Unheard-of CURIOSITIES: Concerning the TALISMANICAL Sculpture of the PERSIANS; The HOROSCOPE of the PATRIARCHES; And the READING of the STARS. Written in French, by JAMES GAFFAREL. And Englished by EDMUND CHILMEAD, Mr. of Arts, and Chaplain of Christ-Church OXON. LONDON, Printed by G. D. for Humphrey Moseley, and are to be sold at his Shop, at the Prince's Arms in St. Paul's Churchyard. 1650. The Testimony that Leo Allatius gives, in his Apes Vrbanae, concerning this Book. CUriosus hic Liber, intrà sex menses, tèr fuit editus: bis Parisijs; et semèl aliâ Galliarum in Urbe innominatâ. Suspicio est, nec fallit Conjectura, Rhotomagenses Bibliopolas, spe lucri, semèl, atquè iterùm, non sinetùm Sensus, cùm Styli Corruption, edi●●sse. In English thus. THis Curious Book was printed Thrice, within the space of Six Months: Twice, at Paris; and Once, in some other City of France, not named in the Impression. And it is suspected, and upon very good Grounds too, that the Booksellers of Roüens, in hope of Gain, printed it more than Once; though not without very great Corruption, both of the Sense, and Style. To the Worshipful, my much Honoured Patron, Edward Byshe, the Younger, ESQUIRE. Sir, WERE Presents of this Nature, what they pretend to; and did not rather Engage, then Gratify the Receivers; intitling Them to what Errors soever shall be there committed: yet notwithstanding could not This of Mine expect to find any such Entertainment, at Your hands. For, I bring not here a Gift; but, pay a Debt; and, but Restore unto you, what was your Own before: Since this Dedication is but an Account of some of those hours, which ought wholly to have been Otherwise employed, in your Service. Neither have you a Single Title to it only, as Coming from Me: But, so Great is your Affection to Learning; and so Active, in Encouraging all, that make the least Pretence to It; as that, were I a Stranger to you, I should account myself Obliged to make my Addresses to You; and should think, all my Endeavours were justly due to Him, that deserves so Well of Learning in General. Be pleased therefore, Sr., to accept of this Mean Present, as a Testimony, not so much of my Gratitude, as of your own Merit from Learning: & suffer me to make my Hearty, though Weak Attempts of Deserving, in some small measure, those many Favours, wherewith You have not ceased to Oblige Your most Devoted Servant, EDMUND CHILMEAD. To my Lord Bishop of NANTES. SIR, I Present these Curiosities to your Lordship, as to the most Knowing Man in this Choice Kind of Learning, in the World. If any conceive the Subject to be of too Daring a Nature, and Unfit to present a Prelate with; whose Profession is only, To Know his Master's Cross; let them remember, that the most Pious among the Ancient Fathers have not disdained the Curiosities of the Gentiles: besides that, Preaching, wherein Your Lordspips' Excellency is such, as that it renders You Admired by All, as an Oracle; aught to be accompanied with Whatsoever may conduce to the Knowledge of God: out of which number, These Choice Pieces of Antiquity may not be excluded. All France acknowledgeth Your Lordship to be as a second Saint Paul of Our Age: seeing that, since the time of this Great Apostle, the Gospel hath not been preached more Learnedly, nor with greater Eloquence, and Zeal, by Any, then by Yourself, and Your Disciples. So that the Height of my Desures can be but this; that These my Conceptions, which I here present You with, may be but received by Your Lordship as well, as Those that issue from Your Lordship's Pious Breast are, by all the World. If I arrive but to This, I shall esteem myself doubly Happy; having been already long since so, in having the liberty to call myself, My Lord, Your most Humble, and Obedient Servant, I. Gaffarel. The Author's Additions, and Advertisement to the Reader. IT is not any Itch of writing possesses me, Courteous Reader, that I here present thee with these Curiosities: those that know me, have found me very free from this foolish passion. But a person of quality, whom to deny any thing, were a great Crime in me, hath forced them out of my Closet, whence otherwise they never should have come: since I had resolved, after so many Calumnies endured, never to adventure more into the Public View, having so oftentimes sighed forth those words of a Roman Prince; Utinam nescissem literas! But in fine, the Entreaties, and Commands of my friends have prevailed against my own Resolution; and I am forced, I confess, to this Publication; since I could not but foresee well enough, that my Enemies would not relish at all this other Essay of my pen: notwithstanding after all this, I have wherewith to comfort myself; since one of the greatest Prelates of our Age hath condemned their Insolence. Receive therefore favourably this Discourse, Courteous Reader; and remember what we all are: I will not say, thou shalt find all things perfect here; for I am no Angel: and if there be any defects, we must accuse our Mortality, which renders all Mankind subject to Error. But above all, know, that I am no whit obstinate, or selfconceited, nor never was; I take in very good part what Advertisements soever are given me: neither do I account myself so knowing, but that I shall be very ready to learn of any man: they are fools only, and vainglorious, that refuse to be taught; and the Ignorant only say, They know all. As for my part, Courteous Reader, use me but friendly, and I shall require nothing else. If thou think it strange, that a man of the Church, as I am, should adventure on so bold, and daring a Subject, as this seems to be; consider, I pray thee, that many of my Profession have put forth things much more bold than these; and even such as have been esteemed Dangerous too. Thus Trithemius the Abbot put forth his Polygraphy, and his Steganography, where the Calling forth of Spirits is plainly delivered; notwithstanding he makes other use of it, than our Sorcerers do. Gulielmus Bishop of Paris hath not only written of Natural Magic, but he also both perfectly understood, and practised it, as the Learned Picus Mirandula reports of him. Another Learned Bishop also, Albertus Magnus by name, hath taught the grounds of it with admiration. Roger Bacon, and Joannes de Rupescissa, both Franciscan Friars, have done the same. Petrus Cirvellus, a Spaniard of the same Order, hath published to the Christian World a Book in Folio, of the Four Principal kinds of Divination, and all the Maxims of Judiciary Astrology. P. de Alliaco, a Cardinal, and Bishop of Cambray, hath written of the same Subject: as also hath Junctinus, a Priest of Florence, and a Dr. of Divinity. And since we are fallen upon the Italians, have not Aurelius Augurellus, and Pantheus, both Priests, the one a Venetian, the other a Tarvisian, delivered the Fooleries of the Philosopher's Stone, the one in his Chrysopaea, and the other in his Voarchadumia? Marsilius Ficinus also, a Priest, how full of Superstition are his writings? yea what Superstition is there in the World, that he hath not published to open View? Antonius Bernardus Mirandulanus, Bishop of Caserte, hath, after his example, maintained a world of things, clean contrary to our Religion, in his book, De singulari certamine. The Cardinal Cajetan de Ʋio hath done the very same: and Giovanni Ingegneri, Bishop of Cabo d'Istria, hath newly busied himself in maintaining the Grounds of Physiognomy. And before all these, Synesius, a Christian Bishop, wrote a book of the Interpretation of Dreams, commented on afterwards by Nicephorus Gregoras, a Bishop also, or Patriarch, of Constantinople. I omit the Superstitions of Joachimus Abbas; and of Savanarola, a Dominican Friar; with Cardinal Bembus his Gli Asolani; Aeneas Silvius (who was afterward Pope Pius II.) his Lucrece; the book so full of all Lewdness of Poggius the Florentine, who was Secretary to the Pope. Neither will I mention the Macaronick History, put forth under the name of Merlin Coccai, but written by Theophilus Folengius, a Benedictine Friar; nor an infinite number of other books, written by Churchmen, with which, Kind Reader, if thou compare this of mine, thou wilt find, if any blame me, they do it wrongfully. And that thou mayst be fully acquainted with my purpose in this discourse, know, that I give no more credit to any of these Curiosities, than the Catholic and Apostolic Church permits; and that I have not published them, at least some of the most nice and ticklish, but after many Christians of my Profession; as thou mayst perceive by the Sequel. As touching Jeroboam's Calves, I am not the first, who hath said, that the making of them was Lawful, and that this King was no Idolater: the Learned Genebrard hath led me the way; and after him, Moncaeus; and before them, Abiudan: and I shall be very ready to withdraw myself out of their company, if I find there be any danger in't. If thou object, that these Curiosities, ought not therefore to be called, Unheardof; seeing that they have been handled by others: I answer, that the greatest part of them were Unheard-of, to Christians; since that I have collected them out of the writings of the Jews; where they were delivered so obscurely, that even those of their own Nation neglected them. As for the Talismanical Figures, they were so Unheard-of in our Age, that their very name was not so much as known. Now that thou mayst have a more perfect understanding of what is delivered in the ensuing Discourse, be pleased to add this which followeth. In the First Part, Cap. 1. p. 7. I say, that I had not been able to discover the reason, why Plutarch, Strabo, Trogus, Tacitus, and Diodorus had accused the Jews of worshipping a Vine: I have since found, that it was, because they had heard say, and even themselves seen, at least some of them, that in the Temple at Jerusalem, there was a Golden Vine, with its leaves, and clusters of grapes, made against the wall; as it is described by Josephus. Interior porta, says he, tota inaurata erat, ut dixi, & circum eam auratus paries, desuper autem habebat aureos pampinos, unde racemi, staturâ hominis, dependebant. I know very well, that many so understand the words of Josephus, as if this Vine were not of Solid, Massy gold, but only gilded, after the manner of Phrygian work. But the other Josephus, the Son of Gorion, contradicts this Interpretation of the words: for, speaking in the same History (of the Destruction of Jerusalem) both more clearly, and more at large, of this Golden Vine, and its bunches of Grapes, he says: Fecit insuper Herodes vitem de auro mundo, & posuit in summitatem colümnarum, cujus pondus erat mille talentorum aureorum. Erat autem vitis ipsa facta opere ingenioso, habens ramos perplexos; cujus folia, & germina facta erant ex rutilanti auro; botri autem ex auro fulvo; & grana ejus, acini, atque folliculi facti erant ex lapidibus preciosis: totumque opus erat fabrefactum opere vario, ut esset mirandum spectaculum, & gaudium cordis omnibus intuentious ipsam. And presently after he adds: Multi quoque scriptores Romani testantur, se eamvidisse, cum desolaretur Templum. Now the forenamed Authors, Plutarch, Strabo, and the rest, seeing that the Jews had in their Temple a Golden Vine, so rich, so precious, and of so admirable workmanship; they were easily persuaded that they worshipped it, in honour of Bacchus, who was the first that subdued the East: and this is the Opinion of Cornelius Tacitus, who lived at the same time, when this Beautiful Temple was destroyed. Sed quia, saith he, Sacerdotes Judaeorum tibia, tympanisque concinebant, hedera vinciebantur, vitisque aurea in Templo reperta; Liberum Patrem coli, domitorem Orientis, quidam arbitrati sunt; nequaquàm congruentibus institutis: Quip Liber festos, laetosque ritus posuit; Judaeorum mos absurdus, sordidusque. But we pass by this Impious Author, who makes a mock at the Religion of the Jews on all occasions. In the Second Part, Chap. 4 pag. 86. where I render the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by these French words, Menues Pensees, Little thoughts, I have translated the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it ought to be understood, which signifies properly, Little, Delicate, and small: as we call one of the Greek letters Ypsilon, that is to say, the Little Y. Now the Second Thoughts are Small, Fine, and Delicate, because they consider things abstracted, and separated from Matter; which the First do not: And therefore we say in French very elegantly, when we speak of one that hath brought forth any curious conceit, voila une pensée bien destièe. In the following Chap. you may add these admirable Gamahes. At Pisa, in the Church of St. John, you have, on a certain stone, an Old Hermit, perfectly drawn by Nature only; but with so much exactness, that there seems not to be wanting any thing that belongs to one of that sort of men. For he is represented in a Desert, suitable to his profession, and sitting near a Brooks side, with a Clock in his hand. This Natural piece of Picture, almost fully answers That, they deliver St. Anthony in. In the Temple of S. Sophia, at Constantinople, there is also seen, upon a plain white Marble, the Image of S. John Baptist, clothed with a Camel's skin; being only defective in this, that Nature hath drawn him but with one foot. At Ravenna, in the Church of St. Vitalis, there is to be seen a Franciscan Friar, naturally drawn, upon a stone of an Ash-colour. At Sneiberg in Germany, there was found in the Earth, a certain little Statue of a kind of unrefined Metal, naturally made; which represented, in a round Figure, a man having a little Child at his back: and whoever hath any where seen the picture of St. Christopher, may easily conceive the shape of this. It is not long since there was found, in the Hercinian Forest, a Stone that naturally represented the figure of an old man, with a long beard, and crowned with a Triple Crown, as the Pope of Rome is. Observe likewise that many of these Stones, or Gamahes, are called all by the same name, because they have always the same figure. So that, which represents the Eyes of a man, is called Leucophthalmos: that which bears the figure of a Heart, Encardia: that which hath the shape of a Tongue represented on it, Glossopetra: that which is figured like the Genitals, Enorchis: and if it represent as well the secret parts of man, as of a woman, it is then called Diphys, etc. To the figures that are found in Plants, and Flowers, you may likewise add those which represent some kind of Letters, or words: as the Hyacinth, on which the Poet says, is written the Complaint of the fair Phoebus, for having killed Hyacinthus; whom he afterward transformed into a Flower of the same name: and this Complaint of his is expressed in these two Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which make up the word, Ai, which we frequently use in all kinds of sorrow. Non satis hoc Phoebo est, (hic enim fuit auctor honoris:) Ipse suos gemitus folijs inscribit, & Hya Flos habet inscriptum, funestaque litera ducta est. The Flower also that sprung, (according to the fiction of the same Poet,) from the blood of the valiant Ajax, bears the two first letters of his name, Ai. Litera communis medijs pueroque, viroque, Metamorph. lib. 13. Inscripta est folijs, haec nominis, illa querelae. As for the divers kinds of Figures that we meet withal in beasts, (which we have likewise examined in the same Chapter,) I have found nothing more worthy our admiration, than what I have been lately informed of by Eye-witnesses: namely, that it is not long since, that in divers parts of Poitou it reigned a certain kind of little creatures, about an Inch in bigness; some whereof were in the shape of Bishops, with a Rochet and hood, closed up in a shell, or skin, so admirably, that one would have thought it to have been of burnished gold: others were in shape like Friars, with a Frock and Cowle: some were of a certain horrid shape; and others like I know not what. It is a great wonder, if this Relation come among the Dutchmen, if we have not very speedily some strange Interpretation of the Revelation, such a one as Ananias Jeraucurius, and Raphael Eglinus have given, (as we shall show hereafter) of the dark Visions of Daniel, by the help of certain Characters found upon two Herrings, taken up up-the coast of Norway. But to pass by these Fooleries. In the Sixth Chapter, where I speak of divers sorts of Talismans', and prove their virtue, according to the opinion of the Eastern parts; you must take heed, that you mix not all sorts of Characters, and figures, indifferently, with these Talismans'. For though many of them bear the Figures of the living creatures described in the Heavens, which we usually call Constellations, they are not therefore presently to pass for true Talismans'; but either some kind of Money; as that of the Duke of Brunswick, whereon were engraven all the Celestial Signs; and that of Augustus Caesar, on which he caused the Sign of Capricorn to be figured; for no other reason, but only in memory that he was born under that Sign. Or else these Figures are only some Mystical Emblems, under which the Ancients couched some certain Philosophical Secret. Such was Nestor's Silver Goblet, in Homer, whereon the Pleyades were engraven: as you may see here in the Translation of Natalis Comes, which is more Poëticall than that of Giphanius. Poculum erat pulchrum, domo & id portaverat ipse, Tansfixum clavis aureis, ac illius aures Quatuor: hinc geminae complexae Liviae, at illas Ex auro circumpascuntur, funda duo sunt. Nec facile hoc quisquam poterat extollert mensa, Quùm plenum foret: at Nestor nullo ipse labour Tollebat senior.