PARACELSUS Of the Supreme MYSTERIES OF NATURE.  
Of 

The Spirits of the Planets.  
Occult Philosophy.    
The Magical, Sympathetical, and Antipathetical CURE of Wounds and Diseases.  
The Mysteries of the twelve SIGNS of the ZODIAC.  
Englished by R. Turner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
London, Printed by J. C. for N. Brook and J. Harison; and are to be sold at their shops at the Angel in Cornhill, and the holy Lamb near the East-end of Paul's. 1656.   

To the worthily respected, and his much honoured Friend, Doctor Trigge, Doctor in PHYSIC; Robert Turner wisheth health and happiness.  
Honoured Sir,  
THe successful experience and large practice which you have had in the Operations of Nature, (I mean in the practical part of Physic) hath invited me to present this piece of that most renowned Physician Paracelsus to your Patronage; which I have endeavoured to bring into a garb suitable, as near as I can, to our English fashion; though perhaps it's not so finely accoutred, and dressed A la mode, as to suit with every critical or captious Fancy: But as this Author in his time was too learned and sincere in the method of his practice, to suit with general Sophistry of the wilfully ignorant Conclave of Physicians; so I doubt not, but you have met with some Invectives amongst our common Collegians, who ground the greatest reason of their Recipes from a Galen's or a Pliny's Probatum: But as this famous Author made Reason and Experience his greatest Guide, so I am assured you do; and therefore valued not the Calumnies, Oppositions, and Obtrectations of his Adversaries. Sir, this little Treatise presents you with the rare secrets of Alchemy, and the miraculous Cures of Diseases by Sigils and Laments, made in their proper seasons, and attributed to the nature of Celestial Bodies; which to many Ignorants seems impossible, and is by them vilified because not understood: I therefore make bold to crave your protection, which may sufficiently arm it against all Opposites. And be pleased to pardon my boldness herein, and admit of this my labour into your Patronage; that your favourable acceptance hereof may be a future encouragement to  
August 20. 1655. Yours to Command, R. Turner.   

To the READER.  
Courteous Reader,  
IN this last Iron age, ignorance hath so much prevailed, that many have, and yet do plead for it, and strive to uphold it, crying down all Arts, and endeavouring to hoodwink knowledge; so that nothing but the feces and dregs of Art seems to remain: so that they seem but shadows, if compared with that pristine learning of the Ancients. What golden Legends formerly flourished among the Hebrews, and Egyptians, and are now even almost all lost in Oblivion? But because Babel's confusion is one great reason of the decay of Sciences, which are not in every Mother-tongue understood, and the disposition of most people of our times is to breed their children up bett●…●…ed then taught, their conditions are rather to pou● into the earth, Unde effodiuntur opes irritamenta malorum; then to look Heavenwards with that O sublime wherewith they were created which the Poet tells of, 〈◊〉 Ovid me●.  
Os homini sublime dedit ●…lumque vider● jussit, etc.  
Whereas all beasts look down with Grovelling eye,  
To man God gave looks mixed with 〈◊〉,  
And willed him with bold face to view the Sky.  
And therefore I present the ingenious Reader with a part of the Works of the renowned Paracelsus of the secrets of Alchemy, Occult Philosophy, and the wonderful operation of the Celestial bodies, in curing diseases by sigils and characters, made and applied in fit elected times and seasons, and under their proper constellations, as the Author hath directed. I must expect the sottish Malignant censures of Zoylus and Momus, and such fools: but the Author himself in his Prologue in the ensuing discourse, sufficiently clears all objections, and therefore I shall save that labour; only I would have such men not be so wilfully ignorant, as altogether to forget, that the Heavens declare the glory of God, and the Firmament showeth his handiwork. Indeed Mechanics and Empirics do abuse all Arts: One Mountebank rails in verse against Astrology, and impudently calls the professors thereof cheaters, (Sed seipsum intueri oportet) and gives this to be his only reason, that a fools bolt is soon shot; and that he endeavoured to vilify that Art, because he was altogether ignorant of it himself, and would gladly learn it; but he knew not how nor which way to begin: another (and too many such render the Art vile) Poetizes upon the Art of Astrology, and pretends to cure all diseases and know all things by it, and indeed knows nothing: such are a great Scandal to the excellency of such Sciences: Sed non loquor stultis. This translation is rendered rather Grammatically then Sententially, according to the Authors own phrase: shortly expect (Deo volente) the other parts hereof, and some comments on this and them, together with the famous art of Steganography, Authore Tritemio, to speak our own Language; and perhaps the Occult Philosophy of Agrippa digested into a plainer method: this should have been now enlarged, but presence Status noster is the reason, and the excuse the same as Ovid's: Nubila sunt subitis tempora nostra malis.  
It is the General opinion of most ignorant people, to count all things that are above their Vulgar apprehensions, to be diabolical, and merely brought to pass by the works of the Devil: and under that notion they conclude all the secret and Magnetic operations of nature, and thereby rob God the creator of all things, of that glory that is due unto him only, and attribute the same to the Devil the enemy to God and all the world: I shall therefore here take occasion to tell such people (because their Priests, that should teach them knowledge, either cannot or else will not) what the Devil is. As in the Microcosmus or little world Man, the Soul is the best part, and the excrements the worst; so in the great world, as the Universal creating spirit is the best part, so is the Devil the excrement of that Universal Spirit, and the abject and Caput mortuum of the world; and the poorest and most wretched of all created beings: And that worketh a great Antipathy between him and us, and the blessed holy Angels, who are our Governors and Protectors, and continual guardians, and are continually employed about us, according to their orders and ministeries appointed them by the most High: although the Devil always endeavoureth to imitate and counterfeit the good Angels, and thereby deceiveth many whose wickedness and malice suits with his nature, and at which the good Angel being grieved, leaves them; and many times for the wickedness of some Person or Family, the good Angel curses such a person and family, or house; then the wicked Spirit haunts such houses, affrighting the people with many fearful apparitions; neither can that house be quiet, nor any such person; neither shall any of the Generation of any such family prosper until that curse be expiated, and the angry Angel appeased; as this Author will tell you, and woeful experience daily shows: how frequently, and familiarly did those blessed Angels visibly communicate with the holy men and Magicians of old! though now such is the wickedness of our age, that they have almost quite forsaken us: although they are always present about us, though invisible, administering to us according to the orders given unto them from the second Hierarchy, who receive the same from the first Hierarchy, who always attend before the Throne of the divine Majesty, offering up the prayers of the Saints, etc. If any one account this superstition, I hope I shall never be of the Number of those who for fear of being superstitious, have reform themselves and hunted Religion till they have lost the sent of it, into mere Atheism and profaneness. But lest I should digress Ultra Crepidam, and make a gate bigger than the City, I will here conclude myself, Esse idem qui sum,  
A Study Divinae Contemplationis, August, 1655. Robertus Turner.   

In Commendation of his Friend's Translation.  
THrice-welcome Paracelsus, most renowned  
Hermetick and Philosopher by fire,  
Now in an English garb thou comest crowned,  
What need we for our Chemistry soar higher?  
Since thou reveal'st with thy Prophetic Pen,  
All's needful to be known by th' Sons of Men.  
And thou, my noble Friend, who thus hast dressed  
Him in our English Fashion, dost deserve,  
With Laurel to be crowned with the rest  
Of those who daily do Urania serve.  
Let wry-mouthed Cynics, prate, preach, foam, and fret,  
Hermes true Sons will not thy love forget.  
Far ever well, so ever wishes he  
Who is more yours, than he can seem to be.  
W. F. Astrophilus.   

An Encomium upon his Friend the Translator's elaborate pains.  
FLy Galen hence, Hypocrates be gone;  
I will preserve my choice: this is that One,  
Whose true Elixir doth preserve the frame  
Of Man's frail Nature, vivifies the same;  
By heavenly constellated Medicine,  
Which vulgars' count but Dross, I count Divine.  
Let Zoil's and Momus 's intoxicated brains  
Dispraise the Author's works; Translator's pains  
I'll foster, cherish with undaunted part  
This true sublime Spagyric noble Art.  
Proceed then, Friend, make all speak English: why  
Should we be barred our Native Liberty?  
W. Ryves, Philomedicus.   

The Contents of this Book.  

OF simple Fire. pag. 1, 2  
Multiplicity of Fire. 3  
Variety of Metals. 3, 4  
The Metals of the Planets. ibid.  
The substance of Metals. 4  
The Spirit of the Sun. 4, 5  
The Body of Mercury. 5  
The Spirit of the Moon. 6  
Of the Spirit of Venus. 7, 8  
The Spirit of Mars. 9  
Of the Spirit of Jupiter. 10  
Of the Spirit of Saturn. 11  
Of the gross Spirit of Mercury. 12, 13  
Of Tinctures how they are made. 14, 15  
The Conjunction of Male and Female. 15, 16  
To form of the glass Instruments. 16  
The properties of the Fire. 17  
Signs of the Conjunction united. 18, 19  
To know the perfect Tincture. 19, 20  
To multiply the Tinctures. 20  
To make the Furnace. 21  
To place the Fire. 22  
Of the Conjunction of Male and Female. 23  
Of their Copulation. 24  
Of the Philosophical Conjunct. of man & woman. 24  
Of the black Tincture. 25  
Buds appearing in the Glass. 25, 26  
Of the red Colour. 26  
To multiply the Tincture. 27, 28  
Of Occult Philosophy. 29  
Of Consecrations. 33  
Of Ceremonies Magical. 34, 35  
Of Conjurations. 36, 37, 38, 39  
Of Characters. 40  
Of Pentagon and Hexagon. 41  
The power thereof. 42, 43  
Supernatural Diseases must have supernatural Cures. 44, 45  
Visions and Dreams. 45, 46  
Dreams natural and supernatural. 47, 48  
Of Spirits and Persons wand'ring under the earth. 51  
Of Pigmies, what they are. 5●, 52  
What places the terrene Spirits do most frequent. 5●, 54  
Several Opinions of them. 55, 56  
That they are subject to death. 57  
The Devil seems to imitate the terrene Spirits. 58. 59  
Of Imagination. 60  
The power thereof. 6●  
Examples thereof. 61, 62  
An Objection answered. 63  
Of hidden treasure. 64  
Of Spirits frequenting such places. 65 66  
The manner of obtaining such treasures. 66, 67  
How the Spirits change the treasure 68  
How they remove it. 69  
Of such as are possessed of evil Spirits. 70, 71, 72 73  
How to deliver them that are so possessed. 74  
The abuse in such cases practised. 75, 76  
Of Tempests. 77  
The appearance of Spirits. 78  
To fumigate them away. 79, 80  
The abuse of Magic. 81  
The purity thereof. 82  
Preservatives against Witchcraft. 84  
Images made by Witches. 85  
How they afflict men therewith. 85, 86  
The manner of helping persons bewitched. 86, 87  
Experience of Egyptians herein. 88, 89  
Of the mystery of the twelve Signs. 91  
The Virtue of Characters and Seals. 94, 96  
Of Words. 95  
Celestiael Medicines. 101  
Common griefs of the head. 101, 102  
The falling Evil. 102, 103, 104  
To preserve the sight. 105, 106  
Against dryness in the brain. 107, 108  
Against the Palsy. 109, 110  
Against the Stone and Sand in the Reins. 111, 112  
Of the members of generation. 113, 114  
To preserve horses sound. 115, 116  
The sympathetical Ointment. 117, 118  
The Weapon-Salve. 118  
Against the Gout. 119, 120, 121, 122  
Against Contractures. 123, 124  
For women's terms. 125  
For the menstrue. 126, 127  
For the Leprosy. 127, 128  
For the Vertigo. 129, 130  
For the Cramp. 131  
For trembling of the heart. 131, 132, 133, 134  
Oil of Coral to prepare. 134  
Of ruptures of Bones. 135  
The mystery of the twelve Signs. 136  
The Seal of Aries. 137, 138  
The Seal of Taurus. 139, 140  
The Seal of Gemini. 140, 141, 142  
The Seal of Cancer. 142, 143  
The Seal of Leo. 143, 144  
Virgo, and its Seal. 145  
The Seal of Libra. 146  
Of Scorpio. 147, 148  
Sagittary. 149, 150  
The Seal of Capricorn. 150, 151  
Of Aquary. 151, 152  
The Seal of Pisces. 152, 153  
Secrets of Nature to destroy Mice. 154, 155  
To preserve Sheep. 155, 156  
For Oxen and Horses. 156, 157  
To destroy Flies. 157    

To be sold by N. Brook at the Angel in Cornhill, A Romance called The Imperious Brother, and The Illustrious Shepherdess. Wit and Drollery: with other Jovial Poems.   

The Prologue.  
HAving first invocated the Name of the Lord Jesus Christ our Saviour, we will enterprise this Work; wherein we shall not only teach how to change any inferior Metal into better, as Iron into Copper, this into Silver, and that into Gold, etc. but also to help all infirmities, whose cure to the opinionated and presumptuous Physicians, doth seem impossible: But that which is greater, to preserve, and keep mortal men to a long, sound, and perfect Age. This ART was by our Lord God the Supreme Creator, engraven as it were in a book in the body of Metals, from the beginning of the Creation, that we might diligently learn from them. Therefore when any man desireth throughly and perfectly to learn this Art from its true foundation, it will be necessary that he learn the same from the Master thereof, to wit, from God, who hath created all things, and only knoweth what Nature and Propriety he himself hath placed in every Creature. Wherefore he is able to teach every one certainly and perfectly: and from him we may learn absolutely, as he hath spoken, saying, Of me ye shall learn all things: for there is nothing found in Heaven nor in Earth so secret, whose properties he perceiveth not, and most exactly knoweth and seethe, who hath created all things. We will therefore take him to be our Master, Operator, and Leader into this most true Art. We will therefore imitate him alone, and through him learn and attain to the knowledge of that Nature, which he himself with his own finger hath engraven and inscribed in the bodies of these Metals. Hereby it will come to pass, that the most high Lord God shall bless all the Creatures unto us, and shall sanctify all our Ways; so that in this Work we may be able to bring our Beginning to its desired End, and the Consequence thereof to produce exceeding great Joy and Love in our Hearts.  
But if any one shall follow his own only Opinion, he will not only greatly deceive himself; but also all others who cleave and adhere thereunto; and shall bring them unto loss. For mankind is certainly born in ignorance, so that he can neither know nor understand any thing of himself; but only that which he receiveth from God, and understandeth from Nature. He which learneth nothing from these, is like the Heathen Masters and Philosophers, who follow the Subtleties and Crafts of their own Inventions and Opinions, such as are Aristotle, Hypocrates, Avicenna, Galen, etc. who grounded all their ARTS upon their own Opinions only. And if at any time they learned any thing from Nature, they destroyed it again with their own Fantasies, Dreams, or Inventions, before they came to the end thereof; so that by them and their Followers there is nothing perfect at all to be found.  
This therefore hath moved and induced us hereunto, to write a peculiar book of Alchemy, founded not upon men, but upon Nature itself, and upon those Virtues and Powers, which GOD with his own Finger hath impressed in Metals. Of this impression Mercurius Trismegistus was an Imitator, who is not undeservedly called the Father of all Wisemen, and of all those that followed this ART with love, and with earnest desire; and that man demonstrateth and teacheth, that God alone is the only author, cause and Original of all creatures in this ART. But he doth not attribute the power and virtue of God, to the creatures or visible things, as the said heathen, and suchlike did. Now seeing all ART ought to be learned from the Trinity; that is, from God the Father, from God the Son of God, our Saviour Jesus Christ, and from God the holy Ghost, three distinct persons, but one God: We will therefore divide this our Alchymistical work into three parts, or Treatises: in the first whereof, we will lay down what the ART containeth in itself; And what is the propriety and nature of every Metal: Secondly, by what means a man may work and bring the like powers and strength of Metals to effect. And thirdly, what Tinctures are to be produced from the Sun and Moon.   

Paracelsus Of the Secrets of ALCHEMY; Discovered, in the Nature of the PLANETS.  


CHAP. I. Of simple Fire.  
IN the first place, we shall endeavour and undertake to declare, what this Art comprehendeth, and what is the subject thereof; and what are its proprieties.  
The prime and chief subject to this Art belonging, is fire; which always liveth in one and the same propriety and operation; neither can it receive life from any thing else. Wherefore it hath a condition and power, as all fires that lie hid in secret things, have, of vivification, no otherwise then the Sun is appointed of God, which heateth all the things of the world, both secret, apparent & manifest; as the Spheres of Mars, Saturn, Venus, Jupiter, Mercury, and Luna, which can give no other light but what they borrow from the Sun, for they are dead of themselves. Nevertheless, when they are kindled, as above is spoken, they work and operate according to their properties. But the Sun himself receiveth his light from no other but from God himself, who ruleth him by himself, so that he burneth and shineth in him. It is no otherwise in this art. The fire in the furnace is compared to the Sun, which heateth the furnace and the vessels, as the Sun in the great world; for even as nothing can be brought forth in the world without the Sun, so likewise in this Art nothing can be produced without this Simple fire; no operation can be made without it: it is the greatest secret of this Art; comprehending all things which are comprehended therein, neither can it be comprehended in any else; for it abideth by itself: it lacketh nothing; but other things which want that, do enjoy it, and have life from it; wherefore we have in the first place undertook to declare it.   

CHAP. II. Of the multiplicity of fire, from which varieties of Metals do arise.  
WE have first written of simple fire which liveth and subsisteth of itself: now we come to speak of a manifold spirit or fire, which is the cause of variety and diversity of creatures, so that there cannot one be found right like another, and the same in every part; as it may be seen in Metals, of which there is none which hath another like itself; the Sun produceth his gold; the Moon produceth another Metal far different, to wit, silver; Mars another, that is to say, Iron; Jupiter produceth another kind of Metal, to wit, Tin; Venus another, which is Copper; and Saturn another kind, that is to say, Led: so that they are all unlike, and several one from another: the same appeareth to be as well amongst men as all other creatures, the cause whereof is the multiplicity of fire. As by some heat is produced a mean generation by the corruption thereof; the washing of the Sea another, Ashes another, Sand another, Flame of fire another, and another of Coals, etc. This variety of creatures is not made of the first simple fire, but of the regiment of elements, which is various; not from the Sun, but from the course of the seven Planets. And this is the reason that the world containeth nothing of similitude in its individuals: for as the heat is altered and changed every hour and minute; so also all other things are varied: for the transmutation of the fire is made in the elements, in which bodies it is imprinted by this fire. Where there is no great mixture of the elements, the Sun bringeth forth; where it is a little more thick, the Moon; where more gross, Venus: and thus according to the diversity of mixtures, are produced divers Metals; so that no Metal appeareth in the same mine like another. It is therefore to be known, that this variety of Metals is made of the mixture of the Elements, because that their spirits are also found divers and without similitude; which if they were brought forth from the simple fire, they would be so like, that one could not be known from another: but the manifold variety of forms interceding, hath introduced the same among the creatures. From this it may easily be gathered, why so many and so various forms of Metals are found, and wherefore there is none like unto another.   

CHAP. III. Of the spirit or tincture of ☉.  
NOw we come to the spirits of the Planets or Metals. The spirit or tincture of the Sun taketh its beginning from a pure, subtle, and perfect fire; whereby it cometh to pass, that it far excelleth all other spirits and tinctures of Metals: for it remaineth constantly fixed in the fire, out of which it flieth not; neither is it consumed thereby, much less burnt, but rather appeareth more clear, fair and pure by it; also no heat nor cold can hurt it, nor no other accident, as in the other spirits or tinctures of Metals: and for this cause, the body which it once putteth on, it defendeth from all accidents and diseases, that it may be able to sustain the fire without detriment. This body hath not this power and virtue in itself, but from the spirit of the Sun which is included therein: for we know that the Sun is the body of Mercury, and that this body cannot sustain nor suffer this fire, but flieth from it; when as it doth not fly from the fire when it is in the Sun, but remaineth constant and fixed therein. This affordeth unto us a most certain Judgement, that it receiveth such a constancy from his spirit or tincture: wherefore if that spirit can be in this Mercury, every one may judge that it may work the same in the bodies of men, when it is received of them; as we have sufficiently spoken in our Magna Chirurgia, of the tincture of the Sun, that it will not only restore and preserve them that use it, from infirmities, but also preserve them to sound and long life. In like manner, the strength & virtues of all other Metals are to be known from true experience, not from the wisdom of men and of the world, which is foolishness with God & his truth; and all those who do build upon that wisdom, and repose their hope thereupon are miserably deceived.   

