, and Mahumatists which were Philosophers, think that the operations of the soul, being common to the conjoined body, impress upon the soul a Character of use and exercise, which it being separated will use, being strongly impressed to the like operations and passions which were not destroyed in life time. And although the body and organ be corrupted, yet the operation will not cease, but like affections and dispositions will remain. And these souls the ancients call with a common name Manes, whereof those that were in this life innocent, and purified by moral virtues, were very happy; And of them as Virgil sings, 
— That did for their country die,  
With priests who in their lives vowed chastity,  
And sacred Poets, who pleased Phoebus best,  
Or by invented arts man's life assist,  
And others in their memories renowned,—   
Although they departed this life without the justification of faith, and grace, as may Divines think, yet their souls were carried without any suffering into happy pleasant fields; and as saith Virgil, 
They went to places and to pleasant greene's,  
And pleasant seats the pleasant groves between.   
Where they enjoy certain wonderful pleasures, as also sensitive, intellectual and revealed knowledge; also perhaps they may be indoctrinated concerning faith, and justification, as those spirits long since to whom Christ preached the Gospel in prison. For as it is certain that none can be saved without the faith of Christ, so it is probable that this faith is preached to many Pagans' and Saracens after this life, in those receptacles of souls unto salvation, and that they are kept in those receptacles, as in a common prison, until the time comes when the great Judge shall examine our actions. To which opinion Lactantius, Ireneus, Clemens, Tertullian, Austin, Ambrose, and many more Christian writers do assent. But those souls which are impure, incontinent, departed wicked, do not enjoy such happy dreams, but wander full of most hideous Phantasms, and in worse places, enjoying no free knowledge but what is obtained by concession, or manifestation, and with a continual fleshly desire are subjected by reason of their corporeal corruption to the sense of pain, and fear swords, and knives. These without doubt Homer seemed to be sensible of, when in the eleventh book of his Odysseys he brings in the mother of Ulysses being dead, standing near to him offering sacrifice, but neither knowing him, or speaking to him, whilst he with his sword drawn did keep of ghosts from the blood of the sacrifice. But after that Tyresia the prophetess advising of her, she had tasted of the sacrifice, and had drunk the blood, she presently knew her son, and crying spoke to him. But the soul of Tyresia the prophetess, notwithstanding the drawn sword, even before she tasted the blood, knew Ulysses, and spoke to him, and shown him the ghost of his mother standing near to him. Whatsoever vices therefore souls have committed in the bodies unexpiated in this life, they are constrained carrying the habits of them along with them, to purge themselves of them in hell, and to undergo punishment for them; which the Poet explains in these verses; 
— When they die,  
Than doth not leave them all their misery.  
They having not repent of their crimes,  
Must now be punish d for their misspent times.   
For as the manners and habits of men are in this life, such affections for the most part follow the soul after death, which than calls to mind those things which it did formerly do in its life, and than more intently thinks on them, for as much as than the divers offices of life cease, as those of nourishing, growing, generating, and various occupations of senses, and human affairs and comforts, and obstacles of a grosser body. Than are represented to the plantastick reason those species, which are so much the more turbulent and furious, by how much in such souls there lies hid an intellectual spark more or less covered, or altogether extinct into which are than by evil spirits conveyed species either most false, or terrible: whence now it is tormented in the concupiscile faculty, by the concupiscence of an imaginary good, or of those things which it did formerly affect in its life time, being deprived of the power of enjoying them, although it may seem to itself sometimes almost to obtain its delights, but to be driven from them by the evil spirits into bitter torments, as in the Poets, Tantalus from a banquet, Sardanapalus from embraces, Midas from gold, Sisyphus from power; and they called these souls hobgoblins, whereof if any taking care of household affairs lives and inhabits quietly in the house, it is called a household god, or familiar. But they are most cruelly tortured in the irascible saculty with the hatred of an imaginary evil, into the perturbations whereof, as also false suspicions, and most horrible Phantasms they than fall, and there are represented to them sad representations; sometimes of the heaven falling upon their head, sometimes of being consumed by the violence of flames, sometimes of being drowned in a gulf, sometimes of being swallowed up into the earth sometimes of being changed into divers kinds of beasts sometimes of being torn and devoured by ugly monsters, sometimes of being carried abroad, through woods seas, fire, air, and through fearful infernal places, and sometimes of being taken, and tormented by devils. All which we conceive happens to them after death no otherwise than in this life to those who are taken with a frenzy, and some other melancholy distemper, or to those who are affrighted with horrible things seen in dreams, and are thereby tormented, as if these things did really hap to them, which truly are not really but only species of them apprehended in imagination: even so do horrible representations of sins terrify those souls after death as if they were in a dream and the guilt of wickedness drives them headlong through divers places; which therefore Orpheus calls the people of dreams, saying, the gates of Pluto cannot be unlocked; within is a people of dreams; such wicked souls therefore enjoying no good places, when wand'ring in an Aerial body, they represent any form to our sight, are called hags, and goblins, inoffensive to them that are good, but hurtful to the wicked, appearing one while in thinner bodies another time in grosser, in the shape of divers animals, and monsters, whose conditions they had in their life time, as sings the Poet, 
Than divers forms and shapes of brutes appear;  
For he becomes a tiger, swine, and bear,  
A skalie dragon, and a lioness,  
Or doth from fire a dreadful noise express;  
He doth transmute himself to divers looks,  
To fire, wild beasts, and into running brooks.   
For the impure soul of a man, who in this life contracted too great a habit to its body, doth by a certain inward affection of the elemental body frame another body to itself of the vapours of the elements, refreshing as it were from an easy matter as it were with a suck, that body which is continually vanishing; to which being moreover enslaved as to a prison, and sensible instrument by a certain divine Law, doth in it suffer cold, and heat, and whatsoever annoys the body, spirit, and sense, as stinks, howl, wail, gnashing of the teeth, stripes, tearings, and bonds, as Virgil sang; 
— And therefore for their crimes  
They must be punished, and for misspent times  
Must tortures feel; same in the winds are hung,  
Others to cleanse their spotted sins are fling  
Into vast gulfs, or purged in fire—   
And in Homer in his Necyomancy Alcinous makes this relation to Ulysses, 
Of Tytius' the dear darling of the earth,  
We saw the body stretched nine furlongs forth  
And on each side of whom a vulture great  
Gnawing his bowels—   
These souls sometimes do inhabit not these kinds of bodies only, but by a too great affection of flesh and blood transmute themselves into other animals, and seize upon the bodies of creeping things, and brutes, entering into them, what kind soever they be of, possessing them like Demons. Pythagoras is of the same opinion, and before him Trismegistus, asserting that wicked souls do oftentimes go into creeping things, and into brutes, neither do they as essential forms vivify and inform those bodies, but as an inmate devil there as in a prison, or stand near them by a local indistance as an internal mover to the thing moved; or being tied to them are tormented, as Ixion to the wheels of serpents, Sisyphus to a stone; neither do they enter into brutes only, but sometimes into men, as we have spoken concerning the soul of Nabaoth which went forth a lying spirit in the mouth of the Prophets. Hence some have asserted that the lives, or spirits of wicked men going into the bodies of some men, have disturbed them, and sometimes slew them. Which is more fortunately granted unto blessed souls that like good Angels they should devil in us, and enlighten us, as we read of Elias, that he being taken from men his spirit fell upon Elisha: and elsswhere we read that God took of the spirit which was in Moses, and gave it to 70. men. Here lies a great secret, and not rashly to be revealed. Sometimes also (which yet is very rare) souls are driven with such a madness that they do enter the bodies not only of the living, but also by a certain hellish power wander into dead Carcases, and being as it were revived commit horrid wickednesses, as we read in Saxon Grammaticus, that Asuitus and Asmundus two cerrain men vowed one to the other, that he that should live longest should be buried with him that was first dead: at length Asuitus being first dead, is buried in a great vault with his dog, and horse, with whom also Asmundus by reason of his oath of friendship, suffered himself to be buried alive, (meat which he should for a long time eat, being brought to him;) in process of time Ericus King of Suecia passing by that place with an army, breaking up the tomb of Asuitus (supposing that there was treasure) the vault being opened, brought forth Asmundus: whom, when he saw having a hideous look, being smeared over with filthy corrupt blood which flowed from a green wound (for Asuitus being revived, in the nights, took of with often struggling his right ear) he commanded him to tell him the cause of that wound: which he declares in these verses; 
Why doth my visage won you thus amaze?  
Since he that lives amongst the dead, the grace  
Of beauty needs must lose; I know not yet  
What daring Stygian fiend of Asuit  
The spirit sent from hell, who there did eat  
A horse, and dog, and being with this meat  
Not yet suffieed, than set his claws on me,  
Pulled of my cheek mine ear, and hence you see  
My ugly, wounded, mangled bloody face;  
This monstrous Wight returned not to his place  
Without received revenge; I presently  
His head cut of, and with a stake did I  
His body through run—   
Pausanias tells a story not unlike to this, taken out of the interpreters of the Delphi; viz. that there was a certain infernal Demon, which they called Eurinomus, who would eat the flesh of dead men, and devour it so that the bones would scarce be left. We read also in the Chronicles of the Cretensians, that the ghosts which they call Catechanae were want to return back into their bodies, and go in to their wives, and lie with them; for the avoiding of which, and that they might annoyed their wives not more, it was provided in the common laws that the heart of them that did arise should be thrust thorough with a nail, and their whole carcase be burnt. These without doubt are wonderful things, and scarce credible, but that those laws, and ancient Histories make them credible. Neither is it altogether strange in Christian Religion that many souls were restored to their bodies, before the universal resurrection. Moreover we believe that many by the singular favour of God are together with their bodies received to glory, and that many went down alive to hell. And we have heard that oftentimes the bodies of the dead were by the devils taken from the graves, without doubt for no other use than to be imprisoned, and tormented in their hands. And to these prisons and bonds of their bodies there are added also the possessions of most filthy and abominable places, where are Aetnean fires, gulfs of water, the shake of thunder, and lightning, gapings of the earth, and where the region is voided of light, and receives not the rays of the Sun, and knows not the light of the Stars, but is always dark. Wither Ulysses is reported in Homer to come, when he sings, 
Here people are that be Cymmerian named,  
Drowned in perpetual darkness, it is famed,  
Whom rising, nor the setting sun doth see,  
But with perpetual night oppressed be.   
Neither are those mere fables which many have recorded of the cave of Patricius, of the den of Unlcan of the Aetnean caves, and of the den of Nursia, many that have seen and know them testifying the same. Also Saxon Grammaticus tells of greater things than these of the Palace of Geruthus, and of the cave of Ugarthilocus: Also Pliny, Solinus, Pythias, Clearchus, of the wonderful prodigies of the Northern sea, of which Tacitus also in his history of Drusus shows that in the Germane sea there wandered soldiers by whom divers miraculous unheard of things were seen, viz. the force of whirlpools, unheard of kinds of birds, sea monsters like men and beasts; and in his book of Germany he tells that the Heldusians, and Axions, who had the face of men, but their other parts were equal to beasts, did devil there. Which without all doubt were the works of ghosts and devils. Of these also Claudianus long time since sang, 
In th' extreme bounds of Franch there is a place,  
Encompassed by the sea, where in his race  
Fame saith Ulysses having tasted blood,  
A secret people did descry where loud  
And mournful plaints were heard of wand'ring spirits  
Which did the country people much affright.   
Aristotle relates of the Aeolian Lands near Italy, that in Lipara was a certain tomb, to which no man could go safe by night, and that there were Cymbals and shrill voices with certain absurd loud laughters; also tumults and empty sounds made, as the inhabitants did strongly aver; and that upon a time a certain young man being drunk went thither, and about night fell asleep near the cave of the tomb, and was after the third day found by them that sought him, and was taken up for dead; who being brought forth, the solemnities of the funeral being ready, suddenly arose up, and told in order, to the great admiration of all, many things which he had seen and suffered. There is also in Novergia a certain mountain most dreadful of all, cirrounded by the sea, which commonly is called Hethelbergius, representing Hell, whence there are heard great bewailings, howl, and scritching a mile round about, and over which great vultures an most black. Crows fly, making most horrible noises, which forbidden any to come near it: Moreover from hence flow two fountains whereof the one is most intense cold, the other most intense hot, far exceeding all other elements. There is also in the same country toward the Southern corner thereof a Promontory called Nadhegrin, where the Demons of the place are seen by all, in an aerial body. There is also in Scotland the Mountain Dolorosus, from whence are heard dreadful lamentations: and in Thuringia there is a mountain called Horrisonus, where dwelled Sylvani, and Satyrs, as fame and experience teacheth, and faithful writers testify. There are in divers Countries and Provinces such like miracles as these. I will not relate here those things which I have seen with mine eyes, and felt with mine hands, lest by the wonderful admirableness & strangeness of them I should by the incredulous be accounted a liar. Neither do I think it fit to pass by what many of our age think concerning the receptacles of souls, not much differing from these which we have now spoken of: of which Tertullian in his fourth book against the heresies of Martion saith, It is apparent to every wise man, which hath ever heard of the Elysian fields that there is some local determination, (which is called Abraham's bosom) for the receiving of the souls of his sons, and that that region is not celestial, yet higher than hell, where the souls of the just rest, until the consummation of things restore the resurrection of all things with fullness of reward. Also Peter the Apostle saith to Clemens ask him of these things, thou dost constrain me O Clemens to publish something concerning things unutterable: Yet as far as I may, I william. Christ, who from the beginning & always was, was always through each generation, though secretly, present with the godly, with those especially by whom he was desired and to whom he did most often appear. But it was not time, that the bodies than being resolved, there should be a resurrection: but this rather seemed a remuneration from God, that he that was found just, should remain longer in a body, or that the Lord should translate him (as we see clearly related in the scripture of some certain just men.) After the like example God dealt with others, who pleased him well, and fullfilling his will were being translated to Paradise reserved for a kingdom. But of those who could not fulfil the rule of justice, but had some relic of wickedness in their flesh, the bodies indeed areresolved, but souls are kept in good and pleasant regions, that in the resurrection of the dead, when they shall receive their bodies, being now purged by resolution, they may enjoy an eternal inheritance for those things which they have done well. Ireneus also in the end of his book which he wrote against the Heresies of the Valentinians, saith: Whereas the Lord went in the middle of the shadow of death, where the souls of the dead were, and after rose again corporeally, and after resurrection was taken up, it is manifest that the souls of his disciples (for whom he worked these things) should go to some invisible place, apppointed by God, and there tarry until the resurrection, afterwards receiving their bodies, and rising again perfectly, i e. corporeally, as the Lord arose, so shall they come into the presence of God; for no disciple is above his master; But every one shall be perfect as his Master. Therefore even as our Master did not presently fly and go away, but expected the time of his resurrection determined by the father; which is also manifested by Ionas, after three days arising he is taken up; So also aught we to expect the time of our resurrection determined by God, foretold by the Prophets; and so rising again we shall be taken up, as many as the Lord shall accounted worthy of this honour; Lactantius Firmianus also agreeth to this, in that book of Divine institutions, whose title is of Divine reward; Saying, let no man think, that ●●e souls after death are presently judged; for they are all detained in one common custody, until the time cometh in which the great Judge shall examine deserts; than they whose righteousness shall be approved, shall receive the reward of immortality: but they whose sins and wickedness are detected, shall not rise again, but being destinated for certain punishment, shall be shut up with the wicked angels into the same darkness of the same opinion are Austin, and Ambrose, who saith in his Enchiridion, The time which is interposed betwixt the death of man and the last resurrection, containeth the soul in secret receptacles; as every one is worthy of rest or sorrow, according to that which it obtained whilst it lived in the flesh; but Ambrose in his book concerning the benefits of death, saith; The writing of Esdras calleth the habitations of the souls, store houses; which he meeting with the complaints of man (because that the Just who have gone before, may seem, even to the day of Judgement viz. for a long time, to be wonderfully defrauded of their just recompense of reward) doth liken the day of judgement to a garland; for the day of reward is expected of all, that in the mean time both the conquered may be ashamed, and the conquerors may attain the palm of victory; therefore while the fullness of times is expected, the souls expect their due recompense; punishment remaining for some, glory for others; and in the same place he calleth Hell a place which is not seen, which the souls go to being separated from the bodies; And in his second book of Cain and Abel, he saith, the soul is loosed from the body, and after the end of this life, is even as yet in suspense, being doubtful of the judgement to come; To these assenteth that evangelical saying, concerning the last judgement, Christ saying in Matthew, Many shall say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out Devils? And than I shall confess to them, that I never knew them; by which speech it seemeth to be clear, that even until this day they were uncertain concerning their sentence, and by the confidence of miracles which they had performed in the name of Jesus, whilst they lived, to have been in some hope of salvation; Therefore because the judgement of souls is deferred until the last day, many Theologians think that satisfactory intercessions may help not only the Justified, but also the damned, before the appointed day of judgement. So Trajan the Emperor was delivered from Hell by Saint Gregory, and Justified to salvation, though some think that he was not freed from the guilt of punishment, but the Justice of punishment was prorogued until the day of judgement; But Thomas Aquinas saith it seemeth more probable, that by the intercessions of S. Gregory, Traian lived again, and obtained a gracious power by the which he was freed from the punishment and guilt of sin; and there are some Theologians who think, that by the Diriges for the dead neither the punishment nor the guilt is taken away or detracted, but that only some ease and assuagement of the pains is procured; and this by the similitude of a sweeting porter, who by the sprinkling of some water seemeth to be eased of the weight of his burden, or helped to carry it more easily, although nothing of the burden be taken of: Yet the common opinion of Theologians denyeth that prayers or funeral Diriges do cause any favour for the guilty within the gates of Pluto: but seeing all these things are of an incomprehensible obscurity, many have vainly whet their wits in them: Therefore we holding to the opinion of Austin, as he saith in the tenth book on Genesis, do affirm, That it is better do doubt concerning occult things, than to contend about uncertain things; for I doubt not but that that rich man is to be understood in the flames of pains, and that poor man in the refreshment of joys; but how that flame of hell, that bosom of Abraham, that tongue of the rich man, that torment of thirst, that drop of cooling, are to be understood, it is hardly found out by the modest searcher, but by the contentious never; but these things being for this present omitted, we hasten to further matters and will dispute concerning the restitution of souls.   

CHAP. XLII. By What ways the Magicians and Necromancers do think they can call forth the souls of the dead.  
BY the things which have been already spoken, it is manifest that souls after death do as yet love their body which they left, as those souls do whose bodies want a due burial or have left their bodies by violent death, and as yet wander about their carcases in a troubled and moist spirit, being as it were alured by something that hath an affinity with them; the means being known by the which in times past they were joined to their bodies, they may easily be called forth & alured by the like vapours, liquors and savours, certain artificial lights being also used, songs, sounds and such like, which do move the imaginative and spiritual Harmony of the soul; also sacred invocations, and such like, which belong to Religion, aught not to be neglected, by reason of the portion of the rational soul, which is above nature: So the witch is said to have called up Samuel, and the Thessalian prophetess in Lucan, to have caused a carcase to stand upright: Hence we read in Poets, and those who relate these things, that the souls of the dead cannot be called up without blood and a carcase: but their shadows to be easily alured by the fumigations of these things; eggs being also used, and milk, honey, oil, wine, water, flower, as it were yielding a fit medicine for the souls to reassume their bodies, as you may see in Homer, where Circe at large instructeth Ulysses; yet they think, that these things can be done in those places only where these kinds of souls are known to be most conversant, either by reason of some affinity, as their dead body alluring them, or by reason of some affection imprinted in their life, drawing the soul itself to certain places, or by reason of some hellish nature of the place; and therefore fit for the punishing or purging of souls: places of this kind are best known by the meeting of nocturnal visions and incursions, and such like Phantasms; Some are sufficiently known by themselves, as burial places and places of execution, and where public slaughters have lately been made, or where the carcases of the slain, not as yet expiated, nor rightly buried, were some few years since put into the ground; for expiation and exorcisation of any place, and also the holy right of burial being duly performed to the bodies, oftentimes prohibiteth the souls themselves to come up, and driveth them farther of the places of judgement; Hence Necromancy hath its name, because it worketh on the bodies of the dead, and giveth answers by the ghosts and apparitions of the dead, and subterrany spirits, alluring them into the carcases of the dead, by certain hellish charms, and infernal invocations, and by deadly sacrifices, and wicked oblations; such we read in Lucan of Erichthone the witch, who called up the dead, who foretold to Sextus Pompey all the event of the Pharsalian War: There were also in Phigalia a city of Arcadia, certain magicians, priests most skilful in sacred rites, & raisers up of the souls of the dead: and the holy scriptures testify, that a certain woman a witch called up Samuels soul: Even so truly the souls of the saints do love their bodies, and hear more readily there, where the pledges of their relics are preserved: but there are two kinds of Necromancy, the one called Necyomancy, raising the carcases, which is not done without blood. The other Sciomancy, in which the calling up of the shadow only sufficeth: to conclude, it worketh all its experiments by the carcases of the slain, and their bones and members, and what is from them, because there is in these things a spiritual power friendly to them. Therefore they easily allure the flowing down of wicked spirits, being by reason of the similitude and propriety very familiar: by whom the Necromancer strengthened by their help can do very much in human and terrestrial things, and kindle unlawful lusts, cause dreams, diseases, hatred and such like passions, to the which also they can confer the powers of these souls, which as yet being involved in a moist and turbide spirit, and wandering about their cast bodies, can do the same things that the wicked spirits commit; seeing therefore they experimentally found, that the wicked and impure souls violently plucked from their bodies, and of men not expiated, and wanting burial, do stay about their carcases, and are drawn to them by affinity, the witches easily abuse them for the effecting of their witchcrafts, alluring these unhappy souls by the apposition of their body or by the taking of some part thereof, and compelling them by their devilish charms, by entreating them by the deformed carcases dispersed through the wide fields, and the wandering shadows of those that want burials, and by the ghosts sent back from Acheron, and the guests of hell, whom untimely death hath precipitated into Hell; and by the horrible desires of the damned, and proud devils revengers of wickednesses. But he which would restore the souls truly to their bodies, must first know what is the proper nature of the soul from whence it went forth, with how many and how great degrees of perfection it is replenished, with what intelligence it is strengthened, by what means diffused into the body, by what harmony it shall be compacted with it; what affinity it hath with God, with the intelligences, with the heavens, elements and all other things whose image and resemblance it holdeth. To conclude, by what influences the body may be knit together again for the raising of the dead, requireth all these things which belong not to men but to God only, and to whom he will communicate them, as to Elishai who raised up the son of the Shunamite; so also Alcestis it reported to have been raised by Hercules, and to have lived long after; and Apollonius Tyanensis restored a dead maid to life. And here is to be noted that sometimes it happeneth to men, that their vivifying spirit is retracted in them, and they appear as dead and without sense, when as yet the intellectual nature remaineth united to the body, and it hath the same form, and remaineth the same body, although the power of vivifying extendeth not itself into it actually, but remaineth retracted in the union with the intellectual nature; yet it ceaseth not to be; and although that man may truly be said to be dead, inasmuch as death is a want of a vivifying spirit, yet is it not truly separated; and that body can be wakened again and live; and thus many miracles appear in these; and of this kind many have been seen amongst the Gentiles and Jews in former ages; in the number of which is that which Plato reciteth in his tenth book de Republ. viz. that one Phereus' of Pamphilia lay ten days amongst the slain in battle, and after that he had been taken away and laid to the fire two days, he revived and told many wonderful things which he had seen in the time of his death; and concerning these things we have spoken partly in the first book, and shall yet speak further anon where we shall speak of Oracles which come forth in a Rapture, Ecstasy, and in the Agony of dying men.   