— Whoever therefore knows not the Mystical meaning of this Goblet, would, without doubt, seeing the Pleyades engraven on it, be apt to conceive, that it was made under some certain Constellation, as Talismans' are: where as there is nothing else in it, but a Philosophical Sense, thus darkly delivered by Homer; as we may see in Alciat, who explains the meaning of it thus. Nestoreum geminis cratera hunc accipe fundis, Quod gravis argenti massa profundit opus. Claviculi ex auro; stant circum quatuor ansae, Unamquamque super fulva columba sedet. Solus cum potuit longaevus tollere Nestor. Maeonidae doceas quid sibi musa velit? Est coelum Scyphus ipse, colorque argenteus illi: Aurea sunt coeli sidera claviculi. Pleiadas esse putant, quas dixerit ille columbas: Umbilici geminy, magna, minorque fera est, Haec Nestor longo sapiens intelligit usu. Bella gerunt fortes, callidus astra tenet. The Poet Anacreon, who consulted with Bacchus, as often as with his Muse, makes himself merry with this Goblet of Nestor; and entreats Vulcan to make him one, without such a deal of Philosophy, enough to make one crack his brains: For, what have I to do, quoth he, with the Pleyades, or bright-shining Boötes? Make me therefore, good Vulcan, neither Arms, nor weapons: but make me a Bowl, as deep a one as thou canst; and engrave thereon no Stars, neither Charles his Wain, nor the sad Orion; but carve me out a Vine, with its swelling grapes, and Cupid, Bacchus, and Bathillus, pressing them together. His verses are thus translated by H. Stephanus, very elegantly. Torno mihi labora Argentum; & inde finge, Vulcan, non quidem arma, Nam quid Gradivus ad me? Sed poculum mihi fac Quantum potes profundum. Insculpitoque in illo Non astra, plaustrave ulla, Tristem nec Orionem. (Nam Pleiades quid ad me? Quid lucidus Bootes?) Vitem sed, et racemos Insculp, cumque Baccho Uvas simul prementes Cupidinem, & Bathillum. These verses have often made me doubt, whether or no, many of those precious stones that we see in Ancient Rings, which are commonly taken for Talismans', (such as was that of our Countryman Bagarris, whereof I make mention:) on which we find Cupids, Bacchus, Vines, bunches of grapes, and vine-branches engraven, were not rather the effects of some gallant Humour of some Philosophers, who desired to wear on their fingers the Emblems of Wine, rather than any other figures. In the same Sixth Chapter, where I speak of the power of Resemblance, I know not how, in the 172. page, the word, France, hath slipped in, instead of Italy. For it is in Italy chief, where the Leprosy is so frequent, by reason of the great quantity of Hog's flesh that is eaten there, more than in any other Kingdom: and the reason that in France, we see some infected with this disease, is, because that here, next to the Italians, they eat more hog's flesh, than any where else. Neither do I say this, but according to the opinion of Physicians, without the least purpose of offending any, either Strangers, or those of my own Nation. In a word, Courteous Reader, I shall desire thee to interpret in good part, whatsoever thou shalt find in this Book; seeing that my purpose is to deal clearly, as one exempt from passion. In the 77. page of the same Chapter, my intent is not to rank Joseph's gift of Interpreting Dreams with the Art of Conjecturing at the meaning of Dreams: Nor yet to reject the order of the Commandments, established by the Church, and to introduce that which is set down, page 291. for I there follow the Jews manner of counting them. Lastly, I must entreat thee to correct the faults of the Press; and use me, as thou wouldst be used thyself. A TABLE of the Chapters, and their CONTENTS. PART. I. Wherein the Jews, and other Eastern Men are defended. CHAP. I. That many things are falsely imposed upon the Jews, and the rest of the Eastern men, which never were. THE CONTENTS. 1. THe Arguments brought against the Eastern men, whereon grounded. 2. The jews falsely accused, by Appion, Plutarch, Strabo, Trogus, Tacitus, and Diodorus Siculus, of worshipping Asses, Vines, and the Clouds. 3. Whence these Fooleries sprung. 4. The Syrians falsely said to worship Fishes. Xenophon, Cicero, Aelian, Ovid, Martial, Artemidorus, and Scaliger, refuted. 5. The Idol D●gon, not figured like a Woman, or Siren; as Scaliger would have it: but in the form of a Triton. The Fable laid open. 6. The Samaritans no Idolaters; no more than Aaron, and Jeroboam, for having made Calves of gold; according to Abiudan. 7. The Cherubins of the Ark not made in the form of Young Meam; against the opinion of all, both Greek, and Latin Authors, and the greatest part of the Jewish too. 8. Arguments in defence of the Samaritans. 9 The reasons brought by the jews, and Cajetan, touching the figure of the Cherubins, of no force. 10. The Jews falsely accused of burning their Children to the Idol Moloc: Whence the custom of leaping over the Fire of St. John hath been derived. CHAP. II. That many things are esteemed ridiculous, and dangerous, in the Books of the Jews, which yet are, without any blame, maintained by Christian Writers. THE CONTENTS. 1. THat we ought not to rest on the bare Letter of the Scriptures. 2. Authors that have treated of Ridiculous Subjects, without being reproved. 3. The books of the Jews less dangerous, than those of the Heathens, which yet are allowed by the Christian Fathers. 4. The Feast that God is to make for the Elect, with the flesh of a Whale, how to be understood. 5. Ten things created on the Even before the Sabbath, and what they were. 6. The Opinions of the Ancient, and Modern writers, touching the end of the world: what Fathers of the Church have been of the Jews opinion in this Particular. 7. Divers opinions concerning the number of years from the Creation to our Saviour Christ: and what we ought to conclude, as touching the end of the world. 8. The Ancient Rabbins are falsely accused of speaking ill of our Saviour jesus Christ. 9 The Third Objection in the precedent Chapter answered: and an Enumeration of some Errors of great Importance in Our own Books. PART. II. Of the Talismanical Sculpture of the Persians; or the manner of making Figures, and Images, under certain Constellations. CHAP. III. THAT the Persians are unjustly blamed, concerning the Curiosities of their Magic, Sculpture, and Astrology. THE CONTENTS. 1. THe evil custom of blaming the Ancients is noted. 2. The Reasons brought against the Persians, and their Magic, examined, and found of no force. The Errors of the Counterfeit Berosus, Dinon, Comestor, Genebrard, Pierius, and Venetus, concerning Zoroaster. 3. The strange Statues of Laban, and Micha, called Teraphim, perhaps allowed of God. 5. The Errors of Elias Levita, Aben-Esra, R. Eliezer, R. D. Chimehi, Cajetan, Saints, Vatablus, Clarius, Mercerus, Marinus, and Mr. Selden, concerning these Teraphim. The gross conceit of Philo judaeus touching this Particular. 6. A Conjectnre touching these Statues, what they were; and an answer to what may be objected against it. 7. Of certain Strange, Prodigious things, which have foretold Disasters, which have been seen to come to pass; and which do yet foretell the same. 8. The Conclusion of all before delivered. CHAP. IU. That for want of understanding Aristotle aright, men have condemned the power of Figures; and concluded very many things, both against this Philosopher, and against all sound Philosophy. THE CONTENTS. 1. ERrors in Learning, caused by the Ignorance of the Languages. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Specimen, and not Species. 3. The reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved to be full. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill translated; and hence the Question of Universals, not understood. 5. The proper translating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. The Errors committed in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The correcting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejected, against Cicero. 7. It is falsely concluded out of Aristotle, that Fire is moist; against du Villon. 8. That Aristotle is abused by Interpreters, by reason of their not understanding the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 9 The false Interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given by Stapulensis. 10. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly understood, condemneth those that deny the power of Figures. The proof of this at large. CHAP. V The power of Artificial Images is proved, by that of those that are found Naturally imprinted on Stones, and Plants, commonly called Gamahe, or Camaieu, and Signatures. THE CONTENTS. 1. THe Division of Natural Figures, or Images. Gamahe, or Camaieu, drawn peradventure from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemaia. 2. Of divers rare Gamahes, or Stones painted naturally: and why they are more frequently found in hot Countries, then in Cold. 3. Of other curious Gamahes not painted, mentioned by Pliny, Nider, Gesner, Goropius Becanus, Thevet, and Mr. de Breves. A new Observation on the Bones of Giants. 4. Of Gamahes that are Engraven: and whether those places, where ever any Fish shells are found, have been formerly covered with water, or not. 5. Certain admirable Figures, and Signatures, that are found in all the parts of Plants. Many choice Inquiries proposed, on this Subject. 6. The power of these Figures proved; and the Objections answered, that are brought against it. 7. The Secret discovered, why a Scorpion, applied to the wound made by a Scorpion's sting, should not hurt rather, then cure it. 8. Of the Figures of Plants, that represent all the parts of the body of a man; and that cure the same, when illaffected. 9 The Forms of all things admirably preserved in their Ashes. 10. The Ghosts of dead folks, that appear in Churchyards, and after great slaughter of Armies, whence they proceed. Certain choice Questions proposed, touching this Argument. 11. A new reason given, of the Raining of Frogs, which hath sometimes happened. 12. Of Figures that are found in Living Creatures; and what power they have. CHAP. VI That, according to the opinion of the Eastern Men, Figures, and Images may be so prepared, under certain Constellations as that they shall have the power, Naturally, and without the aid of any Daemon, or Devil, to drive away noisome beasts, alloy Winds, Thunder, and Tempests, and to cure divers kinds of Diseases. THE CONTENTS. 1. THe insupportable vanity of some Pretenders to Learning, is noted. 2. How these Talismanical Figures are called in Hebrew, Chaldie, Greek, and Arabic. The Etymology of Talisman uncertain, against Salmasius. 3. By what means the power of Figures is proved: and who they are, among the Arabians, that have defended it. 4. Of certain admirable Talismans', found at Paris, & Constantinople: and what happened to these places, after the breaking of them. 5. What the Dij Averrunci of the Ancients were. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence derived: and whence the custom of setting up Figures, and Images in Ships came. 6. The fable of the stone Bractan, in Turkey. discovered: and a Conjecture given, concerning the Palladium, and the Statues mentioned by Philo Judaeus. 7. The Golden Calf, and the Brazen Serpent, falsely said to be Talismans': and why the Serpent was made of Brass, rather than of any other Metal. 8. The Wonderful Effects of 3. Talismans', spoken of by Scaliger, M. de Breves, and the Turkish Annals: and of what virtue those other were, that were made by Paracelsus, M. Lagneau, and divers Learned Italians. 9 The Power of these Figures proved, by the power that Resemblance is known to have, in all Arts, and Sciences: and first in Divinity. Why the Ancients placed Images in their Temples. 10. In Philosophy. Of the Power of Imagination. 11. In Physic. Of some Animals, Plants, and Grains, that do good, and hurt, merely by Resemblance. 12. In Astrology. A Certain Means of foretelling Evils to come, by the Colour of the Meteors that appear. 13. In Physiognomy. The manner how to know the Natural Inclination of any man, according to Campanella. 14. In the Art of Divination of Dreams. Examples, both Sacred, and Profane, touching this Subject. 15. In Painting. Why our Saviour Christ is oftener pictured Suffering upon the Cross, then Sitting at the Right hand of his Father. 16. In Music Of some Diseases that are cured by it. 17. The manner of making these Talismans'. 18. The Talismanical Operations set down by Thebit Benchorat, Trithemius, Gochlenius, Albinus Villanovensis, & Marcellus Empiricus, condemned. 19 What power the Heavens have, ever things here below. 20. The reason of the names of the Celestial Images. 21. What Influence the Heavens have upon Artificial things. CHAP. VII. That the Objections which are made against Talismanical Figures, make not any thing at all against their Power. THE CONTENTS. 1. Wwhence the custom of using certain words, and of applying certain Characters, in the cure of Diseases, hath sprung. 2. An abominable Ceremony used by the Egyptians, for to cause Hail to cease. The reason of the Command, given to the Jews, of not Graffing on a tree of a different kind. 3. The Talismans' delivered by Antonius Mizaldus, condemned. 4. The Objections brought by Gulielmus Parisiensis, and Gerson, answered. The power the Sun hath within the bowels of the Earth. 5. A Fourth Objection answered. The Stories of Sorcerers, and of the Images of Wax, of very little credit. 6. A Fifth Objection refuted. Of the Weapon-salve, that cures the wound, by being applied to the weapon that made it. 7. The Sixth Objection of no force. A remarkable Story of two Twins. 8. The Operation of these Talismans' proceeds not from the secret virtue of the Stone. 