CHAP. IU. Of the tincture and Spirit of the ☽.  
HAving now spoken of the tincture of the Sun, it remaineth that we come now to speak of the tincture of the Moon, and of the white tincture, which is also created of a perfect spirit, but less perfect than the spirit of the Sun. Nevertheless it excelleth the tinctures of all other Metals following, both in purity & subtlety; which is very well known to all that treat of the Moon, and also to Rustics: for it suffereth not rust, neither is it consumed by the fire; as all other Metals, as Saturn, which fly from the fire; but this doth not: from whence it may be gathered, that this tincture is far more excellent than the other following, for it preserveth its body that it assumeth constantly in the fire, without any accident or detriment: and from hence it is sufficiently manifest, if this in his own corruptible body by himself maketh Mercury, what will it be able to effect, being extracted from itself into another body? will not that also save and defend from infirmities and accidents after the same manner? Yes surely, if it make this Mercury in its own body, it will do the same in the bodies of men: neither doth it only preserve health, but causeth long life, and cureth diseases and infirmities, even in those who subsist beyond the ordinary course of nature: for the more high, subtle and perfect the medicine is, so much the better and more perfectly it cureth; wherefore they are Ignorant Physicians, who practice their Art only upon vegetables, as herbs and suchlike things, which are easily corrupted: and by these, they endeaour to effect & bring to pass such works as are firm and stable; but in vain, whenas they occupy the Air. But wherefore should we speak much concerning these? They never learned any better things in their Universities: therefore if they have been compelled so to learn and study from their beginning, they think it a great disgrace to them to do otherwise for the future: whereby it comes to pass, that they still continue in their old Ignorance.   

CHAP. V Of the spirit of ♀.  
WE have even now made mention of a white spirit, or candid tincture: now we come to speak of a Red spirit, which is derived out of a Gross Elementary mixture of the superiors, to which also it is joined, & is of a more perfect substance, than the spirits and tinctures of the other subsequent Metals, because it endureth the fire longer than the other, and is not so soon melted or dissolved as the other spirits which follow. Also the air, and the humidity of the fire, are not so nocent unto it, as unto Mars; by reason whereof, it doth the longer endure the fire. This power and property hath Venus, that is his body, from the spirit that is infused into it. Now the same effect that it worketh in its own body, that is, in Venus, the same effects it also produeth in the bodies of men, so far forth as nature hath granted unto it; for it preserveth wounds in such manner, so that no accident can invade them, nor the Air or water hurt them; and expelleth all such diseases as are under the degree thereof. This spirit also breaketh the bodies of Metals, so that they will endure the hammer; and also in the bodies of men, when it is taken of them with whom it agreeth not, it effecteth things not convenient. Wherefore it is very necessary, that the Physician that desires to make use of these spirits, be very expert in the knowledge of Metals. Therefore it is far better to use the more perfect spirits, which may be taken without any such fear of danger: nevertheless, seeing the spirits of the Sun and Moon are dear and precious, so that every one is not able to accomplish them, to perform cures with, therefore every one must take according to his ability, what he is able to attain unto: also every one is not so wealthy, that he can be able to prepare these medicines; therefore he is forced to take such as he can have. Every one may from hence easily gather, that the Metallike medicines do far exceed vegetables and Animals in strength and power of curing and healing. And thus-much of the spirit of Venus.   

CHAP. VI Of the Spirit of ♂.  
THat we may now come to speak of the Spirit of Mars, that is of a more Gross and combustible mixture of Elements, than the other spirits going before; but the Spirit of Mars is endued with a greater hardness than the other Metals; so that it doth not so easily melt and dissolve in the fire, as the other following. But it suffers much hurt both by the water and the Air, so that it is consumed by them, and is burnt with the fire, as experience makes appear: Wherefore the Spirit thereof is more imperfect than any of the superior spirits: but in hardness and dryness it exceedeth all other Metals, both superior and inferior: for it doth not only retain a perfect substance, and resist the hammer, as the Sun and Moon, but also as those which are within itself, as Jupiter and Saturn, and the like. Whereas therefore it thus worketh in Metals, it showeth that it hath the same effect in the bodies of men, that is, it produceth reluctancy; especially where it is taken for a disease not convenient, it grievously afflicteth the members with pain. Nevertheless, when it is taken and applied for wounds, such as do not exceed its own degree, it cleanseth and mundifieth them, etc. Wherefore this spirit is not much less in power and virtue than one of the superiors, in those things for which it was by God and Nature ordained.   

CHAP. VII. Of the Spirit of ♃.  
OF the spirit of Jupiter, we are to know, that it is derived of a white and pale substance of fire; but it is of a frangible and brittle nature, not enduring the hammer, so as Mars: wherefore it is a brittle Metal: an example thereof appears, if it be mixed with the Moon, it can hardly be wrought to its first malleation, without great labour: the same effect it hath in all other Metals, except in Saturn only. And the same operation which it hath in the bodies of metals, it also produceth the same effects in humane bodies; but burneth & corrodeth the members, hindering them from their own perfect operations, thereby disabling them form performing the work which nature requires, & necessitates them unto. Nevertheless, this spirit hath in it this virture, that it taketh away the ulcers of cancers, fistulas and such like, especially such as exceed not the degree of its nature which God and Nature have given unto it.   

CHAP. VIII. Of the Spirit of ♄.  
THe Spirit of Saturn is form and created of a dry, cold and black mixture of the Elements; whereby it comes to pass, that amongst all other Metals, it endureth least in the fire: Whereas the Sun and Moon are proved to be durable: if Saturn be added to them, it clearly refineth them; nevertheless the nature thereof is to diminish their hardness. The same operation it hath in the bodies of men, but with great pain and dolour, as Jupiter and Mars, by reason of the mixture that it hath with the cold, wherefore it cannot so mildly operate. But it hath great power and virtue in the cures of fistulas, cancers and ulcers, which are under the degree and nature thereof: it expelleth outward diseases, and the outward impurities of the Moon. Nevertheless if it be not carefully applied, it doth more hurt than good; wherefore he that would rightly use it, ought necessarily to know the nature thereof, and what diseases it cureth, and may be applied unto: which being necessarily considered, no hurt will follow thereby.   

CHAP. IX. Of the Gross Spirit of ☿.  
THe Spirit of Mercury, which is only subjected to the other superior Spirits, hath no certain determinate form or substance in itself: hereby it comes to pass that it admitteth every other Metal: even as wax receiveth the impression of all forms of Seals, so this Elementary Spirit cometh to be compared to the other Spirits of Metals: for if it receive into itself the Spirit of the Sun, this shall be made out of itself; if the Moon, she is made out of itself: the same effect this Spirit worketh with all the other Metals with whom it agreeth, and receiveth their properties into itself: for this cause, according to its body, it is appropriated to the other Spirits above written, even as the Male to the Female: for the Sun is the body of Mercury, except only that the Sun fasteneth and fixeth the Mercury; but the common Mercury is inconstant and volatile: nevertheless it is subject to all the Spirits aforesaid, and generateth again, not only the metallicke Spirits and tinctures afore spoken of, but the Metal itself, by which the aforenamed tinctures do come into their operation: But if the mean be not observed, it will be inpossible ever to bring those kind of tinctures to perfection: for if the fire be too high which should vivify this tincture, it doth extinguish it, that it cannot operate; and the same effect is, if it be too weak: wherefore in this place it is necessary to be known what medium is to be observed in this Art, and what are the strength and properties thereof; and also after what manner it is to be ordered, and how the tinctures are to be coloured, and to bring them to a perfect work, that they may germinate and appear. Thus briefly do we conclude and end our first Treatise.   
The end of the first Treatise.   

The second Treatise; of the Philosophers Mercury, and the medium of Tinctures.  
In the first Treatise we have written of the Spirits and Tinctures of Metals, etc. Declaring all their properties and natures, and what every Metal generateth. In this second, we shall treat of the medium of Tinctures, that is, of the Philosophers Mercury; whereby are made the Tinctures and Leaven of Metals, in seven Chapters following.  

CHAP. I. Of what the Tinctures and Leavens are made.  
WHosoever desireth to have the tincture of Metals, he ought to take the Philosophers Mercury, & let him cast the same into its own end, that is, into quick Mercury, from whence it proceedeth; & hereby it will come to pass, that the Philosophers Mercury shall be dissolved in the quick Mercury, and shall receive its strength: so that the Mercury of the Philosophers killeth the quick Mercury, & maketh it remain fixed in the fire of the same existence with itself: for there is the like concordancy between these Mercuries, as is between Male and Female, man and wife; for they are both derived of the gross spirits of metals, except that the body of Sol remaineth firm & fixed in the fire: but the quick Mercury is not fixed; nevertheless they may be appropriated one to another, as grain of corn or seed are to the earth; which we will demonstrate by an example, after this manner: If any one sow barley, the same he shall reap; if Wheat or Rye, or any other grain, the same he shall gather, etc. even so it is in this art; if any one sow the Gold of Sol, the same he reapeth; & of the Moon, he shall gather; and so also of all other Metals. For this reason we say in this place, that the Tinctures do spring out of Metals, that is, out of the Philosophers Mercury, and not from the quick Mercury; but this produceth the Seed which first conceiveth.   

CHAP. II. Of the Conjunction of Male and Female, of man and woman.  
IT is first of all necessary to be known, that the Mercury of the Philosophers, and the quick Mercury, are both to be conjoined and firmly united and fixed together; how much thereof is to be taken: neither more nor less than equal, is to be taken, lest it hindereth, or altogether destroyeth the whole work; For the seed is suffocated with superfluity, that it cannot live so long until it be joined and fixed to the Philosophers Mercury. But if there be too little, that it cannot be dissolved into a body, it is also destroyed, that it cannot be able to bring forth any fruit: wherefore the Artificer ought certainly to know how much of the one, and the other aught to be taken, if he would bring this work to its perfect end; the Receipt thereof is this: Take one part to two, or three to four, and thou canst not err, but shalt attain to thy desired end.   

CHAP. III. Of the form of the Instruments of Glass.  
THe Materials being thus rightly and duly prepared and mixed together, than you must have Glass-vessels, of due proportion, and even fitness and capacity; neither too great nor too little, but fit: For if the vessels be too big, the Female, that is, the phlegm, is dispersed and lost; whereby it comes to pass that the seed cannot bring forth: where the vessels are too little, the growth is suffocated that it cannot come to fruit, no otherwise but as if seed should be sown under trees or under thorns, so that it cannot bud and spring up, but perisheth without any fruit; therefore no little error may happen by the vessels; which being once committed, cannot be any more mended in the same work: neither can that work be perfected or brought to any good end. Wherefore, note what follows, to wit, that you take three ounces with the half, and four pounds; so the proceeding is right, and you shall preserve the matter that it be not dispersed, nor the Phlegm nor the generation impedited, etc.   

CHAP. IU. Of the properties of the fire.  
WHen you have placed the matter in fit vessels, you shall carefully keep and maintain the natural heat, that the external heat do not overcome or abound over the internal; for if the heat be too much, there can be no conjunction made, by reason that the matter is dispersed and burnt by the vehemency of the heat, so that no good ariseth thereby. Wherefore the middle region of the air is by nature ordained between heaven and earth; otherwise the Sun and Stars would burn up all the creatures upon the earth, so that nothing could be produced or spring forth from it: therefore so work, that you put such an Airy part or distance between the matter and the fire; after this manner let it be done, that the heat may not easily do hurt any ways, nor disperse the matter, much-less burn it: but if the fire be too little, and not quick enough, the Spirit than resteth, the fire nothing operating upon its humidity; neither will it be exsiccated nor fixed: for the Spirits of Metals are dead of themselves, and do rest, so that they cannot at all operate of themselves, unless they are quickened by the fire. It is no otherwise in the great Universe of the world, where seed being cast into the earth, is dead, and cannot grow nor increase of itself, unless it be quickened by the heat of the Sun; It is chief necessary therefore in this work, to erect and build the fire right and proportionably, neither too great nor too little; otherwise this work will never be brought to a perfect and desired end.   

CHAP. V Of the Signs appearing in the union of Conjunction.  
THe fire being moderately kept & maintained, the matter by little and little will be moved to blackness; afterwards, when the dryness gins to work upon the humidity, there will likewise arise in the Glass, various flowers of divers colours, such as appear like the tail of a Peacock, and such as no man ever saw before. Also sometimes the Glass appeareth as if it were almost drawn into Gold; which being perceived, it showeth certainly that the seed of the Male doth rule and operate upon the seed of the Female, and that the same is fixed together; that is, this Mercury is fixed and worketh upon the quick Mercury, and beginneth to be mixed with it: afterwards, when the humidity gins to wear away by the dryness, those colours do disperse, and the matter than beginneth at length to wax white, and so proceedeth until it come to the highest degree of whiteness. But especially it is to be noted, that the thing is not to be hastened, according to their opinions who suppose such work to be like unto that which is discerned in the production of corn, and of mankind; to wit, the time of bringing forth the one, is in the Space of nine months; the other, ten or twelve months. For so soon the Sun and Moon do cause Maturity, and bring to the birth, as the infant from the belly of his Mother; so the grain from the bowels of the earth. For it is to be known, that every thing that is quickly or hastily made or born, doth soon perish: An example hereof, both men & herbs do afford. They which are soon produced or born, their life is short: it is not so with the Sun and Moon; for they cause a far more perfect nature in men; whereby it comes to pass, that they produce long life to them, and preserve them from many accidents and diseases.   

CHAP. VI Of the knowledge of the perfect Tincture  
IN the foregoing chapter, we have set forth how the matter itself worketh by degrees: but in this, we shall declare, by what means it may be known when it is perfect. Thus do: take the white stone of the Moon, by which the white springeth, and separate a little piece from it with a pair of Scissors, and put it upon a plate of Copper, heating it glowing hot in the fire: if it smoke, than the stone is not perfect, therefore it must remain longer in the decoction, until the stone come to its degree of perfection: but if it do not smoke, then be assured it is perfect: the same is to be done with the Red stone of the Sun, in the degrees of the operation thereof.   

CHAP. VII. To Augment or Multiply the Tinctures.  
WHen you would Multiply or increase the Tincture you have found, mixed it together again with common Mercury, and work it in all things as at first, and double one part a hundred times more than it was coloured before; this do oftentimes over again, until you have as much matter as you will: and by how much the longer it remaineth in the fire, by so much the higher and more sublime will the degrees thereof be; so that one part thereof will change the infinity of the quick Mercury, into the best and most perfect Luna and Sol. Now you have the whole progression from the beginning to the end; wherewith we end this second Treatise, and begin the third.   
The end of the second Treatise.   

In the second Treatise, we have told how the Tinctures or Leavens ought to be made; in the third, we shall declare and amply set forth wherewith the Tinctures of the Sun and Moon are made; and after what manner Sol and the other Planets ought to be made; to wit, with the Furnace and the Fire.  

CHAP. I. Of the building of the Furnace; and, of the Fire.  
MErcurius Hermes Trismegistus, saith, That he which would perfect this Art, must, as it were, build a new World; for after the same manner as God created the Heaven and Earth, the Furnace with the Fire is to be built and governed. That is to say, after this manner: First, Let there be a Furnace built of the height of six spans, extended from the top of the fingers to the thumb; and in breadth one handful; in the inside, let it be round and plain, lest the Coals cleave unto it; from whence let it a little decline to the border thereof; and let there be holes left underneath four fingers broad, and let every hole of the Furnace be supplied with a Copper Cauldron to contain the Water. Afterwards, take good and hard Coals, which you shall break in Gobbets about the bigness of a Walnut; with these fill the long Furnace; which then is to be stopped up, that they may not burn out. And afterwards, let some Coals be kindled to the holes below: if the Fire be too great, lay a stone before it; if too little, stir the Coals with an Iron-instrument, that they may be pierced with the Air, and the Heat may be increased. This way you may keep your Fire, according to the true Exigency of Nature; neither too excessive, nor too small; but most fit and apt for the motion of the Matter: this is compared to the Firmament. There is also in this place another Firmament, to wit, the Matter contained in the Glass; after which followeth the form of the World. Therefore the Furnace is to be placed as the Sun in the great World, which giveth Light, Life and Heat to the universal Furnace, and all Instruments, and to all other things whatsoever concluded under it.   

CHAP. II. Of the Conjunction of the Male with the Female.  
HAving now treated of the Furnace and the Fire wherein the Tinctures are to be prepared, now we intent largely to write how the Man and Woman do agree, and how they are joined together: that is to say, after this manner: Take the Mercury of the Philosophers, prepared and mundified in its highest degree; this resolve with his Wife, to wit, with quick Mercury; as the Woman receiveth the Man, and as the Man cleaveth to the Woman: and even as a Man loveth his Wife, and the Woman loveth her Husband, so do the Philosophers Mercury and the quick Mercury, prosecute the greatest love, and are moved by Nature with a great affection towards us: So therefore the one and the other Mercuries are conjoined each to other, and one with another, even as the Man with the Woman, and she with him, according to their bodies, that there is no difference between them; and they are congruent in their strength and proprieties, save only, that the Man is firm and fixed, but the Woman is volatile in the Fire. And for this Cause, the Woman is united to the Man, so that she receiveth the Man, and he fixeth and fasteneth her firm and constant in any balance; as it followeth, They are both to be so close luted and covered, that the Woman may not evaporate or breathe out, otherwise the whole Work will come to nothing.   

CHAP. III. Of the Copulation of the Male and Female.  
WHen you have placed the Man and the Wife in the Matrimonial Bed; if you would that he may operate upon her, so that she may bring forth, it is necessary, and must be, that the Man have his operation upon the Woman, so that the seed of the Woman may be coagulated and joined together into a Mass, by the seed of the Man; otherwise it produceth no Fruit.   

CHAP. IU. Of the Philosophical conjunction of the Man and Woman.  
AFterwards if you perceive the Woman to be of a black colour, then certainly be assured that she hath conceived, and is made pregnant: and when the seed of the Woman embraceth the seed of the Man, this is the first Sign and Key of this whole Art; therefore be careful continually to preserve the natural Heat, and the blackness will appear, and be dispersed and consumed away by the natural Heat; as one Worm eateth and devoureth another, and continueth consuming so long, until there be no more blackness left.   

CHAP. V Of the black Colour.  
THe blackness manifestly appearing, then know, that the Woman is pregnant; but when the Peacock's Tail gins to appear, that is, when many various colours will appear in the Glass, it showeth the working of the Philosophers Mercury upon the vulgar Mercury, and stretcheth out her Wings until she hath overcome it. Therefore when the dryness operates upon the moisture, these Colours do appear.   

CHAP. VI Of the Buds springing and appearing in the Glass.  
When you perceive these various Colours, then be constant in your work, continuing the Fire, until the Colour of the Peacock's Tail be fully consumed, and until the Matter of the Moon appear white and candid as Snow, and that the Vessel hath brought it to the very degree of its perfection. Then at last break a little piece thereof, and put it on a Copperplate in the Fire; if it remain constant and firm, and keep its Tincture, it is then brought to the most perfect substance of Luna. This King hath strength and power, not only to transmute and change all metals; but also to cure all diseases and infirmities. This King is laudable, and adorned with many virtues, and with so great power, that he can transmute and change Venus, Mars, Jupiter, Saturn, and Mercury, into the most constant Luna, to every touchstone; and also frees and delivers the bodies of men from infinite diseases, as from Fevours, Feebleness, Leprosy, the French disease, or Morbus Gallicus, and from a great many other infirmities and diseases; which no Herbs, Roots, or the like Medicines can possibly Cure, or take away. Whosoever maketh daily use of this Medicine, shall attain to, and preserve himself in a sound and perfect long life.   

CHAP. VII. Of the red Colour.  
AFter this King is endued with a perfect whiteness, the Fire is constantly to be continued, until the whiteness gins to take a yellow Colour; which Colour follows next after the whiteness: for by how much the longer the Heat worketh upon the white and dry Matter, the more Yellow and Saffron-like groweth the Colour, until it come to perfect redness, which by degrees the Fire worketh to the highest degree of the red Colour; then is the substance of Gold prepared, and there is born an oriental King, sitting in his Throne, and ruling over all the Princes of the World.   