CHAP. XLIII. Of the power of man's soul, in the mind, reason and imagination.  
Man's soul consisteth of a mind, reason and imagination; the mind illuminates reason, reason floweth into the imagination: All is one soul. Reason unless it be illuminated by the mind, is not free from error: but the mind giveth not light to reason, unless God enlighten, viz. the first light; for the first light is in God very far exceeding all understanding: wherefore it cannot be called an intelligible light; but this when it is infused into the mind, is made intellectual, and can be understood: than when it is infused by the mind to the reason, it is made rational, and cannot only be understood but also considered: than when it is infused by the reason into the fantasy of the soul, it is made not only cogitable, but also imaginable; yet it is not as yet corporeal; but when from hence it goeth into the Celestial vehicle of the soul; it is first made corporeal, yet not manifestly sensible till it hath passed into the elemental body, either simple and Aerial, or compound in the which the light is made manifestly visible to the eye; The Chaldean Philosophers considering this progress of light, declare a certain wonderful power of our mind: viz. that it may come to pass, that our mind being firmly fixed on God, may be filled with the divine power; and being so replenished with light, its beams being diffused through all the media, even to this gross, dark, heavy, mortal body, it may endow it with abundance of light, and make it like the Stars, and equally shining, and also by the plenty of its beams and lightness lift it on high, as straw lifted up by the flame of fire, and can presently carry the body as a spirit into remote parts. So we read of Philip in the Acts of the Apostles, who baptising the Eunuch in India, was presently found, in Azotus. The like we read of Habacuc in Daniel: so others going through the doors being shut, escaped both their keepers and imprisonment; as we read of Peter the Apostle and of Peter the Exorcist: He may the less wonder at this, who hath seen those famous melancholic men, who walk in their sleeps and pass through places even unpassible, and ascend even unaccessible places, and exercise the works of those that are awake, which they themselves being awake could not do; of the which things there is no other reason in nature, than a strong and exalted imagination: but this power is in every man, & it is in the soul of man from the root of his Creation; but it is varied in divers men, in strength and weakness, and is increased and diminished according to his exercise and use, by the which it is drawn forth from power into act, which thing he that rightly knoweth, can ascend by his knowledge, even until his imaginative faculty doth transcend and is joined with the universal power, which Alchindus, Bacon, and Gulielmus Parisiensis do call the sense of nature; Virgil, the Etherial sense, and Plato the sense of the vehicle: and his imagination is made most strong, when that Etherial and Celestial power is poured out upon it, by whose brightness it is comforted, until it apprehended the species, notions and knowledge of true things, so that that which he thought in his mind, cometh to pass even as he thought, and it obtaineth so great power, that it can plunge, join and insinuate itself into the minds of men, and make them certain of his thoughts, and of his will and desire, even thorough large and remote spaces, as if they perceived a present object by their senses; and it can in little time do many things, as if they were done without time; yet these things are not granted to all, but to those whose imaginative and cogitative power is most strong and hath arrived to the end of speculation; and he is fitted to apprehended and manifest all things, by the splendour of the universal power, or intelligence and spiritual apprehension which is above him: and this is that necessary power, which every one aught to follow and obey, who followeth the truth; if therefore now the power of the imagination is so great, that it can insinuate itself unto whom it pleaseth, being neither hindered nor let by any distance of time or place, and can sometimes draw its heavy body along with it, whither it imagineth and dreameth: There is no doubt but that the power of the mind is greater, if at any time it shall obtain its proper nature, and being no way oppressed by the allurements of the senses, shall persevere both incorrupted and like itself; but now for example, that the souls abound with so plentiful Light of the Celestial Stars, and hence, a very great a abundance of light redoundeth into their bodies; so Moses face did shine, that the children of Israel could not behold him by reason of the brightness of his countenance; thus Socrates was transfigured, as we read, that in light he overcame the luciferous wheels of the Sun; So Zoroaster being transfigured, his body was takenup. So Eliah and Enoch ascended to heaven in a certain fiery chariot, so Paul was rapt up into the third heaven: So our bodies after the judgement of the world, shall be called Glorified, and in like manner be rapt up, and we may say by this means, shall shine as the Sun and Moon; which thing that it is possible, and hath formerly been done, Avicebron the Moor, and Avicen the Arabian and Hypocrates of Cous, and all the school of the Chaldeans do acknowledge and confirm: Moreover it is reported in Histories, that Alexander the great being circumvented and in great danger in India, did so burn in mind, that he seemed to the Barbarians to cast forth light; the father of Theodoricus also is reported to have cast forth sparks of fire through his whole body; the same thing a wise man also delivered concerning himself, so that sparkling flames did break forth here and there even with a noise; neither is this power of the soul found in men only, but sometimes even in beasts, as in the horse of Tiberius, who seemed to sand forth flames out of his mouth. But the mind is above fate in providence, therefore is not affected either with the influences of the heavenly bodies, or the qualities of natural things; Religion therefore can only cure it; but the sensitiveness of the soul is in fate, above nature, which is in a certain manner the knot of the body and soul, and under fate, above the body; therefore it is changed by the influences of the heavenly bodies, and affected by the qualities of natural and corporeal things: now I call the sensitiveness of the soul, that vivifying and rectifying power of the body, the original of the senses; the soul itself doth manifest in this body its sensitive powers and perceiveth corporeal things by the body, and locally moveth the body, and governeth it in his place, and nourisheth it in a body. In this sensitiveness two most principal powers predominate; viz. one which is called the fantasy, or imaginative or cogitative faculty, of whose power we have already spoken, where we have handled the passions of the soul: the other which is called the sense of nature, of the which also we have spoken, where we made mention of witchcraft. Man therefore by the nature of his body is under fate; the soul of man, by the sensitiveness moveth nature in Fate, but by the mind is above fate, in the order of providence; yet reason is free at its own choice; therefore the soul by reason ascendeth into the mind, where it is replenished with divine light; sometimes it descendeth into sensitiveness and is affected by the influences of the heavenly bodies, and qualities of natural things, and is distracted by the passions and the encountering of sensible objects: sometimes the soul revolveth itself wholly into reason, searching out other things either by discourse, or by contemplating itself: for it is possible, that that part of the reason, which the Peripatetics call the possible Intellect may be brought to this, that it may freely discourse and operate without conversion to his Phantasms: for so great is the command of this reason, that as often as any thing incurreth either into the mind, or into the sensitiveness, or into nature, or into the body, it cannot pass into the soul, unless reason apply itself to it; by this means the soul perceiveth itself neither to see, nor hear, nor feel, not that it suffereth any things by the external senses, until cogitative reason first apprehended ●t; but it apprehendeth it when it is at leisure, not when it earnestly gapeth after another thing, as we manifestly see by th●se who he●d not those that they meet, when they more seriously think on some thing else. Know therefore that neither the superior influences, nor natural affections, nor sensations, nor passions either of the mind or body, nor any sensible thing whatsoever, can work or penetrate into the soul unless by the Judgement of reason itself. Therefore by its act, not by any extrinsecall violence, can the soul be either affected or disturbed, which thing even innumerable Martyrs have proved by their Martyrdom: So Anasarchus a Philosopher of Abdera, who, who by the the command of Nicocreontes a tyrant of Cyprus, being cast into a concave stone neglecting the pains of his body, while he was pounded with iron pestils, is reported to have said: pound, pound the shell of Anasarchus, thou nothing hurtest Anasarchus himself: The tyrant commanded his tongue to be cut of, but he with his own teeth did by't it of, and did spit it in the face of the Tyrant.   

CHAP. XLIV. Of the degrees of souls, and their destruction, or Immortality.  
THe mind, because it is from God or from the intelligible world, is therefore immortal and eternal; but reaon is long-lived by the benefit of its celestial original from the Heaven; but the sensitive because it is from the bosom of the matter and dependeth on sublunary nature, is subject to destruction and corruption: therefore the soul by its mind is immortal, by its Reason long lived in its etherial vehicle, but resolvable unless it be restored in the circuit of its new body; therefore it is not immortal, unless it be united to an immortal mind therefore the sensitivenes of the soul or the sensitive or animal soul, because it is produced out of the bosom of a corporeal matter, the body being resolved, perisheth together with it, or the shadow thereof remaineth not long in the vapours of its resolved body, partaking nothing of immortality, unless it be also united to a more sublimed power; therefore the soul which is united to the mind, is called the Soul standing not falling; but all men obtain not this mind, because (as Hermes saith) God would propound it as it were a prize and reward of the souls, which they that shall neglect, being without mind, spotted with corporeal senses, and made like to irrational creatures, are allotted to the same destruction with them, as Ecclesiastes saith: there is the same destruction of man and beasts, and the condition of both is equal; as man dieth, so also they die, yea they have all one breath, so that man hath no pre-eminence over a beast; thus far he. Hence many Theologians think, that the souls of men of this kind have no immortality after they have left their body, but an hope of the resurrection only, when all men shall be restored. Austin relateth that this was the heresy of the Arabians, who affirmed that the souls perished together with their bodies; and in the day of judgement did arise again with them; whosoever therefore being upheld by the divine grace have obtained a mind, these according to the proportion of their works become immortal (as Hermes saith) having comprehended all things by their understanding, which are in the earth, and in the sea, and in the Heavens, and if there be any thing besides these above heaven, so that they behold even goodness itself: but they who have lived a middle life, though they have not obtained the divine intelligence, but a certain rational intelligence of it; these men's souls, when they shall departed from their bodies, are bound over to certain secret receptacles, where they are affected with sensitive powers, and are exercised in a certain kind of act; and by imagination, and the irascible & concupiscible virtues, do either extremely rejoice, or greivously lament. Of which opinion Saint Austin also was, in his book which he wrote of the spirit and soul; The wise men of the Indians, Persians', Egyptians & Chaldeans have delivered, that this soul superviveth much longer than its body, yet that it is not made altogether immortal, unless by Transmigration. But our Theologians do philosophise far otherwise concerning these things, that although there be the same common original and beginning of all souls, yet they are distinguished by the creator with divers degrees, not only accidental, but also intrinsecall, founded in their very essence, by the which one soul differeth from another, by that which is proper to itself; which opinion John Scotus also holdeth, and the Parisian Theologians have so decreed in their articles; Hence the wise man saith, I was an ingenuous child, and obtained a good soul, viz. a better than many others; and according to this inequality of souls, every one is capable in their degree, of their charge; which gift is freely given by God, as we read in the Gospel, that he gave to one five Talents, to another two, to another one, to every one according to his virtue, and the Apostle saith, he hath given, some to be Apostles, some Prophets, some Evangelists and Doctors, for the consummation of the Saints in the work of the Ministry, for the building up of the body of Christ; for there are (saith Origen) certain invisible perfections, to the which are committed those things which are dispensed here upon earth, in which there is no small difference, as also is required in the men; wherefore some one attaineth the highest degree of wisdom and dignity; another little differeth from beasts & seeding beasts is made half a beast; another aboundeth in virtues and in wealth; another hath even little or nothing, & oftentimes that little which he hath is taken away from him, & given to him that hath; and this is the divine justice in the distribution of gifts, that they may correspond to the virtues of every receiver, to whom also rewards are given according to their works: that what proportion there is, of gifts to gifts, and of deserts to deserts, there may be the same proportion of rewards to rewards; to conclude, we must know this, that every noble soul hath a fourfold operation; First divine, by the Image of the divine propriety; the second intellectual, by formality of Participation with the intelligences; the third rational by the perfection of its proper essential essence; the fourth animal or natural, by communion with the body and these Inferior things; So that there is no work in this whole world so admirable, so excellent, so wonderful, which the sou● of man, being associated to his Image of divinity, which the Magicians call a soul, standing and not falling, cannot accomplish by its own power without any external help: Therefore the form of all Magical power is from the soul of man standing and not falling.   

CHAP. XLV. Of Soothsaying, and Frenzy.  
SOothsaying is that which the priests or others were stricken withal, and discerned the causes of things, and foresaw future things, viz. when Oracles and Spirits descend from the Gods or from Demons upon them, and are delivered by them; which descendings the Platonists call the falling down of superior souls on our souls; and Mercurius calls them the senses of the Demons, and the spirits of Demons. Of which sort of Demons the Ancients called Eurideae, and Pythonae, who, as the Ancients believed, were want to enter into the bodies of men, and make use of the voices, and tongues for the prediction of things to come; of which Plutarch also made mention in his dialogue of the causes of defect of Oracles. But Cicero following the Stoics, affirms that the foreknowing of future things belongs only to the Gods; and Ptolemy the ginger saith, that they only that are inspired with a deity foretell particular things. To these Peter the Apostle consents, saying, Prophesying is not made according to the will of man, but holy men spoke as they were moved by the holy ghost. Nor that the foretellings of things to come are properly the fall down of the Gods. Isaiah affirms, saying, And tell unto us those things that are coming, and we will tell them, because ye are Gods; But these kinds of fall down, or senses, come not into our souls when they are more attently busied about any thing else; but they pass into them, when they are vacant. Now there are three kinds of this vacancy, viz. frenzy, ecstasy, and dreams, of each of which in their order.   

CHAP. XLVI. Of the first kind of frenzy from the Muses.  
Frenzy is an illustration of the soul coming from the Gods, or Demons. Whence this verse of Ovid, 
God is in us, Commerces of the throne  
Of God, that spirit from above came down.   
Plato defines this by alienation, and binding; for he abstracts from those by which the corporeal senses are stirred up, and being estranged from an animal man, adheres to a deity from whom it receives those things which it cannot search into by its own power; for when the mind is free, and at liberty, the reins of the body being loosed, and going forth as out of a close prison, transcends the bonds of the members, and nothing hindering of it, being stirred up by its own instigations, and instigated by a divine spirit, comprehends all things, and foretells future things. Now there are four kinds of divine frenzy proceeding from several deities, viz. from the Muses, from Dionysius, from Apollo, and from Venus. The first frenzy therefore proceeding from the Muses, stirs up and tempers the mind, and makes it divine by drawing superior things to inferior things by things natural. Now Muses are the souls of the celestial spheres, according to which there are found several degrees, by which there is an attraction of superior things to inferior. The inferior of these resembling the sphere of the Moon, possesseth those things which are from vegetables, as plants, fruits of trees, roots, and those which are from harder matters, as Stones, Metals, their allegations, and suspensions. So it is said that the stone Selenites i e. Moon-Stone, and the stone of the Civet-cat cause divination; also Vervain, and the Herb Theangelis cause soothsaying, as hath been above said. The second degree resembling Mercury, possesseth those things which are from animals, and which are compounded of the mixtion of divers natural things together, as Cups, and Meats; upon this account the heart of a Mole, if any one shall eat it whilst it is warm, and panting, conduceth, as it is said, to the foretelling of future events. And Rabbi Moses in his commentaries upon Leviticus tells, that there is an animal called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jedua, having a human shape, in the middle of whose navel comes forth a string, by which it is fastened to the ground like a gourd, and as far as the length of that string reacheth, it devours and consumes all that is green about it, and deceiving the sight, cannot be taken, unless that string be cut of by the stroke of a dart, which being cut of, it presently dies. Now the bones of this animal being after a certain manner laid upon the mouth, presently he whose mouth they are laid on, is taken with a frenzy, and soothsaying. The third degree answers to the sphere of Venus; This possesseth subtle powders, vapours, and odours, and ointments, and suffumigations, which are made of these of which we have spoke above. The fourth degree belongs to the sphere of the Sun; this possesseth voices, words, sing, and harmonical sounds, by the sweet consonancy whereof it drives forth of the mind any troublesomeness therein, and cheers it up. Whence Hermes, Pythagoras, Plato, advice us to compose a discontented mind, and cheer it up by singing and harmony. So Timotheus is said to have with sounds stirred up King Alexander to a frenzy: so the Priest Calame (Aurelius Augustus being witness) was want at his pleasure by a certain shrill harmony to call himself forth out of his body into a rapture, and ecstasy; of these also we have before spoken. The first degree is answerable to Mars: this possesseth vehement imaginations, and affections of the mind, conceits also, and motions thereof, of all which before. The sixth degree answers to Jupiter: this possesseth the discourses of reason, deliberations, consultations, and moral purgations: of these we have spoken in part above, and further we shall speak afterwards; It possesseth also admirations, and venerations, at the astonishment of which, the fantasy, and reason are sometimes so restrained, that they suddenly let pass all their own actions: whence than the mind itself being free, and exposed to a deity only, whether to any God, or Demon doth receive supernal, and divine influences, viz. those concerning which it did deliberate before. So we read that the Sibyls, and the Priests of Pythia were want to receive oracles in the caves of Jupiter, and Apollo. The seventh degree resembles Saturn: this possesseth the more secret intelligencies, and quiet contemplations of the mind. I call here, the contemplation, the free perspicacity of the mind, suspended with admiration upon the beholding of wisdom. For that excogitation which is made by riddles, and images, is a certain kind of speculation, or discourse belonging to Jupiter, and not a contemplation. The eighth degree resembles the starry heaven; this observes the situation, motion, rays, and light of the celestial bodies: it possesseth also images, rings, and such like, which are made after the rule of celestials, as we have above spoken. The ninth degree answers to the primum mobile, viz. the ninth sphere, as the very universe: this possesseth things more formal, as Numbers, Figures, Characters, and observes the occult influences of the intelligences of the heaven, and other mysteries, which because they bear the effigies of celestial deities, and invocated spirits, easily allures them, and compelleth them being forced by a certain necessity of conformity to come to one, and detains them, that they shall not easily go back, of which we read in the Oracles in Porphyry. 
Cease now at length, spare words, to life give rest,  
Dissolve, and leave old shapes (I thee request)  
Dishape the members, and the winding-sheet  
Unloose—  And in an other place in the same book. 
Ye Garlands lose the feet, with water clean  
Let them be sprinkled, and the Laurel green  
Be taken of from th' hands, and every line  
And Character be blotted out—   
Of these we have sufficiently treated already, and shall afterwards treat further of them.   

CAAP. XLVII. Of the second kind from Dionysius.  
NOw the second frenzy proceeds from Dionysius: this doth by expiations exterior, and interior, and by conjurations, by mysteries, by solemnities, rites, temples, and observations divert the soul into the mind, the supreme part of itself, and makes it a fit and pure temple of the Gods, in which the divine spirits may devil, which the soul than possessing as the associate of life, is filled by them with felicity, wisdom, and oracles, not in signs, and marks, or conjectures, but in a certain concitation of the mind, and free motion: So Bacchus did soothsay to the Beotians, and Epimenides to the people of Cous, and the Sibyl Erithea to the Trojans. Sometimes this frenzy happens through a clear vision, sometimes by an express voice: So Socrates was governed by his Daemon, whose counsel he did diligently obey, whose voice he did often hear with his ears, to whom also the shape of a Daemon did often appear. Many prophesying spirits also were want to show themselves, and be associates with the souls of them that were purified; examples of which there are many in sacred Writ, as in Abraham, and his bond m●●d Hagar, in Jacob, Gideon, Elias, Tobias, Daniel, and many more. So Adam had familiarity with the Angel Raziel. Shem the son of 〈◊〉 with Jophiel; Abraham with Zadkiel: Isaac and Jacob with Peliel; Joseph, Joshua and Daniel with Gabriel; Moses with Metattron; Elias with Malhiel, Tobias the younger with Raphal; David with Cerniel; Mannoah with Phadael; Cenez with Cerrel; Ezekiel with Hasmael; Esdras with Uriel; Solomon with Michael. Sometimes the spirits by virtue of the souls enter into, and seize upon organical bodies, whether of 〈◊〉 or men, and using the souls thereof as the basis, utter voices through organical instruments, as is manifest in Baalams Ass, and in Saul, on whom the spirit of the Lord fell, and Prophesied. Of these Apollo in his answers in Porphyry thus; 
Phoebean fulgor charmed, did from on high  
Come down, and through pure air was silently  
Conveyed; came into souls well purified  
With a sonorous breath, a voice uttered  
Through a mortal throat—    

CHAP. XLVIII. Of the third kind of frenzy from Apollo.  
NOw the third kind of frenzy proceeds from Apollo, viz. from the mind of the world. This doth by certain sacred mysteries, vows, sacrifices, adorations, invocations, & certain sacred arts, or certain secret confections, by which the spirits of their God did infuse virtue, make the soul rise above the mind, by joining it with deities, and Demons: so we read concerning the Ephod, which being applied, they did presently prophesy: so we read in the books of the Senates in the chapters of Eleazar, that Rabbi Israel made certain cakes, writ upon with certain divine and angel call names, and so consecrated, which they that did eat with faith, hope, and charity, did presently break forth with a spirit of prophecy. We read in the same place that Rabbi Johena the son of Jochahaed did after that manner enlighten a certain rude countryman, called Eleazar, being altogether illiterate, that being compassed about with a sudden brightness, did unexpectedly preach such high mysteries of the Law to an assembly of wise men, that he did even astonish all that were near him. And it is reported of a certain man called Herviscus an Egyptian, that he was endowed with such a divine nature, that at the very sight of images that had any deity in them, he was forthwith stirred up with a kind of a divine frenzy. We read also in the scripture, that when Saul was amongst the Prophets, the spirit of the Lord came upon him, and he prophesied, and when he went forth from the assembly of the Prophets, he ceased to prophesy; the same happened to those officers which Saul sent to catch David: who when they saw the company of the Prophets, and Samuel standing in the midst of them, received the spirit of the Lord on them, and prophesied also. So great is the abounding of divine light oftentimes in the prophets, taken with a divine frenzy, that it also seizeth on them that are near them, and makes them have the same spirit of frenzy: It is not therefore incredible, that an ignorant man should presently be made wise, and again that a wise man become ignorant: for there is a certain art (known but to few) of informing, adorning, & illustrating a pure mind, so that it should presently be recovered out of the darkness of ignorance, and brought to the light of wisdom: and on the contrary, there is a way by certain hid secrets, to make them that have unclean, and unbelieving minds to become ignorant again, although for the present they are learned and wise. Man's mind also, especially that which is simple, and pure, may (Apuleius being witness) by some sacred, and mysterious recreation, and appeasing, be so brought into a sleep, and astonished, that it may forget things present so utterly, as to be brought into its divine nature, and so be enlightened with the divine light, and inspired with a divine frenzy that it may foretell things to come, and withal receive the virtue of some wonderful effects. Whence Jamblicus saith, when the prophets are inspired with a deity, they fear nothing, for they go through ways unpassable, and are carried into the fire without any hurt, and pass over rivers. So we read of certain caves as of Apollo, Trophonius, the three footed stools, dens, fountains, lakes, and such like, that were consecrated to the gods after this manner, or made by that mystery, that from thence the priests might draw the spirit of prophesying, as Jamblicus in Porphyry: The Sibyl (saith he) in Delphi was want to receive God after two ways: either by a subtle spirit, and fire, which did break forth somewhere out of the mouth of the cave, where she sitting in the entrance upon a brazen three footed stool dedicated to a deity, was divinely inspired, and did utter prophesyings; or a great fire flying out of the cave did cirround this prophetess, stirring her up, being filled with a deity, to prohhesie, which inspiration also she received as she sat upon a consecrated seat, breaking forth presently into predictions. Moreover there was a prophetess in Branchi which sat upon an extree, and either held a wand in her hand given to her by some deity, or washed her feet, and sometimes the hem of her garment in the waters, or drew the vapour of fire from the waters. By all these she was filled with divine splendour, and did unfold many Oracles. We also read that in the country of Thracia there was a certain passage consecrated to Bacchus, from whence predictions, and Oracles were want to be given: the Priors of whose temples having drank wine abundantly did do strange things. Amongst the Clarians also, where the temple of Clarius Apollo was, to whom it was given to utter divine things, they having drank much wine did strange things. There was also a prophetical fountain of Father Achaia, constituted before the temple of Ceres, where they that did inquire of the event of the sick did let down a glass by degrees tied to a small cord, to the top of the water, and certain supplications and fumes being made, the event of the thing did appear in the glass. There was also not far from Epidaurus a City of Laconia a deep Fe●, which was called the water of Juno, into which cakes of corn being cast, answers were given, fortunate, if the waters did quietly retain what was cast in; but unhappy, if they did as it were, scorning of them, cast them back. The like they say do the caves of A●n●a, into which money or sacrifices did show the same pre●age of good or ill, by being retained, or rejected. The like things reports Dion in his Roman History, in a place which they call the Nymphs: where Frankincense being cast into the flames, Oracles were received concerning all those things which he did desire to know, especially concerning death, and those things which belonged to marriages. Wonderful also is that which Aristotle relates of a certain fountain of the Paliscans of Sicilia, to which they that did take an oath did go, and whatsoever they did affirm upon oath writ it upon tables, which they cast into the fountain. If those things were true, the tables would swim; if false, sink; than fire coming suddenly forth burned him that was perjured into ashes. There was also in the City Dodona an Oak, which assoon as any one entered in to receive an answer, did forthwith move, and make a sound; there was also a statue holding a wand, which did strike a basin, whereby the basin made answer by moderated strokes. Whence it is read in the Epistle of Ausinus to Paulinus, 
Answers did give the Dodonean brass,  
With moderated strokes; so docile 'twas.    