9 Cajetan, and Pomponatius, defended, against Delrio, touching the power of Figures. 10. The virtue of the Stars descends as well upon a Living Scorpion, as upon its Image. 11. The forcible reasons brought by Galeottus, in defence of Talismans'. 12. The Objection, brought against Franciscus Ruëus, answered. 13. The Story of Virgil's Talismanical Fly, and Horseleech a true one; against Naudaeus. Gervais his book not fabulous; as is commonly believed. 14. Of some Admirable, and curious Inventions of men, that seem more Incredible, then Talismans'. 15. Certain Objections, never before brought, against the power of Figures; with their Solution. PART. III. Of the Horoscope of the Patriarches: or the Astrology of the Ancient Hebrews. CHAP. VIII. That Idolatry is falsely said to have sprung from the Astrology of the Ancients. THE CONTENTS. 1. THE Arguments against Astrology, ill grounded. And how, by the ways, of Nature, it is possible to give judgement of the Good, or Evil Fortune, of a Child. 2. The Resolution of Thomas Aquinas, in the behalf of Astrology. 3. Gulielmus Parisiensis, and Paracelsus refuted. Astrology by whom found out: the Error of Pliny in this Particular. 4. Astrology both Good, and Evil; and how. Moses a Skilful ginger. 5. Idolatry whence sprung forth, according to Marsilius Ficinus, and Bechay, a jew. Hanni-Bal, and Hasdru-Bal, compounded Names: and why. 6. The Opinions of R. Moses, and the Author of the book of The Wisdom of Solomon, concerning the beginning of Idolatry. The Conclusion of all before delivered. 7. Fires used to be made, by the Ancients, to the Sun, and the Moon: and for what reason. 8. Reasons given for the proof of the Innocency of the Ancients, in these Curiosities CAAP. IX. Whether, or no, the Ancient Hebrews made use of any Mathematical Instrument in their Astrology: and what the figure of their Instuments was. THE CONTENTS. 1. What Instruments the Ancient Astrologers used. The Fable of Atlas discovered. 2. The Hebrews Sphere described. 3. Certain Doubts proposed, concerning the Fabric of it. The strange conceit of R. Moses, concerning the number of the Heavens. 4. A Conjecture upon the Antiquity of this Sphere. 5. Of the Dial of Ahaz, and its description, not yet seen. 6. Conjectures on the figure of our Sun-dials. CHAP. X. That the Astrology of the Ancient Hebrews, Egyptians, and Arabians, was not such, as it is delivered by Scaliger, Augustinus Riccius, Kunrath, Duret, and Vigenere. THE CONTENTS. 1. THE Holiest things are often mixed with Fables. 2. The strange Fancies, and Falsehoods of Duret, touching the Spirits of the Planets; and touching the Astrological Cabal of the jews. 3. The Fooleries of Carlo Fabri, in his assigning of the Angels, proper to the Seven Electors of the Empire. 4. The Strange Doctrine of Riccius, and Kunrath, concerning the Planetary Zephirots. 5. The Stars, the cause of the diversities in Religion, in the opinion of R. Chomer. 6. The Nativity of our Saviour Jesus Christ, erected by Bechai, and Cardan. 7. The Astrological Pictures, or Figures, at the Conjunctions of the Celestial Signs, falsely attributed to the Egyptians, and Arabians, what they were; and by whom invented: against Scaliger. CHAP. XI. What, in truth, was the course the Patriarches, and Ancient Hebrews took, in their Observations, at the erecting of a Nativity. THE CONTENTS. THE Celestial Constellations were anciently marked with Hebrew Characters. 2. How the Celestial Signs are figured in the Spheres, and Globes of the Arabians. That of Virgo hath a Mystery in it. 3. A new Observation on the Hebrew names of the Planets. 4. A Table, by which the jews erected their Nativities. The use of it. 5. Demonstrative reasons, why the Days follow not the order of the Planets. A Genethliacal Table of the Ancient Hebrews. 6. The difference betwixt the Ancient's manner of giving judgement upon a Nativity, and that of the Astrologers of our times. The Fable of Lucina laid open. 7. The Moon, why called Lunus, and Luna; and the Heavens, Coelus, and Coelum. 8. A new, and certain reason, why the Poet's report, that Saturn eat up his Children. 9 What Qualities the Ancients acknowledge to be in Celestial Signs. 10. The Author's judgement, upon the Astrological Writings of R. Abraham Aben-Are, translated into Latin by the Conciliator. 11. What Planets were accounted Benign, by the Ancient Hebrews. What Ceremony the new-married man used, toward his Bride. 12. This Astrology of the Ancients is proved, out of the Holy Scripture. Reasons which prove, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad (which was the name of one of the Sons of Jacob,) is the Planet Jupiter. 13. The Egyptians the first that corrupted this Astrology. It is false notwithstanding, that they were the Inventors of the Characters of the Planets. Fables introduced into Astrology, by the Greeks. 14. Athlon, a word in Nativities, used by Manilius, rightly interpreted: contrary to Scaliger. PART. FOUR Of the Reading of the Stars, and what ever else is seen in the Air. CHAP. XII. Whether it be possible to read any thing, in the Clouds, and in all other Meteors. THE CONTENTS. 1. HOw many ways this Reading by the Meteors may be performed. 2. Battles, and fearful Prodigies seen in the Air. 3. The Reasons they give, who are of opinion, that these things are Supernatural. 4. Reasons given to the Contrary. Angels, and Saints, how they have sometimes been seen to appear in the Clouds. 5. A new, and acquaint opinion, touching the divers kinds of figures that appear in the Clouds: and a conjecture upon the Secret, mentioned by Trithemius, of conveying News a great distance off. 6. The Author's Resolution, concerning Strange Sights in the Air. 7. The Raining of Blood, in the Figure of a Cross, not Natural; against Cardan. 8. The Manna is the Wilderness, marked with the Hebrew letter Vau, according to some of the Rabbins: and what consequence we may hence deduce, against them. 9 Hail in Languedoc, figured like Arms: Snow, like Stars in shape, spoken of by Kepler. 10. The Rainbow, the Hieroglyphic of Sorrow. 11. Divers Opinions, concerning the generation of Comets: and whether, they naturally presage some Evil to come, or not. 12. Rules to know, what Pillars, Swords, Bucklers, Trumpets, and fiery Arrows, seen in the Air, foretell. Hebrew Letters sometimes seen in the Air. 14. What Letters have been devised, in Imitation of the Figures made by Cranes in their Flight. Presages of Accidents to come, taken from Birds. CHAP. XIII. That the Stars, according to the Opinion of the Hebrew Writers, are ranged in the Heavens, in the form of Letters: and that it is possible to read there, whatsoever of Importance is to happen, throughout the Universe. THE CONTENTS. 1. THE Celestial Configurations, devised by the Greeks, permitted by the Church, though dangerous. This New doctrine, of the Reading of the Stars, no whit repugnant to the Christian Faith. 2. This Reading, proved out of the Scripture. Divers passages of Scripture, tending to this purpose, interpreted. 3. The Opinions of the Ancient Hebrews, Greeks, and Latins, in this Particular. 4. The reason, why so few Authors of these later times have meddled herein. What our Modern Writers, as Reuchlin, Picus Mirandula, Agrippa, Kunrath, Banelli, and R. Flood, have delivered, of this Subject. 5. Postelll's Intention of bringing it into Europe. 6. The Stars ranged, not in the form of Arabic, nor Samaritan, but of Hebrew Characters. The Superstition of the Arabians, in the reading of some kinds of words. Their letters borrowed from the Hebrews. 7. The hieroglyphical Living creatures of the Egyptians, placed in the Heavens, are not to serve for Letters, The Constellations Imperfect. 8. What things are to be observed, that one may be able to read the Heavens. What the reason is, that New Stars often, appear, according to the Rabbins. 9 A continued Enumeration of the several Means that must be used, for the rendering a man capable of this Reading. The Star in the Tail of Ursa Major, the Fore-shewer of the Change of Empires; and how. 10. On which side we are to begin this Reading in the Heavens: and how we must interpret the words we find there. 11. Of those Celestial Letters, that have foreshown all the great Mutations in States. The Fall of two Powerful Kingdoms of the East, read in the Heavens, by R. Chomer. 12. The Author's judgement, concerning this Reading of the Heavens. Faults escaped. PAg. 4. lin. 14. read, these writers. p. 6. l. 18. r. this their Idolatry. p. 10. l. 29. r. abstained. p. 35. l. 6. r. Chapter answered, and. p. 49. l. 23. r. years. p. 70. l. 7. r. these Teraphin. p. 81. l. 9 r. have kept themselves. p. 111. l. 9 r. wholly Embossed. p. 122. l. 2. r. Rambure. p. 124. l. 21. r. Figurarum, et. Ib. l. 25. r. fructuum p. 128. l. 25. r. within stones. p. 157. l. 22. r. foolish Fables. p. 159. l. 25. r. touching these. p. 162. l. 4. r. were Adverse Ib. l. 29. r. of these. p. 182. l. 5. r for the curing. p. 230. l. 13. r. of God. p. 296. l. 28. r. with the other. p. 308. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 316. l. 24. r. it would die. p. 326. l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. UNHEARD-OF CURIOSITIES. PART I. The Jews, and other Eastern men are defended. CHAP. I. That many things are falsely imposed upon the Jews, and the rest of the Eastern men, which never were. THE CONTENTS. THe arguments brought against the Eastern men, whereon grounded 2 The Jews falsely accused, by Appion, Plutarch, Strabo, Trogus, Tacitus, and Diodorus Siculus, of worshipping Asses, Vines and the Clouds. 3. Whence these Fooleries sprung. 4. The Syrians falsely said to worship Fishes. Xenophon, Cicero, Aelian, Ovid, Marshal, Artemidorus, and Scaliger refuted. 5. The Idol Dagon not figured like a woman, or Siren, as Scaliger would have it: but in the form of a Triton. The Fable laid open. 6. The Samaritans no Idolaters; no more than Aaron, and Jeroboam, for having made Calves of gold; according to Abiudan. 7. The Cherubins of the Ark not made in the form of Young men: against the opinion of all, both Greek and Latin Authors, and the greatest part of the Jewish too. 8. Arguments in defence of the Samaritans. 9 The reasons brought by the Jews, and Cajetan, touching the figure of the Cherubins, of no force. 10. The Jews falsely accused of burning their Children to the Idol Moloc. Whence the custom of leaping over the fire of Saint John, hath been derived. THey that publish to the world any new, and Unheardof Doctrine; that they may give it the greater Authority, and make it pass with the more credit, show first of all the Integrity of the Man, that was the first Inventor of it: that so, the good opinion that is conceived of the Author, may take away all suspicion, or jealousy, from the things that shall be delivered. The choice points of learning which we shall here lay down, are so new, that I have adventured to call them Unheard-of. It concerns me therefore, for the better securing them from suspicion, to take upon me the defence of the Eastern men, and chief of the Jews, who are the Authors of them, and in point of Curious learning, to defend their innocency, hitherto so much injured. 1. This nation is commonly abhorred for four reasons. The first is, The 3. last Objections are answered in the following chap, their Idolatry; which all Authors make them guilty of. The second is, their foolish vanities, that their books are full of. The third is, by reason of their blasphemies, they to this day vomit up against our Saviour Jesus Christ. And the last is, for the errors that they maintain, contrary to the Law. The First of these conceits is grounded on a false persuasion: for, after that it was once believed that the Jews worshipped the head of an Ass, Hogs, and the Clouds; it was presently concluded, that consequently their writings could not be free from these impieties. The second proceeds from the little knowledge men generally have of the books of the Jews. The third, from the hatred men bear to the Jewish Authors. And the fourth, from the Self conceitedness of those that accuse them. 2. For the first of these Objections, Appion, as Josephus affirms, was the first, that forged it out of his own brain: and notwithstanding that this excellent Author of the Jewish Antiquities hath learnedly confuted him; Yet Plutarch takes it still up for a Truth, Symp. 4. c. 5. Hist. 5. and Tacitus also, after him, brings it in, in his History, as a Prodigious thing: in so much that the Fable at length passing for a Truth, it hath gone for currant, even with the most serious Historians. Now this worship of the Jews (say their Writers) was after this manner. There was an Altar erected; under which having performed some certain ceremonies, a Golden Statue of an Ass was set up upon it, (some make mention of the head only) then, the chief Priest having censed it, all the People, putting their hand to their mouth, bowed down and worshipped it. The very same Adoration, in a manner, they used (as these Author's report) to the Statue of a Hog. Judaeus' licet & Porcinum numen adorat. Says Petronius: as also to a Golden Vine; but with this difference, (says Plutarch, with Strabo, Trogus Pompeius, and Diodorus Siculus:) that the Priests, when they Sacrificed to Bacchus, were crowned with Jvy; and going with Flutes, and Drums, sounding before them, they bowed down before this Golden Tree, which was religiously preserved within their Temple. Concerning their worshipping the Clouds, the opinions are divers: some affirming, that the Jews had some Figures of them made in their places of Devotion: others say, not. But these are mere Fancies. So that, to make it appear more clear than the Noonday, that this Nation is no whit guilty of these Crimes; even Tacitus himself, who had before accused them of Jdolatry, forgetting what he had said before, adds presently after, Nulla simulachra urbibus suis, nedum templis esse: That they have no Images in their Cities, much less in their Temples: So fare are they from worshipping the Statues of a Hog, or Vine, or the figures of the Clouds. And yet see, what Juvenall reports of them. Sat. 14. l. 16. Nil praeter Nubes, & Coeli numen adorant. Strabo writes the very same: and in the Reign of Theodosius, and of Justinian, they were generally called, Coelicolae; Cod. lib. 16. Tit. 8. leg. 18. and for this very reason: as you may see in the constitutions of this Emperor. But let us once teach the Ancients, The first Objection answered. since they have so often taught us; and pretend, forsooth, to have delivered nothing over to us but pure Truths. If it be true, that the Jews should have given themselves over to the vanities of worshipping these Idols here spoken of: how comes it to pass, that their true God should never, in all the Scriptures which he hath given them, lay this Crime to their charge as well as any other? And here we cannot say of This, as we use to say of our own books: That a thing may have been, and yet not have been spoken of. For, in this Law, which all acknowledge to be most severe, the case is otherwise: For, in point of Crimes, not so much as the least is omitted. Neither can any say, that Idolatry hath sprung up since the writing of the Old Testament: For, besides that, the enemies of the Jews would have then cast it in their teeth, as most abominable; The above named Authors affirm; that the Law forbidding them the eating of Hog's flesh, had not been given them, but merely because they had worshipped this Beast. But why then do they not, by the same reason conclude, that this People had worshipped Coneys, Hares, Camels, Ostriches, and Ravens: Since the eating of these was also forbidden them? 3. We