CHAP. VIII. Of the augmentation or multiplication hereof.  
THe multiplication of this Matter is to be after this manner, to wit, let it be resolved into its moisture, and then put the Fire to it, to the height as at first, and it will work upon its moisture oftener than before, and change the same into its own substance, turning the whole quantity of the matter into the substance itself: wherefore the Treasures of the Earth are unspeakable, the world cannot compare unto them; witness Augurellus.   

The Conclusion.  
This secret was kept by the most ancient Fathers amongst their most occult and hidden secrets; who kept the same, lest it should come to the hands of wicked men, who might thereby be enabled the better, and more fully to accomplish their wickedness and evil ends. We therefore do require you whosoever shall attain to this gift of God, that you will imitate the Fathers, and secretly use and preserve this divine Mystery: for if you tread it under your feet, or cast Pearls before swine; you shall receive a great judgement from God the great Judge and Revenger of all things.  
But unto those whom God by his singular and special Grace, hath given abstinency from all vices, this Art shall be more fully revealed then to any other; for with one such man shall more wisdom be found, then among a thousand sons of the world, by whom this Art shall never be found out.  
Whosoever shall find out this secret, and attain to this gift of God, let him praise the most high God, the Father, Son, and Holy Ghost; the Grace of God let him only implore, that he may use the same to his glory, and the profit of his Neighbour. This the merciful God grant to be done, through Jesus Christ his only Son our Lord, Amen.     

Theophrastus' Paracelsus OF OCCULT PHILOSOPHY.  

The Prologue.  
IN this ensuing book we do intent to treat of the greatest and most occult secrets of Philosophy, and of all those things which do appertain to Magic, Necromancy, Necromancy, Pyromancy, Hydromancy, and Geomancy: Clearly and fully demonstrating and setting forth every thing that may be investigated, effected and brought to pass thereby: this Philosophy in the practice thereof is much abused, by Ceremonies and other abuses; and hitherto the foundation thereof hath been built falsely upon the sand; whereby the whole Artifice and instruments thereof are overthrown with the least wind, and sometimes the Artificers themselves, especially the Nigromancers, are taken away out of the very midst thereof, with the winds, that is, with the Spirits, and are vanquished, overcome and carried away. It is therefore necessary that the foundation of these and of all other Arts be laid in the holy Scriptures, upon the doctrine and faith of Christ; which is the most firm and sure foundation, and the chief corner stone, whereupon the three principal points of this Philosophy are grounded. The first is prayer, whereunto agrees this word of holy Scripture, Ask, seek, and knock, etc. By which we are to seek unto God, and faithfully believe his promises; and doing this with a pure heart and mind, it shall be given unto us, and we shall find what we seek after: and those things which before remained occult and secret, shall be made open and manifested unto us. The second thing founded therein, is faith, which is able to remove Mountains into the Sea: for unto the faithful all things are possible, as Christ hath spoken. The third point is founded in our imagination, which afterward is kindled in our hearts, and then aptly agreeth and concordeth with the faith aforesaid.  
Therefore all Ceremonies, Conjurations, Consecrations, and such like vanities are to be rejected and cast away, with all vain foundations, & the true cornerstone is the foundation that is only to be embraced in our hearts, that is, every thing which proceedeth and springeth from the holy Scriptures, the light of nature, and fountain of truth: we will write therefore in most brief and plain words, the most occult and secret things, which neither Cornelius Agrippa nor Peter de Abano, much less Tritemius, never understood or wrote of. Neither let any one raise scandal upon this my writing of Philosophy, but first rather let him well peruse and ponder every word; and than it will appear from whom I speak, and whether I have this knowledge from the Devil, or from the experience of the pure light of nature.   

Theophrastus' Paracelsus OF Occult PHILOSOPHY.  

CHAP. I. Of Consecrations.  
SEeing God the greatest of all good did in the beginning of the Creation of the World, plentifully and abundantly bless and sanctify all things which are therein; both Places, Instruments, and all Creatures, that have their being upon the Earth; There is no need of other Blessings and Consecrations; for he is Holiness himself: wherefore all things that he ordained and made, are also consecrated by and through him. Therefore no humane things do need any more or other Consecrations; but may better, nay best of all, be without them, especially such as setting Crosses in the way, Crosses, Circles, Swords, Vestures, Candles or Lights, Waters, Oils, Fire, Fumigations, Characters, Writings, Books, Pentacles, Seals of Solomon, Crowns, Sceptres, Girdles, Rings, etc. and many other things of the likekinde, which the Ceremonious Nigromancers do use against the Fantastic Spirits, as if they could not be compelled and bound by any other means; whereas Faith is the chief and principal Foundation against them.  
As often as the Ceremonial Nigromancers say, that this is consecrated and blessed, or that many Masses are celebrated thereupon. Wherefore they all say, that they are of power against the devil and the malignant Spirits, who are terrified with fear and dread thereof, and fly therefrom, etc. and dare not come near it.  
O you very arch-Fools, and ignorant men of no worth! even unworthy of the name of men, who do give Faith and credit to such monstrous and palpable lies, when you see notwithstanding examples thereof before your eyes; when so much lightning falls upon the Temples, that it burns and destroys the Altars; which chief happens by the Tempests raised with Enchantments; also, when the Devil and the malignant Spirits are seen to reign about these places, and are heard by the Magicians what they speak. Therefore Negromancy with all its Ceremonies, is absolute wickedness, a Viper used amongst Jugglers, a wicked work, which blindeth the eyes of the spectators, deceiving them of their Money; but in truth is not to be esteemed worth a halfpenny, scarce a straw or rush: wherefore are not to be induced or made use of herein; as Judeus Solomon in his book hath written, which the Nigromancers call, The Key of Solomon. For God would not have them to be used; but hath given another thing instead thereof, to wit, Faith; which perfectly consecrateth all things. Nevertheless, I would not have all Consecrations to be rejected, but only those Ceremonies, which are assumed to be used against the fantastic and malignant Spirits. But I do not desire, that any thing should be derogated from those Magical Ceremonies and Operations, which are made for Physical uses: neither, especially the Consecrations in Matrimony, and in the Sacraments of Baptism, and the Lord's Supper, which are to be kept and observed by us in the highest esteem and reverence always, unto the last day. For at that time we are all perfectly consecrated, and sanctified, and clarified with a heavenly body.   

CHAP. II. Of Conjurations.  
BEfore we come to treat of Conjurations, whence they proceed, and what is the foundation of them; It is first necessary to declare, who invented them, who used them, and what hath been brought to pass by them; and how more and more they came to be abused. Know therefore, that they had their original Spring and fountain from Babylon; and there did mightily increase and flourish: afterwards it came into Egypt, and from thence to the Israelites; and last of all, to us Christians. Amongst the Nigromancers it is very familiar, and held in great esteem, so that in their rude and ignorant understandings, they all attribute more efficacy, power and virtue thereunto, then unto prayer and faith. This foundation, which is drawn only from their opinions, is to be condemned, so that no man almost ought to remain therein; but they all Justly deserve to be punished by the Magistrate who persist therein. Although Conjurations may be able to effect some things in themselves, nevertheless they are not to be usurped by any Magician or wise man, because they are contrary even to God himself, and to his word and commandments, and also to the light of nature: For nothing of truth can be forced or drawn from the Spirits thereby: although they are sometimes forced to appear in their greatest and Magnificent pomp, and with terrible pride and haughtiness, nevertheless they are not bound or overcome by this Conjuration; for that can only be done by faith alone.  
I say, those kind of Nigromancers who desire to perform and effect all things by their Conjurations, so as to compel, bind, afflict and Torment the Spirits, forcing to do what they will have them, are most like and fitly to be compared to thiefs and Robbers, that lurk in woods and places to Rob and murder; who can kill and steal so long, and so far forth as God shall permit them, but no longer: But when the time and hour comes, that their villainies and wickedness shall be made manifest; than not one of the most subtle and craftyest of them can escape: whereby it comes to pass, that one for Robbery receives his death, another is accused, and at last comes under the power of the hangman, who renders him a reward according to the desert of his works: No otherwise are we to judge of such thiefs who break houses and steal so long, till at last they perish at the gallows. So likewise doth the Necromancer call and invocate Spirits, conjure and afflict them with punishments and Martyrdoms, so long as he shall be permitted by the Lord God; but not without the curse of God: and when the time and hour of his punishment is come, then as the Proverb is, he receiveth his fruits: he erred in his Conjurations, not drawing his Circle as he ought, out of the will and power of the Spirits, which they often say unto him: To wit, thou hast erred in Conjuring, or thou hast not rightly drawn the Circle, thou hast not Chastised and prepared thyself enough; or that thy Seal and Pentacles are false: wherefore thou receivest this punishment: so thy debts are paid thee in ready money, a long time reserved for thee; and which long since thou oughtest to have had: so he deservedly receiveth his reward from the Spirits, who leave some notable eminent mark remaining upon him; or maim him in some limb or member, if not quite break his neck: and by this he becomes his own executioner.  
Therefore let these Ceremonious Nigromancers take heed and look what they do; let them set this chapter as a looking-Glass before them, lest by their own frivolous and wicked operation they themselves become the servants of the Spirits, and suffer them to rule over them, and be their own executioners: Which being done, the Spirits will not suffer themselves any longer to be forced or compelled by these servants; neither will they do what they will, but now the servants shall be forced to yield obedience to the Spirits, who are become their Lords. The hangman also doth the like, he hearkneth not to him that is to be scourged, neither will he show any mercy or favour at the prayer of him that is condemned; but he executeth the command of his Master, and what appertains unto his office.  
Even so also the Malignant Spirits are the hangmen and executioners of God, who can execute nothing without the commission of their Magistrate, that is, of the divine Majesty.  
I say therefore that all Conjurations are against God, and are contrary to his word, the divine law, and the light of nature; which are prohibited to be used not only to Spirits alone, but also such as are directed to herbs, stones and suchlike, and especially those which are made against men; it becometh not us to act like the Heathens, who when they were not able to use men after their own wills, and could not force and compel them, they did Conjure them (as by many examples it is found in the Scriptures) so that they were forced and compelled to execute and act such things as were contrary to their wills and nature. Woe therefore to such wicked Knaves, and to all them whosoever imitate them: how great wickedness do they commit? And what grievous Plagues will come to them at the last, and what fearful and horrible accusations shall they hear the Devil make against them before the wrath of God? If afterwards it were lawful for them to signify to such kind of men, their misery which they endure, they who do such things, many thousands of them would be brought to repentance.   

CHAP. III. Of Characters.  
WE are not to give credit also, neither to Characters nor Words; for the Poets and Negromancers do also much exercise themselves in them, and do fill their Conjuring-Books full of them, which they raise out of their own imaginations, merely and rashly, without any Foundation, and do feign them against all Truth; whenas many thousands of them are not worth a nutshell. But in the mean time I will be silent in their Characters, which they draw in Paper & Parchment, which are uselessly blotted with such trifles. It was a custom amongst those kind of men, which amongst some is hardly left to this day, That by imposing these Characters upon these men, they drew them to admiration of themselves with these Characters, and speaking such words as are wonderful to me, and which were never heard of; yet they say, they are found out and devised by themselves. Wherefore it is chief necessary to have perfect knowledge, to discern these Letter, Words and Characters.  
There are many such-kinde of words found amongst them, which have no affinity at all with the Idioms of the Latin, Greek, or Hebrew Tongues, neither with any other; which cannot possibly be interpreted by any man, nor rendered into any other Tongue. Therefore I speak not without cause, and say, That we are not to credit all Letters, Characters or Words, but to keep to those only which are true, and have been often proved, and taken out of the Foundation of Truth.  
That we may come to these, and declare what Words or Characters are just and true; we shall only in the first place detect and unfold two: although there may be found many other, yet nevertheless, these are most especially and principally to be accounted and esteemed of, before all other Characters, Pentacles, and Seals: note the delineation of them, which is thus:  
Two Triangular Figures, cutting one another thorough with a cross, are so painted or engraven, that they do include and divide themselves into seven spaces within, and do make six corners outwardly, wherein are written six wonderful Letters of the great Name of God; to wit, Adonay, according to their true order. This is one of those Characters whereof we have spoken.  
There is another which excelleth the former in power and virtue, and this hath three Hooks cutting one another through by a cross, and are so delineated, that by their mutual intersection they include six spaces, and outwardly five angles, wherein are written five syllables of the supreme name of God; to wit, Tetragrammaton, also according to their true order.  
I would have put down the Figures themselves; but because you may happily find them in many other places and Books, I have the rather omitted them.  
By these two Characters some of the Israelites and Nigromancers of Judea, obtained many things; and they are now esteemed of great price amongst very many, and held as great secrets: for they are of so great virtue and power, that whatsoever is possible to be done by Characters and Words, the same may be effected by them or one of them. I would gladly know, where and in what place in all the Books of the Nigromancers may be found any other, wherein there is made the like against the malignant Spirits, Devils, & Enchantments of the Magicians, by all the deceits and devices of the Sorcerers. For they do deliver him that is already enchanted either in his mind or understanding, so that he is forced or compelled to act any thing against his own natural will or nature; or if he suffer any loss or hurt in his body, by the administration of these, made in their just and due time and hour, and being taken in his mouth with a Wafer, Pancake, or suchlike thing, in four and twenty hours he shall be free from the Enchantment.  
There are also many other thing which are helpful in such cases; as those which shall be by me laid down hereafter, when I come to speak of Tempests, and the Seasons.  
Briefly, these Characters are of so great force and power, that if the Nigromancers did but know and believe their power and and virtue, they would forthwith reject and cast away all other things, even all their other Characters, Words, Names, Signs, Figures, Pentacles, consecrated Seals of Solomon, Crowns, Sceptres, Rings, Girdles, and suchlike Ceremonies whatsoever, and wherein hitherto they have reposed any hope, thinking by them to secure themselves from their dangerous experiments and operations, when they would invoke, conjure, or think to compel and force the Spirits. Truly those which we have spoken of, are the true Pentacles to be had and used against all unclean Spirits, which they do all fear, even they which wander in the Elements. Nevertheless, Faith doth strengthen and confirm all these things.  
But some may carpingly object, although undeservingly, and say, That I break the third Commandment of God, of the first Table of Moses, wherein it is forbidden of the Lord God, for any one to take his name in vain. But who amongst any wise men, can be able to say, That I have done this; or, that I have herein offended God? whenas I use not this for that purpose, nor after the same manner, as the Nigromancers and Enchanters; but only for the extreme necessity and help of men, and in those diseases and infirmities wherein no Medicines, no Aurum potabile, nor quintessence of Gold, neither Antimony, nor no such secret can help them, although they are of very great virtue and efficacy.  
It becometh a Physician to know the original cause of all diseases, that he may know which proceeds from evil meat or drink, as from Apples, Herbs, and other fruits of the Earth: and it is expedient for him to know the secrets of Herbs and Roots, etc. whereby the disease may be cured. But if it happen under the cause of Minerals, such diseases are to be expelled by the secrets of those Metals; which the secrets of Herbs and Roots do not admit of, and have not power to do.  
In like manner, if diseases do proceed from the influences of Heaven, neither of the secrets aforesaid, are able to profit any thing in the cure thereof, but it must be expelled by Astronomy and the heavenly influences, as it is written of Parsicaria.  
Lastly, if any disease or grief happen or be inflicted upon any man in a supernatural manner, by Enchantment or some Magical Sorceries, none of those three remedies aforespoken of, will help them; but there must be a Magical remedy whereby it may be expelled, as we have before delivered.  
Many men who have in this kind been made miserable through enchantments, have also hitherto been forsaken and cast off by the Ignorant Physicians; because these things hitherto were hidden unto them: And if they chance to be told them of others, they will answer, that if they should use them, they should act against God, and take his name in vain; and that this which I have done hath no truth in it. But if I should use these things to the hurt or prejudice of man, I should Blaspheme against God; or if I should Conjure any Spirits, man, herb, root or stone, etc. by his name, it might then justly be said that I did take his name in vain, and offend God; but not before. Let the Divines themselves also, and the Sophisters speak what they list to these things, the thing which I speak will not be found contrary to the truth, although herein their opinions may be very contrary unto me: they will call me Enchanter, Necromancer, and a contemner of the Commandments of God, which Calumnies and reproaches I do not at all care for: for it will be most certainly made manifest, that their exceptions against me, will appear no otherwise then those of the Jews and Pharisees who carped against Christ, because he healed the sick on the Sabbath day: For they said unto him, that Christ had broke the Sabbath and the commandment of God: the like they did with David when he was forced and oppressed, and did eat the shewbread; But amongst these fault-finders and slanderers, how or what shall be done that will please them all? But the Ignorant will not cease to talk until the beasts or stones can teach them, which we must expect will be a long time, and then they will hold their peace.   

CHAP. IU. Of Spiritual visions, appearing in dreams.  
THere is a twofold kind of visions that do appear in dreams, that is to say, natural and supernatural; but various kinds of apparitions and visions there are, which do appear in sleep and dreams, of which in this place it is unnecessary to make any mention, because they do most usually happen, either by reason of sorrowfulness, or some trouble and perturbation of the mind, uncleanness of the blood, Cogitations that is, operations of the mind and understanding, and occupations thereof about multiplicity of business and deal that men are employed and conversant in; as gamesters, of the dice and chards, of great gain or loss; Soldiers do dream of warlike affairs, as of their guns, pieces of Ordnance, Powder, Arms, and all manner of weapons and instruments of war; of victory or overthrows: the Sons of Bacchus, and great drinkers, of good wine and great cups, which they seem to swallow; and of such other things filling the belly: Pirates dream of their spoils and preys, and what gain they have met with: Robbers, of Manslaughters; thiefs, of theft; and fornicators, of their whores. All these fantasies and visions the Spirit of the night produceth and bringeth unto them, whereby he playeth with them in the night, and deludeth and tempteth them: Such things are kindled in the blood, (alias) the understanding, and begetteth such a fire, which cannot easily be extinguished, which for the most part may be seen in the venereous family.  
Many wonderful Arts and Sciences also have seemed to be made appear to Artists in their dreams; the reason whereof hath been, because they have always had an ardent affection to those Arts: so powerful an imagination thereof, hath for the most part followed the same, that they have supposed in their dreams, that some Philosopher hath taught them these Arts: this oftentimes happeneth, but the greatest part perisheth in oblivion: some rising early in the morning, say, This night a wonderful dream appeared to me, even as that Mercury, or this or that Philosopher corporally appeared unto me in a dream, who taught me this or that Art; but it is fallen out of my memory, so that I cannot remember any more thereof. To whom any such thing hath happened, he ought not to go forth out of his chamber, nor speak with any man, but to remain alone and fast, until he call to remembrance that which he had forgotten. And thus much is sufficient to be spoken concerning natural dreams, and visions appearing in the night in dreams of what belongeth thereunto: But for the conclusion of such kind of visions, one thing is yet to be declared; that amongst all those dreams that do rejoice our Spirit, grieve us, or cause sorrow, commonly that which is the contrary cometh to pass: wherefore such like kind of visions are not always to be credited.  
But the other dreams which are supernatural, are most certain Ambassadors, and true Legates & messengers sent unto us from God, which are nothing else but Angels and Good Spirits, who sometimes do appear to us in our greatest necessities: Even as it happened to the three wise men when they had come a great Journey o seek the young infant; after they had found him, they would have returned to Herod, to tell him where the child was, and how they found him: but the Angel of the Lord appeared unto them in a dream, saying, Do not return to him, but return into your own Country another way. For God knew the false heart of Herod, from which he spoke, wherefore he would not suffer his will to be performed. The like dream happened to Joseph and Jacob, when he would go into Egypt: the same in like manner happened to Ananias, Cornelius, and many others; all whose dreams are supernatural: such dreams do sometimes also happen to men in our times, but they are nothing esteemed, yet nevertheless they are not fallacious. We are likewise to know that these kind of visions may be obtained by us by prayer from our Lord God, in our greatest necessities, so that our prayers be made with a sincere heart, and with a true and undoubted faith, than he will at length send his Angel unto us, who will appear unto us, and spiritually admonish, teach, and promise us.  
Balaam was most expert in these kind of visions: for every night, as often as he would, he could obtain a vision of this kind: yet the Scripture hath given him an obscure name, to wit, an Enchanter: it is not expedient to make any difference, for the Scripture observeth no difference herein, but calleth all them Enchanters who have experience and knowledge in the virtues of natural things; nevertheless, great discretion is to be used in these things; God would have us to walk in simplicity, as the Apostles did, and not to search too deeply into such high, abstruse, and secret things above nature; that we fall not into the abuse thereof, and therewith hurt our neighbour: and so come into condemnation both of body and soul. They are not therefore all Enchanters which the Scripture calleth so: for than it would follow that those three wise men of the East, should be Arch-Inchanters; when as in all Arts, especially in such as were supernatural, they excelled all others before their time: therefore that the Scriptures do not call them Enchanters, but wise men; what else can be gathered from them, but that they did in no wise abuse their Arts and occult wisdom? For Magic is such an Art and science which demonstrateth and declareth the power and virture thereof by faith: nevertheless Enchantments may spring from thence, to wit, when it is used abusively; and before, it cannot be called an Enchantment.  
But that I may speak more largely of visions in dreams; it is to be known, that some have been so spiritually lifted up to God in a dream, that they have seen his glory and the joy of the elect, and the punishment of the damned; which they could never afterwards forget, but have carried the same in their hearts and minds until the end of their life; It is possible, I say, for us to see all these things in a spiritual manner: when we seek for and implore the mercy of God, with a true faith and prayer, we may behold all the mysteries of God very well, as Esaias & John: These kind of visions are certain and true; to which more faith is to be given, then to all the precepts in Necromancy by looking-Glasses, Crystals, Beryls, nails of the fingers, stones, waters, and the like; for all these are false and fallacious: and although such Spirits do sometime speak in such appearances, and answer, and do assert the same with an hundred Oaths, with erection of the fingers; yet we are not always to give faith or credit unto them, unless perchance it be done out of the special command of God: otherwise they cannot possibly speak truth of all visions, which we have spoken of; those Prophecies do come from a true original, which do agree with all the Prophets. From whence had the Prophets their wisdom and knowledge, and from whence were those Mysteries of God revealed unto them, by which they had those Spiritual and supernatural visions in dreams? It is necessary therefore, in the first place, to the find out the true foundation thereof, and to lay the same upon the right stone, which is the word of God and his promises; and to pray daily unto God; whereby it shall come to pass that he will give us all things which he hath promised in his word.  
There is also another vision belonging to dreams, which we may take from them that are dead; and do appear spiritually unto us in dreams, although they have been dead fifty or 〈◊〉 hundred years: this is very much to be taken ●…to consideration▪ for many have undertaken 〈◊〉 treat thereof, which for their too much pro●…ity, (which we endeavour to avoid) we will pass them by, reserving them to their place: Nevertheless this I will declare, (viz.) Where it happeneth that one of these Ghosts do appear, it is most necessary diligently to note and mark what he showeth unto us, what he speaketh with us about, or doth spiritually Negotiate; and not always to account thereof as fables: For if it were possible for a man to retain the same reason sleeping, which he hath waking, that he could ask and inquire of such a Spirit, he should know the truth from him, about all his desires whatsoever: But it's not needful to speak any more largely in this place concerning this thing.   