CHAP. XLIX. Of the fourth kind of Frenzy, from Venus.  
NOw the fourth kind of Frenzy proceeds from Venus, and it doth by a servant love convert, and transmute the mind to God, and makes it altogether like to God, as it were the proper image of God; Whence Hermes saith, O Aselepius! Man is a great miracle, an animal to be honoured and adored; for he passeth into the nature of God, whereby he becomes God: He knows the rise of Demons, and he knows himself to have his original with them, despising the part of his human nature in himself, having a sure confidence of the divinity of the other; The soul therefore being converted, and made like to God, is so form of God, that it doth above all intellect, know all things by a certain essential contract of Divinity: therefore Orpheus describes love to be without eyes, because it is above the intellect. Now than the soul being so converted into God by love, and sublimated above the intellectual spear, doth beside that it hath by its integrity obtained the spirit of prophecy, sometimes work wonderful things, and greater than the nature of the world can do, which works are called miracles. For as the heaven by its image, light, and heat, doth those things, which the force of the fire cannot do by its natural quality (which in Alchemy is most known by experience) so also doth God by the image and light of himself do those things, which the world cannot do by its innate virtue. Now the image of God is man, at lest such a man that by a frenzy from Venus is made like to God, and lives by the mind only, and receives God into himself. Yet the soul of man according to the Hebrew Doctors and Cabalists, is defined to be the light of God, and Created after the image of the word, the cause of causes, the first example, and the substance of God, figured by a seal whose Character is the eternal word. Which Mercurius Trismegistus considering, saith, that such a man is more excellent than they that are in heaven, or at lest equal to them.   

CHAP. L. Of rapture, and ecstasy, and soothsay, which hap to them which are taken with the falling sickness, or with a swoon, or to them in an agony.  
ARapture is an abstraction, and alienation, and an illustration of the soul proceeding from God, by which God doth again retract the soul being fallen from above to hell, from hell to heaven. The cause of this is in us a continual contemplation of sublime things, which as far as it conjoins with a most profound intention of the mind, the soul to incorporeal wisdom, doth so far recall itself with its vehement agitations from things sensible and the body, and (as Plato saith) in such a manner sometimes, that it even flieth out of the body, and seemeth as it were dissolved: even as Aurelius Austin reporteth concerning a Priest of Calamia; (of whom we have made mention before) he lay (saith he) most like unto a dead man, without breath; and when he was burnt with fire and wounded, he felt it not; so great therefore is the command of the soul: viz. when it hath obtained its own nature, and is not oppressed by the allurements of the senses, that by its own power it suddenly ascendeth, not only remaining in the body, but even sometimes loosed from its fetters, and flieth forth of the body to the supercelestial habitations, where now it being most nigh, and most like to God, and made the receptable of divine things, it is filled with the divine Light and Oracles. Whence Zoroaster saith, thou must ascend to the light itself, and to the beams of the Father, whence thy soul was sent thee, clothed with very much mind; and Trismegistus saith, it is necessary that thou ascend above the heavens, and be far from the choir of spirits: and Pythagoras saith, if thou by leaving the body shalt pass into the spacious heavens, thou shalt be an immortal god. So we read that Hermes, Socrates, Xenocrates, Plato, Plotine, Heraclitus, Pythagoras and Zoroaster, were want to abstract themselves by rapture, and so to learn the knowledge of many things: also we read in Herodotus, that there was in Proconnesus a Philosopher of wonderful knowledge, called Atheus, whose soul sometimes went out of the body, and after the visitation of places far remote, returned again into the body more learned: Pliny reporteth the same thing, that the soul of Harman Clazomenius was want to wander abroad, his body being left, and to bring true tidings of things very far of; and there are even to this day in Norway and Lapland very many who can abstract themselves three whole days from their body, and being returned declare many things which are afar of; and in the mean time it is necessary to keep them, that not any living creature come upon them or touch them; otherwise they report that they cannot return into their body. Therefore we must know, that (according to the doctrine of the Egyptians,) seeing the soul is a certain spiritual light, when it is loosed from the body, it comprehendeth every place and time, in such a manner as a light enclosed in a Lantern, which being open, diffuseth itself every where, and faileth not any where, for it is every where, and continually; and Cicero in his book of Divination saith, neither doth the soul of man at any time divine, when it is so loosed that it hath indeed little or nothing to do with the body; when therefore it shall attain to that state, which is the supreme degree of contemplative perfection, than it is rapt from all created species, and understandeth not by acquired species, but by the inspection of the Ideas, and it knoweth all things by the light of the Ideas: of which light Plato saith few men are partakers in this life; but in the hands of the gods, all: also they who are troubled with the syncope and falling sickness, do in some manner imitate a rapture, and in these sicknesses sometimes as in a rapture do bring forth prophesy, in which kind of prophesying we read that Hercules and many Arabians were very excellent, and there are certain kinds of soothsay, which are a middle betwixt the confines of natural predictions, and supernatural Oracles, viz. which declare things to come from some excess of passion, as too much love, sorrow, or amongst frequent sights, or in the agony of death, as in Statius, of the mother of Achilles; 
— Nor she without parents dear  
Under the glassy gulf the oars did fear.   
For there is in our minds a certain perspicuous power, and, capable of all things, but encumbered and hindered by the darkness of the body and mortality, but after death it having acquired immortality, and being freed from the body it hath a full and perfect knowledge. Hence it cometh to pass, that they who are nigh to death, and weakened by old age, have sometimes somewhat of an unaccustomed light, because the soul being lesle hindered by the senses, understandeth very acutely, and being now as it were a little relaxed from its bands, is not altogether subject to the body, and being as it were nigher to the place, to the which it is about to go, it easily perceiveth revelations, which being mixed with its agonies, are than offered to it; whence Ambrose in his book of the belief of the resurrection, saith, Which being free in the aerial motion, knoweth not whither it goeth, and whence it cometh; yet we know that it superviveth the body, and that it being freed, the chains of its senses being cast of, freely discerneth those things which it saw not before, being in the body, which we may estimate by the example of those who sleep, whose mind being quiet, their bodies being as it were buried, do elevate themselves to higher things, and do declare to the body the visions of things absent, yea even of celestial things.   

CHAP. LIVELY Of Prophetical Dreams.  
NOw I call that a dream, which proceedeth either from the spirit of the fantasy and intellect united together, or by the illustration of the Agent intellect above our souls, or by the true revelation of some divine power in a quiet and purified mind; for by this our soul receiveth true oracles, and abundantly yieldeth prophecies to us: for in dreams we seem both to Ask questions, and learn to read and found them out; also many doubtful things, many Policies, many things unknown, and unwished for, nor ever attempted by our minds, are manifested to us in Dreams: also the representations of unknown places appear, and the Images of men both alive and dead, and of things to come are foretold; and also things which at any times have happened, are revealed, which we knew not by any report; and these dreams need not any art of interpretation, as those of which we have spoken in the first book, which belong to divination, not foreknowledge; and it cometh to pass that they who see these dreams, for the most part understand them not; for (as Abdala the Arabian saith) as to see dreams, is from the strength of imagination, so to understand them, is from the strength of understanding; whose intellect therefore, being overwhelmed by the too much commerce of the flesh, is in a dead sleep, or its imaginative or fantastic spirit is too dull and unpolished, that it cannot receive the species and representations which flow from the superior intellect, and retain them when received, this man is altogether unfit for the scothsaying by dreams. Therefore it is necessary, that he who would receive true drams, should keep a pure, undisturbed, and an undisquieted imaginative spirit, and so compose it, that it may be made worthy of the knowledge and government by the mind and understanding: for such a spirit is most fit for prophesying, and (as Sinesius saith) is a most clear glass of all the Images which flow every where from all things: when therefore we are sound in body, not disturbed in mind, not dulled by meat or drink, nor sad through poverty, nor provoked by any vice of lust or wrath, but chastely going to bed, fall asleep, than our pure and divine soul being loosed from all hurtful thoughts, and now freed by dreaming, is endowed with this divine spirit as an instrument, and doth receive those beams and representations, which are darted down, and shine forth from the divine mind into itself; and as it were in a deifving glass, it doth far more certainly, clearly, and efficaciously behold all things, than by the Vulgar enquiry of the intellect, and by the discourse of reason; the divine power instructing the soul, being invited to their society by the opportunity of the nocturnal so litariness; neither further will that deity be wanting to him when he is awaked, which ruleth all his actions: whosoever therefore doth, by quiet and religious meditation, and by a diet temperate and moderated according to nature, preserve his spirit pure, doth very much prepare himself, that by this means he may become divine, and knowing all things; but whosoever, on the contrary, doth languish with a fantastic spirit, receiveth not perspicuous and distinct visions, but even as the divine sight, by reason of its weakness, Judgeth confusedly and indistinctly; and also when we are overcome with wine and drunkenness, than our spirit being oppressed with noxious vapours (as a troubled water is want to appear in divers forms) is deceived, & waxeth dull; for which cause Amphiarus the Prophet (as we read in Philostratus) commanded those, who would receive Oracles, to abstain one whole day from meat, and three days from wine that the soul could not rightly prophesy unless it were free from wine, and meat; for to sober and religious minds, attending on the divine worship, the Gods are want to give Oracles; whence Orpheus cryeth out, 
— Thou spirit great of prophecy  
Dost go to souls that sleep full quietly,  
And them inspire with knowledge of the Gods,  
And makest them soothsay—   
Hence it was a custom amongst the ancients, that they who should receive Answers, certain sacred expiations and sacrifices being first celebrated, and divine worship ended, did religiously lie down even in a consecrated chamber, or at lest on the skins of the sacrifices; of which Ceremony Virgil makes mention in these verses, 
— Hence they sought  
Answers to doubts; when gifts the priests had brought,  
Here he reposed on skins of slaughtered sheep,  
And under silent night prepares to sleep.  And a little after he singeth, 
— But now  
Here King Latinus Oracles to know,  
They did a hundred choice sheep sacrifice,  
And on their skins, and spreading fleeces lies—   
And the rulers of the Lacedæmonians (as Cicero saith) were want to lie down in the Temple at Pasiphae, that they might dream. The same was done in the Temple of Aesculapius, from whom true dreams were thought to be sent forth. And the Calabrians consulting Podalyrius the son of Aesculapius, did sleep near his Sepulchre in lambs skins; for so doing they were told in their dreams whatsoever they desired to know; for the most usual time for dreams is the night, when the senses are freed from wand'ring objects, and meridian errors, and vain affections; neither doth fear strike the mind, nor the thoughts tremble, and the mind being most quiet, doth steadfastly adhere to the Deity; for there are, (as Rabbi-Johenan in his book of Senators saith) four kinds of true dreams: the first Matutine, which is made betwixt sleep and awaking: the second, which one seethe concerning another: the third, whose interpretation is shown to the same dreamer in the nocturnal vision: the fourth, which is repeated to the same dreamer, according to that which Joseph saith to Pharaoh, But that thou hast seen the dream belonging to the same thing the second time, it is a sign of confirmation; but that dream is most sure, which is concerning those things which one did meditate on, and revolve in his mind, when he goeth to bed, as it is written, Thou O King didst think upon thy bed, what should become of these things; but it is necessary, that he which interpreteth other men's dreams, hath the knowledge by the which he can distinguish and discern the similitude; of all things, and know the customs of all nations, according to the laws which they have received from God and his Angels; farther this must be known, that there is scarce any dream without some vanity, as no grain of corn without his chaff, which thing even the dream of Joseph the Patriard manifesteth; which his father Jacob interpreted, saying; what meaneth this dream, that thou hast seen? what shall I, and thy mother, and thy brethrens fall down and worship thee? which effect concerning his mother, who shortly after died, followed not. Also Rabbi Johenan in the forecited book, saith these things; and also Rabbi Levi affirmeth, that no prophetical dream can be kept back from his effect longer than twenty two years; so Joseph dreamt in the seventeenth year of his age, which was accomplished in the thirty ninth year of his age; therefore whosoever would receive divine dreams, let him be well disposed in body, his brain free from vapours, and his mind from perturbations, and let him that day abstain from supper, neither let him drink that which will inebriate, let him have a clean and neat chamber, also exorcized and consecrated: in the which, a perfume being made, his temples anointed, things causing dreams being put on his fingers, and the representation of the heavens being put under his head, and paper being consecrated, his prayers being said, let him go to bed, earnestly meditating or that thing he desireth to know: So he shall see most true and certain dreams with the true illumination of his intellect: whosoever therefore shall know to join together those things which here and there we have delivered concerning this matter in these books, he shall easily obtain the gift of oracles and dreams.   

CHAP. LII. Of Lots and marks possessing the sure power of Oracles.  
THere are also certain Lots having a divine power of Oracles, and as it were Indices of divine judgement, being before sought for by earnest prayer, and sometimes commanded by God himself to be done, as is read in Leviticus concerning a goat to be offered to the Lord, and of the escape goat; and in the book of Numbers of the rods of the Tribes of Israel. Now both Moses and Joshua did by Lots in the presence of the Lord divide the lands, and inheritances to the tribes of Israel according to the command of God. The Apostles of Christ, prayers going-before, did by lot choose Mathias into the place of Judas the traitor. Ionas the Prophet when he flying from the presence of God did sail to Tharsus, a dangerous storm being raised, was by lot found out by the Mariners to be the cause of the danger, and being cast into the sea, the tempest seized. Caesar reports of M. Valerius Procillus, being taken by his enemies, concerning whom it was consulted whether he should be presently burnt, or reserved to another time, that by lot he escaped safe. There was formerly at Bura, a Town of Achaia, an oracle of Hercules constituted by a chest board, where he that went to consult of any thing, after he had prayed, cast four dices, the cast of which the Prophet observing, did found written in the chestboard what should come to pass: Now all such dice were made of the bones of sacrifices. Now this you must know, that the Ancients were not want upon every slight cause to cast lots, but either upon necessity, or for some advantageous end, and that not but with great devotion, reverence, expiations, fasting, purity, prayers, invocations, vows, sacrifices, consecrations, and such like sacred mysteries of religion. For these sacred ordinances were want to go before our works, especially to procure the divine good will, and pleasure, and the presence of the divine spirits, by whose dispensation the lot being directed, we may receive a true judgement of the things sought for. Every one therefore that works by lots, must go about it with a mind well disposed, not troubled, nor distracted, and with a strong desire, firm deliberation, and constant intention of knowing that which shall be desired. Moreover he must, being qualified with purity, chastity, and holiness towards God, and the celestials, with an undoubted hope, firm faith, and sacred orations, invocate them, that he may be made worthy of receiving the divine spirits, and knowing the divine pleasure; for if thou shalt be qualified, they will discover to thee most great secrets by virtue of lots, and thou shalt become a true Prophet, and able to speak truth concerning things past, present, and to come, of which thou shalt be demanded. Now what we have spoken here concerning lots, is also to be observed in the auguries of all discern, viz when with fear, yet with a firm expectation we prefix to our souls for the sake of prophesying some certain works, or require a sign, as Eleasar Abraham's countryman, & Gideon Judge in Israel are read to have done. There was once at Pharis a City of Achaia in the middle of the market a statue of Mercury, where he that went to receive any omen, did, frankincense being fumed, and candles being lighted, which were set before it, and that country coin being offered on the right hand of the statue, whisper into the right ear of the statue whatsoever he would demand, and presently his ears being stopped with both his hands, did make haste away from the market place, which when he was past, did presently, his ears being opened, observe the first voice he did hear from any man for a certain Oracle given to him. Although therefore these kinds of lots seem to the ignorant to be casual, or fortuitous, and to have nothing of reason in them, yet they are disposed by God, and the higher virtues by certain reasons, neither they do fall beside the intention of him that moderates them. Was not the lot in choosing Saul to be King of Israel, thought to fall upon him casually, and fortuitously? Yet he was before appointed by the Lord to be King, and anointed by the Prophet Samuel. And God that appointed him King, disposed of the Lot that it should fall upon him. And thus much of these.   

CHAP. LIII. How he that will receive Oracles must dispose himself.  
WHosoever therefore being desirous to come to the Supreme state of the soul, goeth to receive oracles, must go to them being chastely and devoutly disposed, being pure and clean go to them, so that his soul be polluted with no filthiness, and free from all guilt. He must also so purify his mind and body as much as he may from all diseases, and passions, and all irrational conditions, which adhere to it as rust to iron, by rightly composing and disposing those things which belong to the tranquillity of the mind; for by this means he shall receive the truer and more efficacious Oracles. Now by what things the mind is purged, and reduced into a divine purity, we must learn by Religion, and wisdom. For neither wisdom without Religion, nor Religion without wisdom is to be approved of. For wisdom (as saith Solomon) is the tree of life to them that lay hold on it. And Lucretius saith that it is the intention of God, or the breathe of God, where he sings. 
Most famous Memmius! this that God is he,  
The prince of life, who reason, which all we  
Call wisdom, first found out and who by art  
The life from troubles, darkness set apart  
And freed, and unto light, and peace reduced.   
He also understandeth that to be a divine illustration, whence Democritus thinketh that there are no men wise but they that are struck with some divine frenzy, as was Menos that Cretensian, whom they report learned all things of Jupiter, whence he had frequent converse with God in the mount Ida: so also the Athenians report that Melosagora Eleusinus was taught by the Nymphs; so also we read, that Hesiod when he was a Shepherd in Beotia, and kept his flock near the mountain Helicon, had some pens given him by the Muses, which having received, he presently became a Poet, which to become so suddenly was not of man, but by a divine inspiration; for God conveying himself into holy souls, makes men Prophets, and workers of miracles, being powerful in work and speech, as Plato and Mercurius affirm, and also Xistus the Pythagorean, saying that such a man is the temple of God, and that God is his guest: to whom assents our Paul, calling man the temple of God; and in another place speaking of himself, I can do all things in him that strengtheneth me; for he is our power, without which (as he saith) we can do nothing; which also Aristotle confesseth in his Meteors and Ethics, saying, that there is no virtue whether natural or moral but by God; and in his secrets he saith that a good and sound intellect can do nothing in the secrets of nature without the influence of divine virtue. Now we receive this influence than only, when we do acquit ourselves from burdensome impediments, and from carnal and Terrene occupations, and from all external agitation; neither can a blear or impure eye behold things too light, neither can he receive divine things who is ignorant of the purifying of his mind. Now we must come to this purity of mind by degrees, neither can any one that is initiated newly unto those mysteries presently comprehend all clear things, but his mind must be accustomed by degrees, until the intellect becomes more enlightened, and applying itself to divine light be mixed with it. A human soul therefore when it shall be rightly purged, and expiated, doth than, being loosed from all impurity, break forth with a liberal motion, and ascends upwards, receives divine things, instructs itself, when happily it seems to be instructed from elsswhere; neither doth it than need any remembrance, or demonstration by reason of the industry of itself, as by its mind which is the head and the pilot of the soul, it doth, imitating by its own nature the angels, attain to what it desires, not by succession or time, but in a moment. For David when he had not learning, was of a Shepherd made a Prophet, and most expert of divine things. Solomon in the dream of one night, was filled with the knowledge of all things above and below. So Isaiah, Ezekiel, Daniel, and the other Prophets, and Apostles were taught. For the soul (which is the common opinion of the Pythogorians, and Platonists) can by way of purification, without any other study, or searching only by an easy, and adventitious collating on these intelligibles received from above, acquire the perfect knowledge of all things knowable. It can also by an extrinsecall expiation attain to this, as to understand all things Invisibly by its substantial form. For the mind is purged, and expiated by cleansing, by abstinence, by penitency, by alms: and than also do thereunto conduce certain sacred institutions, as shall afterwards be discovered. For the soul is to be cured by the study of Religions, and indeed these which are commonly called occult, that being restored to its soundness, confirmed by truth, and fortified by divine graces, may not fear any rising shake.   

CHAP. LIV. Of cleanness, and how to be observed.  
WE must therefore first observe cleanness in food, in works, in affections, and to put away all filthiness, and perturbations of the mind, and whatsoever sense or spirit that offends, and whatsoever things are in mind unlike to the heavens, not only if they be in mind and spirit, but also if they be in the body, or about the body: for such an external cleanness is believed not to help a little to the purity of the mind. For this cause the Pythagorean Philosophers being taken with the desire of Oracles, divine praises being celebrated, did wash themselves in a river as in a bath, & did put on white raiment and linen; for they did accounted wool a profane clothing being the excrements of beasts, and they did inhabit in a pure chamber, and altogether unspotted. In like manner the Bragmanni the wise men of the Indians were want to wash themselves naked in a fountain, which is called Dirce in Beotia, their heads being first anointed with amber drops, and odours fit for that purpose; than after they were according to custom sufficiently clean, they were to go forth about noon, clothed in white linen, with a white attire having rings on their fingers and staves in their hands. In like manner amongst the Gymnosophists it was a custom to wash themselves thrice in a day, and twice in the night in cold water, before they entered into the holy places. They did also every day use linen garments every day newly washed. We read also of the manner of this kind of washing in Hesiod in his books of works and days, where he sings, 
None dare with hands unwashed unto Jove  
Wine pour forth, nor unto the gods above;  
For than they do refuse for to be heard,  
Though being prayed unto—  And elsewhere 
When wicked men the rivers do pass by  
With hands unwashed, than are the gods angry  
With them, and them afflict—  Hence in Virgil, Aeneas thus speaks to his father, 
O Father, take the household gods, and hold  
Them in thy sacred hands; to be so bold  
As them to handle after so great fights  
I dare not till that washed in streams most bright.   
It was also a custom amongst the Gentiles, when they were want to perform any holy services to the gods, to cleanse their bodies by washing; and when they were to contend with the infernal gods, sprinkling only did suffice. Hence in Virgil, Dido, when she did perform any solemnities to the gods, saith, 
'Cause that my sister Ann (my nurse most dear:)  
Come, and my body wash with water clear.   
And in another place where Aeneas is brought in amongst the infernals bringing a bough to Proserpina, he sing thus, 
The passage doth Aeneas keep, and wash  
His body with fresh water—  Also when he relates of Misenus to be buried, he sings, 
His friends he thrice did wash with water new,  
And with an Olive branch, wet in the dew,  
He did them sprinkle—   
Now man being made thus clean becomes celestial, and spiritual, and is fitted for the sight of and union with God, whilst he ministers to God with a clean body, and pure mind, and delights in the cleanness of all things, as inwards, skin garments, houses, utensils, oblations, gifts, and sacrifices; the cleanness of all which even purifies the air, and attracts the most pure influence of celestial, and divine things, and allures the pure ministers of God, and good Demons: although sometimes impure spirits, and ill Demons, as the apes of the good Demons, take upon them this kind of cleanness, that either they may be adored, or may deceive: therefore first of all we must observe that the mind be pure, and the heart pure, and than the impure powers cannot ascend.   