say then, that these are mere calumnies; or rather Fantastic Opinions, grounded upon the Jews so religious abstaining from the flesh of this Beast; in obedience to the Precept which was given them, for their better preservation from the Leprosy; a disease they were otherwise very subject unto: and here you see the Original of the Fable. As for the Golden Vine, and the Honours they are said to have paid to Bacchus, I cannot discover, I confess, in any Author, the rise of this error: and I conceive, the first that spoke of this, might happily mistake the name of the Jews, for some other People; as we see it usually happen in Authors, in the like case. Or else, some Apostate Jew's having been seen practising these acts of Idolatry, it was consequently concluded, that the whole Nation was guilty of the same. But an account may more easily be given of the cause of the error, in the business of their worshipping the Clouds; which might spring from that miraculous Cloud, which was light on one side, and dark on the other, and was guide to the Children of Israel in the Wilderness. Or perhaps this other reason which I shall now give, why the Jews were called Coelicolae, Worshippers of the Heavens, or the Clouds, may be more satisfying: Namely, because they worshipped God, who is often called in the Hebrew tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schamaim, a word, that signifies also, the Heavens. As for their being said to worship the head of an Ass, those that impute the beginning of this error to the great service the Hebrews had done them by Asses, at their coming up out of Egypt, seem not at all to speak with any probability. And yet Tacitus seems to me much more ridiculous, when he says, that the Jews worshipped Asses, because, they found them out water in the Wilderness. Hist. 1.5. Sed nihil aequè (saith he) quam inopia aquae fatigabat; cum grex Asinorum agrestium, è pastu, in rupem nemore opacam concessit. Secutus Moses, conjecturâ herbidi soli, largas aquarum venas aperit. And then presently he adds, that in recompense of this benefit, Effigiem animalis, quo monstrante, errorem, sitimque depulerant, penetrali sacrauêre. A pleasant Fable this; which yet is confuted, by what the same Author himself elsewhere writes; as we have before shown. I should therefore rather say, that the affection which every man bears to his own Religion, is so eager, and violent; that in all ages, upon all occasions, those of a contrary Belief have been very apt to fall fowl upon each other. The Jews therefore, either for having been bound up by so many Commandments; or else, for having been so obedient to their God, might have been called Asses: as Charles the fifth was wont to call the French, for being so tamely obedient to their Kings. And even the Primitive Christians were not free from this very injury; for their common Epithet was, Asinarij, as Tertullian reports; till the time of that Emperor, whose excessive hate against our Saviour Jesus Christ carried him on to that height of unparallelled Malice, as that he caused a statue to be erected, bearing the shape of an Ass, holding up a book with one of his hooves, with this inscription on it: Deus Christianorum Ononychitis. 4. Now the Jews were the more readily believed guilty of all kinds of Idolatry, because that, besides that they had been observed to have run blindly after some sorts of it, they dwelled also near a People, that were very great Idolaters. But neither is there any more truth in the imputation laid upon their neighbours, then in that wherewith the Jews themselves are aspersed: So true it is, that after a Nation is once cried down, their very best actions are suspected. The Syrians were indeed justly accused for being somewhat guilty in this particular; but that they ever worshipped the Fishes of the Sea, neither Xenophon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Symp. l. 3. c. 8. De. Nat. Deor. 3. De. Animal. l. 12. c. 11. Faster. 11. Lib. 4. Epig. 43. Ouirocrit. 1. c. 12. In Sphaer. Manil. fol. 343. Plutarch, Cicero, Diodorus Siculus, Aelian; Ovid, Marshal, Artemidorus, nor among the Moderns, the learned Scaliger, (who to this purpose citys some verses of the Poet Menander,) can, without doing them manifest injury, accuse them. But they abstained, say they, from the eating of them: and if any were so daring, as to eat of them, they were immediately punished with a swelling in their bodies: Whence the Poet Persius took occasion to call Fishes, Dij inflantes corpora. But, that we may disabuse those, that have been misled into this persuasion, and discover the true ground of this error; we confess that the Syrians did indeed abstain from the use of some certain kinds of Fishes, which by reason of their venomous nature, did really cause swell in those that eat of them. And we may daily observe, out of the Naturalists; See Rondelet, in his History of Fishes. that as the flesh of some Land-Creatures is dangerous, in like manner also it is, in those of the Sea. Now the Fishes which the Syrians did abstain from, Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chiliad. 9 Chap. 275. were the Apua, and the Maenis; two very venomous kinds of Fishes; as you may see in Plutarch, and Johannes Tzetzes. We may therefore conclude it merely fabulous, which is reported of the Syrians; namely, that they abstain not only from all Sea-Fish, but also from that of Rivers; where the Apua, nor the Moenis, are at all found. Erat is, (says the Interpreter of Xenophon, speaking of the River Chalus) magnis, mansuetisque piscibus refertus; quos Syri pro Dijs habebant, neque eos loedi patiebantur, sicuti nec columbas. As for the Doves; I shall examine the truth of the report elsewhere: but for the Fishes, nothing could have been spoken more false. For, if they would not suffer them to receive any harm, as being the Gods they worshipped; why then did they carry them to Jerusalem, and sell them to the Jews, for food? Certainly this had been so unpardonable a Crime, as would have deserved to have been punished, not with swell only, but even with death. Tyri quoque, (saith Nehemias',) habitabant in ea, inferentes pisces, & omnia venalia, & vendebant filijs Jehuda in. ipsa Jerusalem. Syntag. 2 Cap. 3. You may see other proofs of this, in Mr. Selden; who hath retracted this Error, but not the ground of it: but I shall speak of this hereafter. But to show the vanity of this Fable yet another way: I shall demand of these Authors above named, whence they have learned, that the Syrians worshipped Fishes, instead of Gods; and for that reason, abstained from eating of them? I conceive, the answer will be given in these two words: Common Tradition. We must therefore examine, what this Tradition is, that we may be able to judge, whether it be true or not. Aratus, and Hyginus report out of the Ancients, that an egg of a prodigious bigness, In Phoeinom. frag. Cap. de Piscibus. Lib. Fabul. Cap. 197. fell from Heaven into the River Euphrates; which the Fishes having by accident cast up upon the shore, it was so warmed by the heat of a flight of Pigeons, which sat upon it, as upon other eggs, that at the end of some certain number of days it was hatched; and there came forth Venus who lived on earth so virtuously, that being afterwards taken up into Heaven, she entreated of Jupiter, that those Fishes, which had preserved the egg, whence she came forth, from shipwreck, might be placed among the Stars. Her request was granted; and ever since, the Syrians, whom Authors usually confound with the Assyrians, have had Fishes, and Doves, in great veneration. Others say, Vid. Cicer. Tuscul. qu. 5. Virgil. Georg. 3. Arat. loc. citat. that the Syrians did not begin to worship them, and to place their silver Images in their Temples, till the time that the daughter of Venus, falling into the Pool Both, was there turned into a Fish. And now see, what excellent reason we have, to receive this Tradition for a true one. What learned people we should be, had we no other Historians, but the Poets! I know very well, that the Fable might possibly have taken its original from the History: but where shall we find those can witness, that it did so? Whereas, on the other side, we know, that these. Fables are as ancient with the Greeks', as Astrology itself. We may therefore, from this very particular passage, conclude, what manner of spirit reigned in the writers of this Nation; whose delight it always hath been, to put their foolish Fables upon the world, for Truths. And here I shall adventure to deliver, what I have sometimes conceived, touching the ground of this Error. Sidon, in the language of the Phoenicians, who are Syrians, signifies a Fish, as Heurnius reports, after Justin. Now Sidon is a part of Syria, Barbar, Phil. in Chald. f. 32. Notis in Math. fol. 16. which in Arabic signifies an Inflation, or Swelling, as Kirstenius affirms. I have therefore doubted, whether or no the Greeks', who turned all things into Fables, might not possibly have forged this Story, of the Syrians swelling, by reason of their Fish. 5. This other Conjecture is not, in my judgement, very fare wide of the truth: namely, that the Syrians were accused of worshipping Fishes, because they worshipped the Idol Dagon; which some have conceived to have been half Fish, and half Man, in the form of a Triton, or Siren: but with this difference, that it had the head of a Fish. Idolum Dagon, (saith Lyranus, after the Rabbins) quod colebatur a Philistaeis, habebat caput piscis: ideo vocatur Dagon; quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dag, piscis significat. I am not ignorant, that there are, that are of opinion, it was in figure like a young Damsel, covered all over with cares of corn, which they conceive to have been meant for the Goddess Ceres: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagan signifies also, Frumentum. But these men's conjectures are not so very well grounded, as we shall see hereafter. And here Scaliger, in his Book de Emendatione Temporum, reproves Philo Bibliensis, for saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by all means to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Piscator, or Piscosus, from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagah, Piscis; and that, by this Dagan, is meant the Goddess Derceto, and not any God at all. But if one should ask Scaliger his reason, he could give no other than this; that Dag, or Dagah, signifies a Fish. Be it so; but it also signifies Frumentum, Corn: so that it concerns him to give a reason, why we should rather interpret Dagah, Piscis, a Fish; then Dagan, Frumentum; Corne. If he allege for himself, that some Authors affirm, that the Syrians worshipped not this Idol for any other reason, but because that a certain Sea-Monster; which was seen to come daily from the Red Sea, taught them many secrets in the business of Husbandry; but, being unable to endure long out of its proper Element, it returned still in the evening to the Sea again; and in the morning always came up again to Babylon: I answer, that this Story, besides that it carries little show of probability with it, is not delivered for a truth, by any Authentic Historian. I am therefore inclined to believe with Helladius, Phot. Cod. 239. in Photius, that this was neither Monster, nor Fish; but rather a Man, clothed with the skin of some Fish, who made his retirements towards the Red Sea; and by this means gave occasion to this Fable. So that Scaliger is manifestly convinced of error, in maintaining that this Dagon, was the Goddess Derceto, and not a God: for besides that all Greek Authors make Dagon of the Masculine gender, and not of the Feminine; Vid. los. Philon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dagon qui est: and not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae est: Reason itself, which all men ought to submit to, shows clearly that it was not a Woman, (whose sex rendered her unapt for travel,) but some Man, that first shown the Syrians the manner of tilling the ground: seeing that their country, or at least that of their neighbours, was without controversy the first inhabited, either before, or after the Flood. To this Reason we way add the Authority of Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dagon autem Frumenta invenit, atque Aratrum: ac ideo Jupiter Aratrius nuncupatus est. You may also see Annius lib. 6. and Gyraldus, in his Syntagm. Syntag. l. & 12. So that this Idol Dagon might be, one half in the shape of a Man, covered all over with ears of Corn; by reason of his having taught the Syrians the manner of Tillage; and the other half in the fashion of a Fish; because of his wearing a Fish's Skin, and his retiring towards the Red-Sea. The passage of Philo, which Scaliger endeavours to refute, is this. Patris regnum Coelus possidens, Terram sororem in matrimonium duxit: Euseb. de Prap. Evang. l. 1. c. 7. quae sibi quatuor filios peperit; Jlum, quem et Saturnum dicunt; Boetilum; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dagona, qui et Frumentarius appellatur; ac postremò Atlanta. But to return to my defence of the Jews: For I should not have troubled myself in the justification of the Syrians, but only to let the world see, what liberty men take to themselves, wrongfully to accuse the Eastern people. Not that I undertake to clear them wholly from errors: I should in so doing, show myself much more blind, than they: But only to make it appear, that of a thousand crimes which they are accused of, they are not guilty of then. 6. There is therefore scarcely any one Author, either Greek or Latin, (that I know,) save only Genebrard, and Moncaeus, which doth not confidently condemn the Jews, of being guilty of Idolatry; I mean those that revolted from their lawful King. For, what can be more true, (say these men) then that the Samaritans worshipped Golden Calves, seeing that God himself reproves them for it? Who then can clear them, in point of Idolatry? Let us now lay down an Antecedent like this, and then see, if we can thence deduce a like Conclusion. Some Christians have been known to worship Idols, and God himself hath reproved them for it: Therefore all Christians are Idolaters. What a Consequence here is! I shall therefore endeavour to clear this matter, and make it appear that the Samaritans are unjustly accused, in the matter of the Golden Calves. The History, 3. Reg. C. 12. which is the only true one in the world, teaches us, that after the death of Solomon, (whom many very inconsiderately reckon among the Damned,) his Sceptre was put into the hands of his Successor: who being a young man, was utterly unacquainted with the Rules of Governing well; which are consistent with Age only. This new King therefore coming to the Crown, his subjects desired to him the diminution of some certain great impositions, which his Father (who could not in this deserve the name of a wiseman,) had charged them with. But they were so far from being relieved, as that they had heavier Taxes laid upon them; through the evil Counsel of the King, which is the readiest cause of the subversion of Kingdoms, and the best-grounded Monarchies in the World. At length his People revolt from him: and that with so great height of malice, and with so unanimous a consent, as that of Twelve Tribes, there continued only two; Judah and Benjamin, in their obedience to their lawful King: The rest elected Jeroboam for their King; who made choice of Samaria for the place of his abode; where by using such means, as might have become the most knowing Politicians of the Ancient Law, he kept this People so pliant, and obedient to his Commands, that they never afterwards acknowledged the Sceptre, from whence they had revolted. Now, one of the principal means that he made use of, was; that having considered with himself, that there was nothing more likely to draw back the hearts of this people towards Rehoboam again, than their conversation which they were to have with the Two Tribes, which continued at Jerusalem: (for they were necessarily to appear, three times in the year, before the Lord in Jerusalem:) he resolved with himself, to establish the same object of Adoration in Samaria, that was at Jerusalem. Now, in the Temple, there was the Ark, and the Cherubins, which Moses had made, according to the Pattern which God had showed him in the Mount. Jeroboam therefore makes the same in Samaria; it not being necessary to make an Ark also: for you must note, the Ark was made, only to hold the broken Tables of the Law; as you may see in Deuteronomy. But what? Cap. 10. V 5. you will say; were the Cherubins made by Moses, fashioned like Calves, then? Yes, most certainly: since that those which Jeroboam made, were but in imitation of them. And had they been of any other figure, he had then imitated that figure; and had not so much as dreamt of making Calves: seeing his purpose only was, to retain his people in their obedience, by the same form of worship, that they used at Jerusalem. Otherwise, how imprudent should he have been, in going about to introduce a strange Religion, which they had never before known? This would have been a means rather to have ruined himself, and his designs; and to cause his new got Subjects to return to their old Allegiance. 