Of Persons and Spirits wand'ring under the Earth.  
UNder the Earth do wander half-men, which possess all temporal things, which they want or are delighted with; they are Vulgarly called Gnomi, or Inhabiters of the Mountains: but by their proper name, they are called Sylphes or Pigmies: They are not Spirits, as others are, but are compared unto them, for the Similitude of their Arts and Industry, which are common to them with the Spirits: they have flesh and blood as men, which no real Spirit hath: as Christ spoke unto his Disciples, when he came amongst them, when the doors were shut, and they were afraid, saying, Feel me, and touch me, for a Spirit hath not flesh and blood nor bones, as I have: By this he himself hath taught us, that a Spirit hath no true body that can be touched; nor bones, nor flesh, nor blood, but existeth in its own essence of wind or Air. But of this we have briefly spoken enough; But to return to the earthly Pigmies or halfe-men, we are to know that these are not to be reputed Spirits, but like to Spirits; but if they are or shall be called Spirits, they ought to be called earthly Spirits, because they have their Chaos and habitation under the earth, and not in the wind and Air, as the other Spirits have.  
Many terrene earthly Spirits are found, seen, and heard to be in such places, wherein great treasures, and mighty store of wealth and Riches are hid; and also under those Mountains, where there is plenty of Gold and Silver; with which things they are delighted, and do take the care and custody thereof, and not willingly do they part from it.  
Such as dig Metals have the best knowledge of these Spirits, for they are most troubled with them, and do vex them, and much persecute them with blows and stripes: sometimes also they do afford benefits unto them, admonishing them, and warning them of death: as when they are heard once, twice, thrice or oftener to Knock and strike in the same place, it signifies the death of him that diggeth or laboureth in that place; either he is buried up by the fall of the Mountain, or dyeth by some such occasion: this is certainly experienced by them that do dig in Mines.  
These Spirits are worst against those who do not appear to be Devils, and chief against those which they hate: but between these Spirits and the Devil, there is a great difference; because he dyeth not, but these perish after they have lived a long life, otherwise they might be called Spirits for this reason: but that which hath flesh and blood, is obnoxious to death, and ought once to die. There is another thing which we shall more largely declare from the common proverb, whereby it is reported that the Devil aboundeth in Riches, and possesseth much wealth, money, gold, and silver; and to have all treasures hidden in the earth under his power, and to give out of them what he will, to them that make any Covenant with him. And from hence that common saying took its beginning, that the Devil for this very cause giveth not only Riches plentifully, and every thing that he desireth, gold or silver to any one that prescribeth himself unto him, & giveth up himself solely to be his, so as to renounce and forget his Creator. But I say that all these things are lies and feigned fables, without any foundation or ground; which ought to be rejected of every discreet and wise man: For the devil is the poorest of all creatures, so that there is no creature so miserable & poor, above or under the earth, or in all the other Elements. Neither hath he any money, nor Riches, nor any power over them; how then can he give to this or that person, that which he possesseth not? But he is infinitely skilful and cunning in Arts; and hath power to give and to teach them to those he favoreth, and that he can wrest away and delude with his deceit: he hath no money, neither gold nor silver can he give to any one; neither doth he ever take or require any bonds or obligations from men sealed with their blood, or any other compact or Covenant. But there are other Spirits which do such things, such as are the Sylphes, or Pigmies, which although they are persons that are little by nature, yet they can appear to men as they will, great, or little; fair, deformed; rich or poor: they are not defective nor wanting of knowledge in all kind of Arts that are or can be found out in all the light of nature; but they have them, and contain the knowledge of them all within themselves: they have enough of gold and silver, and the mines of all Metals under their power and custody. In old times many of them have been found and heard amongst men, but now they cease; but no man hitherto hath known, or could give a reason of their severing and separation, seeing they have always been esteemed to be Immortal creatures; because no man could certainly be able to know or find out their death, or could consider any cause of their absence: neither could any man for a long time be able to know what they now are, or whence they proceeded, or whither they wander, or what gift or office they have. Many do suppose that where they bring any benefits or good to men, that they are Angels, or good and familiar Spirits, sent to those men from God, and are afterwards by him taken from them, by reason of the greatness of their sins: for oftentimes they bring to men very many good offices and benefits, and do undertake and sustain many hard labours for them.  
Others believe that they will not be seen by us, because that when a man seethe them, he cryeth out; so that they vanish away, and will not appear any more.  
Many that do see or hear these Spirits, suppose that they are the Spirits and souls of men that have come to an evil death, so that they have either desperately drowned or hanged themselves, or killed themselves some other ways; and departing from God their Saviour, have given themselves to the devil: and for that cause, do wander about, and are reserved by the devil unto the day of the last Judgement.  
There have been some who have supposed that they are vain Fantasies, and that they have fore-shown and presaged much good fortune to those places wherein they have been seen or heard; which many times also hath so happened and come to pass: but for the most part, faith effecteth it; for of their own nature, they do not bring any fortune, unless God compelleth them or our faith. And on the contrary, they are not able to cause any misfortune, unless it be by the permission of God.  
And many do think that they are the Enchantments of the Magicians.  
There are others who having seen and heard them about treasures, have judged that they are the Spirits of men, who have hid treasures in that place, and aught to remain there until the the Last Judgement, or until their custody thereof is found out; and this opinion they receive from the words of Christ, where he saith, Where your treasure is, there will your hearts be also. But I do not see any reason why they should understand the heart for the Spirit, but that there is much difference between them; wherefore I say that all the Judgements which are spoken of before, are but false opinions, when as these are to be understood to be halfe-men, that bear rule and wander in the four Elements; and in the first and pristine times of nature, they have been taken and worshipped in stead of God: These are they of whom God Almighty admonisheth us in that Commandment of the first Table, saying, that we shall not have any other Gods but him, neither in the waters (where the Nymphs are understood) nor under the Earth, (by which he meaneth Sylphes or Pigmies) For the Lord our God is a jealous God, and for such an offence punisheth the sins of the Fathers upon the Children unto the third and fourth generation.  
The Mountain of Venus in Italy, was much possessed with these Spirits for Venus herself was a Nymph, and that Mountain was by a comparison as her Kingdom and Paradise: But she is dead, whereby her Kingdom ceaseth to be: but where or in what place is there any mention heard to be made of them, as in former time, when Danhanserus, and many others entered in unto them? Neither did they Invent these fables: they were of such a nature and condition, that they loved all men that loved them; and hated them that hated them: wherefore they gave Arts and Riches in abundance, to them who prescribed and bound themselves to them; and they know both our minds and thoughts, whereby it comes to pass, that they are easily moved by us to come to us. I do not say this, that I would give this Counsel to any one, but that the true ground and foundation thereof might be known, and the true difference which is between the devil and these Semi-homines. The devil hath not any body, unless he take any thing to himself from the four Elements; for he hath neither flesh nor blood: he remaineth perpetual, not subject to any infirmities or a finite death; wherefore he dieth nor, but the Pigmies do: nevertheless they are both subject to a natural and everlasting death, and are both deprived of everlasting life: wherefore whosoever giveth or subscribeth himself unto them, the same event happeneth unto him as to them: Let every one therefore have a special care unto himself, and consider well what he doth, before he subscribeth himself; for he suddenly doth that whereby he shall always be compelled to be obedient unto them, and to fulfil all their commands; And if he shall chance to be disobedient unto them, or anger them, they very much impair, or totally destroy and take away his life: there have been found many examples of this kind, to wit, sometimes men have been found dead, their necks turned about, or otherwise miserably handled: where any such thing hath happened, it hath hitherto commonly been said, that the Devil hath done this for this cause, either that the man hath not kept his promise and compact with him, or that the time which he covenanted and subscribed himself unto him for, is expired; and that now he receiveth his last reward. But these opinions do not proceed from the fountain of truth: for the office of the Devil containeth no such thing in his power, but rather he suggesteth unto men, evil thoughts and Cogitations, whereby he draweth them away from obeying the will and commandments of God; by which means he maketh them to be the greatest sinners, and to forget and deny God their Creator: and afterwards draweth them into despair, so that they cannot any more be able to pray unto God: wherefore the Elementary Spirits are most like unto the devil, and oftentimes they are executioners of the wrath and vengeance of God; nevertheless they do oftentimes also admonish and warn us, and do watch over us and defend us from many dangers, and sometimes do deliver some from prison, and afford to men many other helps.  
Wherefore such men as are burdened and overwhelmed with grief and sorrowful Imaginations, are not to be left alone, but aught to be entertained with various and pleasant discourse, which may delight their minds, and expel their sorrow: The Devils likewise are in these cases not idle; but as busy as those terrene Spirits, & do easily tempt such kind of men. From hence it comes to pass, that some people, especially women in childbed, have been so oppressed in the night in their sleep, that they have thought themselves to be as it were strangled, neither could they possibly cry out, or call any help, but in the Morning have reported that they were Ridden by a hag: And they are still accounted to be witches, or Enchanters that do this; whereas their bodies cannot possibly enter into the chambers, where the doors and Windows are shut; but the Sylphes and Nymphs easily can.  
O thou of little faith! as doubtful as Peter, who sufferest thyself to be tossed with every wind, and art easily drowned: thou thyself art the cause hereof, by reason of thy little, dubious, and weak faith; also thy evil thoughts do draw thee unto this: Thou hast also in thyself a secret Magnes that attracteth every like. This is the Celestial Loadstone above all others, which attracteth Iron and steel, above the Quintessence and starry Magnes, which maketh the dejected and hidden Iron to appear: for the Celestial Magnes is of such power and virtue, that from the distance of a hundred thousand miles, even from any place whatsoever, from the four Elements, he attracteth the Iron to himself, when he passeth into his own exaltation. But this we shall make more largely to appear, in two excellent examples following.   

Of the Imagination, and how the same cometh into its exaltation.  
WHat powerful operation the Imagination hath, and how the same cometh to its height and exaltation, may be seen by an example taken from experience in the time of pestilence, wherein the Imagination poisoneth more than any infected Air; and against which, no Antidote, neither of Mithridate nor Treacle, nor any such preservative, can exhibit any help; unless that such an Imagination do pass away and be forgotten, nothing else will help. So quick and swift a Runner and Messenger is the Imagination, that it doth not only fly out of one house into another, out of one street into another, but also most swiftly passeth from one City and Country into another; so that by the Imagination only of one person, the Pestilence may come into some whole City or Country, and kill many thousands of men: as may be understood by this example. Put case there were two brethren dearly loving one another, and one of them lives in France and the other travels into Italy, who is taken away by the Pestilence in the middle way, and news should be brought to the brother living in France, that his brother in Italy was dead of the Plague; at which he being affrighted, it pierceth through his Skin, into his Imagination, so that he cannot forget it; and it is kindled in him, and this fire doth so long reverberate and work, as it may be seen in the trial of Gold and Silver, which do send forth their flowers so long, until they shine bright again; which is not before they are perfectly clear, and separated from the other impure Metals: After the same manner also the Imagination striketh bacl, and worketh itself unto the highest degree, after there will be a relucency thereof, now it is received in a vessel in the man, as the sperm of a man is received in the Matrix of the woman, whereby the conception of the woman immediately follows. So doth the Pestilence go from one to another, so long till it spread over a whole City or Country: It is good therefore to keep far off; not because of any corrupt or infected Air, for it infects not the Air, (as some Ignorant people say) but that they may not see or hear the operations of the Pestilence, which may infect their minds. But those people to whom any such news is reported as beforesaid, ought not to be left alone, neither must they be suffered to muse silently with themselves, whereby the Imagination may labour in their minds; but they are to be comforted, and the Imagination is to be expelled from their minds, by exciting them to mirth and joy: Neither let any think that I speak this as a fable. as though it should seem to be a light business; neither is the remedy so easy for oppressed Imaginations; for the Imagination is as it were pitch, which easily cleaveth and sticketh, and soon taketh fire, which being kindled, is not so easily extinguished: wherefore the only remedy to resist the Pestilence in such men, is to quench and expel the force of the Imagination. This is one example wherein the power and operation of the Imagination is declared, with the exhalations thereof.  
But now to speak of another example, know, that the Imagination doth not only operate on men in time of Pestilence, and to deprive many of their lives, but also in war: how many have perished in war with the fear of the shot? the cause of whose death hath been only their Imagination which they have had unto their death: That is, they have been so greatly overwhelmed with fear, and so terrified at every shot, that they have thought no otherwise but that they should be wounded with every dart: such men are far oftener slain then those that are bold, who go courageously and without fear against their enemies; they fear no shot or wound, but have a firm faith and hope of Victory beyond the other Soldiers; such are stout and true Soldiers: how many Towers, Castles, Cities and Countries have such warred against, and overcome and Vanquished the people thereof? But the other that are fearful, whether they be great or little, Noble or Ignoble, Knights, Earls, or others, do scarce deserve a halfpenny to go against an enemy, much less any wages. Wherefore it becometh him that desireth to be an old Soldier, or to gain Knighthood or any honour in war, to fix and fasten his mind and Imagination firmly upon some most excellent stout Head and leader of an Army, such as Julius Caesar, and many amongst the Romans have been; and by so doing, if he know how to use this Imagination well, and be of a firm and constant mind, and as he if would attain to and accomplish all the heroic noble acts of such a man; he shall not only attain to be an old Soldier, but shall accomplish his desires in attaining to the like honours.  
This hath suddenly happened to many who have followed the process of their Imagination, so that they have attained to great honour and Riches.  
Object. But some may Object, that fortune, strength and industry hath helped them, and promoted such men; also, that some have worn herbs, roots and stones, etc. by reason of the virtue whereof, they could not be overcome nor wounded.  
Answ. I say that all these things are consorts and helpers with the Imagination, which is the chief and general ruler over all others; although I grant that there are many such things, which do preserve in the greatest necessity against all enemies and their Arms, so that he that wears them, could not be wounded; whereof I shall make no mention in this place, but reserve it to another. Nevertheless faith is the exaltation and confirmation of all those things: for without faith these things and all such like are vain and void of strength.   

Of treasure and Riches hid under the Earth.  
WE shall declare something concerning Treasures hid under the Earth; and show some means whereby they are known and gotten. And also what things, sometimes evil, and wonderful, do happen about them.  
The first thing to be treated of, shall be the signs whereby they are known, that it may be certainly made manifest, and not out of mere opinion only.  
Note that it cometh to pass, where such places are, that there do appear many Phantasms, and sometimes immoderate strange noises are heard, wherewith they that go out in the night are struck with terror and fear; so that sometimes they are cast into a cold sweat, and their hair of their head stands upright, which for the most part happens on the Sabbath night. Also if any lights do appear and seem to fall about those places, and there their light is extinguished and goeth out; and sometimes there seem to be great flashes of wind in their house whose the treasure is, and where it is hid; and there are seen many visions and strange Fantasies: and many strange Rumours and noises are there heard. Where such things happen, they are heard and do show themselves most commonly about the middle time of the night: And the cause of these noises and sights are, commonly that there is treasure hid, in or about that place, neither is there any other reason thereof to be given. Nevertheless many who have not understood these things, have had many various opinions hereof.  
Some have thought that these Fantasies have been caused by the devil, or by some Enchantment; or by some in that house who have some work or famliarity with the Devil, or who have given or bound themselves to the devil, or have made some promise unto him, whereby it comes to pass that that wicked and malignant accuser causeth these things to be seen and heard, that they might expect the expiration of their days, which he doth so much desire should be fulfilled.  
Others do believe, that some have been secretly died and buried there; others do think that some wicked man hath died in that place, whose Spirit hath been forced to wander thereabouts: and there have been other various and sundry opinions.  
But all these Judgements are vain and false, except only those who conclude that the occasion of the noises are, that there is treasure hid about that place; or that sometimes when the devil hath been driven out of some body that he hath possessed, he hath been permitted to stay about that place: but where those noises are, it is a great Testimony that there is treasure hid there.  
There are two kinds of treasures hid; some that may be found, and some that cannot be gotten; the difference whereof is this: such is easy to be found, which containeth the Metals of Gold and silver, and are such kind as we make, and have only been used and handled amongst men: that kind of treasure is not easy to be found, which is Gold and silver, that is made, coined, and hid by the Nymphs and Sylphes; which kind of Gold and silver doth sometimes come to be found and used amongst men, and is by the Nymphs suddenly again buried in the earth, and afterwards cannot easily be found and gotten again.  
These things are most worthy our knowledge, especially the signs before spoken of are most diligently to be noted; because there are Magical Rods, which are deceitful, and are too easily inclinable to bend to any money that is let fall or lost.  
There are other visions also which appear in looking-glasses, Crystals, and such like things, which Nigromancers that dig treasures do use: but they are all false and deceitful; wherefore there is little credit to be given unto them.  
We come now to speak of the manner of digging for treasure, how a time may be taken that we may have a happy progress in the digging, which is as followeth. First, under an influence of the Moon or Saturn, and when the Moon transits Taurus, Capricorn or Virgo, is a good time to begin to seek or dig after treasure. Neither need you use any other Ceremonies, nor to draw any Circles, or to use any Enchantments whatsoever; only those that dig must be of a cheerful mind, free and alienated from any evil thoughts or cogitations, and not to be moved, nor fear any fantasies, visions, or Imaginations of the Spirits: although they should corporally appear, yet they are only visions. Therefore those that dig aught to discourse, sing, and be cheerful, and not to be affrighted at any thing, but to have a good courage: And by no means soever let them keep silence, as some perfidious Negromancers have taught.  
Now when they come near to the place where the Treasure is, that it is almost detected, and do hear many noises; and strange visions and horrible sights are seen, which oftentimes happens to be: It showeth that the Pigmies and Sylphes are there, who do envy that men should have those treasures; and will not willingly part from them, especially if it be their own, or such as they brought thither. Such treasures are to be left, if the keepers thereof consent not. And although they may be gotten and taken away as a Robbery from those keepers, yet these keepers have an Art whereby they can change these treasures, in this way gained, into a vile and base matter, as into earth, clay, dung, and suchlike things, (as I have seen by examples:) wherefore when any such transmutations happen, we are not therefore to despair in our minds, although we find nothing like either Gold or silver, neither would any one suppose any such thing to be there. We ought therefore to fly to the holy Scripture, which saith thus, God shall judge the world by fire; and in the Psalms thus, Gold and silver are tried in the fire, and are found pure and clean: wherefore in any such transmutations, the fire ought to be the judge; the proceeding in the trial thereof, aught to be after the same manner, as the refining and separating of minerals and Metals; And by this means, it will be forced of necessity to return to the same essence which it had before.  
There is another thing remarkable in these kinds of transmutations; for sometimes the diggers are deluded, and there are found oftentimes pots of earth, full of brass, ridiculous things and matter, as bones, eggshells, pieces of wood, and such things, which have been buried there many years before. And they that have found the same, have supposed it to be the true treasure, Gold or Silver, and to have been changed by the evil Spirits; which is false. For treasure found suddenly and unsought for, cannot be changed by the Spirits, but remaineth in the same substance which it had before. Therefore these things are not to be accounted a transmutation, but rather a vexation: for sometime these vexers of men do bury such things, that they which seek after the treasure might labour in vain: Therefore such things are not to be regarded, which are of no worth, and may easily be known by the lightness of their weight; But if they be of a heavy and ponderous body, like to a Mineral or Mineral sand, there may an experiment thereof be made by fire.  
That we may omit nothing that may conduce hereunto, we will add also this objection. Some may ask, How comes it to pass that Treasure is sometime easily found which is not sought after? The cause whereof we may suppose to be this. Those Spirits which are the keepers of treasures, do best know the minds, thoughts, and cogitations of men: therefore because they know, that men have not any thoughts or will to dig or seek after any treasures in such a place, they give no diligence to keep the same, neither do they suspect it; whereby it comes to pass, that it is easily taken from them. It happeneth to them, as it doth to those men who suddenly get some prey from their enemies, they not thinking of them, whereby the are easily overcome, or spoiled by them. There are two causes chief why treasures are so greedily sought after by men. The first is the Covetousness of them who thirst after riches; & the other, that those places where the treasures are, might be afterwards made habitable, secure, safe, and quiet from being infested or molested with such Spirits. For there are at this day many ancient houses and Castles which are inhabitable, by reason of these kind of Spirits: and the chief cause thereof is, that there are great treasures hid about these places. In those places where such things happen, it is chief necessary that great care be taken in the digging thereabout; not so much for the money and treasure, as that the place may again be made quiet and habitable. When any one goeth about this work with diligent digging, one of these things commonly happens; either the treasure is found, or carried deeper in the earth, or removed by the keepers to some other place; as visions in pure Crystals have often shown, and as they have told the diggers: I now see many Pigmies, take the treasure quite away. Credit aught to be given hereunto, and the digging to cease.  
It is further to be known, by how much the greater noises are heard about the place, and sights and visions seen, by so much greater the treasure is to be judged to be, and nearer to the superficies of the earth.   