CHAP. LV. Of abstinence, fastings, chastity, solitariness, the tranquillity and ascent of the mind.  
ABstinence also doth commonly fortify, and defend the observers thereof against vices, and evil Demons, and makes the mind an unpolluted temple of God, uniting it to God. For nothing doth more conduce to health, and temperance of the complexion, than not to heap together superfluities, and not to exceed the bounds of necessary food. Neither is nutriment to be taken that is too strong for nature, but rather let nature be stronger than the meat, as some affirm of Christ, that he took meat in that proportoin that it should not breed any excrement of the third concoction. Many others also taking meat sparingly, enjoyed thereby health and agility of body, as Moses, and Elias, who fasted forty days: whence his face shined, and he lifted up, could easily guide his body as if it were a spirit. For Magicians, and Philosophers affirm that our spirit is not as a terrene thing, or body nourished by nutriment received through certain organs by the concoction of meat, and drink, but draws in their aliment like sponges through the whole body, viz. from the thin vapours penetrating the body on all sides. Therefore they that desire to have this spirit pure, and potent, let them use dryet meats, and extenuate this gross body with fastings, and they make it easily penetrable, and lest by the weight thereof, the spirit should either become thick, or be suffocated, let them preserve the body clean by lotions, frictions, exercises, and clothings, and corroborated their spirits by lights, and fumes, and bring it to a pure and thin finess. We must therefore in taking of meats be pure, and abstinent, as the Pythagorean Philosophers, who keeping a holy and sober table, did protract their life in all temperance. The temperance therefore of life and complexion, because thereby no superfluous humour is bred, which may dull the fantasy, makes, that our soul oftentimes dreaming, and sometimes watching, is always subjected to the superior influences. Moreover the Pythagorians, if any one doth by abstinence moderate prudently every motion of the mind, and body, promise' perpetual health of both, and long life. So the Bragmani did admit none to their college, but those that were abstinent from wine, from flesh, and vices, saying that none could understand God, but they that emulate him by a divine conversation: which also Phraotes in Philostrates taught the lower Indians. Moreover we must abstain from all those things which infect either the mind, or spirit, as from covetousness, and envy, which are handmaids to injustice (as Hermes saith) enforcing the mind and the hand to evil practices; also from idleness, and luxury; for the soul being suffocated with the body, and lust, cannot foresee any celestial thing. Wherhfore the priests of the Athenians who are called in Greek Hierophantae (as Hierom reports) that they might live more chastely in their sacred employments, and might follow their divine affairs without lust, were want to castrate themselves by drinking of hemlock. Moreover the chastity of a mind devoted to God doth make our mind (as Orpheus teacheth Museus in the hymn of all the gods) a perpetual temple of God. Also we must abstain from all multitude and variety of senses, affections, imaginations, opinions, and such like passions, which hurt the mind and pervert the judgement of reason, as we manifestly see in the lascivious, the envious, and ambitious. Wherhfore Cicero (in his Tusculans questions) calls these passions the sicknesses of the mind, and the pestiferous diseases thereof. But Horace calls them furies or madness, where he sings, Girls have a thousand furies, so have boys.  
The same also seems to be of opinion that all men are fools in something. Whence it is read in Ecclesiasticus, there are an infinite number of fools. Therefore the Stoics deny that passions are incident to a wise man; I say such passions, which follow the sensitive apprehension: for rational, and mental passions, they yield a wise man may have. This opinion did Boetius seem to be of, where he sings that some passions are to be laid aside in the inquisition of truth, in these verses, 
If truth thou wouldst discover with clear sight,  
And walk in the right path, than from thee quit  
Joy, fear, grief, hope expel; for where these reign,  
The mind is dark and bound—   
We must therefore acquit and avert our minds from all multitudes, and such like passions, that we may attain to the simple truth; which indeed many Philosophers are said to have attained to in the solitude of a long time. For the mind by solitude being loosed from all care of human affairs is at leisure, and prepared to receive the gifts of the celestial deities. So Moses the lawgiver to the Hebrews, and the greatest of prophets, and learned in all the knowledge of the Chaldeans and Egyptians, when he would abstract himself from senses, went into the vast wildernesses of Ethiopia, where all human affairs being laid aside, he applied his mind to the sole contemplation of divine things, in which thing he so pleased the omnipotent God, that he suffered him to see him face to face, and also gave him a wondrous power of miracles, as sacred writ testifies of him. So Zoroaster the father and prince of the Magicians, is said to attain to the knowledge of all natural and divine things by the solitude of twenty years, when he wrote, and did very strange things concerning all the art of divining, and soothsaying. The like things do the writings of Orpheus to Museus declare him to have done in the deserts of Thracia. So we read that Epimenides of Crete, because learned by a very long sleep, for they say that he slept fifty years, i e. to have lay hid so long; Fythagoras also in like manner to have lain hid ten years, and Heraclitus, and Democritus for the same cause were delighted with solitariness. For by how much the more we have the animal and the human life, by so much the more we live like angels, and God, to which being conjoined, and brought into a better condition, we have power over all things, ruling over all. Now how our mind is to be separated from an animal life, and from all multitude, and to be erected, until it ascend to that very one, good, true, and perfect, through each degree of things knowable, and knowledges, Proclus teacheth in his Commentaries upon Alcibiades, showing how that first sensible things are to be shunned, that we may pass to an incorporeal essence, where we must exceed the order of souls yet multiplied by divers rules, habitudes, and various proportions, many bonds, and a manifold variety of forces, and to strive after an intellect, and intelligible kingdom, and to contemplate how far better these are than souls. Moreover we must bear an intellectual multitude, although united, and individual, and come to the superintellectual and essential unity, absolute from all multitude, and the very fountain of good, and truth. In like manner we must avoid all knowledge that doth any ways distracted, and deceive, that we may obtain the most simple truth. The multitude therefore of affections, senses, imaginations, and opinions is to be left, which in itself is as different, as some things are contrary to others in any subject; and we must ascend to sciences, in which although there be a various maltitude, yet there is no contrariety. For all are knit one to the other, and do serve one the other, under one the other, until they come to one, presupposed by all, and supposing none beyond it; to which all the rest must be referred: yet that is not the highest top of knowledges, but above it is a pure intellect. Therefore all composition, division, and various discourse being laid aside, let us, ascending to the intellectual life, and simple sight, behold the intelligible essence with individual and simple precepts, that we may attain to the highest being of the soul, by which we are one, and under which our multitude is united. Therefore let us attain to the first unity, from whom there is a union in all things, through that one which is as the flower of our essence: which than at length we attain to, when avoiding all multitude we do arise into our very unity, are made one, and act uniformly.   

CHAP. LVI. Of Penitency, and Alms.  
NOw the greatest part of purgations is a voluntary penitency for faults for (as saith Seneca in Thyeste) he whom it grieves that he hath offended, is in a manner innocent. This brings to us the greatest expiation, whilst it opposeth afflictings to delights, and purgeth out of the soul a stupid joyfulness, and gives a certain peculiar power, reducing us to the things above. Penitency therefore is not only a mortification of vices, but a spiritual Martyrdom of the soul; which with the sword of the spirit is on all sides mortified; Now the sword of the spirit is the word of God; whence Jeremiah the Prophet saith, and also Paul, writing to the Ephesians, Cursed is he that withholdeth his sword from blood; and the Psalmist sings; A sword is in their lips. Therefore our cogitations, affections of our mind, and all evils that proceed from our heart and mouth, must be uttered to the priest in confession, that he may according to the word of God judge those things; and according to the power granted to him by God, penitency being joined with it, may purify, & purge them, & direct them to that which is good, neither is there found in religion for the expiating heinous offences a stronger Sacrament. Hence the Gods themselves (Ovid in Pontus being witness) 
Do often ease the pains, restore the lights  
Which were caught away, when that mortal wights  
They see repenting of their sins—   
There is as yet another Sacrament of expiation, viz. almsgiving, of which as I remember I have read very little in Philosophers, but the very truth taught us that, saying, Give ye alms, and all things shall be clean to you; and in Eclesiasticus it is read; as water extinguisheth fire, so alms doth sin; and Daniel taught the King of Babylon, that he should redeem his sin by alms; and the Angel Raphael testifieth to Tobias; because alms frees from death, and is that which purgeth sins, and make us found eternal life. Hence Christ commanded us to pray to the Father, Forgive as we forgive others, give us as we give to others; of which he said in another place, ye shall receive an hundred fold, and shall possess eternal life. He shall when he comes to judge the quick and the dead, upbraid the wicked above all things for their neglect of alms and works of mercy, when he shall say, I was hungry, and thirsty, and ye gave me neither meat, nor drink; and in another place he speaks of the poor; what ye have done to any one of them ye have done to me. Which Homer also seems to be sensible of, when he brings in a young man wooing Antinoe, saying these words, Antinoe how plausibly hast thou slain a poor beggar! he shall destroy thee if God be in heaven, for the Gods themselves being likened to strangers, and guests, go out into the whole world, overturning Cities, and beholding the injaries, and wickedness of men.   

CHAP. LVII. Of those things which being outwardly administered conduce to Expiation.  
IT is believed, and it is delivered by them that are skilful in sacred things, that the mind also may be expiated with certain institutions, and sacraments ministered outwardly, as by sacrifices, baptisms, and adjurations, benedictions, consecrations, sprinklings of holy water, by anointings, and fumes, not so much consecrated to this, as having a natural power thus to do; upon this account sulphur hath a place in Religions, to expiate ill Demons with the fume thereof. An egg also was want to be used in Purgations; hence eggs are called holy, whence Ovid, 
Let the old woman come, and purge the bed,  
And place, and bring sulphur and eggs sacred  
In her trembling hand—   
Proclus also writes, that the priests in purifyings were want to use sulphur, and bitumen, or the washing of sea water: For sulphur purifies by the sharpness of its odour, and sea water by reason of its fiery part; In like manner the herb Cinquefoil: wherefore by reason of its purity the ancient priests did use it in purifications, also the boughs of Olives. For these are said to be of so great purity, that they report that an olive tree planted by an harlot is thereby for ever made unfruitful, or else withers. In like manner, frankincense, myrrh, vervain, valerian, and the herb called Phu conduce to expiation. Also the blessed Clove flower; and the gall of a black dog being fumed is said to be very powerful in these, as well for expiating of ill spirits, as any bewitchings: also the feathers of a lapwing being fumed, drives away Phantasms. It is wonderful, and scarce credible, but that that grave and worthy Author Josephus relates it in his history of Jerusalem, of a root of Baaras, so called from a place near Machernus a Town of Judea, being of a yellow colour, that in the night it did shine, and was hard to be taken, that it did oftentimes deceive the hands of them that went to take it, and go out of their sight, never stood still, till the urine of a menstruous woman was sprinkled on it. Neither yet being thus retained, is it pulled up without danger, but sudden death falls upon him that draws it up, unless he were fortified with an amulet of the said root; which they that want, sacrificing about the earth do bind the root to a dog by a cord, and presently departed: at length the dog with a great deal of pains draws up the root, and as it were supplying the place of his master presently dies, after which any one may handle the root without danger; the power of which is much excellent in expiations, as is manifest for the delivery of those that are vexed with unclean spirits; now that these kind of waters should act upon spiritual substances by putting them to flight, or by alluring them, or mitigating them, or by inciting them, they are of no other opinion than that the fire of Sicilia acts upon souls: which (William of Paris being witness) not hurting the bodies, doth most intolerably torment the souls of them that are near. But of those in part we have treated before.   

CHAP. LVIII. Of Adorations, and vows.  
ADorations, and vows, sacrifices, and oblations are certain degrees in sacred ●● things found out God, and those things which principally provoke the divine pleasure, and procure a sacred and indissolvible communion of God with souls; for by prayers which we utter with true and sacred words, sensibly, and affectionately, we obtain a great power, when by the application of them to any deity we do so far move it, that he may direct his speech and answer by a divine way, by which (as saith Dionysius) God speaks with men, but so occultly that very few perceive it. But oftentimes that King and Prophet David perceives it, when he saith, I will hear what the Lord will speak in me. Adoration therefore being a long time continued, and often frequented, perfects the intellect, and makes the soul more large for the receiving of divine lights, inflaming divine love, producing faith, hope, and sacred manners, purifieth the soul from all contrariety, and what is any away adverse to it, and doth also repel divers evils, which would otherwise naturally fall out. Hence Ovia sings, 
— With prayers moved is Jove;  
I oftentimes have seen when from above—  
He would sand dreadful lightnings, him to be  
Appeased with frankincense—   
Now man is returned to God by prayers, by which coming he (saith Plato in Phedrus) stops horses, and enters into the chambers of repose, where he feeds upon Ambrosia, and drinks Nectar. Therefore they that desire to enjoy any virtue, must pray, and supplicate often to him who hath all virtue in himself Now that is the best prayer, which is not uttered in words, but that which with a Religious silence and sincere cogitation is offered to God, and that which with the voice of the mind and words of the intellectual world is offered to him. Now a vow is an ardent affection of a chaste mind given up to God, which by vowing wisheth that which seems good. This affection (as Jamblicus, and Proclus testify) doth so join the soul to God, that the operation of the mind and of God is one; viz. of God as an artificer, of the mind as a divine instrument: all antiquity testifies that by vows sometimes miracles are done, diseases are cured, tempests are diverted, and such like. Hence we read that the most excellent, and wise in all nations, the Bragmanni of the Indians the Magicians of the Persians', the Gymnosopists of the Egyptians, the divines of the Greeks, and Chaldeans which did excel in divine secrets, did apply themselves to divine vows, and prayers, and thereby did effect many wonderful things. Now to the perfection of a vow, and adoration (for a vow cannot be perfect without an adoration, nor an adoration without a vow) there are two things especially required, viz. First the knowledge of the thing to be adored, and to which we must vow, and in what manner, and order, and by what Mediums it must be worshipped; for there are various cooperators and instruments of God, viz The heavens, Stars, and ministering spirits, the celestial souls, and Heroes, which we must implore as porters, interpreters, administrators, mediators, but first of all him, who goeth to the Archetype God, who only is the utmost term of adoration; the others deities are as it were passages to that very God. Know therefore that adorations and vows must with a pure and pious mind be principally made to that one only God, the highest father, King and Lords of all the god. But when they shall come before to the inferior gods, let the intention of the administration be terminated in them; therefore to adorations, and vows, when they be directed to the inferior deities, Zoroaster and Orpheus thought fitting that suffumigations and characters should be used; But when they are erected to the majesty of the supreme God, they must not in any wise; which also Hermes, and Plato forbidden to be done. Whence Hermes to Tatius; This (saith he) is like to sacrilege when thou prayest to God to be willing to kindle frankincense, and such like; For (saith Porphyry) they are not agreeable to piety. For there is not any material thing can be found, which to the immaterial God is not unclean. Therefore neither is that prayer which is uttered by words agreeable to him, nor that prayer which is mental, if the mind be polluted with vice; Secondly there is also required a certain assimilation of our life to the divine life, in purity, chastity and holiness, with a lawful desire of that which we wish for; for by this means we especially obtain the divine benevolence, and are subjected to the divine bounty; for unless we, having our minds purged, be worthy to be heard; and also those things which we desire, be worthy to be done, it is manifest that the gods will not harken to our prayers; whence divine Plato saith that God cannot be bound by our prayers or gifts to do unjust things; therefore let us desire nothing of God, which we think uncomely to wish fore for by this means only, we see that very many are frustrated of their prayers and vows, because that neither they themselves are Religiously disposed, nor are their desires and prayers made for those things which are well pleasing to God, neither do they know to discern in what order they aught to pray, and through what mediators they aught to go to God; the ignorance of which doth very often reduce our prayers and supplications to nothing, and causeth our desires and wishes to be denied.   

CHAP. LIX. Of sacrifices and oblations, and their kinds and manners.  
ASacrifice is an oblation which is both holy by offering, and sanctifieth and maketh Holy the offerer, unless either Irreverence or some other sin be an impediment to him; therefore these sacrifices and oblations do yield us much hope, and make us of the family of God, and do repel from us many evils hanging over our heads, which the doctors of the Hebrews do especially confirm, saying by this that we kill our living creatures, and dissipate our wealth by sacrifice, we turn away mischiefs which do hung over us: for as this mortal priest sacrificeth in this inferior world the soul of irrational creatures to God, by the separating of the body from the soul: so Michael the Archangel the priest of the higher world, sacrificeth the souls of men, and this by the separation of the soul from the body, and not of the body from the soul, unless perchance, as it happeneth in fury, Rapture, Ecstasy and sleep, and such like vacations of the soul, which the Hebrews call the death of the body. But sacrifices & oblations are first of all and principally to be offered up to the most high God; but when they are to be directed to the secondary divine powers, this aught to be done even as we have spoken concerning prayers and vows: but there are many kinds of sacrifices: one kind is called a burnt offering, when the thing sacrificed was consumed by fire; another, is an offering for the effusion of blood; moreover there are salutiferous sacrifices which are made for the obtaining of health, others pacifying for obtaining peace, others praising for the freeing from some evil, and for the bestowing of some good thing; others Gratulatory, for divine worship and thanksgiving; but some sacrifices are made neither for the honour of God, nor out of good will, of which sort was that amongst the Hebrews, called the sacrifice of Jealousy, which was made only for the detecting of occult adultery. There was in times passed amongst the Gentiles the sacrifice of expiation, by the which cities were purged from famine, pestilence, or some horrible calamity; whose rites were to search out the most wicked man in that city, and to lead him to the place appointed carrying in his hands a cheese and wafers and dry figs; afterwards to whip him seven times with Rods, and than to burn him to ashes with the same rods, and to cast the ashes into the sea; of these Lycophron and Hipponax make mention; neither doth Philostratus relate things much different from these, concerning Apollonius of Tiana while he chased away the Pestilence from Ephesus. Moreover there were many kind of sacrifices and offeringsas Agonalia, Dapsa, Farreationes, Hecatomb, Hostia, Hyacinthia, Armilustra, Janualia, Lucalia, Lupercalia, Munychia, Novendinalia, Nyctiluca, Palatialia, Pastillaria, Popularia, Protervia, Scenopegia, Solitaurilia, Stata, Rubigalia, Fontanalia, Ormia, Parentalia, Inferiae, Consualia, Lampteria, Amburbia, Ambarvalia, Vivalta, Thyia, Holocaustomata, Orgia, Latialia, Dianetaurica, Bacchanalia, Trieterica, Liberalia, Cocytia, Cerealia, Thesmophoria, Adonia, Teonia, Laurentalia, Opalia, Palilia, Quirinalia, Vertumnalia, Gynaecia, Panathenea, Quinquatria, Diapalia, Diasia, Horma, Hormea, Nemea, Mytriaca, Palogygia. And the offerings of these were proper and divers; for a Goat and an Ass were sacrificed to Bacchus, a Sow to Ceres, an horse to the Sun, an hart and dogs to Diana, an Ass to Priaapus, a Goose to Isis, a dunghil-cock to the Night, a she-Goate to Faunus, a Bull to Neptune, a she-Goate to Minerva, a Bull to Hercules, a child to Saturn, a Sow with pigs to Maja, a Cock to Aesculapius: moreover they did sacrifice to Hercules Gnidius with scolding and rail; there were also divers orders of Priests, as high priests, Flamines, Archislamines, Phylades, Salians, Hierophantes & divers names of religions, and superstitions, and sacrifices, ceremonies, feasts, consecrations, dedications, vows, devotions, expiations, oaths, offerings, satisfactory works; by the which the seduced gentiles did sacrifice to false Gods and devils; but the true sacrifice, which purgeth any man, and uniteth him to God, is twofold; one which the high priest Christ offered for the remission of sins, purifying all things by the blood of his cross; the other, by the which a man offereth up himself clean unspotted, for a living sacrifice to God, as Christ the high priest offered himself, and taught us to be offered together with him, as he was offered, saying of the sacrament of his body, and blood, Do this in remembrance of me; viz. that we should offer ourselves together, being mortified by the passion of his mortal body, and quickened in spirit; of the which Porphyry saith, Let us labour to offer up holiness of life for a sacrifice; for no man can be a good priest of God, but he which bringeth forth himself for a sacrifice, and buildeth up his own soul, as it were for an Image, and doth constitute both his mind, and understanding for a Temple in the which he may receive the divine light; but eternal sacrifices (as Heraclitus saith) are certain cures of the soul, instituted by the most High Physician; for the evil spirit possesseth a man (as Proclus saith) even until he be expiated by sacrifices; therefore sacrifices are required to pacify God and the Heavenly powers, and to expiate a man, who beareth the Image both of God and the world; But our Lord Jesus Christ the true high priest concluded all sacrifices in bread and wine only, as in the primary substance of man's meat, needing further the offering up of no animals, nor other things, or the effusion of blood, in which we may be cleansed, being perfectly cleansed in his blood. There were also amongst the Egyptians sixhundred sixty six kinds of sacrifices; for they did appoint divine honours, and holy sacrifices to each star, and planet, because they were divine animals partaking of an intellectual soul and a divine mind; whence they say that the stars being humbly prayed unto, do hear our prayer, and bestow celestial gifts, not so much by any natural agreement, as by their own free william. And this is that which Jamblicus saith, that celestial bodies, and the deities of the world have certain divine and superior powers in themselves, as also natural and inferior, which Orpheus calls the keys to open and shut; and that by those we are bound to the fatal influences, but by these to lose us from fate. Whence if any misfortune hung over any one from Saturn, or from Mars, the Magicians command that he must not forthwith fly to Jupiter, or Venus, but to Saturn or Mars themselves. So that Apuleian Psyche who was persecuted by Venus for equalling her in beauty, was forced to importune for favour, not from Ceres, or Juno, but from Venus herself. Now they did sacrifice to each star with things belonging to them; to the Sun with solary things, and its animals, as a Laurel tree, a Cock, a Swan, a Bull; to Venus with her animals, as a Dove, or turtle, and by her plants, as Vervain; as Virgil sings, 
— Water bring out  
With garlands soft, the altar round about  
Compass, and burn fat boughs and frankincense  
That's strong and pure—   
Moreover the Magicians when they made any confection either natural, or artificial, belonging to any star, this did they afterwards religiously offer, and sacrifice to the same star, receiving not so much a natural virtue from the influence thereof being oppottunly received, as by that religious oblation receiving it divinely confirmed and stronger. For the oblation of any thing, when it is offered to God after aright manner, that thing is sanctified by God by the oblation as is a sacrifice, and is made part thereof. Moreover to the celestial and etherial Gods white sacrifices were offered; but to the terrestrial or infernal, black: but to the terrestrial upon the altars, but to the infernal in ditches; to the aerial and watery flying things: But to these white, to these black. Finally, to all the Gods and Demons besides terrestrial and infernal, flying things were offered, but to those only fourfooted animals, for like rejoiceth in like. Of these only which were offered to the celestial, and etherial, it is lawful to eat, the extreme parts being reserved for God, but of the other not. Now all these the Oracle of Apollo hath expressed in these verses, 
A threefold sacrifice to th' Gods above,  
White must be slain for them; for them below  
Threefold also, but black for them; withal  
With open altars Gods celestial  
Are taken, when th' infernal Gods require  
Pits embrued with black blood, and filled with mire,  
And are not pleased but with a sacrifice  
That's buried; but of th' air the deities  
Delight in honey, and in wines most clear,  
And that on altars kindled be the fire,  
Require, with flying sacrifice, and white:  
But of the earth the deities delight  
That earthly bodies should with frankincense  
And wafers offered be in reverence.  
But for the Gods that rule the sea thou must  
Thy sacrifices lay on the sea coasts,  
And on the waves cast the whole animal.  
But to the deities celestial  
Give th'▪ extreme parts, and them consume with fire;  
What than remains thou mayst if thou desire  
Eat up, and let the air with vapours thick  
And sweet smelling drop—   
These doth Porphyry make mention of in his book of answers, to whom the rest assent. For they say that these sacrifices are certain natural Mediums betwixt the Gods and men; which Aristotle affirming saith, that to sacrifice to God is in a man naturally. They are therefore they say, Mediums, which savour of the nature of both, and represent divine things analogically, and have with the deity to whom they are offered, certain convenient anlogies, but so occult that a man's understanding can scarce conceive of them, which God, and the Deities require in particular for our expiation with which the celestial virtues are pleased, and withhold themselves from execution of the punishment which our sins deserve. And these are (as Orpheus calls them) keys which open the gate of the elements and the heavens, that by them a man may ascend to the supercelestials; and the intelligences of the heavens, and the demons of the elements may descend to him. Now men that are perfect, and truly Religious need them not, but only they, who (saith Trismegistus) being fallen into disorder, are made the servants of the heavens and creatures; who because they are subjected to the heavens, therefore think they may be corroborated by the favour of the celestial virtue, until they flying higher be acquitted from their presidency, and become more sublime than they.   