7. Now, that the Cherubins, which Moses made to the Ark, were in the figure of Calves, that which Aaron made in the Wilderness, at the entreaty of the children of Israel, proves sufficiently: for doubtless this High Priest did nothing, but what he conceived Moses himself would have done, had he been alive. (For he took upon him to do what he did, upon a presumption that Moses was taken away by God; seeing he had not come down from the Mount, in the space of full forty days: whereas, at other times, he had never tarried there above a day.) He made therefore a Cherubin indeed; but it was after the pattern that was showed to Moses, as also to himself, Exod. 25. Exod. 24.10. and the seventy Elders. Inspice, & fac secundùm exemplar, quoth tibi-in monte monstratum est. Now, in this Pattern, they saw the glory of God, in like manner, as it was afterwards seen by Ezekiel, and St. John: where God appeared, sitting betwixt four Cherubins, whereof the first was in figure like a Man; the second, like a Lion; the third, like a Calf; and the fourth, like an Eagle: And upon these visible Cherubins, as upon a Throne, were the Children of Israel to find placed, the Majesty of the Invisible God, in their passage through the Wilderness; according as he had promised them, by the mouth of his servant Moses. Ecce Ego mittam Angelum meum, qui praecedat te. And then afterwards, explaining how themselves would rest upon this Angel, called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elohim, Dij, a name common to the Angels too; he adds: Et erit nomen meum in illo, & facies mea praecedet te, & requiem dabo tibi. These Promises therefore having been so often made to the People by Moses; now that they believed him to have been either devoured by some wild beast, in some corner of the Mountain; or else, as the wiser sort amongst them thought, that he was taken away by God; they required at the hands of his Successor, Aaron, the fulfilling of these very Promises. Surge, said they unto him, fac nobis Deum Elohim, or, Deos Elohim, qui praecedant nos: Moysienim huic viro qui eduxit nos de terrâ Aegypti, ignoramus quid acciderit: as if they should have said: We know not what is become of Moses, that should have made us this Angel, that was to march before us: do Thou thyself therefore make it, that so we may enter into the Land of Promise. Aaron therefore made them one of these Cherubins, on which they had seen God sitting. Now, why he made this Cherubin in the shape of a Calf, rather than in any other of the three Figures, Abiudan, a Jew, speaking of this particular, (a Manuscript Copy of whose Works Mr. Otho hath brought out of the East,) says nothing at all. But Moncaeus, who hath likewise written of this Subject, gives the reason out of Dionysius the Areopagite: In Vit. our. Cap. 5. namely, that Aaron made choice of the Cherubin, that was figured like a Calf; because that being in the appearance more absurd, than any of the rest, the Children of Israel would not be so apt to worship it. This Calf therefore, or Cherubin, was made by Aaron; not as if he had first cast the gold in a rude Mass, and then afterwards shaped it, working it in the same manner, as Statuaries do, in rude Stones: as Moncaeus is of opinion. Nor yet, that this Calf came out by chance, without any purposed design of Aaron, in making it in shape like a Calf: as most of the Ancients have been bold to affirm: But having first made a Mould, Et projeci illud (aurum) in fornacem, egressusque est hic Vitulus: he cast the gold into it, and there came forth this Calf. If the People afterwards provoked God to wrath thereby, it was not for making the Calf, but for worshipping it. For as Marshal says, Qui fingit sacros auro, vel marmore vultus, Non facit ille Deos; qui rogat, ille facit. Neither do we any where read, that Aaron was at all reproved of God, for having made it. 8. So that the conclusion, which we may draw from hence, is; that the Cherubins which were on the Ark, were really made in the shape of Calves: and that according to this Doctrine, Jeroboam, in imitating them, could not in any wise be counted an Idolater, but only a Schismatic, or Separatist from the worship, that was performed in Jernsalem: notwithstanding that the same befell him, that had happened to Aaron before him; namely, that though His Purpose was good, yet nevertheless there were among the People, that worshipped them: and this is the reason, they are reproved by God. Now that he had no intention at all to set up Idolatry, by this Act, appears clearly in this; that the Kings his Successors, who all were of the same Belief, are not any where reproved for this crime, until the Reign of wicked Achab, who was seduced by his wife Jezabell, the most Imperious woman that ever was. Thus we read in the History of Kings, that Jehu did that which was right in the sight of the Lord; Yet nevertheless, Non reliquit vitulos aureos, qui erant in Bethel, 4. Reg. 10.30. & in Dan. And I would feign know, if this King should have worshipped these Calves, how he could have done that which was right in the sight of God, who never punished his people so severely, as when they had given themselves up to worship Idols? And how Asa in like manner, King of Samaria, could have walked in the ways of David, if he had been tainted with this horrible Crime? Et fecit Asa rectum ante conspectum Domini, sicut David pater ejus: and yet notwithstanding, Excelsa non abstulit, He took not away the High places, that is to say, Vitulos, the Calves. As if the Author of the holy Scriptureshad purposed to prevent the Objection which is usually made, concerning the erecting of these Calves to an evil End: for these words seem to have been set down so expressly, merely for the confutation of those men that are wedded to their own wills, and for the clearing of the truth of that, which I have here delivered: Cor Asa perfectum fuit cum Domino, etsi Excelsa non abstulerit. Which is an Infallible Argument, that they acknowledged in these Calves, or Cherubins, the same which they of Jerusalem did in those of the Ark; namely, the presence of the Invisible God, sitting there, as on his Throne; notwithstanding that many, out of simplicity, worshipped the bare figure of this Work of men's hands: And this is that, which God so often complains of. As if this were the Literal meaning of this Passage; to wit: that the Kings of Israel had indeed done that which was right in the sight of God, and had lived according to his Laws: yet, that they might have done better, if they had taken away these Cherubins, which were the cause of the destruction of many, who made other use of them, then that for which they were intended. I remember to have read somewhere to this purpose, of a Bishop of Marseille; who seeing, that many of his people behaved themselves toward the Images, that are usually placed in Churches, with so great respect, as that one day he observed some of their actions that came within the compass of Idolatry; he caused them all to be broken to pieces, leaving only a very few in some certain places of his Diocese: So true it is, that we often abuse those things, which were instituted only to good ends. I shall only add one word more, for the defending of the Innocence of the Samaritans; which is: that, when Salmonazar had ransacked their Country, he sent into it Colonies out of Persia; who falling to commit Idolatry, as they had used to do in their own Country; God sent Lions among them, to destroy them. For remedy of which calamity, 4 Reg. 17 they could find out no better expedient, then to send for one of the Jewish Priests, whom they had lead away captives, for to instruct these Idolaters in the Worship of the true God; which being done, they were freed from that calamity: which is a certain Argument, saith Abiudan, that all the Samaritans were not Idolaters. This observation of Abiudan, Moncaeus takes no notice of; yet He hath also an Observation, which Abiudan passes by; (out of the hate, I conceive, that he bore to the True Messiah, and because that the Testimony made against himself;) namely, that when our Saviour Christ uttered the Story, or Parable of the Traveller, that fell among Thiefs, the Samaritan is there said to have had more pity on him, than the Priest of Jerusalem. I shall add here, that the same God, being become Man, did not at all deny himself to be a Samaritan, when he was called so by way of reproach: which doubtless he would have done, if he had known this people to be wholly Idolatrous. 9 But now, in the progress of this Discourse, the Curious Critic, who uses to leave nothing unsifted, may happily propose this Question to me. If the Cherubins of the Ark were made in the form of Calves; what should move almost all Writers to maintain, that they were in shape like young Boys? I confess, I could willingly have put off the answering this Question (which neither Abiudan, nor Moncaeus, have taken any notice of, or else have purposely passed it by,) to some other time: But seeing that I writ to the Learned, it concerns me willingly to omit nothing, that makes for my subject; that so I be not ranked in the number of those men, that when they writ of any argument, do voluntarily slip over the choicest things in it. I say then, in two words, and without making any long discourse on it, (since that I handle this very Question in another place,) that all the Authors, both Greek, and Latin, and the greatest part of the Jewish too, as Aben-Ezra, Scelomoh, and the Talmudists, who have attributed the form of young Boys to these Cherubins, have done it upon such weak grounds; that we need but only to rehearse them, to show their insufficiency. There is nothing, (say many of these last named Authors, cited by Kimchi,) which more confirms the opinion, of the Cherubins being made in the figure of Young Men, or Lads, than the Etymology of their name. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherub, is compounded of the servile Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph, which signifies sicut, and of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabeia which signifies in Chaldee, a Young Boy, or Youth; and in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherabaia, that is to say, sicut Adolescentes, or Pueri. Very good, but Moses spoke not Chaldee, but Hebrew: and therefore, if this controversy must be decided by the Etymology of the name, why cannot I say with much more reason, out of the Hebrew Etymology of the word, that these two Cherubins were made in the form of Saddles; seeing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherub is said to be derived) by transposing the letters into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherab, which signifies equitare, Cap. 15. v. 9 Cap. 22. v. 35. is in Hebrew, a Saddle: as you may see in Leviticus, and in the first book of the Kings. Or else we may say, that these Cherubins were made in the form of Rain: seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherabib, a word that cometh very near Cherubin, signifies sicut pluvia. Let us now examine the Reasons brought by the Latins, and see whether or no they are of any more weight, than these of the Hebrew writers. Cajetan upon Exodus thinks himself to have found out the powerfullest Argument, In 25. Exod. that hath yet been brought by any, for to prove that their Figure was like that of two Young Men: because that in the Bible, where the Vulgar Translation renders it, respiciantque se mutuò, Exod. 25. v. 30. the original sounds thus in the Hebrew, & facies eorum vir adfratrem suum. Whence he thinks, he hath hit the nail on the head; and concludes, that for certain these cherubins were of humane shape: But those that are skilful in the Hebrew, will readily find this conclusion to be very infirm, and of no force; or otherwise we may as well conclude, that the stars, the curtains of the Tabernacle, and a thousand other things in the old Testament, were likewise of Humane shape, since that Isatah, speaking of the stars, where the vulgar Translation hath, Neque unum reliquumfuit, the Hebrew Text says, & vir non est substractus: and in Exodus, where speaking of the curtains of the Tabernacle, the Vulgar says, quinque cortinae sibi iungantur mutuo, it is in Hebrew, & quinque cortinae crunt conjunctae, mulierem ad sororem suam. So Ezechiel speaking of the wings of the Beasts, where the Translation hath, & vocem alarum animalium, percutientium alteram ad alteram, the Hebrew is, Mulierum ad sororemsuam. In Genesis, where mention is made of the parts of the Sacrifice, where the Translation is, Et utrasque partes contrase altrinsecus posuit, in Hebrew it is, & dedit virum, partem ejus è regione proximi sui. And lastly in Isaiah, In Lexicis. where it is Translated, Alter alterum non quaesivit. Many other examples of this kind are collected up, In Lexicis. by Kimchi, Munster Forsterus, and Pagnin. I shall omit whatsoever the rest of interpreters have delivered, concerning these Cherubins; because that you may see in Cajetan, that their reasons are as weak as his own, whatsoever Pradus, and Villalpandus affirm to the contrary; who labour much to bring in another sense, but are confuted by Oleaster. In the mean time I cannot but wonder very much at these men, that have taken so much pains to hunt after empty sounds to no purpose; not considering that they might as well at first have positively affirmed that these Cherubins had a Humane shape, because that one of the four, seen by Moses, Aaron, the seventy Elders, Ezechiel, and Saint John, was in figure like a Man. This Conjecture might have passed for tolerable, had not the truth been by us now brought to light. We may therefore by this means clear our hands of these doubts; as also of that other, concerning the form of the Cherubin that was placed at the entrance of Paradise, to keep out Adam, and his posterity. For it may be answered in one word, that it was that of these four Cherubins, which had the shape of a Lion; this form being the most proper for such a purpose: seeing there is nothing in the world more terrible than a Roaring Lion. And thus are all those difficulties cleared, Quest. 