CHAP. VIII. Of those that are possessed of malignant Spirits, and of the Devil.  
AFter what manner men are possessed and overcome by the Devil, the Apostle Peter largely writeth and declareth unto us: But that the words of his admonition may be understood according to the true sense thereof, a little exposition is needful: For the Apostle briefly and summarily comprehendeth the whole matter in two words, to wit, fasting and prayer: These seem to be very little and light things at the first sight; nevertheless they are of very great Moment, and signify very many things, if they be considered rightly and attentively: When therefore the Apostle Peter doth so earnestly admonish us, saying, Be ye sober and watch: for your enemy the Devil goeth about as a raging Lion, seeking whom he may devour; Afterwards he concludeth, that by faith we may be able to resist the Devil; therefore Peter would have us to understand his first word of Sobriety, so, as if he should say, Beware of all kind of gluttony and drunkenness.  
For drunkenness is the fountain and original of all evils and vices, which are acted and completed by drunkards through the persuasions of the Devil: wherefore observe a mean in meat and drink, lest your hearts be troubled and burdened therewith; for the Devil is always present, although invisible; he is a Spirit, and understandeth all Arts, and can be in what place he will, throughout the Circuit of the whole earth: he is the author and Actor of all evil and wickedness which is done by men in the whole earth; he is as watchful over mankind, as a Cat is over a mouse: wherefore he seduceth you unawares, when you have filled yourselves with wine; and then filleth up all vices in you: he than compasseth you about with his snares and bonds, as the hangman doth evil-doers and malefactors, until he hath killed them; so also doth he with those that are drunk; besieging them with snares and Temptations, until he either hath destroyed their bodies, or brought them into despair.  
Take heed to yourselves therefore, Oh you Epicures and drunkards, and also Soldiers, who are always filled with wine night and day. Therefore a soldier that so overchargeth himself with meat or drink, aught to be accounted brutish as swine, seeing both of them are Ignorant and uncertain of the time of their death, or how soon they may be slain.  
This is the meaning of the first word of St. Peter of Soberness: now we come to understand what he meaneth by watching.  
By watching Peter seemeth to understand, as if he should say, Walk in uprightness and justice; be of good courage, not faint-hearted; cast away all evil thoughts and cogitations, and all Fantasies of the Devil, that such Imaginations may not have any place with you; For hereby many have been overwhelmed and besieged by the devil, the reason whereof hath been their own wicked and evil thoughts and Imaginations. Therefore relinquish and cast them all away, and have God always before your eyes; pray unto him, and let him be only in your thoughts; make yourselves like unto him and his children, and then he will send you his holy Spirit, who will guard you, rule you, and declare the wonderful works of his mercy by you, as he hath done by Paul and all the other Apostles, who have been all after this manner preserved by his holy Spirit; follow them therefore, and exclude and cast away the Devil and all evil cogitations, and wicked thoughts, wherewith we may also seduce and deceive ourselves, and thereby attract and draw the devil into us, and be corporally besieged and possessed by him, and so come into desperation, that we may destroy our own lives; even as did Judas, Achitophel, and many others.  
Thus much of watching, & the interpretation thereof, which Peter would have to be understood thereby. For by watching he doth not mean abstinence from the bed and sleep, as the Carthusians and other Monasteries do teach and observe; for God created and ordained rest and sleep, and first suffered it to enter into Adam. Wherefore every one ought to sleep in due season, as much as his nature requireth, etc.  
Lastly, note how Peter concludeth and confirmeth his word from God, saying, Let us resist the devil by faith; as if he should say, Do not in any wise stick or stumble at the word of God, or doubt of his mercy; do you not burden your conscience, nor trouble your hearts; do not persuade yourselves that God regardeth you not, or that he is forgetful of you; or that he accounteth you unworthy of his mercy, so that you ought not to come unto him, because you have acted against his Divine will, or have broken his commandments, and committed many sins: But rather, firmly believe his word, that Christ would not the death of a sinner, but rather that he should be converted, and live: Also, that he came into the world because of our sins, that he might take them from us upon himself; which also he hath done: there are many such comfortable words to be found in the Holy Scriptures, which ought to be proposed to such persons as are weak in their faith, for their comfort and consolation: After this manner a man resisteth an evil conscience and the Devil, so that he is freed from them, and not tempted any more.   

CHAP. IX. Of the manner of delivering them that are possessed by evil Spirits, and the great abuse which hitherto hath been committed by many, in such kind of business.  
NOw to come to speak of the driving away of evil Spirits; it is to be known, that very few since the times of Christ and his Apostles have rightly been driven away. For they knew not how to use any other means but Ceremonies and Conjurations, wherewith they endeavoured to expel the malignant Spirits and the devil; whereas this is altogether a false foundation, and by no means to be followed or imitated. Although sometimes some have been delivered by this way, and the devil hath been driven from them; nevertheless it hath not been done, neither can it be done without loss: Like as if a Prince would vanquish some Country or City, with the Sword, this he could not possibly do without some apparent damage and loss to that place. A common proverb hereby cometh to mind, which saith, That he that cannot get good words from good men, shall much less wrest them from evil men, although they be compelled by force: the more evil is to be feared, as by examples is too often seen to come to pass.  
Therefore that opinionated power is to be relinquished which is used in Ceremonies and Conjurations. But you ought to expel wicked Spirits as Christ and his Apostles did, and no other way: But if you do otherwise, you undertake great Labours against the Devil: for certainly the Devil is forced through great difficulty to go out of men, and seeketh all iniquities and wicked occasions to stay, and retain them in his power. But when he seethe that he can no longer stay, and remain in the possessed, but is forced to go out, than he requireth power and licence to enter into some other man, or beast, or into some other place: which if he be permitted, there followeth a greater loss thereupon.  
Therefore there is no other place to be permitted or assigned unto him, but hell, from whence he cometh, and which God hath ordained for him, and cast him into; that it may not happen, as we have an example (as we faithfully believe) when Christ permitted the devil which he cast out of the man, to enter into the herd of swine, which no sooner had the devil entered into them, but they were drowned in the Sea. Therefore they are in no wise to be permitted to enter into any other men, lest suddenly after they deprive them of their lives, as they did these swine: Neither are they to be permitted to go into any Rivers, lakes, or ponds; which if it should be done, they will drown many men therein, and draw them into the deep under those waters; and will deride them as a fool doth his master with his fingers; and therewith the devils are more delighted then before: neither ought they to have any power given them, or to their desires to go into any house or Castle; for they will perpetually possess it, and will so reign there, that no body will any more be able to dwell or inhabit in that place, but they will always be inhabitable, as many both houses and Castles are in many Countries, which are left desolate for this very cause; many whereof I could name in this place, but I pass them by, to avoid prolixity: let Satan therefore ask what he will, where, or to what place he would go, nothing else aught to be granted to him, then to return into hell, which God ordained for him, and thrust him into: from whence he came into the man, and into which he ought to enter when he goeth out of the man, etc.  
Also if the devil shall cause the man to speak many vain trifles, we ought not to answer thereunto, or to speak much with him: But if any one will speak with him, let him say, I command thee, Oh thou unclean Spirit, by the word, power and virtue whereby thou wert cast out by Christ & his Apostles, that thou go out of this man, etc. He is no other way to be conjured; neither are these words to be taken for a Conjuration, but for an answer, by which alone he is not cast out: but this is first to be done, to wit, to watch and pray; for Christ saith, This kind is only to be cast out by fasting and prayer with faith.  
Wherefore it is chief necessary to induce and force such as are thus possessed, to prayer; though it be very difficult to be done, because the devil so Ruleth their tongues, that he suffereth them not to pray: Therefore there must be prayers made before them; and if they will not pray with and after those that are praying, they must be more sharply dealt withal; That is to say, the possessed must be fast bound both his hands and feet, and afterwards let some other man lie across over them, and show himself to be very angry with them, and severely compel them to prayer: but he ought to pray before them, and to exhort them to pray after him the same words. By this means such people may be induced to pray, when they cannot be brought to it by any other means; which ought to be continued day by day, and the devil will go out of them and leave them. This shall suffice to have spoken concerning the casting out of unclean and evil Spirits, because I am restrained to use brevity in other places.   

CHAP. X. Of Tempests  
THat we may now come to speak of the original of Tempests, & how they may be expelled away; Also how and by what means any one may preserve himself and his from Thunder, lightning and hail: We shall declare in the first place, that all Tempests do proceed from the four Capital winds, viz. the East, South, West, and North: Then from the Centre of both, that is to say, of the Air and Firmament, there are no tempests can arise; But from the four Fountains before spoken of, which comes chief to be considered.  
Wherefore he that desires to preserve his goods, House, Lands, garden, field, meadow, and such things from all manner of thunder, hail and Tempest; he ought first to know these things, whereby he may also know how to assimilate inferiors to Superiors. We will therefore in this place briefly declare the original of all Tempests.  
The original of tempests is certainly nothing else, but the appearance of Spirits; and lightning or corruscation preceding, is the presence of them: whereby it may be certainly known, whether those tempests will pass away with or without danger; and that after this manner is to be understood; to wit, as a stranger will not enter into any one's house, unless first he speak, so these Spirits do not appear unto us without speaking first. But their voice is thunder, which as we see immediately follows every flash of lightning. Also if a stranger should suddenly fly into the house of another, where he is not known; it seems to signify no good, but evil rather; either he himself is prosecuted by others, or else brings some damage to them. So likewise are we to understand of the lightning of heaven; the more quick it comes, the more dangerous it is, for commonly some Thunderbolt follows. It is therefore very necessary to know how every one may defend and save himself herefrom, that he fall not into some place that he would not, or receive some other hurt: the Ringing of Bells do avail nothing in these cases; although I do not reject them, especially in such tempests as are caused by Magician's enchantments, by reason of the Spirits by them raised in the Air. For the Spirits do love silence and quietness, whereby it comes to pass that great noises, as the sounds of bells and Trumpets, do partly diminish and disperse tempests by them stirred up: But in Thunders and hail they do no good, as the Monks and Sacrificers have to their loss too often found. And for this cause they used ceremonies, wherewith they seduced the Vulgar and common people, persuading them that besprinkling places with holy water (as they call it) preserved them safe from Thunder and hail; likewise by burning holy candles, or some palm, or other herb by them sanctified, or with the perfume of Frankincense, or Myrrh of these sacrificers they were preserved secure.  
O thou fool, and unwise sacrificer and Monk, who art hitherto Ignorant of these things; and understandest them not, in this place thou mayst be taught the contrary; how that Malignant Spirits are not driven away with sweet perfumes, but are mightily delighted therewith, and do run more freely & swiftly to them, then to stinking smells; whether they be good Spirits or evil. But if in stead of Frankincense and Myrrh, you had taught to have made a fumigation of Assa Fetida, you might therewith drive away both good and evil Spirits: For the good odour of Frankincense and Myrrh is nothing else but the sacrifice of the Spirits, wherewith we attract and draw them unto us. But of this we have spoken enough.  
Now to return to that which we intended to write of; and first, how any place may be preserved from Thunder and hail: note therefore, that to place a preservative in the centre of a house, garden, or field, etc. availeth not at all; but at the four Angles, East, West, South, and North; then the place shall be secured: as a building set upon four Pillars is more strong and firm then that which is founded only upon one, which is set in the middle of the centre, or some other place: this is more easily overthrown by the wind or Spirits. Now the materials which belong to this preservative, and of which these four pillars are made, note that they consist of simple bodies, every one whereof is sufficient, and hath strength and virtue in itself for the effects before spoken of: As Mugwort, St John's wort, Perewincle, Celandine, Rue, Devil's bit, and many such herbs and roots, and especially if they be gathered and taken in the right influence.  
There are also other things of far greater strength and virtue; as Coral, Azoth; and one of the Characters before spoken of being drawn in a certain table, or engraven: In these three things is a great secret against all Enchantments and works of witches and the Devil himself. In which preservatives we may trust in our greatest necessities.   