CHAP. LX. What imprecations, and rites the ancients were want to use in sacrifices, and oblations.  
NOw let us see what imprecations they did join to oblations, and sacrifices; For he that did offer any sacrifice to God, did say these, or the like things: I thy servant do offer and sacrifice these things to thee; I confess that thou art the author of all sanctity, and I call upon thee to sanctify this oblation, that thou wouldst pour upon it the virtue of thy high and excellent spirit, that by it we may obtain what we ask for. Moreover also as this thing present by any oblations is made thine, as to live, or die to thee, so also let me be made thine who by this oblation, and communion, by this thing which I come to offer, and sacrifice to thee, profess to be one of thy family, and worshippers. Besides in offerings it was said, As that animal is in my power to be slain, if I pleased, or to be saved: so it is in thy power to take away in wrath, or to give in love that which we desire. Lastly, when for expiation, or the avoiding of any evil, any sacrifice was to be made, it was said, As that animal dies in my hand, so die all vice in me, also all uncleanness, or so let die and be annihilated such or such an evil, or discommodity. Also, As the blood of this animal is poured forth out of its body, so let all vice and uncleanness flow out from me. In sacrifices laid on the altarto be burnt, it was said, as this oblation is consumed by this present fire, so that nothing remains of it; so let all evil be consumed in me, or let such or such an evil which we would repel and avoid be consumed. It was also a custom when imprecation was made, to touch the altar with the hands of all those for whom such a sacrifice was made, or of them who did desire to be partakers of it, because prayer only cannot prevail, unless he that prays toucheth the altar with his hands; whence in Virgil, 
Those that in these words pray, and altar touch  
Th' omnipotent doth hear—  And elsewhere, 
I touch the altars, and the middle fires,  
And the Deities beseech.    

CHAP. LXI. How these things must be performed, as to God, so to inferior deities.  
EVery Adoration therefore, oblation, or sacrifice, deprecation, invocation, are differenced thus, viz. either because they are made to God only, or to inferior deities, as angels, Stars, Heroes. In these therefore such rules are to be observed, that when any prayer is to be offered to God alone for the obtaining of any effect, it must be done with the commemoration of some work, miracle, sacrament, or promise, taken somewhere out of scripture; as if there be a deprecation made for the destruction of enemies, let it be commemorated that God destroyed the Giants in the deluge of waters, and the bvilders of Babel in the confusion of tongues, Sodom, and Gomorrha in raining of fire, the host of Pharaoh in the Red-sea, and the like; adding to those some malediction out of the Psalms, or such as may be gathered out of other places of scripture. In like manner when we are to deprecate against dangers of waters, let us commemorate the saving of Noah in the flood; the passing of the children of Israel through the Red-sea, and Christ walking dryshod upon the waters, and saving a ship from shipwreck, commanding the winds and waves, and lifting up Peter sinking in the waters of the sea, and such like. But if a prayer be necessary for obtaining Oracles, or dreams, whether it be to God, Angels, or Heroes, there are many places offer themselves out of the old testament, where God is said to talk with men, promising in very many places Presages, and Revelations, besides the prophetical dreams of Jacob, Joseph, Pharaoh, Daniel, Nebuchadnezzer, in the old Testament, and the Revelation of John, Paul, in the new; also of holy Magicians, as Helen, Constantine and Charles; also of later Prophets, as Methedius, Cyrillus, Joachim, Merlin, Brigitta, Mechtindis, Hildegardis, the deities of whom being piously invocated, tender us oftentimes partakers of divine Revelations. Moreover we must invocate the sacred names of God, but those especially, which are significative of the thing desired, or any way applicable to it; as for the destruction of enemies we must invocate the name of God's wrath, of the revenge of God, fear of God, justice of God, fortitude of God: but for the avoiding of any danger we must invocate the names of pity, defence, salvation, goodness, and the like. Moreover we must petition for and to the effecters of the thing desired, viz. such an Angel, Star or Hero on whom that office lies; but observing that our invocation on them must be made with due number, weight, and measure, and according to the rules delivered concerning enchantments. For betwixt these there is no difference, but that enchantments are such as affect our mind, disposing the Passions thereof into a conformity to certain deities; but prayers are such as are exhibited to any deity by way of worship, and veneration; and from the same root also may the manner of consecrations be taken, of which we shall in the next place speak.   

CAAP. LXII. Of Consecrations, and their manner.  
COnsecration is a lifting up of experiments, by which a spiritual soul, being drawn by proportion and conformity, is infused into the matter of our works according to the tradition of Magiciall art rightly and lawfully prepared, and our work is vivified by the spirit of understanding. The efficacy of consecrations is perfected by two things especially, viz the virtue of the person himself consecrating, and the virtue of the prayer itself. In the person himself is required holiness of life, and a power to consecrated; the former, nature and desert perform; the latter is acquired by imitation, and dignification, of which we have spoken elsewhere. Than it is necessary that he that sacrificeth must know this virtue and power in himself, with a firm and undoubted faith. Now what things are required in prayer, are these. There is also a certain power of sanctifying placed in it by God, as if it be so ordained of God for this or that very thing (of which sort we read of many in the holy writ) or instituted to this or that thing, by the virtue of the holy ghost, according to the ordination of the Church, of which sort are many every where extant: or this holiness is in the prayer itself, not by virtue of institution, but of the commemoration of sacred things, as of sacred letters, histories, miracles, works, effects, favours, promises, sacraments and such sacramental things, which shall seem to cohere with the thing to be consecrated, either properly, or improperly or analogically. And of these we shall now give some examples, by which a way easily may be laid open to the whole consideration of it. So in the consecrating of water there is this commemoration made, viz. because God placed the firmament in the midel: of waters; because in the middle of the earthly paradise he made a holy fountain, from which through four rivers the whole earth is watered: because he made the waters an instrument of his justice, in the destruction of the Giants, by the general deluge over the whole earth: and in the destruction of the Army of Pharaoh in the Read sea, and because he led the people dryshod through the middle of the Read sea, and through the middle of Jordan, and because he brought water miraculously out of a rock of the wilderness, and brought forth a fountain of living water out of the jaw bone of an ass at the prayers of Samson, and because he appointed the waters as an instrument of his pity, and of salvation for remission of sins: and because Christ being baptised in Jordan, purified and sanctified the waters; and the like also by invocating divine names suitable to these things, as when God is called a living fountain, living water, a living river. In like manner in consecration of fire, let there be a commemoration that God created the fire to be an instrument of his justice for punishment, revenge, purgation of sins, and when he comes to judge the world he will command burning to go before; and he appeared to Moses in a burning bush, went before the children of Israel in a pillar of fire, and commanded that inextinguishable fire should be kept in the tabernacle of the Covenant, & kept fire unextinguished under the water. Also we must use such divine names as offer themselves, as because God is a consuming fire, and a melting fire: and such as are proper to these, as the shining of God, the light of God, the brightness of God, and such like. So in the consecration of oil such solemnities must be commemorated as belong to these, as in Exodus the oil of unction & sweet perfumes and sacred names suitable to these, such as is the name Christ, which signifies anointed, and such as this, and that in the Apocalypse concerning the two olive trees distilling sanctified oil into lamps burning in the presence of God. So in the consecration of places let there be commemoration made of mount Sinai, of the Tabernacle of the Covenant, of the sanctum sanctorum, the temple of Solomon, and of the sanctification of the hill Golgotha through the mystery of the passion of Christ, and of the field which was bought with the price of Christ's blood; also of mount Tabor, where the transfiguration and ascent into heaven was. Sacred names also being used as of the place of God, the throne of God, the chair of God, the tabernacle of God, the altar of God, the seat of God, and the habitation of God, and of such like. After the same manner we must proceed in the benediction of other things, by enquiring into holy writ by divine names, and profession of Religion for such things which may seem to be after a manner suitable to this or that thing. As for example, if there be a paper, or a book having some of the mysteries which we should comemorate, as the tables of the ten commandments given to Moses on mount Sinai, and the sanctification of the law, and of the Prophets, and Scriptures promulgated by the holy spirit: and let the divine names of the testament of God, the book of God, the book of life, the knowledge of God, the wisdom of God, and of such like be commemorated. So if a sword be to be consecrated, we may remember out of the second of Maccabees there was a sword sent from God to Judas Macchabeus, that he should destroy the children of Israel's enemies: also that in the prophets, Take unto you two edged swords; also in the Gospel, coats being sold, swords must be bought; and in the History of David an Angel was seen hiding a bloody sword; and many such like we shall found in the Prophets, and Apocalypse, as also the sacred names of the sword of God, the rod of God, the staff of God, the vengeance of God, and such like. And now let these things which have been exemplified concerning real consecrations, and benedictions suffice: by which personal consecrations, and benedictions may easily be understood. But there is yet another powerful and efficacious rite of consecrating, and expiating, which is of the kinds of superstitious, viz: when the rite of any sacrament is transsumed to another thing, which is intended to be consecrated, or expiated, as the rite of baptism, confirmation, funeral, and such like. Moreover we must know, that a vow, oblation, and sacrifice, have a certain power of consecration, as well real as personal, as the things or persons are vowed or offered.   

CHAP. LXIII. What things may be called holy, what consecrased, and how these become so betwixt us and the Deities; and of sacred times.  
NOw those things are called sacred, which are made holy by the gods themselves, or their Demons, being (as I may say) dedicated to us by the gods themselves. By this account we call Demons holy, because in them God dwells, whose name they are often said to bear. Whence it is read in Exodus: I will sand my Angel who shall go before thee; observe him, neither think that he is to be despised, because my name is in him. So also mysteries are called sacred. For a mystery is that which hath a holy and an occult virtue, and favour given by the gods or Demons, or dispensed by the most high God himself; such as are those sacred names and Characters, which have been above spoken of. So the cross is called holy and mysterious, being made so by the passion of Jesus Christ. Hence also certain prayers are called holy, and mystical which are not instituted by the devotion of man, but by divine Revelation, as we read in the Gospel that Christ instituted the Lord's Prayer. In like manner certain confections are called holy, into which God hath put the especial beam of his virtue, as we read in Exodus of the sweet perfume, and oil of anointing, and as with us there is a sacred fountain, and a sacred ointment; There is also another kind of holiness, whereby we call those things holy which are dedicated and consecrated by men to God, as vows, and sacrifices, of which we have spoken already: Whence Virgil, 
But Cesar with a triple triumph brought.  
Into the City Rome, as most devout,  
Did dedicated unto the Italian gods  
An immortal vow—  And Ovid in his Metamorphosis sings thus, 
A feast was kept, wherein Aeacides  
For Cicnus death with heifers blood did please  
Propitious Pallas, when the entrailss laid  
On burning altars, to the Gods convaid  
An acceptable smell; a part addressed  
To sacred use, the board received the rest.   
In like manner the representations, resemblances, Idols, Statues, Images, Pictures, made after the similitudes of the Gods, or dedicated to them, are called sacred, even as Orpheus singeth in his hymn to Lycian Venus, 
The chieftains that the sacred things protect  
Of our country, did for our town erect  
A Sacred Statue—  And Virgil.  
Hence divine Plato in his eleventh book of Laws, commanded that the sacred Images and Statues of the Gods should be honoured, not for themselves, but because they represent the Gods to us, even as the ancients did worship that Image of Jupiter, thus interpreting it: for in that he bears the resemblance of a man, was signified that he is a mind which produceth all things by his seminary power; he is feigned to sit, that his immutable and constant power might be expressed; he hath the upper parts bore and naked, because he is manifest to the intelligences and the superiors; but the lower parts are covered, because he is hid from the inferior creatures he holdeth a sceptre in his left hand, because in these parts of the body the most spiritual habitation of life is found. For the Creator of the intellect is the King and the vivifying spirit of the world; but in his right hand he holdeth forth both an Eagle and victory; the one, because he is the Lord of all the Gods, as the Eagle is of other birds; the other, because all things are subject to him; in like manner we also reverence the Image of a Lamb, because it representeth Christ, and the picture of a Dove, because it signifieth the holy Ghost, and the forms of a Lion, Ox, Eagle, and a man, signifying the Evangelists, and such like things, which we found expressed in the Revelations of the Prophets; and in divers places of the holy Scripture: moreover those things confer to the like revelations and dreams, and therefore are called sacred pictures; there are also sacred rites and holy observations, which are made for the reverencing of the Gods, and religion, viz. devout gestures, genuflexions, uncovering of the head, washings, sprinklings of Holy water, perfumes, exterior expiations, humble processions, and exterior Ornaments for divine praises, as musical Harmony, burning of wax candles and lights, ringing of bells, the adorning of Temples, Altars and Images, in all which there is required a supreme and special reverence and comeliness; wherefore there are used for these things, the most excellent, most beautiful and precious things, as gold, silver, precious stones, and such like: which reuerences and exterior rites are as it were lessons and invitations to spiritual sacred things, for the obtaining the bounty of the Gods; concerning which Proserpina beareth witness in these verses. 
Who ever did the brazen statues slight,  
The yellow gifts of gold, or silver white,  
Who would not wonder, and not say that these  
Are of the Gods?—   
The priests also are called sacred, and the ministers of the divine powers, and Gods, and they themselves being consecrated do both administer all the holy things, and also consecrated them, whence Lucan. 
The consecrated priests, to whom great power  
Is granted—  And Virgil saith of Helenus the priest of Apollo, 
He prays for peace of th' Gods, and doth unloose  
The Garlands of his sacred head—   
Those holy rites are as it were certain agreements betwixt the Gods and us, exhibited with praise, reverence or obedience, by the means of which we very often obtain some wonderful virtue from that divine power, on whom such reverence is bestowed; so there are sacred Hymns, Sermons, Exorcisms, Incantations, and words, which are compounded and dedicated for the praises, and divine services of the Gods, whence, Orpheus in a verse composed for the stars, saith. With Holy words, now on the Gods I call.  
And the primitive Church did use certain holy incantations against diseases and tempests, which we either pronounce, praying to some divine powers, or also sometimes carrying them along with us, written and hanged on our neck, or bound to us, we obtain very often some power from such a Saint, which men very much admire; by this means also there are sacred names, figures, Characters, and seals, which contemplative men, in purity of mind, for their secret vows, have devoted, dedicated and consecrated to the worship of God; which things truly, if any man afterwards shall pronounce with the same purity of mind, with the which they were first instituted, he shall in like manner do miracles; further also, the manner and rules delivered by the first institutor must be observed, for they who are ignorant of these things, lose their labour, and work in vain; Thus not only by barbarous words, but also by Hebrew, Egyptian, Greek, Latin, and the names of other languages, being devoted to God, and artributed and dedicated to his essence, power or operation, we sometimes do wonders; such names there are in jamblicus; viz Osiris, Jcton, Emeph, Ptha, Epies, Amun; so in Plato, and amongst the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the Greeks call Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to live, because he giveth life to all things; in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth through, because through him are all things made, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth Immortal; so amongst the Latins he is called Jupiter, as it were an adjuvant father, and such like, and also certain names are devoted to men, as Eutychis, Sosia, Theophilus, that is, prosperous, servant, dear to God. In like manner certain material things receive no little sanctity and virtue by consecration, especially if done by a priest, as we see those waxed seals, in which are imprinted the figure of Lambs, to receive virtue by the benediction of the Roman High priest, against lightnings and tempests, that they cannot hurt those who carry them, for a divine virtue is inspired into Images thus consecrated, and is contained in them, as it were in a certain sacred Letter, which hath the Image of God; the like virtue those holy waxed lights receive at Easter, and at the feast of the purification of the virgins; in like manner bells by consecration and benediction receive virtue, that they drive away and restrain lightnings and tempests, that they hurt not in those places where their sounds are heard; in like manner salt and water, by their benedictions and exorcisms receive power to chase and drive away evil spirits; and thus in things of this kind, there are also sacred times always observed by the nations of every religion with very great reverence, which are either commanded that we should sanctify by the Gods themselves, or are dedicated to them by our forefathers and Elders, for the commemoration of some benefit received of the Gods, and for a perpetual Thanksgiving. Thus the Hebrews have received their Sabbaths, and the Heathens their holidays, and we the solemn days of our holy rites, always to be reverenced with the Highest solemnity; there are also times contrary to these, which they call penitential, and we black days, because that in those days the commonwealth hath suffered some notable blow, and calamity, of which sort amongst the Romans was the day before the fourth nonce of August, because that on that day they suffered that extraordinary blow at the Battle of Canna. In like manner all Postriduan days are called black days, because that most commonly battles succeeded ill on these days: So amongst the Jews the black days are the seventeenth day of June, because on that day Moses broke the Tables, Manasses erected an Idol in the Sanctum Sanctorum, & the walls of Jerusalem are supposed to have been pulled down by their Enemies; likewise the ninth of July is a black day with them, because on that day the destructions of both the Temples happened, by this reason they are called Egyptian days, in the old time observed by the Egyptians, and every Nation by this way may easily make a like calculation of days fortunate or unfortunate to them, and the Magicians command that these holy and religious days be observed no lesle than the planetary days, and the celestial dispositions; for they affirm that they are far more efficacious, especially to obtain spiritual and divine virtues, because that their virtue is not from the Elements and celestial bodies, but descendeth from the intelligible and supercelestial world, and being helped by the common suffrages of the Saints, is not infringed by any adverse disposition of the heavenly bodies, nor frustrated by the corruptible contagion of the Elements, if so be that firm belief and religious worship be not wanting, that is, joined with fear and trembling, for religion properly holdeth forth thus much; Hence those days are called religious, which to violate is a sin, which if we carefully observe, we fear not any great mischief, which we may do, if we do otherwise.   