40. de Paradiso. In 3 Genes. In Expos, Symb. which have long since been brought in by Theodoret, Barcepha, Procopius Gazaeus, Jacobus Chius, and Theodorus Bishop of Heraclea; who, after a long and tedious dispute, conclude, though not very rationally, that this Guard was not a Cherubin, but some other thing of Power, like a Cherubin; just as we dress up some frightful Scarecrows, and place them in Gardens, and Hemp-plots, to fright away the Birds. And their reason is, because that Cherubins being Spirits very highly exalted, and of the second Order of the First Hierarchy, they are never sent on the Earth, but are alleys attending before the Throne of God: notwithstanding, the Master of the Sentences, Scotus, Gabriel, Durand, In 2. Sent. dist. 10. ibid. Tom. 1. disp. 1. and Gregorius de Valentia, affirm the contrary. Now what the reason should be of the Cherubins, seen by Moses, Ezekiel, and the rest, appearing in shapes so different, and, as it may seem, so repugnant to the nature of a Blessed Spirit, I must refer you, for satisfaction, to S. Dionysius, S. Gregory, and the rest of the Fathers: since it is sufficient for me to have here proved, that the Golden Calf made in the Wilderness, and those other which Jeroboam made, were fashioned according to this Divine Vision; so that the Ancients are by this means cleared of the Crimes, which they are injuriously charged withal. 10. If I had not already exceeded the just length of a Chapter, I should here answer to an Imputation, which is yet greater than all the rest, charged upon the Jews: namely, that they of old burned their Children to the Idol Moloc. I shall reserve the full handling of this point, till some other time; In Cap. 6. Mis. Thor. tract. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall only say this by the way, that R. Joseph Caro observes, that throughout the whole Scripture, where there is mention made of this Idol, and of the Sacrifice that was done unto it, it never uses any word that signifies, to Burn, Kill, or Put to death, but, to Pass, and, to Offer. And indeed they did no more, but caused their Children to pass over the Fire: which was a kind of Adoration, and Service, showed toward this Element, Lib. de Philosoph. Barb. in Chald. and Introduced by wicked Cham. Ignem, (saith Heurnius) in Ur, Chaldaeorum Urbe, Abrahami patria, adorandum ponit; gravi poenâ in pertinaces promulgatâ: where there is no mention made of any Command, to Burn, nor to Kill. And for the clearing of this Truth, Comment. in Reg. & in Psal. In Pentateuch. In More Neb. Lib. 3. C. 30. I shall refer the Curious Reader, (because I must not any longer dwell on this point) to Kimchi, Salomo Jarchi, Abarbanel, and to Moses Aegyptius, who knew more of the Customs of the Ancients, than any other Author that ever wrote. Yet I deny not, but that the Persian Colonies of Sepharvaim, who came and dwelled in Samaria, 4. Reg. 17. did Sacrifice their Children to their Gods, Adramelech, and Anamelech: but, that the Hebrews did the same to Moloch, will never be made appear; whatsoever Mr. Selden say to the contrary. And who can believe that Solomon murdered little Children, or cast them into the Fire, because the Scripture says of him, Colebat Solomon Astharten, Deam Sidoniorum; & Moloch, Idolum Ammonitarum? He must not be Master of Common Sense, that can have any such thought about him: So true is that, which we have already delivered; that they only passed over the Fire. And this Unhappy Custom hath so spread itself ever since, throughout the whole World; that even in America, the Brasilians do the same, as Johannes Lerius reports of them: Naulg. in Brasil. and among Christians also, Mothets do yearly cause their Children to pass over the Fire of St. John, to this day. Which Custom ought to be abolished, seeing it hath been anciently condemned by a Council held at Constantinople: Syn. 6. in Trull. can. 64. In cap. 16.4. lib. Reg. Videantur Olaus Mag. in Histor. Gothica. Leo African. in Descript. Afric. D. je. Chrysostom. qui in Homil. de Nativitat. S. joannis, Solennes ejus honori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excitatas ait, ipsumque diem Lampada appell●ium. and Theodoret proves clearly, that this Custom of these Fires, is still a rellick of the Ancient Abominations. CHAP. II. That many things are esteemed Ridiculous, and Dangerous, in the Books of the Jews; which yet are, without any blame, maintained by Christian Writers. THE CONTENTS. 1. THat we ought not to rest on the bare Letter of the Scriptures. 2. Authors that have treated of Ridiculous Subjects, without being reproved. 3. The Books of the Jews less dangerous, than those of the Heathens; which yet are allowed by the Christian Fathers. 4. The Feast that God is to make for the Elect, with the Flesh of a Whale, how to be understood. 5. Ten things created on the Even before the Sabbath; and what they were. 6. The Opinions of the Ancient, and Modern Writers, touching the end of the World: what Fathers of the Church have been of the Jews opinion in this Particular. 7. Divers opinions, concerning the number of years from the Creation to our Saviour Christ: and what we ought to conclude, as touching the End of the World. 8. The Ancient Rabbins are falsely accused of speaking ill of our Saviour Jesus Christ. 9 The third Objection in the Precedent Chapter, and an Enumeration of some Errors of great Importance in our own Books. BUt be it so (may some say,) that the Jews are free from the guilt of these Crimes, and their books not polluted with these Abominations: yet it cannot be denied, but that they have vented in them many fooleries, more ridiculous ones, The 2d. Objection. than a man can imagine; and even some, that are very dangerous too: and that therefore they are unworthy our reading; and the Curiosities found in them, not to be valued at all. This is the second Objection, which was proposed in the precedent Chapter. The Auswer. If I were here to deal only with those that are free from Passion, it would be easy for me to satisfy them in two words: but since that I may chance to have to do with opinionative, selfconceited men; it will concern me to convince them by the force of Reasons, backed with examples. I say then, that suppose there are many fooleries, and absurd things found in the books of the jews▪ but why then do we admit of the books of the Poets, where you have nothing else? For what can be conceived more ridiculous, than that men should be transformed into Rocks, Rivers, Plants and Trees? or what more remote from common sense, than that Stones should discourse, Flowers, reason, and trees make their moan, and sigh out their afflictions? why were the Fables of Aesop ever received, which attribute the use of Reason to all things, even the most insensible that nature hath produced? And to say the utmost in one word; Why then do we admit of the Bible, which also make Trees, as the Vine, and the Bramble, to speak? The Trees went forth on a time to anoint a King over them, judic. 9.8. and they said unto the Olive-tree, Reign thou over us. But the Olive-tree said unto them, should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? And this Tree refusing them, they then make their addresses to the Figtree, and afterwards to the Vine, and at last they are constrained to come to the Bramble. What a strange Metamorphosis is here? If it be answered that these are Figures, Similitudes, and Parables, which joathan made use of, to express to the people the Tyranny of Abimelech: and that in like manner the Ancient Poets proposed their Fables, under which was always couched some Philosophical secret, either Moral, or Divine: Why shall not the same Liberty be allowed to the jews also? Will they have them to be less Rational, than the rest of Mankind? or more Brutish, then very Beasts? Was there ever the like Peevishness seen? 2. If the Jews had busied themselves, in describing the War betwixt Frogs and Mice; as Homer hath done: or in writing the Commendation of a Tyrant, as Polycrates hath done: the praise of Injustice, as Phavorinus: of Nero, as Cardan: of an Ass, as Apuleius, and Agrippa: of a Fly, and of a Parasitical life, as Lucian: The same hath le S. du Belay done, in divers of his Poems. or of Folly, as Erasmus: we than should have them hooted at, for Fools, or Madmen. Or had they made Epitaphs, or Funeral Orations, upon the death of a Cat, an Ape, a Dog, a Didapper, an Ass, a Magpie, a Flea, as some of our Italian Fantasticoes have done: we should no doubt hear them charged then, with the finest, wittiest, Idolatrous Foolery, that ever men were guilty of. And yet, the Authors of these Trifles, hear not one word of it. If they should yet but have taken upon them, to set down the Rules of Divination, as many of our Latin Christians have done: or to teach the manner of Interpreting Dreams, as one hath done in Gochlenius; Barth. Gochl. Introd. ad Physiog. who tells you, that as soon as you are awaked, you must open a Psalter; and the first Letter that is found, in the beginning of the Page, shall show what shall happen. As for example; if it be A, it signifies, the Party shall be of a Free Nature: if B, he shall be powerful in War: C, and D, signifies Sadness and Death: E, and F, that he shall have (if he be married) a Noble Offspring: G, denotes some sad accident to befall him: H, foreshows the Love of Women: I, a good and happy Life: K, Folly, and Mirth: and so forward of all the rest; the very remembrance whereof makes me laugh: If the Jews, I say, should have busied themselves with such Sottish Impertinencies as these, would any of the Christians so much as have touched their Books? I shall pass by a thousand Fooleries, wherewith our own Books are stuffed; and a thousand Fopperies, which some people give credit to: as, that of Names, and Numbers, which is copiously handled by Raimundus Veronensis, in his book entitled, Opera del l' Antiqua & honorata scienzae di Nomandia: wherein a man shall see by the Letters of his name, whether he shall live a long time, or not: whether of the two shall survive, the Husband, or the Wife: What Preferments one shall rise to: What Death a man shall die: and a world of such like Propositions, which are not only ridiculous, but dangerous also. And now let any man, if he can, find fault with the Jewish Rabbins, whose writings are free from any such kind of Follies, as these. 3. I shall add further, that almost all the Fathers have been of opinion, that we might lawfully read the books of the Heathen Philosophers; Lib 2. de Doctr. Christ. Cap. 39 & 40. Lib. 1. de curate. Graec. affect. and such reasons are given for it, by S. Augustine, and Theodoret, as will force the frowardest Critic to subscribe. Now every body knows, that the greatest part of these books teach the Multiplicity of Gods; and some of them, Idolatry also: But as for those of the Jews, who is he, that hath ever accused them of either of these Crimes; or that found any other Doctrine taught in them, then that of the True God? And why then may not men of Learning read these, since we permit the other to be read to raw Children, that are apt to believe any thing? If there be many Fooleries to be found in them; as it is objected by those, that never read them; there is yet much less danger in These, then in Apostasy: neither is there any of them so Absurd, but that some Good thing may be drawn from them; nor yet so barren, but that they afford matter, to raise some wholesome Doctrine upon. Let us therefore take the Truths, and pass by the Dreams: let us gather the Roses, and let alone the Thorns: let us take up the Pearls, and cast away the Shells. In a word, let us do what Damascene teacheth us: Lib. 4. de fide Orthod. c. 18. Si autem, saith he, ab his quifornis sunt decerpere quippiam utile valuerimus, non aspernabile est. Efficiamur probati Trapezitae, legitimum & purum aurum acervantes, adulterimum autem refutantes: sumamus sermones optimos, Deos autem ridiculos, & fabulas alienas, canibus nibus projiciamus. 4. We will now go another way to work, and show, that many of those things in the books of the Rabbins, which are accounted ridiculous, by those that have them only by hearsay, have not yet been accounted so, by Learned Christians, and such as know the Ancients manner of writing; and that consequenly, they are not to be rejected. We shall therefore make choice of some of the most Mystical Passages that are to be found in their books; and show how those strange doctrines are to be understood; that so by these, the Reader may be able to judge of all the rest. If there be any thing worthy to be accounted ridiculous, and absurd, that doubtless appears to be the most likely, which the Ancient Jews have delivered, of a certain Feast that God is to make the Saints hereafter. For they writ, that when God had created the world, seeing the bigness of a Whale which he had lodged in the sea, Others speak of Two. to be so prodigiously vast, as that he had not made any thing that was sufficient to nourish him; he presently killed him, and salted him up, as we use to do Flesh, purposing one day to feast the Elect therewith. Contribulasti, saith the Psalmist, capita draconum in aquis, tu confregisti capita draconis. Possibly this Text may have given occasion of the Fable of Python, slain by Apollo: and if so; this later story seems much more tolerable, than the other. For, what madness is it to imagine, that God should afterward salt up this Dragon, or this Whale called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leviathan; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leviathan signifies also a Dragon. and that it should be afterwards kept, till the Last Day, to make a Feast for those, that should then have no more need to eat? And what excellent entertainment should God bestow upon his Children, when their cheer should only be, of the flesh of a Powdered Dragon? This were one of the grossest Fooleries that could be, were there no other Doctrine couched under this Tradition, than what the bare Letter affords: and who can possibly imagine the Jews to be a people so void of sense, as simply to believe this, without looking after any other meaning of the thing? Let us rather hereafter entertain a better opinion of this people; and esteem otherwise of those men, whose wisdom the Christian Fathers have so deservedly admired. I will not say, but that the simpler son of people among the Jews, may peradventure have believed, in the Literal sense, this Mysterious Fable; as there are among us, that believe the stories of Aesop. For there are found some old women so simple, and I myself have seen such, that hearing tell, how the Lion talked with the Fox, and he with his companions, that so he might devour the hens; they really believed, that in times past Beasts did speak and discourse of their own affairs; taking occasion from what they have heard at Church, of the speaking of baalam's Ass. But as Aesop is very well known to have couched some mysterious sense, under his Fables; In like manner did these wise Ancients, in those which they devised. Scio (says Paulus Fagius) veteres Judaeorum Rabbinos aliud mysterium hac de reprodere voluisse, qualia & alia apud illos inveniuntur. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impress. Isnae ann. 1541. fol. 61. And then, that he might take off the vail from these Mysteries, and bring them into the open light, he presently adds: Tu, per convivium, summam illam, ac aeternam faelicitatem, quae justi in futuro perfruentur, intellige. Tum nimirum edent, & devorabunt Leviathan illum, hoc est, Satanam; cum viderint illum, cum omnibus ministris suis, in aeterna praecipitari Tartara. Insomuch that he must be no Man, that sees not that this Doctrine is very little different from that of our Saviour Jesus Christ, who says: That, in his Kingdom, the just shall eat and drink at his Table: understanding by these expressions, Everlasting Bliss. 