CHAP. XI. Of the great abuse of the Magic Art by them that use it for Negromancy and Witchcraft.  
THe Magic Art in itself, is the most secret and occult science of all supernatual things in the world: That those things which are impossible to be searched out by humane reasons, by this Art, to wit, Magic, it may be found out and known: wherefore it is the most occult and secret wisdom; and reasoning against it, is nothing else but extreme folly. It were therefore very necessary that the Divines would learn to know something of this Art, and be experienced in Magic what it is; and not so unworthily, without any ground at all, to call it Witchcraft. The Magical science were very profitable for them to know, seeing they will undertake to be the Masters and teachers of the holy Scriptures, and persuade themselves to be so: Not that I would have them use the Magical Art, or operate any thing by it; but to be expert therein, and to know the virtues and effects thereof, for the high and great mysterious secrets which are hidden in the holy Scriptures, delivered by the Apostles, Prophets, and Christ himself; and which we by our humane reason cannot understand nor search out.  
What Divine that is Igrorant of Magic, can cast out the Devil, drive away or bind a Spirit, or that can call one unto him, and command him to come? or that which is far less, can he heal the sick, or administer any other help to him by his faith alone? I will be silent of his removing a mountain into the Sea. There followeth then that faith whereof Christ speaketh, of which they understand neither much nor little: Nevertheless they make a great show and profession thereof with their mouths, and do teach and speak much thereof; but themselves know not how to make proof thereof, or to give any sign thereof, by their faith, whereby it may be said that they understand this faith, and to make use of it in the proof thereof. But if any one should come, who by his faith and Magic should perform a good sign, you having not the reason of knowing whether it be good or evil, will forthwith call him a Necromancer and Witch, because he hath done something above your reason and humane wisdom; when you yourselves cannot tell how to discern a Necromancer or Witch, from a Magician.  
Magic is therefore a most necessary and pure Art; not defiled nor corrupted with any Ceremonies or Conjurations, as Necromancy: For in Magic there is no use of Ceremonies, Consecrations, Conjurations, Blessings or Curses; but of faith alone whereof Christ speaks, saying, that by it we shall be able to remove Mountains and cast them into the Sea; And to compel, lose, and bind all Spirits: This is the true foundation and Instrument of Magic.  
Truly therefore it is a thing chief necessary to look into this ART, that it be not turned into superstition and abuse, and to the destruction or damage of men; and hereby it is made Necromancy, and Witchcraft; and at length, not undeservedly, so called by all men, because Witches and Sorcerers have violently intruded themselves into the Magic Art, like Swine broke into a delicate Garden. So is Magic corrupted and made Necromancy by these perfidious men; wherefore it hath not undeservedly been burnt in the fire with these Witches and Sorcerers. For these kind of men are the most nocent and hurtful, and the worst enemies to mankind, that they have not worse enemies in all the world, which prosecute them with a more deadly hatred: from a present public enemy, and corporal persecuter, who endeavoreth to invade us with the most cruel weapons, Guns, or Darts; we may beware of such a one, or take up Arms against him for our defence, with Brigandines or Darts, etc. or else a man may tarry in his house, and keep himself, suffering none to enter in but his Friends. But of these Witches and Sorcerers, no man can beware or defend himself, because against this kind of Enemies of God and men, no Weapons, Coats of mail or Brigandines will help, no shutting of doors, or locks; for they penetrate through all things, and all things are open unto them. And if any one were enclosed in Towers of Iron or Brass, he would not thereby be secured from these enemies; Although in their own proper bodies they seldom bring hurt to any one, but raise up, and send Spirits unto them, by their corrupt Faith, and hurt them in some part of their bodies, although they are absent from them an hundred mile's distance; they either smite, wound, or kill them, although no outward and external wound can be seen appear: because they cannot hurt the outward man, but only the internal spirit. Wherefore no Coats of mail can defend them, be they never so good; but they must put on other weapons and fortifications, to wit, the Armour of Faith: This is the true way, and then let him be clothed with a Linen garment, the wrong end turned upwards: and after that hath been often worn, thou shalt be more safely delivered, than if thou wert armed and girt with all manner of weapons.  
Although there are many preservatives which will keep and defend men from all these Fascinations and Witchcrafts which are wrought by the arising of these evil Spirits, such as are Coral, Azoth, and the like, which being used according to their due use and order, will well preserve from these enormities before spoken of. For the prevention and preservation from them is easy, but the cure is difficult; nevertheless it is possible: But in such cases, the proceeding thereunto must be magical and supernatural: From thence sprung that saying which some use, That none can better help the bewitched, than them that hurt them: This is a true saying which cannot be contradicted: but they which use it, understand not the Cause of this thing, neither can they give any reason thereof, why Witches do best of all, most happily, readily, and surely help, and Cure the bewitched: Therefore of this thing you shall be here sufficiently instructed.  
Some Witches make and form Images in the form and likeness of some man which they propose to themselves, and conceive in their own minds; and do stick a nail in the sole of his foot, and after this manner hurt the man, that he invisibly feeleth the pain of a nail in his foot, and is so tormented therewith, that he is not able to go, until the nail is pulled out of the foot of the Image; which being drawn away, the man is healed: which no man knoweth better how to do, than he that fixed the nail in the Image; nor where it was fixed, or what the Cause of the Disease was.  
It oftentimes also cometh to pass, that after the same manner a nail is sometimes by these witches fixed in the teeth of the Image of the man, so that afterwards he cannot take any rest in his teeth, unless the nail be taken away, or his teeth drawn out: In like manner are nails struck into any other members of the Image by these arch-Sorcerers, and hereby they hurt men without making any impression or sign thereof upon their skin.  
Oftentimes also it so happeneth to men, that there arise Tumours in their heads or elsewhere about their bodies, which are like Pushes; or skye-colour spots, that appear suddenly and vex men in their bodies, as if they had been beaten with knotted Ropes: to whom any such accident happeneth without any visible blow or bruise to be perceived; he will not judge any otherwise, but that he is smitten by these Images.  
It is too often seen to fall out, that a man sometimes loseth an Eye suddenly, or is struck quite blind; or deaf in one, or both Ears; dumb, or some imperfection in his speech; crooked, lame, or dieth; all which accidents are wrought by Witches, through the divine permission: All which are Magical acceptions and torments, and are made and completed by the Ascendants.  
In these Cases the Physicians ought to take heed, and be advised, that when they perceive such kinds of Diseases to be supernatural, that then they do not judge them to be natural Diseases, and so think to Cure them with their common Apothecary's Medicaments; For thereby they will reap nothing but disgrace, which often happens to many of them: It is a cross (say they) or affliction by God laid upon them, which no Physician can help. Oh you Quacksalvers, it is not as you think, but indeed it is a chastisement, by the permission of God, wrought by Witches and evil men; wherefore the Physician ought to consider the Signs, whereby he may know, and judge of the Disease; and thereby may inform himself which way to effect the Cure thereof: And Medicines are to be used, and applied thereunto.  
In the first place it is necessary that he ask the Patient, How, and in what manner the Disease took him, or happened unto him; what was the original of the evil, Whether it were occasioned by any fall, blow, thrust, bruise; or if any other natural Cause can be perceived; or that there be any Flux, or inward corruption of blood: but if none of these signs appear, then let him again demand of the Patient, Whether he hath any body in suspicion that is ●n enemy, or one not wishing well to him, that might be a Witch? If he answer that he hath some mistrust of any such, than he shall judge that it hath happened to him as is above declared. Therefore it is most necessary for the Physician to understand rightly after what manner he is to deal with the Patient, if he desire to be perfect in this art. But the Ancients have not written at all any thing concerning this kind of Cure, neither Galen nor Avicenna, nor any other; we shall therefore lay down the manner of the Cure in Order, which follows.  
They who are bewitched, cannot be Cured any better, than by hurting again the same place afflicted; that is, by making (through Faith and imagination) such a like member as is hurt, or else a whole Image out of Wax, which he shall either anoint or bind up with Plasters, where the Tumours, Signs, or Spots be, is a present help for that person in whose name it shall be made; and the pain shall cease, etc. But if he be so bewitched, that he is in danger to lose an eye, his hearing; or be impedited in the Generative faculty of his privy Members, in his Speech, or hath his Members made crooked or wreathed awry; then let there be made an Image of the whole body of Wax, with a firm Faith, upon which Image let the intent of your imagination be firmly fixed; and afterwards let the whole Image be consumed with fire in due order. Make no wonder that people bewitched are thus easily Cured: neither be like the Sophisters of the Academies, who scoff and deride at such things; and say, That they are impossibilities, and against God and Nature, because they are not taught in their Schools.  
It follows then, since they are true, That a Physician ought not to rest only in that bare knowledge which their Schools teach, but to learn of old Women, Egyptians, and suchlike persons; for they have greater experience in such things, than all Academians.  
We come to speak also of the Darting and Jaculations of all Witches, as the Enchanters and Witches do call them; when they afflict any man, that they insert ashes, hairs, feathers, bristles of Hogs, fins of Fishes, and such like things into the foot, or some part of the body, without any opening of the skin.  
But how, or after what manner this is done, we shall not here speak of; left if it be known to some, it may be by them made use of to do evil; wherefore we shall pass it over, it being only necessary to write of the manner of the Cure, that the same likewise may be effected without opening of the skin, and such griefs taken away. The way and use of the Ancients in such kind of Cures, is especially to be avoided, who used to launce the part affected with Razors, about the centre thereof, and that very deep, where there are no hairs, nor any thing else to be found; and by that way of proceeding, do afflict the Patients with most intolerable torments, as if they were racked in the hands of the hangman: for by this kind of Remedy, very few are Cured, but many have thereby lost their lives. Wherefore this proceeding is quite to be left, and a better to be chosen: which is: Let some quantity, the whole, or half, much or little, of the like injaculated matter, which may be found and buried either in an Elder or Oak, and fixed with a wedge towards the East; which being done, there needs not any greater labour, for than that which remains may be extracted from the body, and the Cure will follow without using any other Remedy: But it will be otherwise, if the extracted matter be not placed in a right place; whatsoever it be, it causeth hurt, and diminisheth not the injaculated matter. Wherefore it were to be wished, that it might be extracted from the body of man, without labour or pain, without making any incision, combustion, or opening thereof: It is therefore especially to be noted, that the same aught to be done by the virtue of the Magnes, (which attracteth all bewitched matter to itself:) such as is Oak-leaves, Celandine, Azoth, and powder of Coral: which if any one of them be by himself bound and fastened about the Centre, in 24 hours it will extract from the body all such matter, as by any such means of Witchcraft is injaculated therein.  
I shall only add this one thing, which is a common saying, used by many to say, I am an enemy to, and hate such Witches and Sorcerers; wherefore I am sure they cannot hurt me: And this is firmly believed by such kind of faithless and ignorant men, that those Witches and Sorcerers that they hate, can do them no hurt; but only such as they love, and give something to, etc. But this is false: for whosoever they are that are their enemies, do also give them thereby an occasion to use hatred and enmity towards them; and from that Spring at last arises the Persecution, according to the manner, power, and proprieties of the enemies. But if we would resist them that they cannot hurt us, we must do it by Faith; for that confirms and strengthens all things, raiseth up, and casteth down, and performeth all things.    
The end of Occult Philosophy, of Paracelsus.   

PARACELSUS Of the Mysteries of the Signs of the Zodiac: Being the Magnetical and Sympathetical Cure of Diseases, as they are appropriated under the Twelve Signs ruling the parts of the Body.  

The Prologue.  
IT is without doubt, that many will be much ravished with admiration, when they see these my Writings brought into the light, because of the admirable effects & virtues which are found in Metals, being first rightly and duly prepared with the hand and art: which among many people, are held and accounted to be superstitious and wicked operations, and against nature; that they are idolatrous operations, and that the help of the Devil is used to bring them to perfection. They say, How can it be possible, that Metals being engraven upon only with Characters, Letters and Words, should have any such power, unless they were prepared through the Craft and Assistance of the Devil? To these we Answer, I hear you give Credit to them, and do believe that they have power and virtue, being prepared by the help of the Devil, and do operate through him; And are you not able also to believe that God, who is the Creator of the whole Work of Nature, hath as much power in Heaven, and also that he giveth power and virtue to those operations in Metals, Herbs, Roots, Stones, and such like things? But in your judgement you seem to make the Devil more wise and powerful, than the only Omnipotent Lord God, who of his great Mercy, hath Created all Metals, Herbs, Roots, Stones, and all things whatsoever, that live, or move, in, or upon the Earth, Water and Air; and hath endued them with their several degrees of virtue, for the benefit and use of mankind: It is also most certain, and approved by experience evidently, That the Changes and Mutations of time, have great and powerful strength and operation; and that chief in Metals, which are made in a certain determinate time, as it is manifest to many, and very well known to us by sundry experiences. No man likewise can teach that Metals are dead substances, or do want life; seeing their oils, salt, sulphur, and quintessence are the greatest Preservatives, and have the greatest strength and virtue to restore and preserve the life of man, before all other Simples, as we shall teach in all our Remedies assigned thereunto: Certainly if they had not life, how could they help Diseases, and restore the decayed Members of the Body, by putting life, and stirring up corporal vegetation in them? as in Contractures, the Stone, Smallpox, Dropsy, Falling-sickness, Frenzy, Gout, and several other Diseases, which for brevity's sake I omit to mention. Therefore I say, That Metals, Stones, Roots, Herbs, and all other Fruits have life in them, though of divers kinds, according to their Creation and growth, and the due observation of the time contingent thereunto. For the times have in them singular power and virtue; which manifestly appeareth, and may be proved by sundry Arguments, which we shall not here produce, since they are so commonly known. For it is not our intent here to treat of things that are so clearly known; but of more weighty and undiscerned secrets, which to sense seem contrary.  
Characters, Letters, and Signs, etc. have several virtues and operations; wherewith also the nature of Metals, the condition of Heaven, and the influence of the Planets, with their operations, and the significations and proprieties of Characters, Signs, and Letters, and the observation of the times, do concur and agree together. Who can object that these Signs and Seals have not their virtue and operations, one for infirmities in the head, being prepared in his time; another for the sight; another for gravel in the Reins and Stone, etc. but every one is to be prepared in his own proper time, and helpeth such and such infirmities, and no other; as drink is to be taken within the body, and not otherwise? but all this is to be done by means, by the help and assistance of the Father of all Medicines, our Lord Jesus Christ, our only Saviour.  
But if any one shall object, that Words and Characters have no virtue; and say as well as others, That they are of no more power than a bare Mark, or naked Cross or Sign; Also, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath no more power in the Greek tongue, than in the Germane, but only signifies the death of a Serpent, or some such thing: Let him tell me, who believeth such things, from whence it comes to pass, That Serpents in Helvetia, or Suevia, do understand these Greek words, Osii, osija, osii; since the Greek tongue is not so vulgar in those Countries, that venomous worms should understand it, or in time learn it? How should they come to understand them, or in what University have they learned them, that as soon as ever they hear these words, they will immediately stop their ears with their tails, that they may not hear them again? For no sooner do they hear these words, but immediately they lie still, contrary to their natures, not hurting, or offering to by't or cast any venom at any man; and afterwards if they hear any man to approach towards them, they suddenly fly into their holes. If thou dost say that nature doth effect this, it is the same which I did expect thou shouldest answer: but if Nature worketh this upon a Serpent, why doth she not the same among all other Creatures? But if you should say, That the noise of the man's voice effecteth it, and that thereby the Serpents are terrified and stupefied; or that it is done by any power in the man; why then do they not in the same manner lie still when a man maketh a far greater noise, either crying out, or dischargeth a Gun, or the like?  
Characters and Seals have likewise in them wonderful virtue, which is not at all contrary to nature, nor superstitious: Also, if you say that words are of no effect, but as the bare voice of men; I say on the contrary, if you writ the same words in Parchment, or Paper, in a selected time, and put it upon a Serpent that is taken, in what manner you will, he will remain and lie still, as if you had spoken the same words.  
Neither is it any wonder, that Medicines can help men not taken into the body, but only hanged about the neck as Seals: For it is common to the Bladder with Cantharideses, That it turneth his Urine into Blood, that holdeth Cantharideses close in his hand, the Bladder holding the Urine, and containing it that it cannot pass out of the Body, the hand being held far from the Body.  
Some Creatures do retain the same virtue after they are dead, as I prove by the Bird called the King's Fisher, whose skin being taken off from his carcase, and being dried, and hanged up upon a nail, will cast his feathers many years, and new ones will grow again; and that not only for one or two years, but many years one after another.  
But if you further inquire, out of what Author or Writer I read of these virtues, or where I learned such experience; I answer you Sophisters and Contemners of the Gifts of God, that very Nature herself demonstrated before your eyes, doth far excel all the Authors and Writers of the world. I pray tell me which of your Authors or Writers taught the Bear, when his sight is dimmed by reason of the abundance and superfluity of his blood, to go to a stall of Bees, which by their stinging him, pierce his skin, and cause an effusion of the superfluous blood? What Physician prescribed the herb Dittany to be medicine for the Hart? or who taught the Serpent the virtue of Briony and Dragon-wort? who taught the Dog to take Grass for his Cordial and Purge? And who prescribed the salt Sea-water to the Stork for a Clyster? Did you teach this knowledge to them? or do not they teach you? The same might I speak of infinite other Animals, that know naturally the Cure of their own Diseases. What! Have the Bruit-beasts taught the Medicinal Art? If you say, It's a Natural instinct, and that Nature teacheth them, so say I too. If Nature hath infused so much reason into Bruit-beasts, how much more should men learn thereby, who are made according to the Image of God, the Creator of all things; and are endued with reason from God, to consider and contemplate such things?  
Also to say that things outwardly applied, and not substantially entering into the body, cannot Cure any Diseases, is false: For the Sun, which giveth us light, warmth, splendour, and infuseth life into all things, penetrateth into the most occult and close Mansions of the Earth; and doth vivify and quicken all things that lie under the earth, even to the centre thereof.  
For who can deny that in Springtime, especially, the Sun penetrateth into the most secret places of the earth, giving heat and warmth thereunto, when it shines only upon the upper part thereof? From whence the roots of all things therein receive juice, strength, and life? and why therefore may not the splendour of Nature, and the influences of the Heavens, Stars, Planets, and other means which we use to extract out of Metals, Herbs, Stones, and such like things, give their virtue into the bodies of men, and penetrate into the inner and private members thereof? as into the Nervs, Veins, and other internal Defects lurking in the flesh and blood of men, and have been there a long time growing. Diseases, Infirmities, and Accidents, are divers; so likewise are the several Cures thereof to be opposed to them according to their qualities, in their peculiar days and times: Against which also, Metals do best of all help; being prepared and used in due time and means: As if I should undertake to Cure the Leprosy with Gold; what should hinder but that an Oil made thereof may Cure it by Unction? Also, if I should anoint the Small Pox with Oil of Mercury, do you think I am able to Cure them with this Mercury? without doubt; especially if I observe a fitting time for this purpose, without which last means, all anointings are in vain, although the sick were bathed in Oil of Mercury: But in such Diseases where the Mercurial medicines are not sufficient, we ought then to use other remedies: which unless I should do, having a due respect to the observation of time, not only the Unctions, and all labour besides, will be vain and fruitless, but they will bring the Patient into a worse condition: for it is most certain, that Diseases come to men for the most part from the power and influences of the Stars upon the bodies of men, yet not so suddenly that the same can presently be perceived, like a stripe, or the Falling-sickness. But they do increase in process of time by little and little as it were a distillation, as oil causeth water to wax fat by drops falling into it. A man may also perceive his own defects, by the shrinking or decaying of his Members, loss of Appetite to meat and drink, pain, etc. according to the condition and property of every Disease, the operations of the Stars, and the accidents by the Air, prepared and attracted upon us.   

PARACELSUS Of the Mysteries of the Signs of the Zodiac: Being the Magnetical and Sympathetical Cure of Diseases, as they are appropriated under the Twelve Signs ruling the parts of the Body.  

CHAP. I. Of the Common Griefs of the Head.  
THe Common Diseases and Pains of the Head are various: Some proceed from our own proper petulancy, through the excess of meat and drink; others come from evil vapours ascending from the Stomach to the Head, and they proceed from several Causes, which in this place we intent not to treat of; but only of the more grievous Diseases of the Head, which follow.   

CHAP. II. Of the Falling-Evil.  
THe first thing to be taken notice of in this Disease, is the signs of the Falling; whether they happen at certain equal times, months, days, and hours, and how often; or whether they be unequal, happening at divers times; and whether a little before they fall, the Patients do use to shake and stagger a little, or whether they fall to the ground suddenly, and unawares: which being perceived, if they fall at certain times and hours, than the Disease doth not take them so suddenly; neither do they presently fall. But if it come at unequal times and hours, the contrary will be seen to happen; to wit, the falling comes upon them unawares. The first kind, to wit, when there is a little shaking and staggering before the fall, is mortal: But if they perceive the fall before it come, the Disease is accounted not to be so dangerous, but more Curable; which proceedeth not from Nature, as the first; nor is not common therewith, wherefore it less weakeneth: The first brings Frenzy, and Madness; but the other is a falling Disease. The Cure of these, is thus;  
First, Consider in what day, and what hour he Fell the last time, and write it: then see what Planet rules that hour; also the sign and degree of the Patient are to be known.  
Then the years of the Patient are to be numbered, and his Sex, which also keep noted in writing; then give this Medicine every day in the morning to drink; which follows,  
℞ of the Spirit of Vitriol, Quintessence of Antimony, each 5 drops. Quintessence of Pearl, 4 drops.  
Give all these in the morning to the Patient to drink in a little draught of Rose-water, and let him fast four hours afterwards: Let him use this proceeding by the space of 29 days; and in the mean time, prepare the Lamen following, made after this manner,   lamen etching for falling sickness  symbol for lamen for a woman with the falling sickness 
The Figure being now prepared according to the directions; after a Fit cometh, command that his Hair be shaved off from the Crown of his Head, according to the Latitude of the Lamen: Then presently where he fell and lieth, with art and industry pour some of the Secret before prescribed into his mouth, and so hold him that it may descend into his Stomach; then forthwith apply the Lamen to the place shaved, so that the Sculpture may touch the naked flesh, and let it be bound on that it fall not off; which being done, let the Patient be carried to some place where he may quietly sleep. And after that Fall, without doubt he will never Fall more, although he hath had the Disease 30 years: But let him always wear the Lamen about his neck, and shave his Hair at every Month's end, in the same place where they were first shaved.   

CHAP. III. Some other Figures to Preserve the Sight.  
MAke thee a round Lamen of the best Lead in the hour of ♀, the ☽ being in the Sign ♈, and in the same hour; to wit, in the hour of ♀, engrave the Signs and Letters which you see written in the following Figure: Afterwards in the hour of ♄ make a Copper Lamen of the same Quantity and Form as the Leaden one; when ☽ is in the sign ♑, the Characters which you see in the Figure, are to be engraven. And then both Figures are to be kept and preserved so long until ♀ cometh into Conjunction with ♄: and then in the point of the Conjunction both the Figures are to be conjoined together so, that the Characters and Signs may mutually touch one another; then close them fast with Wax, that they receive no moisture, and sew them up in a piece of Silk, and hang it about the Neck of the Patient on the day and hour of ☿. This is the best Remedy to recover the Sight of the Eyes, and to preserve the Eyes from Pain and Diseases. It preserveth the Sight in old Age, as perfect as it was in youth.  