CHAP. LXIV. Of certain Religious observations, ceremonies, and rites of perfumings, unctions, and such like.  
WHosoever therefore thou art, who desirest to operate in this faculty, in the first place implore God the Father being one, that thou also mayst be one worthy of his favour, be clean, within and without, in a clean place, because it is written in Leviticus, Every man who shall approach those things which are consecrated, in whom there is uncleanness, shall perish before the Lord; Therefore wash yourselves often, and at the days appointed, according to the mysteries of number, put on clean clotheses, and abstain from all uncleanness, pollution, and lust; for the Gods will not hear that man (as Porphyry saith) who hath not abstained many days from venereous Acts; Be not thou coupled to a polluted or menstruous woman, neither to her who hath the Hemorhoides, touch not an unclean thing; nor a Carcase, whence Porphyry saith, whosoever shall touch a dead man, may not approach the Oracles, perhaps, because that by a certain affinity of the funeral ill odour, the mind is corrupted and made unfit to receive divine influences; Thou shalt wash, and anoint, and perfume they self, and shalt offer sacrifices; for God accepteth for a most sweet odour those things which are offered to him by a man purified and well disposed, and together with that perfume condescendeth to your prayer and oblation, as the Psalmist singeth; Let my prayer, O Lord, be directed to thee, as incense in thy sight; Moreover, the soul being the offspring and Image of God himself, is delighted in these perfumes and odours, receiving them by those nostrils, by the which itself also entered into this corporeal man, and by the which (as Job testifieth) the most lively spirits are sometimes sent forth, which cannot be retained in man's heart, boiling either through choler, or labour; whence some think that the faculty of smelling is the most lively and spiritual of all the senses. Further, perfumes, sacrifice, and unction penetrate all things, and open the gates of the Elements and of the Heavens, that through them a man can see the secrets of of God, Heavenly things, and those things which are above the Heavens, and also those which descend from the Heavens, as Angels, and spirits of deep pits, and profound places, apparitions of desert places, and doth make them to come to you, to appear visibly, and obey you; and they pacify all spirits, and attract them as the Loadstone Iron, and join them with the elements, and 'cause the spirits to assume bodies: for truly the spiritual body is very much incrassated by them, and made more gross: for it liveth by vapours, perfumes and the odours of sacrifices: moreover whatsoever thou operatest, do it with an earnest affection and hearty desire; that the goodness of the Heavens and heavenly bodies may favour thee, whose favour, that thou mayst more easily obtain, the fitness of the place, time, profession, custom, diet, habit, exercise and name also do wonderfully conduce: for by these the power of nature is not only changed, but also overcome, for a fortunate place conduceth much to favour ● neither without cause did the Lord speak to Abraham that he should come into the land which he would show him; and Abraham arose and journeyed towards the south: in like manner, Isaac went to Gerarath, where he sowed & gathered an hundred fold, and waxed very rich: but what place is congruous to each one, must be found out by his nativity, which thing he that knoweth not, let him observe where his spirits are especially recreated, where his senses are more lively, where the health of his body and his strength is most vigorous, where his businesses succeed best, where most favour him, where his enemies are overthrown, let him know that this region, this place is preordained by God and his Angels for him; and is also well disposed, and prepared by the Heavens. Therefore reverence this place, and change it according to your time and business, but always fly an unfortunate place: fortunate names also make things more fortunate; but unfortunate, unhahpy; Hence the Romans in listing their soldiers were wary, lest that the first soldier's names should be in any measure unfortunate; and for paying tributaries, and mustrings of their Armies and Colonies, they did choose Gensours with good names. Moreover they believed, that if unfortunate names were changed into fortunate, that the fortune of things would also be changed into better; So Epidamnus, lest that sea men going that way should suffer damage, they commanded to be called Dyrachius; for the same cause they called Maleoton, lest he should 'cause some mischief, Beneventus; but they thought good to call Lacus, Lucrinus, for the goodness of the name being the most happy place of all: make election also of hours and days for thy operations, for not without cause our Saviour spoke, Are there not twelve hours in the day, and so forth? For the Astrologers teach that times can give a certain fortune to our businesses; the Magicians likewise have observed, and to conclude, all the ancient wise men consent in this, that it is of very great concernment; that in what moment of time, and disposition of the heavens, every thing, whether natural or Artificial hath received its being in this world; for they have delivered, that the first moment hath so great power, that all the course of fortune dependeth thereon, and may be foretold thereby, and in like manner, by the successes of the fortune of every thing, they both firmly believed, and experience also testifieth, that the beginning of any thing may thereby be found out; even as Silvius the Astrologian foretold, that a most certain destruction approached Caligula, who asked his advice concerning his nature; Metheon the ginger foresaw the calamity of the wars which happened afterwards to the Athenians, making an expedition against the Syracusans: to the same about to sail to Sicilia, Meson the ginger foretold a great tempest. Anaxagoras by the knowledge of the times, forewarned on what days a great stone should fall from the Sun; as afterwards it happened at Aegos, a river of Thracia; on the contrary, L. Tarnucius Firmianus by the acts and fortune of Romulus, found both the time of his conception and nativity; the same man found out also the nativity of the City of Rome, by making the successes and fortunes of that City: So Maternus reporteth, that the beginning and Creation even of this world was found out by the events of things: for that times can do very much in natural things, may be manifested by many examples; for there are trees, which after the Solstice do invert their leaves, as the Poplar, Elm, Olive, Linetree, whitewillow; and shelfishes, Crabs and Oysters do increase, the Moon increasing, and when the Moon decreaseth, do grow lean; & the Seas in ebbing and flowing do observe the motions and times of the Moon; and Euripus in Euboea, doth it not seven times with wonderful swiftness ebb and flow? and three days in every month, viz. the 7. 8. and 9 day of the Moon it standeth still; and amongst the the Troglotides there is a lake, which thrice in a day is made bitter and salt, and again sweet; moreover in the winter time, when all things whither, and dry, pennyroyal flourisheth: on the same day, they say, that blown bladders do break, and that the leaves of Sallows and Pomegranates are turned and forced about; and it's known to all, that which I have seen both in France and Italy, and I know also the sowing thereof, viz. that a nut-tree, which seemeth dry all the year, on the Even of Saint John's day doth produce both leaves, and flowers, and ripe fruits: and this miracle doth wholly consist in the observation of the time of its sowing; moreover that times can yield some wonderful power to artificial things, the Astrologers in their books of Elections and Images do constantly affirm; and by this means, we read in Plutarch. That there was an image amongst the Peleneans made with such art, that what way soever it did look, it did strike all things with terror and very great perturbation, so that no man durst through fear behold it; and we read in the life of Apollonius, that the Magicians of Babylon had tied to the roof of their house, four golden fowls, which they called the tongues of the gods; and that they had power to reconcile the minds of the multitude to the love and obedience of the King. In the Island Chios there was the face of Diana placed on high whose countenance appeared sad to those which came in, but to those that went out, it appeared cheerful: In Troas, the sacrifices which were left about the Image of Minerva did not putrify; In the temple of Venus at Paphos, it never reigned in the court: If any thing was taken forth from the Tomb of Antheus, showers were poured down from heaven till that which was digged up, was restored into its place: In the tomb of King Bibria of Pontus, did arise a Laurel, from which if any one did break a branch and carry it on shipboard, quarrels would never cease until it was thrown over. In the Island Boristhenes, no bird did haunt the house of Achilles: at Rome, neither fly, nor dog did enter into the Palace of Hercules, in the ox market. In Olynthus of Thracia there was a place, into the which if a Beetle had fallen, it could not get forth, but writhing itself every way it died: I could bring even innumerable examples, and far more wonderful than these, which Antiquity reporteth to have been done by the Art of images, and by the observation of times: but lest any one should think them long since, obsolere, and repute them for fables, I will bring more new things, and such as remain even to this time in some places, and I will join to these some artificial wonders; for they say, that by the Art of images it cometh to pass that at Byzantine Serpents hurt not, and that Jackdaws fly not over within the walls; that in Crete there are no night Owls, that about Naples Grasshoppers are never heard; that at Venice, no kind of fly doth enter the public houses of Barbers, that in Toledo in the public shambleses, one only fly is seen all the year long, of a notable whiteness: and we in the foregoing book have declared already both the fashions and times, by the observation of which, these things and such like may be done; moreover you aught especially to observe the virtue of speeches and words, for by these the soul is spread forth into inferior substances, into stones, metals, plants, animals and all natural things, imprinting divers figures and passions on them, enforcing all creatures, or leading and drawing them by a certain affection: So Cato testifieth, that weary Oxen are refreshed by words, and also that by prayers and words, you may obtain of T●llus, that it produce unusual trees; trees also may by this means be entreated to pass over to another place, and to grow in another ground: Rapes grow the greater, if they be entreated when they are sown, to be beneficial to them, their family, and neighbours; the Peacock also being commended, presently extends his feathers: but on the contrary, it is found by experience that the herb Basill, being sown with curse and rail, is more flourishing; also a kind of Lobster doth cure burn and scaldings, if so be that in the mean time his name be not named: further, they which use witchcraft, kill trees by praising them, & thus do hurt sown Corn and children: moreover they say that there is so great power in man's execrations, that they chase and banish even wicked spirits: Eusebius declareth that by this means Serapis amongst the Egyptians, did publish short sentences, by the which devils were expelled, and he taught also, how devils having assumed the forms of brute beasts, do ensnare men: To conclude, in all businesses, put God before your eyes, for it is written in Deuteronomie, When you shall seek the Lord your God, you shall found him. Whence we read in Mark, That whatsoever ye shall desire and pray for, believing that you shall receive it, it shall come to pass for you; and in Matthew, If you shall have faith as a grain of mustard seed, nothing shall be impossible for you; also the fervent prayer of a righteous man prevaileth much, for Elias (as James saith) was a man like unto us, subject unto passions, and he prayed earnestly, that it might not rain upon the earth, and it reigned not in three years and six months; and again he prayed, and the heaven gave rain, and the earth brought forth its fruit: but take heed in your prayers, lest that you should desire some vain thing, or that which is against the will of God; for God would have all things good: neither shalt thou use the name of thy God in vain, for he shall not go unpunished, who taketh his name for a vain thing: be abstemious and give alms, for the Angel saith to Tobiah, prayer is good with fasting and alms; and we read in the book of Judith: Know ye, that the Lord will hear your prayers, if ye shall persevere in fastings and prayers in his sight.   

CHAP. LXV. The Conclusion of the whole Work  
THese are the things, which for an introduction into Magic we have collected out of the tradition of the ancients, and diversely compiled in this book, in short words, yet sufficient for those who are intelligent; some of these things are written in order, some without order, some things are delivered by fragments, some things are even hid, and left for the search of the intelligent, who more acutely contemplating these things which are written, and diligently searching, may obtain the complete rudiments of the magical Art, and also infallible experiments: for we have delivered this Art in such a manner, that it may not be hid from the prudent and intelligent, and yet may not admit wicked and incredulous men to the mysteries of these secrets, but leave them destitute and astonished, in the shade of ignorance and desperation: You therefore sons of wisdom and learning, search diligently in this book, gathering together our dispersed intentions, which in divers places we have propounded, and what is hid in one place, we make manifest in another, that it may appear to you wise men; for, for you only have we written, whose mind is not corrupted, but regulated according to the right order of living, who in chastity, and honesty, and in found faith fear and reverence God: whose hands are free from sin and wickedness, whose manners are gentle, sober, and modest, you only shall found out this knowledge which is preserved for you, and the secrets which are hid by many Enigmas cannot be perceived but by a profound intellect, which when you shall obtain, the whole science of the invincible magical discipline will insinuate itself into you: and those virtues will appear to you, which in times passed Hermes, Zoroaster, Apollonius, and the others, who wrought miracles, obtained. But ye, envious, caluminators, sons of base ignorance, and foolish lewdness, come not nigh our writings, for they are your enemies, and stand on a precipice, that ye may err & fall headlong into misery: if any therefore through his incredulity or dulness of intellect, doth not obtain his desire, let him not impute the fault of his ignorance to me, or say that I have erred, or purposely written falsely and lied, but let him accuse himself, who understandeth not our writings; for they are obscure, and covered with divers mysteries, by the which it will easily hap, that many may err and lose their sense; therefore let no man be angry with me, if we have folded up the truth of this science with many Enigmas, and despersed it in divers places, for we have not hidden it from the wise, but from the wicked and ungodly, and have delivered it in such words which necessarily blind the foolish, and easily may admit the wise to the understanding of them.   
FINIS.   

To the Reverend Father, and Doctor of Divinity Aurelius de Aquapendente, Austin Friar; Henry Cornelius Agrippa sendeth greeting.  
BY those letters (most reverend Father!) which you sent me since the second of this month, I understand your candidness towards me, and great learning, and indeed the curious searching after these things which lie hid in darkness; I did presently rejoice, and do bless myself that I have entered into acquaintance with such a friend, with whom I may improve my gifts; And now (this hand-writing being my witness) I reckon you amongst the chiefest of my friends. But o, who are your leaders that you follow, daring to enter into the house of Dedalus, from whence is no return; and of most dreadful Minois, and daring to go through the watches, and commit yourself to the sisters of destiny? Who are your masters that you are conversant about such huge things daring to attempt to make a wand'ring deity, stable, perfidious, faithful, and the most fugatious of all the Gods to be more constant than Adrastia; Take heed that you be not deceived by them that are deceived. N●● her can the great reading of books direct you here, since they are but as riddles. How great writings are there made of the irresistible power of the Magical Art, of the prodigious Images of Astrologers, of the monstrous transmutations of Alchemists. of that blessed stone, by which, Midas like, all metals that were touched are presently transmuted into Gold, or Silver, all which are found vain, fictitious, and false, as often as they are practised according to letter. Yet such things are delivered, and writ by great and grave Philosophers, and holy men, whose traditions, who dare say are false? Nay, it were impious to think that they were lies. There is therefore another meaning than what is written in letters, and that is vailed with divers mysteries, and as yet clearly explained by none of the Masters, and which I believe no man can attain to by reading of books only, without a skilful, and faithful master, unless he be divinely illuminated, as very few are. Therefore it is a vanity for any man that searcheth into the secrets of nature, to give himself to bore reading. For they that thus do, are, being ensnared in the 'gins of the exterior spirits, to whom it is given to rule, made dangerous slaves, not knowing themselves, and go back into the footsteps of their flocks, seeking without themselves, what they have in themselves. And this is that which I would have you know, because in us is the operator of all wonderful effects, who knows how to discern, and effect, and that without any sin or offence to God, whatsoever the monstrous Mathematicians, the prodigious Magicians, the envious Alchemist, and bewitching Necromancers can do by spirits. In us I say is the operator of Miracles. 
Not the bright stars of th' sky, nor flames of Hell,  
But th' spirit that these doth make, doth in us devil.   
But of these I shall discourse more fully, but in your presence (for these things are not to be written, but to be infused by a few sacred words, and with face to face) and that when I shall haply see you. Now as concerning those books which you desire of me, some of them were sometime in my custody, but now are not. But as for those books which you have of mine which were made in my youth, being entitled, Of Occult Philosophy, the two forme● of them were dificient in many things, the third is wholly imperfect, and contains but a certain Epitome of my writings. But I will (God willing) set forth the whole work, being made entire, and revised, reserving the key thereof for most intimate friends only, one whereof you need not at all question but that I reckon you. Farewell and prospero. From Lions the XXIV. of September, Annoque Domini. M. D. XXVII.  

Unto the same Man.  
BY your courteous letters (most reverend Father!) I have seen, as in a glass, your whole mind, which I hearty embrace & I would have you know that you shall be welcome to me beyond expression, and that you are seated deeply in my affections, and that I am such an one (I writ this out of the abundance of my heart) as am not want upon any occasion to forsake my friends. Wherhfore that you may obtain the desires, which are no lesle than mine, I will hasten to come to you. When we shall come face to face, hear and speak with one the other, I know our friendship will be indissoluble, and endure for ever. But now concerning that Philosophy which you require to know, I would have you know, that it is to know God himself, the worker of all things, and to pass into him by a whole image of likeness (as by an essential contract, and bond) whereby thou mayst be transformed, and made as God, as the Lord spoke concerning Moses, saying; Behold, I have made thee the God of Pharaoh. This is that true, high Occult Philosophy of wonderful works. The key thereof is the intellect: for by how much higher things we understand, with so much the sublimer virtues are we endowed, and so much greater things do work, and that more easily, and efficaciously. But our intellect being included in the corruptible flesh, unless it shall exceed the way of the flesh, and obtain a proper nature, cannot be united to these virtues (for like to like) and is in searching into these occult secrets of God, and nature, altogether inefficacious; for it is no easy thing for us to ascend to the heavens. For how shall he that hath lost himself in mortal dust, and ashes, found God? How shall he apprehended spiritual things that is swallowed up in flesh and blood? Can man see God, and live? What fruit shall a grain of corn bear if it be not first dead? For we must dye, I say dye to the world, and to the flesh, and all senses, and to the whole man animal, who would enter into these closerts of secrets, not because the body is separated from the soul, but because the soul leaves the body: of which death Paul wrote to the colossians: Ye are dead, and your life is hid with Christ: And elsewhere he speaks more clearly of himself. I know a man, whether in the body, or out of the body I cannot tell, God knows, caught up unto the third heaven, etc. I say by this death, precious in the sight of God, we must dye, which happens to few, and perhaps not always. For very few whom God loves, and are virtuous, are made so happy. And first those that are born, not of flesh and blood, but of God. Secondly those that are dignified to it by the blessing of nature, and the heavens at their birth. The rest endeavour by merits, and art, of which more fully when I see you. But this I will advice you, that you be not deceived concerning me, as if I at any time having received such divine things should boast of them to you, or should arrogate any such thing to myself, or could hope to have them granted to me, who hitherto have been a soldier, consecrated with man's blood, having been almost always belonging to the King's Court, bound to a most dear wife by the bond of flesh, exposed to all the blast of inconstant fortune, and being crossed in my flesh, in the world, and worldly affairs, and therefore could not obtain the sublime gifts of the immortal God. But I would be accounted as a director, who waiting always at the doors, shows to others which way they must go. But as for my love to you, you are indeed a little deceived: I do not see how you are my debtor, seeing I have bestowed nothing upon you, only I am ready when occasion serves to bestow all things. So farewell and prospero. From Lions XI X. Novemb. Anno Dom. M. D. XXVII.   

Henry Cornelius Agrippa sendeth greeting to a certain friend of the King's Court.  
THe Ancients were want to brand notorious folly with this proverb, viz. To bring Owls to Athens: but it is not a part of lesle folly, but of most great impiety, to sand devils to hell. You know what I call hell, viz. that School of wickednesses, which with much displeasure I have elsewhere in its colours notoriously showed the Court to be. But there was never so just an occasion of writing and of indignation given as now, if it were lawful to treat of the whole business as I should, yet I cannot contain but give you an argument of it. Now therefore hear a thing both foolish and impious: There was sent for out of Germany with no small charges a certain master of Spirits, that is a Necromancer who possesseth a power over spirits, that as James and Jambres resisted Moses, so he should oppose Caesar; for they were persuaded by the father of lies, that he could foretell all things to come, and disclose all secret counsels, and manifest even the thoughts; moreover that he was endowed with so great power, that he could bring back the King's children through the air, even as we read that Habacuck with his pull was carried to the den of Lions, and that he could do as Elisha did being besieged in Dotham, show mountains full of horsemen and fiery Chariots, and a very great Army; moreover that he could found out and fetch up the treasures of the earth, and compel what marriages and affections he pleased, to break them of, and cu●e all desperate diseases, by a Stygian medicine, as a confirmed Hectic, a radicated Dropsy, Leprosy in the bones; and 
Who wisely can the Knotty gout soon cure,  
And health even to the desperate procure.   
See where their faith is placed, where their hope is reposed, who endeavour to subject the Elements, Heaven, Fate, Nature, Providence, God, and all things to the command of one Magician; and seek for the preservation of a kingdom from Devils the enemies of public preservation; saying in their heart with Ochozias, there is not a God in Israel, let us go and consult Beelzebub the God of Achron, and as Saul speaking to the witch, saith, the Philistius fight against me, & God hath deserted me, and will not hear me, therefore am I come to you. What do they so much despair of God, that they have judged it requisite to desire aid of the Devils? is not this according to the word of Judas and Peter, to deny God and Jesus Christ our Lord and Saviour who hath redeemed us, and to bring upon themselves swift destruction? do they not treasure up for themselves the fierce wrath of the Lord who will sand it upon them by evil spirits? are they not delivered over to a reprobate sense, who desire the certainty of secret counsels from the devil, the father of lies, and hope for victory elsewhere than from the Lord of Hosts? and further, this addeth boldness to this abominable worker of Idolatry and Sacrilege, that the Oxthodox mother doth very much favour those things, and the authority of her most Christian Son is accommodated, and gifts bestowed out of the sacred pence; the Pillars of the Church, Bishops and Cardinals, winking at, yea furthering this abominable work; and the wicked Nobles applaud this operation of Impiety, as the crows the works of the Wolf. What greater wickedness have Pharaoh, Balack Saul, Ahab with his jezabel, Ochozias, Nebuchadnezar, Balthasar, Senacherib and the other worshippers of Bala●m, committed? Pharaoh called forth his magicians against Moses; they being convicted in the third plague, confessed the finger of God: but the King being obstinate through the ten plagues perished in the read sea; Balack the Moabite sent forth Baalam the Sorcerer that he should curse Israel, but God himself turned the curse into a blessing; Balack is cursed; what did the answers of Samuel or the witch profit Saul? was he not slain in the mountain Gilboah? Ahab and jezabel being wickedly married together, did confided in the prophets of Baal, and according to the word of the Lord, a lying spirit went forth into the mouths of all the prophets who promised prosperity to Ahab going up against Ramoth Gilead, but Ahab fell, and Jezabel was thrown down headlong, and the dogs did eat her: Asa a King of Juda is reproved by the prophet of the Lord, because that in his sickness he sought not the Lord, but trusted to the skill of his physician: have not they committed a greater sin, who leave God the saviour, and the wholesome virtues of nature, and seek for help of Satan? Ochozias did thus in times past, & therefore heard from the prophet of the Lord, Thou shalt not descend from thy bed on which thou art, but shalt certainly die: Let the series of the other unrighteous Kings be run over, and also the histories of the Gentiles. Zoroaster, Diatharus, Croesus, Pompey, Pyrrhus, Crassus, Nero, julian, what have they gained by their Magicians and Diviners, who falsely feigned prosperity for them? were they not all reduced to nothing, and did they not wickedly perish in their sins? So are all these ungodly follies want to bring destruction to the admirers thereof, to the which truly, they who especially confided, are made the most unfortunate of all men. I deny not but that there are natural sciences, Metaphysical arts, Occult Ingenuities, which can, without offending God, or injuring faith or religion, preserve Kingdoms, dive into counsels, overcome Enemies, deliver captives, increase wealth, obtain the good will of men, expel diseases, conserve health, prolong life, and restore strength of youth: There are moreover sacred religious intercessions, public supplications, private prayers of good men: by the which we may not only turn away the wrath of God, but also entreat him to be gracious unto us; besides if there be a certain art to foretell, and work miracles, which the Ancients call Calomagia or Theurgia, surely it is unknown unto these fools and slaves of the Devil for to found out things to come, and to pronounce truth concerning those things which hung over our heads, & are occult, and from heaven portended unto men; and to effect things which exceed the common course of nature, belongeth only to a man of profound and perfect knowledge, and of a most pure life and faith, and not to men most vain and unlearned. But every Creature serveth those who are Innocent; and learned in the law of God, for their faith's sake; and whatsoever they shall ask they shall receive: so the Ravens fed Eliah, and at his prayers the earth withheld her fruits, the Heaven denied rain, and showered down fire upon the wicked: So the Ravens served Elisha, the Angels fought for him; rivers are passed dryfoot; the Lions laying aside their fierceness, and not regarding their hunger, sawn on Daniel, and the hot fiery furnace burneth not the children. These are not the works of Necromancers and Sorcerers, nor of Devils, but of faithful and godly men; for not the Devils, but the spirit of God doth assist them: I confess there are some, (perhaps many) even at this time, who are very wise, and of wonderful knowledge, virtue and power, and of a pure conversation, most prudent, and also disposed by age and strength, that they can very much profit the Commonwealth by their counsel and operations; but your courtiers contemn these men, as those who are very far from their purpose, who for wisdom have malice, guile and deceit; for counsel deceit, and craft for knowledge; guile, and perfidiousness for prudence. Superstition is in the place of religion, and God is blasphemed in afflictions: and what faith (as saith the Apostle) is perfected in weakness is contemned: but they run to the invocations of evil spirits. Every good man is mocked at by them, bold hypocrisy is promoted, truth is accounted a crime; praise and rewards are reserved for foolishness and wickedness. O fools, and wicked, who by these arts would establish a kingdom, by which formerly most potent Empires have fallen, and have been utterly overthrown; Of whom it was truly spoken by Jeremiah, our Crown is fallen, woe to us because we have sinned: which I wish might not be so truly as fitly applied to you. For truly that verse, the numeral letters being gathered together M. C. V I expresseth the year M. D. XXIV. wherein according to the account your King was taken at Papia: Did not ye see these things, and admire at them, which before they were done you judged impossible? And as yet you are proud, and obdurate in your affliction. You despise the prophets, and the threaten of God are as tales to you. Behold it is at hand, and as yet you shall see, and feel the great things of God upon the whole earth, and shall tremble because the misery which you know not shall come upon you suddenly; Wither than will ye fly? Stand with your enchanters, and with the multitude of your Sorceries, if haply they can profit you, or you can be made thereby stronger. Will not that Germane Sorcerer that is sent for, save you, and make lying Prophets, and prevail against the wrath of the Lord, and deliver you from evil? Not, ye wicked, Not; unless the Lord shall build, and keep the Cities, and Kingdom, all the keepers thereof labour and watch in vain. It is the work of God alone, not of Devils, not of Magicians to suspend or change the sentence of the Prophets. But if you will with your whole heart turn unto his mercy, and will change your wickedness, than you may be freed from evil, as was Nebucadnezar, who by t●● counsel of Daniel redeeming his sins by alms, and his iniquities by taking pity on the poor, avoided the imminent wrath of God for a time, until in the Court at Babylon he with a proud speech recalled it back to himself again. Achab most impious, with his jezebel, to whom the Lord threatened death by Elias, was, because he turned to God, made again the word of the Lord to Eliah. Because Achab feared my face I will not bring the evil in his days. The Ninevites, because by the Edict of the King and Princes they repent at the preaching of Ionas, were totally freed from the imminent punishment. Esaias brought this sentence to Ezechias, that he should set his house in order, because he should die; He prayed and wept, and was healed, and fifteen years added to his life; for thus the Lord spoke to the same man by the same Prophet, I have seen thy tears, and heard thy prayers, behold I will add to thy days fifteen years; moreover I will deliver thee from the hand of the King of Assyria & this City, and protect it; So much could the conversion and prayer of this pious King do, who though he prayed for himself alone, yet obtained not only for himself, but also for the City and people; It is the Lord only who preserveth the King and who giveth wisdom to the King's Son; they aught to fly to this master, who seek salvation, and not to Magicians and Sorcerers: put on righteousness and fear the Lord, you who desire prosperity: if the stability of a Kingdom be sought for; it is written, the just shall inherit the Land, the just shall be had in everlasting remembrance, he shall not be moved for ever; if security be sought for; They that fear the Lord shall not be afraid for evil tidings, but shall scorn all their enemies. If honour, and wealth be sought for; In his house are glory, and richeses. If praise, and favour; The generation of the righteous shall be blessed: If power; He shall be powerful on the earth, and his seed also. His strength shall be exalted in glory: If marriage, and prosperity of wedlock; His wife shall be as a vine flourishing on the house side, and his children as olive branches. If health of body, and strength; the Lord will not suffer his holy one to see corruption. Lastly, blessed is the man in all things that feats the Lord, who is unspotted in the way, who goes not into the counsel of the wicked, who takes pity on the poor, and needy. For in an evil day the Lord shall deliver him, and shall not deliver him into the hands of his enemies. All the wicked shall see, and be vexed, and shall gnash their teeth and pine away, their desire shall perish. Let this suffice for admonition. For I will not more curiously prosecute this matter, jest haply the evilness of the subject should provoke me to writ more than is expedient. Farewell, from Paris. XIII. of February, Anno. M. D. XXVIII. after the Roman account.   