5. There is another Tradition found in the books of the Jews, that appears as ridiculous as the former: which is; Ib. fol. 100 videatur & R. Moses Egypt, in More Neb. lib. 1. c. 65. that at the Creation of the world, on the Even before the Sabbath, there were ten Miracles created. The first was, That Prodigious Opening of the Earth, that swallowed up Corah & his Companions. The second, the Well, or Spring, that issued out of the Rock, and followed the Children of Israel; and which (say They) God granted unto them, for the merits of Miriam, Moses his sister: as also the Manna, that went along with them; and the Miraculous Cloud, that attended on Aaron and his fellows; after whose death, all these Miracles ceased. The Third was, Balaams' Ass: The Fourth, the Rainbow. The Fifth, the Manna: The sixth, Moses his Rod, by which he wrought so many Miracles: The seventh, the little Worm, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schmair, which Solomon used, in the hewing, and cutting of the stones, for the building of the Temple, that it might be done without noise, though they were very great, and very hard: as you may see in the story of this stately Building; 1 Reg. 6. and also in the Commentary that Ben Maimon hath made expressly of this Insect. The Eighth, the writing of the Tables of the Law: the Ninth, Moses his Tomb: and the Tenth, the Ram that was sacrificed, instead of Isaac. Some add to these the Devils, and Evil spirits. Now all these things seem very ridiculous at the first sight, which yet are in effect very Curious, necessary, and useful: as I shall in another place make it more plainly appear, In nostro Cribro Cabbalistico. it being too long a discourse to insert here. In the mean time let us rely upon the judgement of Paulus Fagius in this particular, who says: In Pirke Auoth. Haec quidem aliquo modo in speciem ridicula, & stulta esse videntur; sed quae certè non carent suis mysterijs. 6. I will next show you a point of Doctrine of the Rabbins, that is accounted a very ridiculous, if not a very rash one. These knowing men, having considered the Order that God observed in the Creation of the world; and how that, having in six days perfected all his works, he rested on the seventh: they have peremptorily concluded from hence, that, according to this Mysterious Order, Talmud. tract. Sanhedr. in C. Helec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cseeset. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alaphim csanah bagholam: sceve alaphim tohou: csene al●phim Thorah: csene alaphim jemot Ham●sciach. the world should last but six Thousand years; and in the beginning of the seventh, and things should rest. Six Thousand years (say they) is the Age of the world: Two Thousand, Void: Two Thousand under the Law: and Two Thousand under the days of the Messiah. So that, according to this account, there being One Thousand six hundred forty nine years passed, since the Nativity of Christ, till this present; there should remain to the end of the World, but three hundred fifty one years more: Quod furor est cogitare, saith Malvenda: and Genebrard also finds this opinion to be so strange a one, as that he cannot acquit it of Folly. But see now, how careful it concerns a man to be, in throughly examining all things, when he intends to accuse any one. I say then, that if the jews are to be accused, as guilty of Folly, for having prefixed a time for the end of the World; we must also then in like manner accuse the most Learned of our Christians; Vid. Hieronnym. Wielmium, in cap. 1. Genes. lect. 6. and even some too, that shine, like Suns, in the Church. I shall not here say any thing of Joachimus Abbas, S. Brigitta, Ubertinus de Casali, Telesphorus Heremita, Petrus de Aliaco, Nicolas Cusanus, Jo. Picus Mirandula, Franeu Melet, Ep. ad Bened. etc. nor of those of whom Vincent Ferrier speaks; who held, that he number of years from the death of our Saviour Christ, to the end of the World, was to be just so many, as there be Verses in David's Psalter. Neither shall I here speak of the ancient Philosophers; as of Aristarchus, Apud Consorin. de die Notati cap. 15. who affirmed that the world should last but Two Thousand four hundred eighty four years: of Aretes Dyrrachinus, who assigned for its Duration, five thousand five hundred fifty two; of Herodotus, and Linus, who allowed it ten thousand eight hundred; of Dion, who said it should continue Thirteen Thousand nine hundred eighty four years; of Orpheus, who believed it should last a hundred and twenty Thousand years; as Cassander did, eighteen hundred Thousand. I shall only show, what the opinion was of the Learned Fathers of the Church, whose lives are irreprovable: as namely, of Irenaeus, who, according to the opinion of the Jews, Lib. 5. advers. Haeres. c. 28. says, that, Quotquot diebus hic factus est mundus, tot et Millenis annu consummatur: et propter hoc ait scriptura Geneseos; et consummata sunt Coelum, et Terra, et Omnis ornatus eorum, etc. and afterwards he concludes: In sex autem diebus consummat● sunt, quae facta sunt; manifestum est, quoniam consummatio istorum, sextus millesimus annus est. So St. Hilary; who, expounding those words of the Evangelist, Et post sex dies transfiguratus est; saith, cùm post sex dies gloriae Dominicae habitus oftenditur, namely, in his Transfiguration upon Mount Tabor, sex millium scilicet annorum evolutis, regnicaelestis honor praefiguratur. So St. Ambrose likewise; who, having the same conceit with St. Hilary, In 17. Math. expresseth himself almost in the very same words. This was the Opinion also of Saint Augustine, in his book de Civitate Dei, lib. In Epist expos. Ps. 89. ad Cypr. 20. cap. 7. of St. Hierome; on those words of David; Quoniam mille anni, ante oculos tuos, sicut dies hesterna quae praeterist; who says: Ego arbitror ex hoc loco, et ex Epistola, quae nomine Petri inscribitur, mille annos pro una die solitos appellari: ut scilicet, quia Mundus in sex diebus fabricatus est, sex millibus tantum annorum credatur subsistere; et postea venire septenarium numerum, & Octonarium, in qu● verus exercetur Sabbatismus, et Circumcisionis puritas redditur. In a word, it would ask itself a particular Volume, but to set down all, that the rest of the Fathers have written, concerning the end of the World, conformable to what the Rabbins had said before them. The Curious Reader that would be more fully satisfied in this particular, may have recourse to Georgius Venetus, Galatinus, Harm. Mund. Crnt. 3. ton. 7. cap. 7. Lib. 4. cap. 20. Flag. contra jud. 9 c. 11. Lib. 5. Annot. 190. Lib. de oct. Sph. In l. 20. de Civ. dei. Lib. de Exust. mund. de praed. c. 11 De fine mundi. Adr. Finus, Sixtus Senensis, Paulus Riccius. Lud. Vives, Hieronymus Magius. Aegidius Columnus, and Fridericus Emstius. 7. The Objection that might, be made in this Point, would fall heavy, as well upon the Rabbins, as upon the Fathers, who have followed them; but that we shall be able to make it appear to be of no weight at all. For, say they, if the World be to last but six Thousand years; then by consequence, the Day of Judgement may be foreknown, which contradicts the Holy Scriptures. I answer, that those Learned men have not at all defined the days, but only the years: Now, the number of the years, that are passed since the Creation, to this present, is uncertain; therefore are the Days also uncertain. Now that the number of years is uncertain, will appear evidently, by comparing the divers Opinions of these following Authors, who have with all possible Diligence computed the years, from the Creation, until Christ; and yet there is in their Computations, above a hundred years' difference: Judge you then, what the Consequence must be. Those of the Jews that have turned Christians, as Hieronymus à Sancta Fide, Paulus à Sancta Maris, Lyranus, Brugensis, and others, which are followed by Georgius Venetus, Galatinus, Franciscus Georgius, and Steuchus, account from the Creation of the World, to the Nativity of our Saviour Christ, 3760 Paulus Forosemproniensis, 5201 Arnaldus Pontacus, 4088 Pererius, Bellarmine, and Baronius, 4022 Genebrard, 4090 Suarez, 4000 Ribera, 4095 Onuphrius Panvinius, 6310 Carolus Bovillus, 3989 Malvenda, 4133 Joseph Scaliger, 3948 Sixtus Senensis, Massaeus, and many others. 3962 Jo. Picus Mirandula, 3958 Peter Gallisard, 3964 Joannes Lucidus, and many others, 3960 Garardus Mercator, 3928 Jansenius, 3970 Paulus Palatius, 4000 Hence we may safely conclude, that neither the number of days, nor yet of year passed since the Creation, can be exactly known, without some special Revelation; notwithstanding the endeavours of the Learned Pererius to prove the contrary; who, In Gon. lib. 1. taking occasion from these words of the Wise man, dies seculi quis dinumerat? affirmeth, that he speaketh not here of the Years, but of the Days: and that, though the number of These cannot be known, yet the Other may. Ergo, says he, after a long Discourse, Numerus annorum Munditeneri potest, dierum autem non potest. But he ought first to have reconciled these Authors among themselves; and to show, how they have erred in their Computations. And when all is done, the nearest that a man shall be able to come to the Truth, will perhaps be about Twenty five, or Thirty years, over, or under; and no otherwise. 8. The 3. Object. The third Objection, brought by those, that will not admit the Jews books to be read, seems to have more Reason in it, than all the rest. For, if they be indeed full of scoffings against the Life of Him, who hath given Us Ours; if they accuse his Actions, detest his Doctrine, and condemn his Memory, as ignominious; in a word, if they are full of nothing but Blasphemies against Jesus Christ, who is he that could endure to read them? And here Sixtus Senensis triumphs over his Enemies, and reckons up all the Impieties the Israelites were ever guilty of; and there is scarcely any one kind of wickedness, or villainy, that he lays not to their charge. In a word, he numbers up, as well all the erroneous points of their Belief, as their Reproachful speeches which they vomit up against the Son of God: so that one that had not read their books, and known the Truth of the business, would judge them to have been written rather by Devils, then by Men. But this Author, The Answer. (who had not written against this Nation, but, as almost all others have done, merely out of the hatred is generally borne, toward these Deicides,) thought peradventure, that after the burning so many Jewish Libraries in Italy, and after that himself had been an Eyewitness of Twelve Thousand Volumes burnt to Ashes at Cremona, he thought, I say, that after so rigorous an Inquisition, there could have been no more books left, by which we might have been able to satisfy ourselves, in the Truth of those things that are objected against the Jews. But he had forgot to burn the writings of Galatinus too, or rather of Sebondus: (for I shall make it appear in another place, that Galatine was never the Author of that Learned Book, entitled, de Arcanis Catholicae sidei:) He had, I say, forgot to burn these Learned writings too, which do make it clearly appear, that the greatest part of those things that are written in this Particular, is false; and prove, that the Blasphemies, which the Ancient Rabbins uttered against Jesus Christ, were not meant at all of Christ, our Redeemer, but of another Jesus, very far different from Ours. And this is so known a Truth, that the most furious among the jews dare not deny it, unless they deny their Talmud. So that this Confession being so much the more forcible, because it proceeds from the mouth of our Adversaries; it quite overthrows all that Senensis, and those of his Persuasion, have brought to the contrary. I will not say, but that the Later Rabbins do more perversely handle the Controversy, which is betwixt Them and Us; namely, Whether Jesus Christ be the true Messiah, or not: and that, among the Heats of so weighty a Dispute, they do sometimes speak irreverently of our sacred Mysteries: But, (which is a very wonderful thing, and which ought to convince all the enemies to the writings of these men;) among so great a number of Arguments that are brought against us, by R. David Kimchi, and R. Joseph Alboni, (two jewish Rabbins, which were both very learned, and very zealous for their own Religion:) you shall not find one Opprobrious speech uttered against Jesus Christ: as that he was a seditious person, (as he was called in his life time,) or a Magician, or an Impostor, or a Malefactor, or any other the like Blasphemous terms: notwithstanding there is scarcely any of our Christian Writers, that have written against the jews, which give them not very hard language. They dispute indeed, Whether the Gospel be a Law, or not: but not, Whether the Author of it were a Wicked Man, or no. Nay, on the contrary, they rather confess him to have religiously kept all the Commandments of the Decalogue. They say indeed, that he was but mere Man, and not God: being blinded by the Confession, which this God of Love made of himself: Ego sum vermis, & non homo: but they do not say, that he was a Wicked, Perfidious Person. They accuse his Apostles indeed of Ignorance, but not of Falsehood: as, when S. Paul saith, that the Israelites demanded a King of Samuel; who gave them the son of Cis, being about the age of forty years; whereas the Scripture seems to say otherwise. As also, when Saint Stephen said, that those that went down with Jacob into Egypt, were seventy five souls in number; whereas in Genesis it is said, they were but seventy in all. And so likewise in divers other Passages, which have been, long since, often reconciled, and cleared of Error. They deny indeed, that in the Eucharist, a Great Body, with all its parts, can possibly be in so small a Morsel: but they do not say, that the Institution, and use of it in the Christian Church, is Diabolical, as the Heretics say. In a word, they deny indeed, that Jesus Christ is the true Messiah; but the do not say, that his Doctrine is against God. Those that desire to be more fully satisfied in this Controversy, may have recourse to a Tract, written by Genebrard, against those two Learned Jews above named. To conclude then, both against Senensis, and all of his Opinion; I affirm, that the Ancient Rabbins are so fare from reproaching our Saviour Jesus Christ, as that, on the contrary, they allow of his Doctrine, and confirm the History, which is delivered us: as I do clearly prove, in my Advertissement aux Doctes, touchant la necessite des langues Orientales, which I shall, God willing, put forth very shortly. 