To Preserve the Sight.   lamen etchings   

CHAP. IU. Against Dryness in the Brain, and other Diseases in the Head.  
TAKE of the following Metals, well refined:  
Of Gold, ʒ ss. Of Silver, ʒ two. Of Copper, ʒ i. Of Tin, ℥ iii.  
Let them be all melted together in the point of the new Moon; then pour them out, and of that Mass make a piece of Plate of what Latitude you will: After that these Metals have been melted together, they must not be put into the fire any more. When the Planet ♃ is in his own House, to wit, in ♓, let these Characters and Signs be engraven in the innerside of the Money, and in the backside of the Money let those words be written which you see in the following Figure, in the superior part of the Circumference of the Money: then let there be made a Ring of pure Gold, and affixed thereunto when the Moon is declining, for it to be hanged by: it matters not in what day the Ring be made, so that it be done in the hour of ☉. This Money being thus prepared, let it be hanged about the Neck of the Patient in the point of the new Moon. It is of wonderful operation against all Diseases of the Head, and Brain.  
For Diseases of the Brain.   lamen etchings  

CHAP. V Against the Palsy, a most excellent Secret.  
FOr the Consolation of those that are afflicted with the Fits of the Palsy, to write a Remedy thereof, that not without cause, it may be called my Archidox, seeing it excelleth all other Cures: Although some Ancients have thought (but falsely) that this Disease is incurable. Therefore if any one be in any manner taken with this Disease, let him thus do,  
℞ of pure Gold, ℥ two. of Lead, ʒ two.  
Against the Palsy.   lamen etchings  

CHAP. VI Against the Stone and Sand in the Reins.  
THe Money against the Stone, consists of 4 Metals: to wit, of Gold, Silver, Tin, and Led: As followeth.  
℞ of Gold, ʒ iii. of Silver, ʒ iii. of Tin, ʒ i. of Lead, ʒ i ss.  
Let all these Metals be melted together in a new Melting-pot for Gold, on Saturday at 10 of the Clock before noon, ☽ increasing; which being melted, cast in Saltpetre mixed with Tartar, for this cause only, to make them the more tractable, and easy to be melted and wrought upon. Afterwards, let them be poured out and cast into the form of a Lamen, and let it be cut, and polished, and filled in the hour of ♂ and day of ♀; but as yet, let nothing be engraven thereon. Also, the Ring is not to be forged, that it come not into the fire any more after the melting, but is to be form with a File: wherefore the Lamen is to be poured out, and cast the larger and broader, that the Ring and Lamen may be both one piece. And if it can be, let the Lamen be so poured out after the melting, that by the mixture of divers Metals, especially of the Lead and Tin, the brittle matter may evade; and the substance remain hard, that it may not be wrought with the Hammer, nor cut with Scissors. This being done, then look for the Moon; and in the point of the New Moon, then begin the Sculpture: and make haste, that one side of the Lamen may be finished in that hour, which is marked with the Letter A. Afterwards, let this Money be safely kept until some day of ♃, when ☽ is in Aspect with some good Planet, as ♃, ♀, or ☿; then let the Words and Characters be engraven on the other-side, marked with B, in the hour of ☿, as you see them in the following Figure. Then let the Lamen be hanged about the Neck of the Patient that hath the Stone, when the Moon is decreased, on the day and hour of ☽. The Ring ought to be made of Iron, to which the Lamen is hanged. Let the Patient also drink Wine every morning, wherein the said Seal hath been steeped all night, and afterwards hang it about his Neck again. This doth wonderfully expel the Stone, and Sand or Gravel out of the Reins; for which thing also Spirit of Roman Vitriol is good to drink.  
For the Stone in the Reins.   lamen etchings  

CHAP. VII. Of the Members of Generation.  
THe loss of Strength and Virtue in the Members of Generation, is a certain Sympathy proceeding from gross Fatness, which as a certain Spasma impedites the power of the Members of that place. This happens by divers accidents; some whereof are natural, others are against nature, by Witchcraft. For the Remedy of the natural Passion, we use this remedy: Let these Words, with the Characters adjoined, be written in new Parchment, which afterwards is to be bound about the nut of the yard.  
AUGALIRIOR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   lamen etchings for the loss of strength in the members of generation 
This Writing in Parchment ought to be renewed every day by the space of 9 days, before Sunrising every morning, by binding it, or rolling it with the Writing backwards about the Prepure, and there let it remain night and day; and as often as you renew the Parchment, or change it, let the old-one, which you take off, be burnt to ashes, and let the Patient drink it in a draught of warm wine. This is a most excellent Remedy, to be had with the least cost. But if any one desires to be preserved from these evils, let him wear about his Neck a Lamen of Silver, with the same Words and Signs engraven thereupon: Or if one make a Lamen of Gold, and engrave the same Words and Characters thereupon, it will be far better. But when it happens that this Disease is brought upon any one by Witchcraft, or some Diabolical Art, wrought by the malice of wicked people; let the Patient take a piece of a Horse-shoe found in the highway, of which let there be made a Trident-Fork on the day of ♀, and hour of ♄, as you see in this Figure following.   lamen etchings 
The Fork aforesaid being made, let those Words with their Characters be engraven upon the Three teeth, as you see in the Figure. And upon the Handle thereof, those Words and Signs which you see in the Figure, on Sunday before Sunrising: which being done, let the Fork be fastened in the ground under a running Stream of Water, so deep, that the handle may not be seen, and that it cannot be found: by this means, thou shalt be delivered in 9 days; and the person that hath wrought this mischief upon thee, shall get something himself in that place, from which he shall not so easily be delivered: So we ought to resist Diabolical Arts by Nature, as Christ by the holy Scripture proposed to the Devil in the Wilderness.   

CHAP. VIII. That a Horse shall live Sound a long time.  
SOme will think that I writ Witchcraft, or some such like things; which are far absent from me. For this I certainly affirm, That I writ nothing here, which is supernatural, and which is not wrought and effected by the power of nature and Celestial influences; and whereof, for the most part, we are not altogether ignorant. As this: Let a Saddler make a Bridle for a Horse of a Lion's Skin, and upon the reins thereof let these Words and Characters following be written in their certain time. And you shall perceive this Horse to live not like a Horse, but like a Man; and longer, and his strength not to be abated: So that you do not use him extraordinarily, contrary to his wont custom. Also, according as you apply those Bridly-reins to him, he will live thirty or forty years, more or less, contrary to the common term of a Horse's life. The Bridle is thus to be prepared, that it serve him for a Halter, without a Bit. The Leather-Dresser ought to prepare this Skin in the hour of ♃, that is, then to put it into his Pit; which being so prepared, let the Saddler cut the Thongs of it in the hour of ☉, and afterwards make it into a Bridle when you will. To this Bridle is to be affixed the Laments following in the hour of ♀ upon the Thong of the Head, made of Tin.  
S. U. R. Q. L. R. E.   lamen etchings 
Upon the Thong, going down from the Forehead to the Nose, let there be affixed these which follow, made of Copper in the hour of ☽.  
♃ ♐ φ λ y. χ. το. SELE.   lamen etchings 
The following Laments ought to be made of Silver, in th' hour of ♃; And affixed to the Bridle in the hour of ♃.  
A.K.R.X.X.X.X.X.   lamen etchings 
These which are last, aught to be made of Gold, and affixed to the Bridle in the hour of ♂ 3.9.  
And apply this Bridle to the Horse in the hour of ♀, than you shall see with what power Nature worketh in Words and Characters, where time is duly observed.   

CHAP. IX. An admirable Ointment for Wounds.  
Sympathy, or Compassion, hath a very great power to operate in humane things: As if you take Moss that groweth upon a Scull, or Bone of a dead body that hath lain in the Air, to wit,  
Take of that Moss, ℥ two. of Man's Grease, ℥ two. of Mummy, and Man's Blood, each ℥ ss. Lanseed Oil, ʒ two. Oil of Roses, and , each ʒ i.  
Let them be all beat together in a Mortar so long, until they come to a most pure and subtle Ointment; then keep it in a Box. And when any wound happens, dip a stick of wood in the blood, that it may be bloody; which being dried, thrust it quite into the aforesaid Ointment, and leave it therein; afterwards bind up the wound with a new Linen Rowler, every morning washing it with the Patients own Urine; and it shall be healed, be it never so great, without any Plaster, or Pain. After this manner, you may Cure any one that is wounded, though he be ten miles distant from you, if you have but his blood.  
It helpeth also other griefs, as the pain in the Teeth and other hurts, if you have a stick wet in the Blood, and thrust into the Ointment, and there left. Also, if a Horse's foot be pricked with a nail by a Farrier or Smith, touch a stick with the blood, and thrust it into the Box of Ointment, and leave it there, it will Cure him. These are the wonderful Gifts of God, given for the use and health of man.   

CHAP. X. The Weapon-Oyntment.  
THere may also an Ointment be made, wherewith if the Weapons be anointed (wherewith a wound is inflicted) the said wounds shall be cured without pain. This is made as the other, except only ℥ i. of Honey, and ʒ i. of Ox-fat is to be added to this. But because the Weapons cannot always be had, the Wood aforesaid is better.   

CHAP. XI. Against the Gout.  
TAke of Mummy, Mastic, Red Myrrh, Olibanum, Ammoniacum, Oppopanax, Bdelium, each ʒ two. Vitriol, lb two. Honey, lb two. Tartar, ℥ i. ss. Aquavitae, gall. iii.  
Let them be all Distilled together into an Oil. Then take little Flies, such as are bred in the dead Carcases of Horses, and make an Oil of them, being well bruised. With which Oil of the Horseflies, mix ℥ two. with ℥ iv. of the other Oil: These two Oils being well mixed together, let them be Distilled again, and let this Distilled Oil be preserved.  
Then prepare the Characters, in manner following.  
℞ of pure Gold, pure Silver, filings of Iron, each ʒ i. of Lead, ʒ two.  
Let them be all melted together in the hour of the New Moon, by a very strong fire, that the filings of the Iron may be melted. For they will hardly melt, wherefore some Boras is to be added to them. Then let all the melted matter be poured out together upon a broad smooth stone, that it may make a thin Lamen: for it cannot be wrought with the Hammer afterwards, because of the Iron: afterwards, when ♄ is in Conjunction with ♂, in the same hour let the Characters, Words, and Signs of the Lamen be engraven thereupon, like two stamps of a piece of Money; and let them be finished in that hour.  
For the Gout.   lamen etchings 
Let both the said pieces of Money be engraven only on one side, in the hour of the said conjunction of ♄ and ♂; and let them be so kept, that they touch not one another.  
Afterwards let there be made a Sigil of pure Gold, not so thick as the other Lamen: when ♀ is in Conjunction with ♄ or ♂, let the Characters, Signs, and Words be engraven thereon. But note, that the Seals are to be conjoined together when there is a Conjunction of ♀ and ♄: The second face of the Golden Seal, marked with the number 2, is to be turned against the engraven face of the superior Seal which hath not the Image of a man, and is marked with the number 4. But if ♀ be in Conjunction with ♂, then the second face of the Seal marked with the number 2, is to be turned upon the face of the upper Seal, which hath engraven upon it the image of a man, and is marked with the number 5. And when ☽ cometh to the 6 degree of ♋ in the same order as is before shown, let the pieces of Money be both joined together, the Gold being placed in the middle. Let them be all bored with one hole through the middle, and fastened together with an Iron-wyer, and let the Patient hang them about his neck. And let his Members be anointed with the Oil before prescribed: hereby you shall try the powerful operations of Nature, even in such as are 60 years old.  
The Picture of Golden Money for the Gout.   lamen etchings 

A Sympathetical Ointment against the Gout.  
Let the Blood of the Patient afflicted with the Gout, be reserved: And that you may know how to use it, Distil a Water from it in Balneo Maria.  
Take hereof, ℥ seven. to which add, of Oil of Roses, Venice Soap, each ℥ ss. of Man's Grease, Bears Grease, juice of Sengreen, each ℥ i. Marrow of an Ox, ℥ ss.  
Let them be all gently boiled in a vessel of Brass, till they come to the thickness of an Ointment; continually stirring it, lest it burn: Afterwards upon the eighth day of the Moon's increasing, let the Soles of the Feet of the Patient be pricked with an instrument, as it uses to be done in Applications for the Wind: and the place grieved being in this manner opened, let them be anointed with this Ointment very hot, that it may penetrate. And by so doing 9 weeks, he shall be Cured clear of the Gout.  
This Ointment will last 10 years in its full force and virtue, being kept in a cold place.    

CHAP. XII. Against Contractures.  
Oil of Sulphur against Contractures and shrinking of Sinews, is not to be contemned, but rather to be esteemed as a principal Remedy against such infirmities. This Oil is made as followeth: Take of the best Sulphur, lb xv. Sublime it in a Cucurbite of Earth through a Glass Limbeck. Put the sublimed matter in a cool Cellar to dissolve, and in success of time, it will be resolved into an Oil. Then make the following Composition.  
℞ of Oil of Sulphur, ℥ two. Black Soap, ℥ iii. Aquavita, ℥ v. Oil Olive, Oil of Roses, each, ℥ 1.  
Let all these be boiled, as the other, unto an Ointment for the Gout; always having a care that the flame take it not: Let the Members be very well anointed with this Unguent for 30 days; causing the Patient to sweat in a dry Bath. It excellently helps contracted Members.  

A Seal for Contractures.  
Take what quantity you please of Gold thrice purified by Antimony; or if you will, the weight of a Ducat. Add to it a little Boras, and melt it when ☽ is in the 19 or 20 degree of ♑; and cast into it, a soon as it is melted, 30 grains of the filings of ♀ under the same hour. Which being melted and mixed together, pour them out together, and let them so remain until ☽ is in the same degree of ♏: Then melt it again, and cast in 30 grains of the filings of Iron, and pour it out again as at first. Then keep it till ☽ is in ♌: and then form and fashion it fit for the Sculpture; which ought to be done in the hour of ♃. You need not any further calculate according to the Course of ☽, till the Seal comes to be applied, having only respect to the hour beforehand, let the Signs which you see here drawn in the Figure, be engraven on both sides of the Money: This Money must be fewed up in a fine Cloth; and is to be hanged about the Neck by the Cloth only, and not by its own body, in the day and hour of ♃, ☽ increasing.  

For Contractures.   lamen etchings    

CHAP. XIII. For women's Terms.  
AN inordinate Flux of this Disease, doth extremely grieve many Women, sometimes divers years: by so much the more healthy and strong such women are, by how much they have their Courses in their ordinary seasons, and are then delivered from them. From whence arises a twofold way of reducing them into due order. The first is, to stay the Flux, and reduce it into a due course: the latter is to be used in the defects thereof, to provoke them to an ordinary Flux: the defect of them bringeth death; wherefore to provoke them, let there be form of pure Copper, without mixture of any other metal, a Seal in the hour of ♀, as is in the following Figure: But if the same cannot be perfectly finished in that hour, let it then remain unperfect until the same hour of ♀ comes again, and then perfect it: The form whereof must be this.  
For the Menstruae.   lamen etchings 
This Sigil ought to be form with a File into one piece, and is to be bound with a string upon the Back of the woman through two Rings, applying it at the beginning of the Backbone upon the Testes, laying the Sculpture upon the flesh, and that in the hour of ☽.  
But if Nature suffer through too much abundant Fluxes, let the Characters be engraven in pure Silver in the hour of ☉, on both sides of the Money, as they are drawn in the following Figure. Then let them be wrapped and sewed up in silk, (for it must not be applied to the naked flesh) and let it be bound upon the Navel of the Woman, turning that face next her body which is marked with the number 10. And afterwards when the Flux gins to stay, let her wear it 30 days, and then take it off: for if she wear it any longer, there is danger lest they be quite driven away and stopped; and so cause a greater hurt than the first.  
For the Menstruae.   lamen etchings  

CHAP. XIV. For the Leprosy.  
For the Leprosy.   lamen etchings 
If any do use the Sigil above written, and such like Remedies, let them not doubt of help. Let this kind of Sigil be made of pure Gold, and wrought into a Lamen in the hour of ♄; but the Characters ought to be engraven in the hour of ☉, when ☽ is in ♌, and ☉ in the same sign; which usually happens in July. Let it be hanged about the Leper in the hour of ♀, the Moon increasing: Let the Patient also drink Wine, wherein the same Sigil hath been some time steeped.  
It ought to be renewed every year in July, for this Sigil loseth its force in a year.  
The Leprosy working so strongly in the body of man, wherein it fixeth root.   

CHAP. XV. For the Vertigo.  
MAny who do labour with this disease, the Heaven and Earth seems to them to turn like a wheel, and all things to run round. To others there seems a kind of a Circle to fly before their eyes. This is a kind of the Falling-Evil or Palsy more or less. For there is such a Convulsion of the Brain, that the Spirits of the Sight and the Brain, are impedited by a certain gross thick vapour ascending from the Stomach to the head, through the optic Nerves. Against this Disease make the Sigil which follows.  
In the hout of Mars, and day of Jupiter, the Moon in Aries, which is the best Aspect of Mars; but see that she hath no evil Aspect from any other Planet.  
Take of ☉ ʒ ss. of ♂ ʒ two. of ☽ ℈ v.  
Let these 3 Metals be purely refined and melted together into one. Let them be poured out and wrought into a very thin Lamen, and form with a little Ear; afterwards when the Moon is in the 12 degree of Taurus, engrave the Signs which follow, and apply it to the Patient in the hour of the New Moon, on the very point that it first beginneth.  
Use this Remedy with the Seal:  
℞ of Organum, grains 4. Of Unicorns-horn, grains 2. Musk, grain 1. Spirit of Vitriol, grains 6.  
Let them be administered every morning in a spoon, about 3 a Clock after midnight, continuing it 13 days; and after every time taking it, rest one hour.  
For the Vertigo.   lamen etchings  

CHAP. XVI. For the Cramp.  
MAke a mixture of Sol, Luna, Venus, and Mars; and let it be wrought into a Lamen, and thereof make a Sigil when the Sun is under the Earth, in the hour of Saturn. And then in the hour of Jupiter engrave these Characters and Signs with the words in the hour of the Sun; and apply it in the hour of the Sun when he is under the earth.  
You may also make a Ring of the said Metals, on which engrave the same Signs, and wear the Ring on the finger of the Heart; but this aught to be done in the time, day, and hour before prescribed.   

CHAP. XVII. For the trembling of the Heart.  
THe Hearts of men do sometimes suffer trembling, especially of Nobles and great men; for seldom doth this Disease take poor and mean men or women. From whence may be seen how God Almighty hath so artificially distributed passions to every state and Condition for their correction and admonition, without respect of persons. It is not to be numbered amongst easy Diseases: for where it gins to rule, it casts the Patient upon the earth, and bereaveth him of strength and sense, and sometimes of life. It riseth from the Membranes and receptacles wherein the Heart is involved, it being compressed with corrupt and ill Phlegm. Against this, make a Sigil as follows, observing the due times.  
First, in the day and hour of ☽, take of ☽ ℥ ss. which put and keep in a melting-pot until the hour of the Sun, which is the 4 hour following in the order of unequal hours; then melt it with the fire, and the ☽ being melted, cast in two ounces of ☉ purely refined, as the ☽ aught to be: these two Metals being well melted and mixed together, leave them to cool in the Melting-pot by themselves, and keep them till the hour of Venus next following: then melt them again, and cast in two drams of pure ♀, and pour it out; then work it into a Lamen with a Hammer, & prepare it ready for the engraving of the Signs: then mark when the Moon and Venus behold one another with a good Aspect; then engrave upon the Money these two Signs which you see here.   lamen etchings for the trembling of the heart 
Afterwards in the point of the New Moon engrave these three Characters following under the other two.   lamen etchings for the trembling of the heart 
Let it rest from that New Moon until the next Full Moon, and in the point of that Full Moon in the same face of the Money over all the Signs let these following words be written.  
For the trembling of the Heart.   lamen etchings 
This being done, mark when the Sun enters Leo; and in the same hour of his ingression, inscribe the Characters and Words you see in the other figure, on the other-side of the Money; and let them all be begun and ended the same hour.  
This Sigil being thus prepared and finished, is to be hanged about the Patient's Neck in the hour and point of the Full Moon, that it may touch his naked flesh upon his Heart.  
Against this trembling of the Heart, there is also a most excellent secret; our Aurum Potabile, and Quintessence of Pearl, of our description, also oil of Coral prepared as followeth.  

The manner of Preparing Oil of Coral against the trembling of the Heart.  
℞ of Coral, lb i Of Common Salt, manip. 3.  
Let them be wrought into a most fine powder, and put it into a Glass strongly Luted according to the sequent description: Take common Clay, or Potter's white Clay, ashes made of the bones of the heads of fourfooted Beasts, filings of Iron, Glass in powder, common Salt, Ceruse, etc. which being wet, mingle them together, etc. put the luted Glass with the matter into Ashes contained in an Iron Kettle, according to art; kindle first a gentle fire, and increase it by degrees until the Spirit and Fumes do pass into a Vessel below; then increase the fire more vehemently, until there remaineth no more moisture. This Oil is a most excellent Remedy for the trembling of the Heart, taken alone by itself, without any thing else added to it.   

An Appendix concerning Ruptures of the Bones.  
In what manner soever Bones are broken, they are excellently well knit and consolidated, with the following Unguent, and are all orderly joined.  
℞ Of Honey ℥ two. Of Antimony, and Oil of Vitriol ʒ two. Of badger's Grease, Deers Suet, Bears Grease, and Soap, each ℥ i. Turpentine ℥ i. ss. Wax ℥ two.  
Let them be boiled into an Ointment, and therewith let the Ruptures be anointed with a hot hand against the fire; it wonderfully Cures, Heals, and Consolidates, above all other.    
The end of the first Treatise.   

The Second TREATISE OF Celestial Medicines, Containing, The Mysteries of the Signs Of the ZODIAC.  
THe Heaven is compassed about with a large Circle in a Circuit which we call the Zodiac, and is divided into Twelve equal parts: these are named with the Names, and Designated with the Characters which follow: 

♈ Aries.  
♉ Taurus.  
♊ Gemini.  
♋ Cancer.  
♌ Leo.  
♍ Virgo.  
♎ Libra.  
♏ Scorpio.  
♐ Sagittary.  
♑ Capricorn.  
♒ Aquary.  
♓ Pisces.    