The Censure, or Retractation of Henry Cornelius Agrippa, concerning Magic, after his declamation of the vanity of Sciences, and the excellency of the word of God.  

Of Magic in general.  
THis place doth require that we speak of Magic; for it is so near joined to, and of affinity with Astrology, in so much that he that professeth Magic without Astrology, doth nothing, but altogether is in an error. Suidas is of the opinion that Magic had its name, and original from the Maguseans. It is the common opinion, that it is a Persian name, to which Porphyry, and Apuleius assent, and that in that tongue it signifies a priest, wise man, or Philosopher. Magic therefore comprehending all Philosophy, natural, and Mathematical, joins the powers of Religions to them. Hence also they contain in them Goetia, and Theurgia, for which cause many divide Magic into two parts, viz. Natural, and Ceremonial.   

Of Natural Magic.  
IT is thought that natural Magic is nothing else but the highest power of natural Sciences, which therefore is called the height of natural Philosophy, and the most absolute consummation thereof, and that which is the active part of natural Philosophy, which by the help of natural virtues, from a mutual, and opportune application of them, brings forth operations even to Admiration: which Magic the Aethiopians, and Indians especially did use, where the virtue of herbs, and stones, and other things looking towards it was sufficient. It is said that Hierome made mention of it to Paulinus, where he saith that Apollonius the Tyanean was a Magician, or Philosopher, as also the Pythagorians; of this kind were those wise men which came to worship Christ with gifts when he was born, which the interpreters of the Chaldeans expound the Philosophers of the Chaldeans, such as were Hiarchas amongst the Bragmanni, Tespion amongst the Gymnosophists, Budda amongst the Babylonians, Numa Pompilius amongst the Romans, Zamolxides amongst the Thracians, Abbaris amongst the Hyperborcans, Hermes amongst the Aegygtians, Zoroaster the son of Oromasus amongst the Persians'. For the Indians, Aethiopians, Chaldeans, and Persians' chief did excel in this Magic. With which therefore (as Plato relates in Alcibiades) the sons of the Persian Kings were instructed, that they might learn to administer, and distribute their image to the commonwealth of the world, and the commonwealth to it; and Cicero saith in his books of divination, that there was none amongst the Persians' did enjoy the Kingdom, but he that first had learned Magic. Natural Magic therefore is that which contemplates the powers of all natural and celestial things, and searching curiously into their Sympathy, doth produce occult powers in nature into public view, so coupling inferior things as allurements to the gifts of superior things, by their mutual application, that from thence arise wonderful miracles, not so much by art as by nature, to which art becomes an assistant whilst it works these things. For Magicians, as the most curious searchers of nature, making use of those things which are prepared by nature, by applying active things to passive, produce oftentimes effects before the time ordained by nature, which the vulgar think are miracles, which indeed are natural works, the prevention of the time only coming betwixt: as if any one should produce Roses in the month of March, and ripe Grapes, or sown Beans, or make Parsley to grow into a perfect plant within few hours, nay, and cause greater things, as clouds, rains, thunders, and animals of divers kinds, and very many transmutations of things, many of which fort Roger Bacon boasted that he did do by mere natural Magic. Of the works thereof wrote Zoroaster, Hermes, Eranthes King of Arabia, Zacharias the Babylonian, Joseph the Hebrew, Bocus, Aaron, Zenotenus, Kiramides, Almadal, Thetel, Alchindus, Abel, Ptolemy, Geber, Zahel, Nazabarub, Tebith, Berith, Solomon, Astaphon, Hipparchus, Al●meon, Apollonius, Triphon, and many others, many of whose works are yet entire, and many fragments are yet extant, and have come to my hands. Some modern men have also wrote of natural Magic, but they but a few things, as Albertus, Arnoldus de villa nova, Raimundus Lullie, Bacon, and Apponus, and the Author of the book to Alfonsus, set forth under the name of Picatrix, who also together with natural Magic, mixeth much superstition, which indeed the rest have done.   

Of Mathematical Magic.  
THere are moreover other most witty emulators of nature and most bold inquisitors, which promise' they can by the influences of the heavens, obtained without natural virtues, but only by Mathematical learning, produce works like to those of nature, as walking, or talking bodies, which have not animal virtues: such was the wooden dove of Architas which did fly, and the statue of Mercury which did speak; and the brazen head made by Albertus Magnus, which they say did speak. Boetius a man of a great wit and much learning, excelled in these things, to whom Cassiodorus writing concerning such like things, saith, to thee it is appointed to know hard things, and show miracles: by the ingenuity of thy art metals speak, Diomedes in brass trumpets, the brazen Serpent hisseth, birds are feigned, and those which know no proper sound, are heard sending forth sweet melody; we relate small things of him, who hath power to imitate the heavens; concerning these arts I think that is spoken which we read in Plato in the eleventh book of Laws. There is an art given to mortal men, by which they should generate certain latter things, not partaking of truth or divinity, but should deduce certain representations of affinity with them: and thus far have Magicians gone, being men most bold to do all things, especially that old strong Serpent, the promiser of all Sciences favoting them, that they like apes endeavour to emulate God, and nature.   

Of Enchanting Magic.  
THere is more over a kind of natural Magic, which they call bewitching, medicinary, which is done by cups, love-potions, and divers medicaments of Sorcerers: Of which sort Democritus is said to make some, whereby good, happy, and fortunate sons may be begotten: and another whereby we may rightly understand the voices of birds, as Philostratus and Porphyry relate of Apollonius. Virgil also speaking of certain Pontic herbs, saith, 
I many times, with these have Moeris spied,  
Changed to a wolf, and in the woods to bide:  
From sepulchers would souls departed charm,  
And corn bear standing from another's farm.   
And Pliny relates that a certain man, Demarchus Parrhasitus, in a sacrifice which the Arcades made by a human sacrifice to Jupiter Lyceus tasted of the entrails of a boy that was sacrificed, and turned himself into a wolf, by reason of which changing of men into a wolf, Austin thinks that the name was put upon Pan Lyceus, and Jupiter Lyceus. The same Austin relates, that whilst he was in Italy, there were certain women Magicians like Circe, who by giving cheese to travellers turned them into cattles; and when they had carried what burdens they pleased, restored them into men again; and that the same happened to a certain Father called Prestantine. But lest any one should think these things to be but foolish toys, and things impossible, let him call to mind what the Scripture mentions concerning Nebuchadnezar the King, how he was turned into an ox, and lived seven years with hay, and at length returned through the mercy of God into a man again, whose body after his death, his son Evilmerodac gave as a prey to the Vulture's, lest he should again rise from the dead, who returned from a beast into a man: and more of this kind doth Exodus relate of the Magicians of Pharaoh. But Solomon speaks of the same, whether Magicians, or Sorcerers, when he saith, Thou hast terrified them O God because they have done horrible deeds by enchantments. Moreover, this I would have you know, that these Magicians do not search into natural things only, but also those things which do accompany nature, and after a manner put it of, as motions, numbers, figures, sounds, voices, concents, lights, affections of the mind, & words. So the Psylli, and Marsi called together serpents, and others by other things depressing them, put them to flight. So Orpheus repressed the tempest of the Argonaute with a hymn; and Homer relates to Ulysses that his blood was restrained with words. And in the law of the twelve tables punishment was ordained for them who enchanted the corn: that without all doubt the Magicians did produce wonderful effects by words only, affections, and such like, not upon themselves, but also upon extraneous things; all which things are thought to put forth their innate virtue upon other things, draw them to them, or expel them from them, or any otherwise affecting of them, not otherwise than the Loadstone draws Iron, or Jet Chaff, or a Diamond or Garlick bind them, so that by this gradual, and concatenated Sympathy of things, not only natural, and celestial gifts, but also intellectual, and divine may, as Jamblicus, Proclus, and Synesius confirm by the opinion of Magicians, be received from above, which Proclus in his book of sacrifice, and Magic confesseth, viz: That by the consent of these kinds of things, the Magicians were want to call up the deities themselves. To such a height of madness some of them are grown, that from divers constellations of the Stars, through intervals of times, and a certain rule of proportions being observed, think that an image of the gods can with a beck receive the spirit of life, and intellect, and so give an answer to them that ask counsel of it, and reveal the secrets of occult truth. Hence it is manifest that this natural Magic is sometimes inclining to Goetia, and Theurgia, ●●tangled in the wiles and errors of evil Spirits.   

Of Goetia Necromancy.  
NOw the parts of Ceremonial Magic are Goetia and Theurgia; Goetia is unfortunate, by the commerces of unclean spirits made up of the rites of wicked curiosities, unlawful charms, and deprecations, and is abandoned and execrated by all laws. Of this kind are those which we now adays call Necromancers, and Witches. 
A people envied by the Gods, have skill,  
Begot by th' evil one, even at their will  
The heavens for to blemish, and the things  
Which are in heaven, and on earth to bring  
Out of order, and the poles for to force,  
And of the rivers for to turn the course,  
The mountains levelly, and the sky to drive  
Under the earth—   
These therefore are they which call upon the souls of the dead, and those which the Ancients called Epodi, who enchant boys, and bring them out into the speech of the Oracle, and which carry about them familiar spirits, as we read of Socrates and such, as it is said, they fed in glasses, by which they feign themselves to prophecy. And all these proceed two ways. For some endeavour to call and compel evil spirits, adjured by a certain power, especially of divine names; for seeing every creature fears, and reverenceth the name of him who made it, no marvel, if Goetians, Infidels, Pagans', Jews, Saracens, and men of every profane sect and society do bind Devils by invocating the divine name. Now there are some that are most impiously wicked indeed, that submit themselves to Devils, sacrifice to, and adore them, and thereby become guilty of Idolatry, and the basest abasement: to which crimes if the former are not obnoxious, yet they expose themselves to manifest dangers. For even compelled devils always deceive us whithersoever we go. Now from the sect of the Goetians have proceeded all those books of darkness, which Vulpianus the Lawyer calls books disallowed to be read, and forthwith appointed them to be destroyed, of which sort the first is Zabulus reported to invent, who was given to unlawful arts, than Barnabas a certain Cyprian; and now in these days there are carried about books with feigned titles, under the names of Adam, Abel, Enoch, Abraham, Solomon, also Paul, Honorius, Cyprianus, Albertus, Thomas Hierome, and of a certain man of York, whose toys Alphousus King of Castille, Robert an English man, Bacon, and Apponus, and many other men of a deplored wit have foolishly followed. Moreover they have not made men only and Saints, and Patriarches, and the angels of God, the authors of such execrable opinions, but they boast also that those books were delivered by Raziel. and Raphael the Angels of Adam and Tobias; Which books openly betray themselves to him that looks narrowly into them, to be a rule, rite, and custom of their precepts, and a kind of words, and characters, an order of extruction, an empty phrase, and to contain nothing but mere toys, and impostures, and to be made in latter times by men ignorant of all ancient Magic, and forlorn artists of pernicious art, of profane observations mixed with the ceremonies of our religion, with many unknown names, and seals intermixed, that thereby they may terrify and astonish the simple, and ignorant. Moreover it doth not yet appear that these arts are fables: for unless there were such indeed, and by them many wonderful and hurtful things done, there would not be such strict, divine, and human laws made concerning them, for the utter exterminating of them. And why do the Goetians use those evil spirits only, but because good Angels will hardly appear, expecting the command of God, and come not but to men pure in heart, and holy in life: but the evil are easily called up, favouring him that is false, and counterfeiting holiness are always ready to deceive with their craft, that they may be worshipped, and adored: and because women are most desirous of secrets, and lesle cautious, and prove to superstition, they are the more easily deceived, and therefore give up themselves the more readily to them, and do great prodigies. The poets sing of Circe, Medea, and others of this sort; Cicero, Pliny, Seneca, Austin, and many others as well Philosophers as Catholic Doctors, and Historians, also the Scriptures testify the like. For in the books of the Kings we read, that a woman who lived at Endor, called up the soul of Samuel the Prophet, although many interpret it not to be the soul of the Prophet, but an evil spirit, which took upon him his shape. Yet the Hebrew masters say that Austin to Simplicianus doth not deny but it might be the true spirit of Samuel, which might easily be called up from its body before a complete year after his departure, as also the Goetians teach. Also Magician Necromancers suppose that might be done by certain natural powers and bonds, as we have said in our books of Occult Philosophy. Therefore the ancient Fathers, skilful of spiritual things, did not without cause ordain that the bodies of the dead should be buried in a holy place, and be accompanied with lights, and sprinkled with holy water, and be perfumed with frankincense, and incense, and be expiated by prayers as long as they continued above ground. For as the Masters of the Hebrews say, All our body and carnal Animal, and whatsoever in us depends upon the matter of the flesh being ill disposed is left for meat to the Serpent, and as they called it, to Azazel, who is the Lord of the flesh and blood, and the Prince of this world, and is called in Leviticus the Prince of deserts, to whom it is said in Genesis, Thou shalt eat dust all the days of thy life. And in Isaiah, Dust thy bread i. e. our body created of the dust of the earth, so long as it shall not be sanctified, and turned into better, that it be not longer an effect of the serpent, but of God, viz. a spiritual made of carnal, according to the word of Paul, saying, that which is sowed a carnal, shall arise a spitual; and else where, All indeed shall rise, but all shall not be changed, because many shall remain for ever as meat of the Serpent. This filthy and horrid matter of the flesh and meat of the Serpent we therefore cast of by death, changing it for a better and spiritual, which shall be in the resurrection of the dead; and is already done in those, who have tasted of the first fruits of the resurrection, and many have already attained to, by the virtue of the divine spirit in this life, as Enoch, Eliah, and Moses, whose bodies were changed into a spiritual nature, and have not seen corruption; neither are their carcases left to the power of the Serpent. And this was that dispute of the devil with Michael the Archangel, concerning the body of Moses, of which Judas makes mention in his Epistle. But of Goetia, and Necromany let these suffice.   

Of Theurgia.  
NOw many think that Theurgia is not unlawful, as if this be governed by good Angels, and a divine deity, when as yet oftentimes it is under the names of God, and the fallacies of evil Angels obstringed by the wicked fallacies of the devils. For we do procure, and attract not by natural powers only, but also by certain rites, and ceremonies, celestials, and by them divine virtues to ourselves; Of which together with many rules the ancient Magicians did treat in many volumes. But the greatest part of all ceremonies consists in observing cleanness, and purity, first of the mind, than of the body, and of those things which are about the body, as in the skin, in garments, in habitations, in vessels, utensils, oblations, sacrifices, the purity of which disposeth to the acquaintance with and beholding of divine things, and is very much required in sacred things, according to the word of Isaiah, Be ye washed, and made clean, and take away the evil of your thoughts. Now impurity, because if oftentimes infects the air, and man, disturbs that most pure influence of Celestial and divine things, and chafeth away the pure spirits of God. But sometimes impure spirits, and deceiving powers, that they be worshipped, and adored for gods, require also this purity. Therefore here is great need of caution, as we have lately discoursed at large in our books of Occult Philosophy. But of this Theurgia, or Magic of divine things Porphyry disputing at large, at length concludes that by Theurgicall consecrations the soul of man may be sitted to receive spirits, and Angels, and to see God: but he altogether denies that we can by this art return to God. Of his School therefore is the Art Almadel, the Notary art, the Pauline Art, the art of Revelations, and many such like superstitions, which are so much the more pernicious, by how much they seem the more divine to the ignorant.   

Of Cabalie.  
HEre the words of Pliny come into my mind, who saith the faction of Magic depends upon Moses and Lutopea, being Jews; which words put me in mind of the Cabalie of the Jews, which the Hebrews are of opinion was delivered to Moses by God himself on mount Sinai, and than by degrees of succession without the monuments of letters was until the times of Esara delivered to others by word of mouth only as the Pythagorean opinions were formerly delivered by Archippus, and Lysiaus, who had chools at Thebes in Greece, in which the Scholars keeping the precepts of their masters in their memory, did use their wit, and memory in stead of books: So certain Jews despising literature, placed this in memory, and observations, and vocal traditions, whence Cabalie was by the Hebrews called as it were the reception of any thing from another only by hearing. That art (as it is reported) is very ancient, but the name was known but of late times amongst Christians: They deliver a double science therefore, the one of Bresith, which they call Cosmologie, viz explaining the powers of things created natural, and Celestial and expounding the secrets of the Law and Bible by Philosophical reasons: which truly upon this account differs nothing at all from natural Magic, in which we believe K. Solomon excelled. For it is read in the sacred Histories of the Hebrews, that he was skilled in all things, even from the Cedar of Lebanon, to the Hyssop that grows upon the wall: also in cattles, birds, creeping things, and fishes; all which show that he knew the Magical virtues of nature. Moses the Egyptian, amongst the later writers followed after this in his exposition upon the Pentacles; also many more Talmudists. They call the other Science thereof of Mercara, which is concerning the more sublime contemplations of divine & Angelic virtues, & of sacred names, and seals, being a certain Symbolical divinity, in which letters, numbers, figures, things, & names, and tops of elements, and lines, points, and accents, are all significative of most profound things, & great secrets. This again they divide into Arithmancy, viz. that which is called Notariacon, treating of Angelical virtues, names, & seals, also of the conditions of spirits, and souls, and into Theomancy, which searcheth into the mysteries of divine majesty, as the emanations thereof, & sacred names, and Pentacles, which he that knows may excel with wondered virtues; as that when he pleaseth, he may foreknow all future things, & command whole nature, have power over devils, and Angels, and do miracles. By this they suppose, that Moses did show so many signs, and turned the rod into a Serpent, and the waters into blood, and that he sent Frogs, Flies, Lice, Locusts, Caterpillars, fire with hail, botches and boils on the Egyptians, and slew every first born of man and beast; and that he opened the Seas, and carried his thorough, and brought fountains out of the rock, and quails from Heaven, that he sent before his, clouds and lightnings by day, a pillar of fire by night, and called down from Heaven the voice of the living God to the people, and did strike the haughty with fire, and those that murmured with the Leprosy; and on the ill deserving brought sudden destruction; the earth gaping and swallowing them up; further he fed the people with heavenly food; pacified Serpents, cured the envenomed, preserved the numerous multitude from infirmity, & their garments from wearing out, & made them victors over their enemies. To conclude, by this art of miracles Joshua commanded the Sun to stand still, Eliah called down fire from Heaven upon his enemies, restored a dead child to life; Daniel stopped the mouths of the Lions; The three children sang songs in the fiery Oven; moreover by this art the incerdulous Jews affirm, that even Christ did do so many miracles; Solomon also very well knew this art, and delivered charms against devils, and their bonds, and the manner of conjurations, and against diseases, as Joseph reporteth, but as I doubt not but that God revealed to Moses many secrets, contained under the bark of the words of the Law, which were not to be revealed to the profane vulgar. So I acknowledge that this Cabalistical art, which the Hebrews brag of, and I sometimes diligently and laboriously sought after, is nothing else than a mere rhapsody of superstition, and a certain Theurgicall Magic, but if it proceeded from God (as the Jews boast) and conduceth to the perfection of life, health of men, to the worship of God, and to the truth of understanding; truly that spirit of truth, which hath left this Synagogue, and come to teach us all truth, would not have concealed it from his Church even until these last times, which indeed knoweth all things that are of God, whose benediction, baptism, and other mysteries of salvation are revealed and perfected in every tongue, for every tongue hath the same equal power, if so be that there be the same equal piety, neither is there any name, either in heaven or earth, by the which we must be saved, and by which we work miracles, besides this one name Jesus, in which all things are recapitulated and contained. Hence it is, that the Jews, who are most skilful in using the names of God, can operate little or nothing after Christ, as their ancient fathers did; but that we by experience found, and see, that by the revolution of this art (as they call them) oftentimes wondered sentences, full of great mysteries, are wrested from the holy Scriptures, this is nothing else than a certain playing upon Allegories, which idle men busying themselves with all the points, letters, and numbers, which this tongue and the custom of writing do easily suffer, do feign and disguise at their pleasures; which although sometimes they hold forth great mysteries, yet they can neither prove nor evince any thing; but we may (according to the words of Gregory) with the same facility contemn them, as they are affirmed. Rabanus the Monk, by the same artifice hath feigned many things, but in Latin Characters and verses, with certain pictures inserted, which being read any way by the delineations of the superficies and pictures, do declare some sacred mystery, representing the Histories of the things painted; which also may without doubt be wrested from profane writings, as every one may know, who hath read the Cantones of Valeria Proba, composed out of the verses of Virgil, concerning Christ; All things of this kind are the speculations of idle brains, but what belongeth to the working of miracles, there is none of you, I suppose, of so foolish an understanding, who believeth that they have any art or science of them; therefore this Cabala of the Jews is nothing else than a most pernicious superstition, by the which they gather at their pleasure, divide, transfer words, names and letters, scatteringly put in the holy Scriptures, and by making one thing out of another, they dissolve the connections of the truth, the speeches, inductions and parables, and here and there construing them by their own fictions, would bring the words of God to their follies, defaming the Scriptures, and saying that their fictions have foundation on them. They calumniate the Law of God, and by the supputations of words, syllables, letters, numbers impudently extorted, they assay to bring violent and blasphemous proofs for their unbelief. Besides, they being puffed up by these trifles, do boast that they find and search out the unspeakable mysteries of God, and secrets, which are above the Scriptures, by the which also they impudently affirm, and without blushing, that they can even prophesy, and do miracles and wonders; but it happeneth to them, as to Aesop's Dog, who leaving his bread, and gaping after the shadow, lost his food; so this perfidious and stiff necked people, being always busied in the shadows of the Scriptures, and about their own vanities, and doing violence by their artificial, but superstitious Cabala, do lose the bread of eternal life, and being fed with vain words, do destroy the word of truth; from this Judaical ferment oh Cabalistical superstition proceeded (as I suppose) the Ophitane, Gnostican, and Valentinian Heretics, who together with their disciples, feigned a certain Greek Cabala, perverting all the mysteries of the Christian faith, and by their heretical corruption wresting them to the Greek letters and numbers, by the which they constituted a body of truth (as they call it) and taught, that without these mysteries of letters & numbers the truth could not be found in the Gospel, because that the writings thereof are various, and sometimes repugnant to themselves, and full of parables; that they who see, might not see, and that they who hear, might not hear, and that they who understand, might not understand, and that they are propounded to the blind and erroneous, according to the capacity of their blindness and error; But that the sincere truth lying hid under these things, is committed to the perfect only, not by writings, but by word of mouth, and that this is that Alphebetary and Arithmetical Theology which Christ in private manifested to his Apostles; and which Paul speaketh to the perfect only; for seeing that these are the highest mysteries, therefore they are not written, nor aught so to be, but to be kept in secret amongst wise men; but no man is a wise man amongst them, who knoweth not to refrain the greatest monsters of Heresy.   