The Seal of ♈ is made of the following Metals.  
℞ ♂ ℥ ss. ☉ ʒ two. ☉ ʒ i. ♀ ʒ ss.  
These Metals, in the day, hour, and very point wherein the Sun enters the first degree of Aries, (which for the most part happens the tenth day of March, or thereabouts) are all to be melted together with a very strong violent fire; but first the Iron is to be reduced into filings, or else it will not be melted. They being all melted and prepared, on the day of ♂, ☽ being in the 9 or 10 degree of Aries, or thereabouts, which is once every month: in the same hour it ought to be finished; but is to be applied when Mars is in the Ninth House of Heaven, or the Eight.  
Aries.   seal 
This Seal is a most certain Experiment to Cure all Fluxes and Catharres descending from the Head upon the Brain, etc. For it purgeth the Brain, and drieth up all Phlegm of the Head, and all Diseases which appertain to the Head; it amendeth all Maladies thereof, being worn night and day, the Sign of Aries being turned next the Brain.   

The Seal of Taurus is made of the Metals following.  
℞ Of ♀ ℥ i. Of ♃ ʒ i. Of ♂ ℥ ss. Of ☉ ℥ two.  
They are all to be mixed together by melting them, the Sun being in Taurus, which every year happens about the eighth day of April. And in the very point of the Sun's ingress into this sign, this Seal must be begun, and forthwith finished, or else the whole work will be frustrate. And when the Moon is in the 10 degree of Taurus, it is to be applied.  
For the expedition of this work, there may be engraven some stamps of Iron first, wherewith the Seal may be coined after it is melted, whereby all the Signs and Words are quickly imprinted. So all the other Seals may be done: for oftentimes the hour slips away before they can be finished, and then happens the greatest detriment to this work. Wherefore the time is chief to be noted, as having the greatest power in these operations.  
Taurus.   seal 
The Nature and Property of this Sigil, giveth a most excellent Remedy to them who have lost their Generative Virtue: if it be so hanged that it may touch the Navel, the Sign Taurus being turned next the flesh and the body, it giveth the best help to men or women.   

The Seal of Gemini.  
℞ of Gold and Silver, of each ʒ i.  
Let them be both melted together the Sun entering the Sign Gemini; which happens about the 10 or 11 day of May, according to the course of the year. Wherefore the year wherein the Sigil is to be made, you must first calculate: There are two Laments to be made out of the mixture of the aforesaid Metals, whereupon the Signs are to be engraven as they are posited in the following Figures, when the Moon is in the sign of Leo or Pisces: but the Seal being perfected, is to be applied at such time when ☿ is in the first House of Heaven; the air gentle, mild, and serene. That face of the Money that hath the sign ♊, is to be turned towards, and worn upon the naked skin: both the said Laments are to be connexed together with a Circle made of the same matter, almost a finger's breadth to be asunder in the middle, that they may not touch one another, with these faces, or sides, that are without signs: for there must be so great distance between them, that there may be a Pipe interposed, that may receive a Goose-quill full of Quicksilver, and afterwards to be stopped with Mastic: it must also contain a Pipe of Metal, which must hold the Quill: when the work is completed, let the Quicksilver be poured into the Quill, the day and hour of Mercury, the Moon decreasing.  
The rest was desired in a Germane example, even the strength and virtue of this kind of Sigil, for which it is made: but that we may not here traduce you, until perhaps hereafter by some examples it may be made known; we will not feign any thing of ourselves, which might agree therewith. In the mean time, if any have so great a desire to know the power and virtue thereof, that they cannot stay in expectation of it, seek to the most approved Authors in Astronomy, what are the Virtues of Gemini, in producing Diseases and other things: And then at last, according to the process of the preceding and following Signs, maturely judge.  
Gemini.   seal  

Cancer.  
The Sigil of this Sign is made of most pure Silver, in that hour when Sol enters the sign Cancer, (which uses to be about the 10 or 11 day of June) but when the Moon is in a good Aspect, and not afflicted by any evil Planet, these Figures must be engraven in the hour of the Moon when she is increasing: in the same hour they must be begun, and finished; or else the whole labour is in vain.  
Cancer.   seal 
This Seal must be applied in the day and hour of the Moon, she decreasing; and is to be kept and worn very Clean. The Virtue thereof causeth happy Journeys: it is very profitable to be worn against the Dropsy, and all Defects of the Body proceeding from moisture, or superfluous Phlegm.   

Leo.  
This Sigil of Leo is to be made with great diligence in July only, when the Sun is in his own House, to wit, Leo, about the 13 or 14 day of the same Month. It is to be made of pure Gold, melted and wrought into a Lamen, when the Sun enters the first degree of the Sign, and perfected before the end of the hour. Afterwards when Jupiter is in Pisces, the Signs are to be engraven on one side thereof, as they are in the first Figure: And the other side is to be engraven when the Moon is in the House of Jupiter, that is, in Pisces. And note, that after the melting of the Seal, it must not be put again into the fire, else all things are in vain.  
Leo.   seal 
Let it be applied in the day and hour of the Sun. It hath a most excellent virtue: it causeth great Favours to men and women that wear it: It is a very good Remedy against Quartain Fevers. The Liquor is also good to be drunk, wherein it hath been infused all night. It is especially approved against Pestilence and all inward infection; and against all Diseases in the Eyes coming from heat, and from all other evil Heats and Rheums which we call flying Humours. It is good also against Burn, the Seal being applied upon the place, certainly and surely draweth out the fire This way we cured the wife of one Mr. Nicholas Barber our Countryman, dwelling at a place called Villach in Transylvania; who had a very great Burning, which we Cured, and drew out the burning so, that the burned place was healed without any sore, or running Matter, only by applying such a Sigil; which she wore upon the place until the end of the Cure.  
Virgo.   seal 
The Seal of Virgo is made of ♀ ʒ i. Of ☉ ℥ ss. Of ☽ ʒ two. ♃ ʒ ss.  
These Metals ought to be all melted together on Sunday about the 13 or 14 day of the Sun 's ingress into Virgo: And after they are melted, to be reduced into a thin Lamen: afterwards in the hour of Mercury, when Mercury is well Aspected of the other Planets; let the Names and Characters be engraven upon the Lamen, so, that they may be finished in the same hour.  
Let it be applied when Mercury is in the first House of Heaven, the air being clear and serene, (for then it is much better) and in the hour of Mercury, for than he ruleth the first House of Heaven; but if it cannot be, refer it to an hour of like nature, although the hour of Mercury is best.   

Libra.  
This Sigil is to be made of pure ♀, and to be melted, poured out and made when the Sun enters Libra, which sometimes happens on Sunday the 13 or 14 of September, according to the progress of the year: And this is to be noted, That when Venus is the ruling Planet, or Reservator of the year, the Sigil will be of much more virtue, especially if those wear it, who were born under the same Planet; and if it be made and prepared for them. When ♀ is in the sign Libra, the Signs, Characters, and Words which you see in the following Figure, are to be engraven in the Seal; afterwards in the day and hour of Venus, in the first or eighth hour, which Venus governs, let it be applied.  
Libra.   seal 
It is an admirable Remedy against all Bewitchings of Women, which hinder the act of generation, and especially in those whom they hate: In brief, this Sigil is most profitable and excellent against all Maladies whatsoever; especially all griefs of the Secret Members.   

Scorpio.  
The Seal of Scorpio must be made of pure Iron in the day and hour of Mars, when the Sun enters Scorpio, which happens about the 12, 13, or 14 day of October: And in the same hour let one side of the Lamen be engraven with his Characters. Afterwards, when the Sun is entered into Aries, let the other side be engraven. It may be applied at any time when you will.  
Scorpio.   seal 
It is a most excellent Remedy against all Poison and Diseases thereby infected. It is excellent and admirable for Soldiers, Captains, and such as are in daily Controversies: Also, if such an Animal as follows be made of pure Iron, when Mars is Lord of the year, and the Sun enters the first degree of Scorpio; afterwards when Mars is in his own House in Aries, let it be engraven as follows. Then let it be applied in the hour of Mars: the House wherein it is hanged, it defendeth safe from all Scorpions; and all Serpents that are alive will fly out of it: it is a most excellent Remedy against all venomous bitings: mightily helpeth Soldiers in Fights: and is very good against the Leprosy to be worn, and the Patient to drink potable Gold.  
Let it be engraven as this Figure.  
Let there be assixed a Ring of pure Gold to the Tail thereof, that it may be worn hanging about the Neck with the Head downwards. It is a certain Remedy to drive away all Flies from the Bed where it is hanged.   

Sagittary.  
This Sigil is to be made in the hour of the Sun's ingress into Sagittary (which annually happens on the 12 or 13 day of November) on the first degree of the ingression: let it be signed in the hour of Jupiter, and applied in the same hour, the Moon increasing. This is the second Seal, that I knew after long search and enquiry; and which, according to the Art that I profess, I have often used to the shame and scorn of my Adversaries, that they have stood amazed like Asses, and durst not open their mouths. There must be a silver Ring to hang it in, and it must be made of pure 
Sagittary.   seal Tin, without addition of any other Metal; and to be wore and kept very clean: But it must be left off in the time of Copulation, or else it loseth its virtue.  
We are again forced to complain of envious and perfidious men, who envying that in others, which they have not themselves, leave nothing perfect; that it may the second time appear in this Book, that their strength and power is taken away, as above is done concerning the sign Gemini; By the Protestation of the same Author, in this Chapter, when he saith, That this is the second Seal which he esteemed to be most powerful in the Medicinal Art. The envious therefore labour in vain; for whether they will or no, he will bring into light every thing that they have taken away out of the Books, of Theophrastus Paracelsus. For that Author before his death did prudently enclose those Books in divers places in Walls; so that if after his death, they were lost in one place, they might be preserved in another, for good men; lest that if any should come to the envious hands of wicked men, should be perpetually lost, or torn in pieces. Hereby they were preserved for us whole, that in due time the lives of wicked men, loving nothing but themselves, may appear out of darkness.   

Capricorn.  
 seal of Capricorn  
Now we come to treat of Saturn and his progeny: this Seal is to be made of Gold; for Lead hath no operation with other Metals. There must be made a Ring of Copper; and together with the Seal, are both to be made in the hour when the Sun enters Capricorn, and is farthest distant from us; Let the Seal be engraven on the day and hour of Saturn, and when Saturn is in a good Aspect with some other Planet. It must be applied when the Moon is decreasing or diminished in light: but the hour of the Aspect, whether it be of the Moon or any other Planet, matters not. This Seal may vulgarly be called the Sigil of Favor. This Seal throughly heals the Itch or Scurff in the Thighs: Our Predecessors could not by Art find out the Cure of this Disease, accounting it uncureable; when as this is the best way to Cure it, without any other means.   

Aquary.  
 seal of Aquarius  
When the Sun enters Aquary in the Month of January, let the Seal be made in the same hour, of these Metals, being mixed and melted together: of Gold ℥ ss. Leadʒ two. of Iron. ʒ i. And when the Planet Saturn is in the Ninth House of Heaven, let these Signs and Words be quickly engraven one after another; you shall not apply it till the Sun is under the Earth, and in the hour of Saturn; and than it is good, being hanged about the Neck, against Contractures, cold Diseases, and Sinews shrunk: it is very profitable to preserve the Memory, to get Favours amongst men, and very good against all Poison, as may be proved by putting any venomous Spider upon the Sigil; it forthwith flieth away, and cannot possibly remain upon it.   

Pisces.   seal of Pisces 
The Seal of Pisces is to be made in February, when the Sun enters Pisces, of the following Metals.  
℞ of Gold, Iron, Copper, Silver, of each ʒ two. Of Tin ℥ ss.  
Let them be all melted together, and the Seal form and engraven the same hour of the Sun's ingress; afterwards let it be applied when Jupiter is well placed in the eighth house of heaven, and in the day and hour of Jupiter. This is an admirable instrument to lose and expel Choler, of which do grow many grievous Diseases, as Contractures, the Palsy, shrinking of the Joints, Burn, etc. against which it gives wonderful help to men or women: it mitigateth the pain of the Gout, takes away the Cramp, and all Griefs proceeding from Fluxes.  
This Seal ought to hang down low upon the Navel.     

Here follows some more Common Secrets of Nature, of Paracelsus.  
HAving found a Conjunction of Saturn and Mars, take a piece of Iron, and frame a Mouse of it, before the Conjunction passeth over: and in the hour of Jupiter, engrave upon the Belly of the Mouse these words: ALBOMATATOX. Afterwards, when the Moon is in the 9 or 10 degree of Cancer, on the right side engrave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Afterwards, the Moon descending, and is in the 9 or 10 degree of the sign Pisces, on the left side engrave as followeth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and upon the Back thereof, from the beginning of the Backbone unto the Tail, engrave this  symbol word, with the Character as you see IO NATURA SUA.  
Note that from the sign of Venus unto the Centre of the other Character, a Line is to be drawn overthwart. Then prepare a Collary for this Mouse, of pure Lead, the Moon increasing, on the day of Saturn, and first hour of the night, which is the hour of Saturn; and engrave thereon these Characters, IL Con. 3. ♃. AB. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This being thus performed, fit the Collary in the Conjunction of Saturn with Mars as abovesaid, and place it about the Centre or middle of the House, all kinds of Mice will fly away that are in the house: and if afterwards any Mouse come therein, he will not stay there an hour. And if any quick Mouse be bound with a thread to this Metallick Mouse, he will not live above an hour, but will die, and swell, as if he had eaten Poison.  

Of Sheep.  
That we may not only have some means to drive away and expel hurtful Creatures, but also that we may preserve the profitable; When Sheep are Corrupted with their Diseases, make a Sheep of Mudd as followeth:  
Take Mudd, or Potter's Clay, from three several places, much about the place where you live: Also, take Sand of a running Water about that place where for the most part Sheep drink; beat them all together when the Moon decreases: and of this Clay make the Image of a Sheep, under that hour wherein the Moon suffers her diminution: superscribe these following Signs with the Words here and there upon the Image.  
EFERET † HOGERET. †. JAGEREL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   symbol 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   symbol 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanor. Panor. Tanor.   symbol 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   symbol 
Set this Sheep in the Sheep-fold sprinkled over with Salt, and let the living Sheep lick it: And as many as lick it, or taste of this Salt, shall not be infected, nor die with any Murrain or Rot of Sheep: And those that are infected, by licking thereof, shall be Cured.  
Ambrammomis   symbol 
Gorelis   symbol 
Vortix   symbol 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   symbol 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   symbol 
Open the Mouth of the Beast, and break the Egg upon his Tongue, and force him to swallow it, and it will forthwith heal it; but let him not drink in twelve hours afterwards.   symbol. Kupfamilon.  

Against Flies.  
These Creatures do much infested men's houses in Summertime, and do corrupt and putrify meat: to drive them away, do thus; make a Coffin of steel, and upon the Coffin engrave these Signs which you see in the Figure following.   coffin of steel 
And upon the Coffin, from the separation of the said Signs and Words, let there be engraven three lines tending towards the Cusp: one in the new Moon, the second in the full Moon, and the third in the new Moon again. Afterwards, under the Conjunction of ♄ and the ☽, writ the words and signs following.   symbol 
If you six this upon the Wall of an House, and draw a Circle round about it with Chalk, about the compass of a round Table, all Flies that are thereabouts will enter within the Circle, and there remain, until you take the Steel away; and then they will fly away, vexing men as at first.   
FINIS.   

An Election of time to be observed in the transmutation of Metals.  
IF at any time you shall desire to transmute and change any Metal into another kind, as Gold into Silver, or rather Silver into Gold, or any other Metal; it is necessary, that you learn to elect a fit time for that purpose out of the Table following; whereby you shall easily, sooner, and without danger bring your Work to your desired end.   

A Table showing the fit time when to transmute Metals.  
To change into ☉. ☽ Begin when the Moon is in the sixth Degree of ♋ Always begin in the hour of that Planet whose Metal you would change. ☽  ♉ ♀ ♂ ♈ ♂ ♃ ♓ ♃ ♄ ♒ ♄ ☿ ♍ ☿ ♄. ☉ Twenty Degrees of ♌  ☉ ☽ ♋  ☽ ♂ ♏  ♂ ♀ ♉  ♀ ♃ ♓  ♃ ☿ ♍  ☿ ☿. ☉ First Degree of ♌  ☉ ☽ ♋  ☽ ♀ ♉  ♀ ♂ ♏  ♂ ♃ ♓  ♃ ♄ ♒  ♄ ☽. ☉ In twelve Degrees of ♌  ☉ ♀ ♎  ♀ ♂ ♏  ♂ ♃ ♐  ♃ ♄ ♒  ♄ ☿ ♊  ☿ ♀. ☉ Ninth Degree of ♌ In the Hour of ☉ ☽ ♋ ☽ ♂ ♈ ♂ ♄ ♓ ♃ ♃ ♒ ♄ ☿ ♊ ☿ ♂. ☉ Eighteenth Degree of ♌ The Hour of ☉ ☽ ♋ ☽ ♀ ♉ ♀ ♃ ♐ ♃ ♄ ♑ ♄ ☿ ♍ ☿ ♃. ☉ The third Degree of ♌ Hour of ☉ ☽ ♋ ☽ ♀ ♎ ♀ ♂ ♏ ♂ ♄ ♒ ♄ ☿ ♍ ☿  
Take this one Example only, and so work by the rest: as, if you would change Luna into Sol, begin when the Moon is in six Degrees of Cancer, in the Hour of the Moon; and so observe of the rest, according to this Table: for the observation of the time is not to be held of a vain account in the transmutation of Metals; for all negotiations and actions in this world are most happily brought to perfection, which are begun with due respect to the Course and influences of the Celestial Bodies; for our mortal Bodies are ruled according to the operations of the superior Bodies of the Firmament, and they are ordained for that purpose by Almighty God the Creator; and do bring unto us, both health, sickness, infirmities, and health again: and in like manner the times are to be noted, and duly observed in Medicinal Operations, that their virtues may work the more powerful effects.  
FINIS.   

Reader, these Books following are printed by Nath. Brooke, and are to be sold at his shop, at the Angel in Cornhill.  
THat excellent piece of Physiognomy and Chiromancy, metoposcopy, the Symmetrical Proportions and signal Moles of the Body; the subject of Dreams: to which is added, The Art of Memory. By Ri. Sanders. Fol.  
Chiromancy: or, the Art of divining by the Lines engraven in the hand of Man by Dame Nature; in 19 Genitures: with a learned Discourse of the Soul of the World. By Geo. Wharton Esq  
Fons Lachrymarum: or, a Fountain of Tears, with an Elegy upon Sir Ch. Lucas. By J. Quarls. 8.  
Historical Relation of the first planting of the English in New England in the year 1628. to the year 1653. and all the material passages happening there. Exactly performed.  
That complete piece called The exact Surveyor of Land, showing how to plot all manner of Grounds, and to reduce and divide the same. Also, Irish Measure reduced to English Statute-Measure: useful for all that either sell or purchase. By J. E.  
Milk for Children: or, a plain and easy Method teaching to Read and to Writ, with brief Rules for Schoolmasters to instruct their Scholars in, and Masters to instruct their Families in. By Dr. Thomas.  
Culpepers' Physical and Chyrurgical Remains, of his own admired experience, never published before now by his Wife, being his last Legacies.  
Culpepers Semiotica, or his Astrological Judgement of Diseases, much enlarged from the discumbiture of the sick, which way to find out the cause, change, and end of the Disease. Also whether the sick be likely to live or die: with the signs of life and death by the body of the sick party, according to the Judgememt of Hypocrates. With a Treatise of Urines, by N. Culp.  
Cornelius Agrippa his fourth Book of Occult Philosophy, or Geomancy. Magical Elements of Peter de Abano, the Nature of Spirits: made English by R. Turner.  
The Queen's Closet opened. Incomparable secrets in Physic, Chirurgery; preserving, candying, and cooking, as they were presented to the Queen, transcribed from the true Copies of her Majesties own Receipt-Books. By W. M. one of her late Servants.  
The Conveyancers' Light, or the Complete Clerk & Scrivener's Guide, being an exact draught of all Precedents and Assurances now in use. By divers learned Judges, eminent Lawyers, and great Conveyancers, both ancient and modern: whereunto is added a Concordance from K. Rich. 3. to this present.  
A satire against Hypocrites.  
Wit's Interpreter, the English Parnassus, or a sure Guide to those admirable Accomplishments that complete our English Gentry in the most acceptable qualifications of Discourse or Writing: Also, the whole Mystery of those pleasing Witchcrafts of Eloquence and Love are made easy, in the Art of Reasoning, Theatre of Courtship, Labyrinth of Fancies, Lovesongs, Drollery; The perfect Inditer of Letters, A la mode. By J.C.  
FINIS.