Of Juggling or Legerdemain.  
BUt let us return to that Magic, part of which is an art of juggle (e. i) delusions, which are made according to appearance only, by which Magicians show phantasms, and play many miracles by circulatory frauds, and cause dreams, which they do not so much by Geotick enchantments, and imprecations, and deceits of devils, as by certain vapours, perfumes, lights, love-medicines, collyries, allegations, and suspensions, also by rings, images, glasses, and such like drugs, and instruments of Magical art, and a natural and Celestial power. Also many things are done daily by sleight of hand, of which sort we see some are done daily by stage players, and sporters which we call Chirosophers (e. i) skilful in sleight of hand. There are extant concerning this art, books of the Legerdemain of Hermes, and some others. We read also of a certain man called Paseton, a most notable juglar, that was want to show a banquet to guests, and when he pleased, to make it vanish away again, all rising with hunger, and thirst, being deluded. We read that Numa Pompilius did use these kinds of juggle, and also that most learned Pythagoras did sometimes do this toy, that what things he pleased, he would writ in a glass, which being set against the full Moon, he would show to any one that stood behind it, those things represented in the Globe of the Moon; Hither belongs whatsoever Poets sing of the transmutations of men, which also is delivered by Historians, and by some Christian Divines, and also is recorded in the Scripture. So men may appear like Asses, or horses, or other Animals with fascinated eyes, or a troubled medium, and that by a natural art. Sometimes these are done by good and evil spirits, or by God himself at the request of some good men, as in the Scripture we read of Elisha the Prophet beset by an Army of the King fortifying Dotham. But to pure eyes, and such as be opened by God, those cannot deceive; so that woman which was judged to be a kind of cattles, did seem to Hilario to be not any such thing, but a woman. These things therefore which are done according to appearance only, are called jugglers.  
But those things which are done by the Art of transmuting, or translating, as of Nebuchadnezar, or of Corn carried to another field, we have spoke of before; but of this art of juggling, thus saith Jamblicus, These things which are supposed to be juggled or bewitched, besides imagination, have no truth of action or essence. The end of these is but to hold forth things to the imagination according to appearance, of which there presently remains no footsteps or signs. Now by what hath been said, it is manifest that Magic is nothing else but a collection of Idolatry, Astrology, and superstitious medicines; And now there is by Magicians raised a great company of heretics in the Church, who as Jannes and Jambres resisted Moses, do in the like manner resist the Apostolical truth. The chief of these was Simon the Samaritan, on whom by reason of this art was bestowed at Rome in Claudius Caesar's time, a Statue, with this Inscription, To Simon the holy God. Of his blasphemies Clemens Eusebius, and Irenaeus make mention. From this Simon, as from a Seminary of all Heresies proceeded by successions the monstrous Ophites, the filthy Gnostics, the impious Valentinians, Cerdonians, Marcionists, Montanians, and many other Heretics, lying against God for gain and vain glory, doing no good to men, but deceiving them, and drawing them into destruction and error, to whom they that give credit shall be confounded in the judgement of God. But of Magic I wrote whilst I was very young three large books, which I called Of Occult Philosophy, in which what was than through the curiosity of my youth erroneous, I now being more advised, am willing to have retracted, by this recantation; I formerly spent much time and costs in these vanities. At last I grew so wise as to be able to dissuade others from this destruction; For whosoever do not in the truth, nor in the power of God, but in the deceits of devils, according to the operation of wicked spirits presume to divine and prophecy, and practising through Magical vanities, exorcisms, incantions and other demoniacal works and deceits of Idolatry, boasting of delusions, and phantasms presently ceasing, brag that they can do miracles, I say all these shall with Jannes, and Jambres, and Simon Magus, be destinated to the torments of eternal Fire.    
Of the Occult Philosophy of Henry Cornelius Agrippa, FINIS.  
Anno M. D. XXXIII. In the Month of july.   

An INDEX of all the CHAPTERS which are contained in this WORK.  

Book I  
CHAP. I HOW Magicians Collect virtues from the threefold World, is declared in these three Books. pag. 1  
Chap. 2. What Magic is, what are the Parts thereof, and how the Professors thereof must be qualified. pag. 2  
Chap. 3. Of the four Elements, their qualities, and mutual mixtions. pag. 6  
Chap. 4. Of a threefold consideration of the Elements. pag. 7  
Chap. 5. Of the wonderful Natures of Fire, and Earth. pag. 9  
Chap. 6. Of the wonderful Natures of Water, Aire, and Winds. pag. 11  
Chap. 7. Of the kinds of compounds, what relation they stand in to the Elements, and what relation there is betwixt the Elements themselves, and the soul, senses, and dispositions of men. pag. 18  
Chap. 8. How the Elements are in the Heavens, in Stars, in Devils, in Angels, and lastly in God himself. pag. 20  
Chap. 9 Of the virtues of things Natural, depending immediately upon Elements. pag. 22  
Chap. 10. Of the occult Virtues of things. pag. 24  
Chap. 11. How Occult Virtues are infused into the several kinds of things by Ideas, through the help of the Soul of the World, and rays of the Stars: and what things abound most with this Virtue. pag. 26  
Chap. 12. How it is that particular Virtues are infused into particular Individuals, even of the same Species. pag. 27  
Chap. 13. Whence the Occult Virtues of things proceed. pag. 29  
Chap. 14. Of the Spirit of the World, what it is, and how by way of medium it unites occult Virtues to their subjects. pag. 32  
Chap. 15. How we must found out, and examine the Virtues of things by way of similitude. pag. 34  
Chap. 16. How the operations of several Virtues pass from one thing into another, and are communicated one to the other. pag. 36  
Chap. 17. How by enmity and friendship the virtues of things are to be tried, and found out. pag. 37  
Chap. 18. Of the Inclinations of Enmities. pag. 40  
Chap. 19 How the Virtues of things are to be tried and found out, which are in them specifically, or any one Individual by way of special gift. pag. 43  
Chap. 20. That natural Virtues are in some things throughout their whole substance, and inother things in certain parts, and members. pag. 44  
Chap. 21. Of the Virtues of things which are in them only in their life time, and such as remain in them even after their death. pag. 45  
Chap. 22. How inferior things are subjected to superior bodies, and how the bodies, the actions, and dispositions of men are ascribed to Stars, and Signs. pag. 48  
Chap. 23. How we shall know what Stars natural things are under, and what things are under the Sun, which are called Solary. pag 50  
Chap. 24. What things are Lunary, or under the power of the Moon. pag. 54  
Chap. 25. What things are Saturnine, or under the power of Saturn. pag. 55  
Chap. 26. What things are under the power of Jupiter, and are called Jovial. pag. 57  
Chap. 27. What things are under the power of Mars, and are called Martial. pag. 58  
Chap 28. What things are under the power of Venus, and are called Venereal. pag. 59  
Chap 29. What things are under the power of Mercury, and are called Mercurial. cap. 60  
Chap. 30. That the whole sublunary World, and those things which are in it, are distributed to Planets. pag. 61  
Chap. 31. How Provinces, and Kingdoms are distributed to Planets. pag. 62  
Chap. 32. What things are under the Signs; the fixed Stars, and their Images. pag. 63  
Chap. 33. Of the Seals, and Characters of Natural things. pag. 65  
Chap. 34. How by Natural things, and their virtues we may draw forth and attract the influences, and virtues of Celestial bodies. pag. 69  
Chap. 35. Of the Mixtions of natural things one with another, and their benefit. pag. 70  
Chap. 36. Of the Union of mixed things, and the introduction of a more noble form, and the senses of life. pag. 72  
Chap. 37. How by some certain natural, and artificial preparations we may attract certain Celestial, and vital gifts. pag. 73  
Chap. 38. How we may draw not only Celestial, and vital, but also certain Intellectual, and divine gifts from above. pag 75  
Chap. 39 That we may by some certain matters of the world stir up the Gods of the world, and their ministering spirits. pag. 77  
Chap. 40. Of bindings, what sort they are of, and in what ways they are want to be done. pag. 78  
Chap. 41. Of Sorceries, and their power. pag. 79  
Chap. 42. Of the wonderful virtues of some kinds of Sorceries. pag. 81  
Chap. 43. Of perfumes, or Suffumigations, their manner, and power. pag. 85  
Chap. 44. The composition of some fumes appropriated to the Planets. pag. 88  
Chap. 45. Of Collyries, Unctions, Love-Medicines, and their virtues. pag. 90  
Chap. 46. Of natural allegations, and suspensions. pag. 92  
Chap. 47. Of Rings, and their compositions. pag. 94  
Chap. 48. Of the virtue of places, and what places are suitable to every Star. pag. 95  
Chap. 49. Of Light, Colours, Candles, and Lamps, and to what Stars, Houses, and Elements several colours are ascribed. pag. 97  
Chap. 50. Of Fascination, and the Art thereof. pag. 101  
Chap. 51. Of certain observations producing wonderful Virtues. pag. 102  
Chap. 52. Of the Countenance, and Gesture, the Habit, and Figure of the Body, and what Stars any of these do answer; whence Physiognomy, and Metoposcopy, and Chiromancy, Arts of divination, have their grounds. pag. 105  
Chap. 53. Of Divination, and its kinds. pag. 108  
Chap. 54. Of divers certain Animals, and other things which have a signification in Auguria's. pag. 110  
Chap. 55. How Auspicia's are verified by the light of Natural instinct, and of some rules of finding of it out. pag. 117  
Chap. 56. Of the Soothsay of Flashes, and Lightnings, and how monstrous and prodigious things are to be interpreted. pag. 123  
Chap. 57 Of Geomancy, Hydromancy, Aeromancy, Pyromancy, four Divinations of Elements. pag. 125  
Chap. 58. Of the reviving of the dead, and of sleeping, and wanting victuals many years together. pag. 127  
Chap. 59 Of divination by dreams. pag. 131  
Chap. 60. Of Madness, and Divinations which are made when men are awake, and of the power of a Melancholy humour, by which Spirits are sometimes induced into men's bodies. pag. 132  
Chap. 61. Of the forming of Man of the external Senses, and also the Inward, and the mind: of the threefold appetite of the Soul, and passions of the William. pag 136  
Chap. 62. Of the Passions of the Mind, their Original, difference, and kinds, pag. 139  
Chap. 63. How the passions of the mind change the proper body, by changing the Accidents, and moving the spirit. pag. 141  
Chap. 64. How the passions of the mind change the body by way of imitation from some resemblance; Also of the transforming, and translating of men, and what force the imaginative power hath not only over the body, but the soul. pag. 142  
Chap. 65. How the Passions of the Mind can work out of themselves upon another's Body. pag. 145  
Chap. 66. That the Passions of the mind are helped by a Celestial season, and how necessary the Constancy of the mind is in every work. pag. 147  
Chap. 67. How man's mind may be joined with the mind and Intelligences of the Celestials, and together with them impress certain wonderful virtues upon inferior things. pag. 149  
Chap. 68 How our mind can change, and bind inferior things to that which it desires. pag. 150  
Chap. 69. Of Speech, and the virtue of Words. pag. 151  
Chap. 70. Of the virtue of proper names. pag. 153  
Chap. 71. Of many words joined together, as in sentences, and verses; and of the virtues, and astrictions of charms. pag. 155  
Chap. 72. Of the wonderful power of Enchantments. pag. 157  
Chap. 73. Of the virtue of writing, and of making imprecations, and inscriptions. pag. 159  
Chap. 74. Of the proportion, correspondency, reduction of Letters to the Celestial Signs, and Planets, according to various tongues, with a Table showing this. pag. 160   

BOOK II.  
CHAP. I. OF the necessity of Mathematical learning, and of the many wonderful works which are done by Mathematical Arts only. pag. 167  
Chap. 2. Of Numbers, and of their power, and virtue. pag. 170  
Chap. 3. How great virtues Numbers have, as well in Natural things, as in Supernatural. pag. 172  
Chap. 4. Of Unity, and the Scale thereof. pag. 174  
Chap. 5. Of the Number of Two, and the Scale thereof. pag. 177  
Chap. 6. Of the Number of three, and the Scale shereof. pag. 179  
Chap. 7. Of the Number of Four, and the Scale thereof. pag. 183  
Chap. 8. Of the Number Five, and the Scale thoreof. pag. 188  
Chap. 9 Of the Number six, and the Scale thereof. pag. 191  
Chap. 10. Of the Number Seven, and the Scale thereof. pag. 193  
Chap. 11. Of the Number of Eight, and the Scale thereof. pag. 206  
Chap. 12. Of the Number of Nine, and the Scale thereof. pag. 208  
Chap. 13. Of the Number Ten, and the Scale thereof. pag. 210  
Chap. 14. Of the Number eleven, and the number twelve; with a double Scale of the Number twelve Cabalistical, and Orphical. pag. 216  
Chap. 15. Of the Numbers which are above twelve, and of their powers, and virtues. pag. 222  
Chap. 16. Of the notes of numbers, placed in certain gesturing. pag. 226  
Chap. 17. Of the various notes of numbers observed amongst the Romans. pag. 228  
Chap. 18. Of the notes or figures of the Grecians. pag. 230  
Chap. 19 Of the notes of the Hebrews, and Chaldeans, and certain other notes of Magicians. pag. 232  
Chap. 20. What numbers are attributed to letters; and of divineing by the same. pag. 233  
Chap. 21. What numbers are consecrated to the Gods, and which are ascribed, and to what Elements. pag. 237  
Chap. 22. Of the tables of the Planets, their virtues, forms, and what Divine names, Intelligences, and Spirits are set over them. pag. 239  
Chap. 23. Of Geometrical figures and Bodies, by what virtue they are prwerful in Magic, and which are agreeable to each Element, and the Heaven. pag. 253  
Chap. 24. Of Musical Harmony, of the force and power thereof. pag. 255  
Chap. 25. Of sound and Harmony, and whence their wonderfulness in operation. pag. 257  
Chap. 26. Concerning the agreement of them with the Celestial bodies, and what harmony and sound is correspondent to every Star. pag. 259.  
Chap. 27. Of the proportion, measure, and Harmony of man's body. pag. 263  
Chap. 28. Of the Composition and Harmony of the human soul. pag. 277  
Chap. 29. Of the Observation of Celestials, necessary in every Magical Work. pag. 278  
Chap. 30. When Planets are of most powerful influence. pag. 280  
Chap. 31. Of the Observation of the fixed Stars, and of their Natures. pag. 281  
Chap. 32. Of the Sun, and Moon, and their Magical considerations. pag. 283  
Chap. 33. Of the twenty eight Mansions of the Moon, and their virtues. pag. 285  
Chap. 34. Of the true motion of the heavenly bodies to be observed in the eighth sphere, & of the ground of Planetary hours. pag. 289  
Chap. 35. How some artificial things, as Images, Seals, and such like, may obtain some virtue from the Celestial bodies. pag. 290  
Chap. 36. Of the Images of the Zodiac, what virtues, they being engraven, receive from the Stars. pag. 292  
Chap. 37. Of the Images of the Faces, and of those Images, which are without the Zodiac. pag. 293  
Chap. 38. Of the Images of Saturn. pag. 298  
Chap. 39 Of the Images of Jupiter. pag. 399  
Chap. 40. Of the Images of Mars. pag. 300  
Chap. 41. Of the Images of the Sun. pag. ibid.  
Chap. 42. Of the Images of Venus. pag. 301  
Chap. 43. Of the Images of Mercury. pag. 302  
Chap. 44. Of the Images of the Moon. ibid.  
Chap. 45. Of the Images of the head and Tail of the Dragon of the Moon. pag. 303  
Chap. 46. Of the Images of the Mansions of the Moon. pag. 304  
Chap. 47. Of the Images of the fixed Behenian Stars. pag. 307  
Chap. 48. Of Geomanticall Figures, which are the middle betwixt Images and Characters. pag. 309  
Cham 49. Of Images, the figure whereof is not after the likeness of any Celestial figure, but after the likeness of that which the mind of the worker desires. pag. 311  
Chap. 50. Of certain Celestial observations, and the practice of some Images. pag. 312  
Chap. 51. Of Characters which are made after the rule and imitation of Celestials, and how with the table thereof they are deduced out of Geomantical figures. pag. 316  
Chap. 52. Of Characters which are drawn from things themselves by a certain likeness. pag. 320  
Chap. 53. That no Divination without Astrology is perfect. p. 323  
Chap. 54. Of Lottery, when, and whence the virtue of Divining is incident to it. pag. 325  
Chap. 55. Of the soul of the World, and of the Celestials, according to the traditons of the Poets, and Philosophers. pag. 327  
Chap. 56. The same is confirmed by reason. pag. 329  
Chap. 57 That the soul of the world, and the Celestial souls are rational, and partake of divine understanding. pag. 330  
Chap 58. Of the names of the Celestials, and their rule over this inferior world, viz. Man. pag. 331  
Chap. 59 Of the seven governors of the world, the Planets, and of their various names serving to Magical speeches. pag. 434.  
Chap. 60. That human imprecations do naturally impress their powers upon external things; And how man's mind through each degree of dependencies ascends into the intelligible world, & becomes like to the more sublime spirits, and Intelligences. pag. 337   

BOOK III.  
CHAP. I. OF the necessity, power, and profit of Religion. pag. 345  
Chap. 2. Of concealing of those thing which are secret in Religion. pag. 346  
Chap. 3. What dignification is required, that one may be a true Magician and a worker of miracles. pag. 340  
Chap. 4. Of the two helps of Ceremonial Magic, Religion and Superstition. pag. 352  
Chap. 5. Of the three Guides of Religion, which bring us to the path of Truth. pag 355  
Chap. 6. How by these guides the soul of man ascendeth up into the Divine nature, and is made a worker of Miracles. pag. 357  
Chap. 7. That the knowledge of the true God is necessary for a Magician and what the old Magicians and Philosophers have thought concerning God. pag. 358.  
Chap. 8. What the Ancient Philosophers have thought concerning the Divine Trinity. pag. 361.  
Chap. 9 What the true and most Orthodox faith is concerning God and the most holy Trinity. pag. 365.  
Cham 10. Of divine emanations, which the Hebrews call Numerations, others attributes; The Gentiles gods and Deities; and of the ten Sephiroths and ten most sacred names of God which rule them, and the interpretation of them. pag. 366  
Chap. 11. Of the Divine names, and their power and virtue. pag. 370  
Chap. 12. Of the influence of the divine names through all the middle causes into these inferior things. pag. 379  
Chap. 13. Of the numbers of God, and of their influence on our members. pag. 382  
Chap. 14. Of the Gods of the Gentiles, and souls of the Celestial bodies, and what places were consecrated in times past, and to what Deities. pag. 384  
Chap. 15. What our Theologians think concerning the Celestial souls. pag. 389.  
Chap. 16. Of Intelligences and spirits, and of the threefold kind of them, and of their divers names, and of Infernal and subterraneal spirits. pag. 390  
Chap. 17. Of these according to the opinion of the Theologians. pag. 395  
Chap. 18. Of the orders of evil spirits, and of their fall, and divers natures. pag. 397  
Chap. 19 Of the bodies of the Devils. pag. 402  
Chap. 20. Of the annoyance of evil spirits, and the preservation we have by good spirits. pag. 405  
Chap. 21. Of obeying a proper Genius, and of the searrhing out the nature thereof. pag. 408.  
Chap. 22. That there is a threefold keeper of man, and from whence each of them proceed. pag. 410  
Chap. 23. Of the tongue of Angels, and of their speaking amongst themselves, and with us. pag. 412  
Chap. 24. Of the names of Spirits. and their various imposition; and of the Spirits that are set over the Stars, Signs, Corners of the Heaven, and the Element. pag. 414  
Chap. 25. How the Hebrew Mecubals draw forth the sacred names of Angels out of the sacred writ, and of the seventy two Angels, which bear the name of God, with the Tables of Ziruph, and the Commutations of letters and numbers. pag. 417  
Chap. 26. Of finding out of the names of spirits, and Genius's from the disposition of Celestial bodies. pag. 428  
Chap. 27. Of the calculating Art of such names by the tradition of Cabalists. pag. 430  
Chap. 28. How sometimes names of Spirits are taken from those things over which they are set. pag. 435  
Chap. 29 Of the Characters and Seals of spirits. pag. 437  
Chap. 30. Another manner of making Characters, delivered by Cabalists. pag. 439  
Chap. 31. There is yet another fashion of Characters, and concerning marks of spirits which are received only by revelation. p. 445  
Chap. 32. How good spirits may be called up by us, and how evil spirits may be overcome by us. pag 447  
Chap. 33. Of the bonds of spirits, and of their adjurations, and castings out. pag. 451  
Chap. 34. Of the Animastical order, and the Heroes. pag. 453  
Chap. 35. Of the Mortal and Terrestrial Gods. pag. 455  
Chap. 36. Of man, how he was created after the Image of God. pag. 457  
Chap. 37. Of man's soul, and through what means it is joined to the body. pag. 465  
Chap. 38. What Divine gifts man receiveth from above, from the several orders of the Intelligences and the heavens. pag. 466  
Chap. 39 How the superior Influences, seeing they are good by nature, are depraved in these inferior things, and are made causes of evil. pag. 469  
Chap. 40. That on every man a divine Character is imprinted, by the virtue of which man can attain the working of miracles. pa. 471  
Chap. 41. What concerning man after death, divers Opinions. p. 473  
Chap. 42. By what ways the Magicians and Necromancers do think they can call forth the souls of the dead. pag. 488  
Chap. 43. Of the power of man's soul, in the mind, reason and imagination. pag. 492  
Chap. 44. Of the degrees of souls, and their destruction, or Immortality. pag. 496  
Chap. 45. Of Soothsaying, and Frenzy. pag. 499  
Chap. 46. Of the first kind of frenzy from the Muses. pag. 500  
Chap. 47. Of the second kind from Dionysius. pag. 503  
Chap. 48. Of the third kind of frenzy from Apollo. pag. 504  
Chap. 49. Of the fourth kind of Frenzy, from Venus. pag. 507  
Chap. 50. Of rapture, and ecstasy, and soothsay, which hap to them which are taken with the falling sickness, or with a swoon, or to them in an agony. pag. 508.  
Chap. 51. Of Prophetical Dreams. pag. 511  
Chap. 52. Of Lots and marks possessing the sure power of Oracles. pag. 515  
Chap. 53. How he that will receive Oracles must dispose himself. pag. 517  
Chap. 54. Of cleanness, and how to be observed. pag. 520  
Chap. 55. Of abstinence, fastings, chastity, solitariness, the tranquillity and ascent of the mind. pag. 522  
Chap. 56. Of Penitency, and Alms. pag. 526  
Chap. 57 Of those things which being outwardly administered conduce to Expiation. pag. 527  
Chap. 58. Of adorations, and vows. pag. 529  
Chap. 59 Of sacrifices and oblations, and their kinds and manners. pag. 532  
Chap. 60. What imprecations and rites the ancient, were want to use in sacrifices, and oblations. pag. 537  
Chap. 61. How these things must be performed, as to God, so to inferior deities. pag. 538  
Chap. 62. Of consecrations, and their manner. pag. 540  
Chap. 63. What things may be called holy, what consecrated, and how these become so betwixt us and the Deities; and of sacred times. pag. 543  
Chap. 64. Of certain Religious observations, ceremonies, and rites of perfumings, unctions, and such like. pag. 548  
Chap. 65. The Conclusion of the whole work. pag. 555   
FINIS.