9 The 4. Object. I come now to the last objection, which is: that the Books of the Rabbins err, in the Interpretation of the Law: and that being full of Vain, and ridiculous, Traditions, and some that are dangerous too; they ought not to be read by Christians, who are to seek after nothing, but the true Traditions of Jesus Christ, and his Church. I shall not take upon me to answer fully, and in every particular, to this Objection: since that it cannot be denied, but that the Rabbins do err sometimes, and that their Interpretations are sometimes wide enough of the matter. But that therefore they must presently be burnt, or not read at all, is against all Sense, or Reason: for, otherwise, we were to proceed in the same manner against ourselves, and must condemn our own books also; which are scarcely to be found, any of them, without their Errors: I speak even of those very books, that are of highest esteem, and use, among us. So that if these must all be committed to the Flame, we should speedily see-o●r Libraries Empty; and, those which shall come after us, to be left to a most profound ignorance. For, who knows not, that the works of Tertullian favour the Sect of the Montanists, where he speaks of a new Paraclet, and a new Prophecy; as also, where he condemns Second Marriages? If we but diligently peruse the Writings of all the rest of the Fathers, we shall find, that those of St. Cyprian maintain the Rebaptising of such, as having abjured their Heresy, had been formerly baptised by Heretics What Error is it, that the writings of the Learned Origen are not polluted with? If any man out of Curiosity desire to see a Catalogue of them, he may have recourse to the Learned Epistle of St. Jerome, ad Avitum. Doth not St. Hilary seem to detract much from the merits of our Saviour Christ, when he maintains, that his Sacred Body was not at all capable of Suffering; and that Hunger, Thirst, Weariness, and the rest of Humane Infirmities, were not Natural in him, but as the School speaks, Absumptae? Neither did Epiphanius fall into less Errors than these, when he writes, upon those words of Christ, Pater Major me est, that it was true also of his Divine Nature; and that, in the garden of Olives, he spoke not these words seriously; Pater, si fieri potest, transeat à me Calix iste; but only by way of Dissimulation, to deceive the Devil. I pass by many things delivered by him, touching the death of our Saviour Christ, which the purity of Divinity cannot allow of: as also, when in his disputation against Aerius, he affirms, that one of the Precepts left by the Apostles, was, that, during the six days immediately before the Passeoyer, we must eat nothing but Bread, with Salt. St. Ambrose also, in his Allegories, in which he exceeds, is not always blameless: for sometimes he lets fall such things, as are quite contradicting the sense of the Holy Scriptures. As, for example, speaking of St. Peter's sin, he holds, that this Apostle denied not Jesus Christ as God, but only as Man: as likewise, when he makes it Lawful for a man, that hath put away his Wife by Divorce, to marry another woman, provided, she also had not been divorced. St. Jerome runs as fare into the other Extreme; for, pleading for Virginity, against Jovinian, he doth so cry out against Marriage, that he makes it almost a sin to marry: and goes on so far, as to account Second Marriages to be no other than mere Fornication, and a Trade of Bawdry. St. Augustine hath also had his many Errors: As, when he maintains, that the Eucharist ought to be administered to little Children; and that, if they die without Baptism, they are Damned. You may find many other Errors in the Writings of this Learned Father: But they are such, as we may truly call, Happy ones; since that they gave occasion to the writing of that Excellent Book of his Retractations; without which, a great part of the Learning of this most Knowing Father, had been concealed from us. I could proceed to reckon up some Errors of each of the rest of the Fathers, both Greek and Latin, for the proving of my Assertion: namely, that we have the same reason to forbear the reading of them, that we have against the books of the Rabbins: so that, we should at length be reduced to this extremity, of having no other books, but only the Holy Scriptures. And yet neither could these pass, if we should rest only on the Bare Letter; since there are some things found there, that seem contrary to Truth. Thus Cajetan hath observed, 2. Reg. C. 21. 1. Reg. C. 12. that in Kings 2. we read, Michol, instead of, Merob: as you may perceive, by comparing it with the First Book of the same History. And the Learned have observed, that in the New Testament, Math. 27. St. Matthew, forgetting himself, hath written Zachary, for, Jeremy: and St. Mark likewise, upon the same mistake, citys a passage out of Isaiah, Marc. 1. which is written in Malachi: and so likewise, when he says, our Saviour Christ was Crucified on the Third hour; seeing that St. John saith, that he was but only condemned by Pilate, the Sixth hour. joan. 19 So likewise, where St. Luke saith, that Cainan was the Son of Arphaxad, Gen. 23. and Salec, the Son of Cainan, he contradicts the place in Genesis, where it is said, that Salec was not Arphaxad's Grandsonne, but his Son, no other Generation intervening betwixt these two. And when he says also, that the Cave, which Abraham bought, was in Sichem; which was indeed in Hebron: Gee. 11. and that he bought it of the Sons of Emor, the Son of Sichem: whereas Moses says, it was, of Ephron the Hittite. And so likewise, when he says, that Emor was Sichem's Son, when as it is said in Genesis, Gen. 33. quite contrary; that Emor was Sichem's Father, and not his Son. I shall not here undertake to justify all these Passages: many great Personages, of former Ages, have already done it very happily: so that we cannot any longer, without manifest Injury, say, that there is any Error at all in them. As for the Errors of the Fathers, I should rather think charitably of them, and say; that, as St. Jerome complained in his Time, Ep. ad Pammac. & Ocean. that the Writings of Origen had been corrupted by some Impostor; as St. Augustine likewise complains, in those of St. Cyprian: so possibly, those of the other Fathers may have been corrupted too. But this Excuse, which my Charity hath suggested to me, hinders not, but that we are to reject Their works, such as now we have them, if we are not to read any of those, that have erred. PART II. Of the Talismanical Sculpture of the Persians: or, the manner of making Figures, and Images, under certain Constellations. CHAP. III. That the Persians are unjustly blamed, concerning the Curiosities of their Magic, Sculpture, and Astrology. THE CONTENTS. THe Evil Custom, of blaming the Ancients, is noted. 2. The Reasons brought against the Persians, and their Magic, examined, and found of no force. The errors of the Counterfeit Berosus, Dinon, Comestor, Genebrard, Pierius, and Venetus, concerning Zoroaster. 3. His Magic, what it was. 4. The strange Statues of Laban, and Micah, called Teraphim, perhaps allowed by God. 5. The Errors of Elias Levita, Aben-Esra, R. Eliezer, R. D. Chimchi, Cajetan, Saints, Vatablus, Clarius, Mercerus, Marinus, and Mr. Selden, concerning these Teraphim. The gross conceit of Philo Judaeus, touching this Particular. 6. A Conjecture, touching these Statues, what they were: and an Answer to what may be objected against it. 7. Of certain strange, Prodigious things, which have foretold Disasters, which have been seen to come to pass; and which do yet forctell the same. 8. The Conclusion of all before delivered. 1. THere is nothing in the whole business of Learning, which astonishes me more, then to see, how many of the most Excellent Wits of this our Age, make it their business, to find fault with the Ancients, and to load them with injurious speeches: as if this evil custom had now grown into a Maxim with them, that one can never pass for an Able man, nor appear to be Any Body, without reprehending those which have gone before us, and from whose Learned writings we have derived the most Curious, and Choice Points of Knowledge that we have. The Persians, or, if you please, the Babylonians, that bordered upon the River Euphrates, were the First, as Rabbins report, that found out the secret power of Figures. The wonders that have been effected by them, have been acknowledged by all the Ancients, and approved of throughout all Egypt: in so much that, those, who were the first that have written of them, have maintained, that there was not any thing of more Excellency, and Admiration, within the compass of the whole Universe: These first Writers have been seconded by all those that have come after them; even down to Our own Days, and the Days of our Fathers; wherein we have at length seen this Secret condemned, and the Persians accused of Sorcery: so that, to the end I may free from suspicion, whatsoever I shall borrow from Themm, it will concern me to show Their Innocence here, as I have already done for the Jews their Neighbours: and shall ground my Defence of them, upon what I have found written, in the Preface of a certain Persian ginger, translated into Hebrew by Rabbi Chomer, a Modern Author: and I shall add to his Reasons, what other I shall be able to find, among the Writings of both Greeks, and Latins, to render them the more powerful. 2. The Curiosities therefore of the Persians, that is to say, their Figures, and Magic, are usually condemned, for four Reasons. The first is, because they are said to have been derived from the most Wicked person, next to Cain, that ever was; that is, from Cham, otherwie called Zoroaster. The second is, because the Learned men of this Nation acknowledged no other Deity, save that of the Heavens, and the Stars; and, by consequence, their Doctrine must therefore necessarily be very Dangerous. The third is, that they teach the worshipping of Spirits, or Devils, that convey themselves into Statues. The fourth is, that they made certain Figures, and Images, from whence they received Benefits of all sorts, by the use of Witchcrafts, and Enchantments. To the First of These, Hamahalzel, the Author of the Astrology , answers in one word, and says; that the constant and unanimous tradition in Persia, is, that Zoroaster was so Good a Man, that the most Religious sort of people of that Country are daily conversant in the reading of a Pious Tract, that is said to have been of his Composing; the Title whereof is, Memlecheti Halaal, that is to say, The Kingdom of God. But suppose, he was not the Author of this Book; it is very false however, Vid. Bosium de hist. Grae. saith R. Chomer, that he was Cham, the son of Noah: and it is very Probable, which he says; for if we inquire but after the Original of this Fable, we shall find it to have had no other Author, but even the Counterfeit Berosus, that Annius hath foisted in upon the world. And that this is not the True Berosus, and therefore not to be believed, besides many other reasons that are brought to confirm it, this following is none of he worst; namely, that he makes Mention as well of the Libyans, Almans, and Italians, as of the Chaldeans, Lib. 1. contr. Appion. Apolog. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 19 c. 19 Lib 7. c. 37. Lib. 1. Chron. p. 51. Hist. Scholast. Gen. 39 Harm. mund. cant. 1. tun. 1. c. 8. Hierogl. 49. fol 354. Lib. 7.16. & 30.1. or Babylonians: whereas the True Berosus delivers the history only of these Last, in three books; as you may observe out of Josephus, Tertullian, Clemens Alexandrinus, and Vitruvius. In a word, for a fuller satisfaction, that this is not that Berosus, to whom, Ob divinas praedictiones, saith Pliny, Athenienses publicè in Gymnasio, statuam inauratâ linguâ posuêre: you need but read the Censure that Gaspar Vazerius hath given of This Book. This Forgery of Annius hath also lead Genebrard, and Comestor, into the same error, of believing Zoroaster to be the same, that Cham. Georgius Venetus likewise, and Pierius wrong themselves very much, in maintaining, that he was no other, than the son of Cham, and Grandsonne to Noah, and the same that is called in the holy Scriptures, Misraim. And indeed if it were so, how comes it to pass, that Pliny, speaking so often of him, makes no mention of it at all? He says indeed, that the same day he came into the world, he laughed; and that his Brains beat so strongly, that if any laid their hand upon his head, this motion struck it back again at the same instant: which was, saith he, a sign, that he would be a very Knowing man. but that he was either Cham, or the son of Cham, is more than Pliny had ever met with: and with him concurrein opinion, the two Justins, St. Augustine, Epiphanius, and in a manner all the Fathers, that have made any mention of him. But suppose him, may some one say, to have been neither Cham, nor the son of Cham; yet it cannot be denied, but that he was a Magician, and a Sorcerer. If Naudaeus had not already Learnedly answered this Objection, I should in this place have examined it: but I shall now desire the Reader to see the Reasons he hath set down, Cap. 8. in his Learned and exquisite Apology; which may hereafter serve for a Pattern to all Demonographers. I confess, that Wise Persian addicted himself to the Contemplation of the Stars; but worship them he did not; although Dinon, in Diogenes Laertius, endeavours to prove it, after a ridiculous manner. Dinon, saith he, in quinto Historiarum libro, Zoroastrem, ex interpretatione nominis sui, Astrorum asserit fuisse cultorem. I have turned over the Persian Dictionary, with all possible diligence; and yet could not meet, neither with this word, nor any like it, that can signify that which Dinon would have. Peradventure he derived this Etymology partly from the Greek, and partly from the Latin: but, who can hold laughing at it? 3. To the second Reason Hamahalzel answers, that the Persians were so far from worshipping the Heavens, and the Stars; that, on the contrary, they taught all men to acknowledge One God, by observing the just Motion of the Heavens, and the Stars: and, that if he were at all acknowledged by any of the Ancient Philosophers, it was, for the very same reason: as you may learn out of Manilius, Diogenes Laertius, Rosellus, and Picus Mirandula. Lib. 1. Lib. 2. Florid. In Trismeg. Heurnius adds, that this their Observing of the Stars was so Holy, that the First that addicted themeselves unto it, were therefore called, Magis, that is to say, Wise men: from whence the word, Magic, is also descended; which signifies only, a Perfect Knowledge of the Works of God, and their Effects; which appear more visibly in these Celestial Bodies; by which the Magis understood, (says Scaliger,) that One, that was God, was to become man. Contr● Card. 327. Hâc Magiâ, saith he, Dominum Jesum fuisse promissum Regem cognoverunt Magis; qui ad eum adorandum longissimis è regionibus profecti sunt. And that we may not omit any thing, if this Magic, by which men came to a full knowledge of the Heavens, and the Stars, were so black and damnable a piece of Knowledge, as it is given out to be; why then did none of the Ancient Philophers ever condemn it? or rather, why did they take such long Journeys upon them, for the attaining to this Knowledge? It will be answered peradventure, that we are as desirous to learn that which is evil, as that which is Good: Well, but all men of Learning have ever affirmed, that this Magic was the Fountain of all Good Doctrine. Animadverto (saith Pliny,) summam Literarum claritatem, gloriamque, ex hac scientiâ antiquitùs, & penès semper petitam. What can be more expressly said, in the defence of its Innocency? As likewise, what he presently adds; and which is known even to children: Pythagoras, Empedocles, Democritus, Plato, ad hanc discendam navigauêre; exilijs veriùs, quàm perigrinationibus susceptis. Hanc reversi praedicauêre, hanc in Arcanis habuêre. And, to conclude, since all Antiquity commends the Affection of these Magis, which followed the strange star; why then should their Doctrine be condemned? Why did they not, out of their zeal, fall down and worship this Star, In Dan. c. 13. Hist. Eccl l. 7. c. 8. Comment. in Dionys. de situ orbis, Lib. 30. cpa. 1. Lib. 37 Lib. 22. Exercitat. 2. Num. 2. De regn. Pers. l. 2. En l'hist. des Lang. c. 49. Eclog. c. 7. which appeared more Bright, and Wonderful than any of the rest? but rather, on the contrary, only followed it, as knowing well, that it was the Messenger of him, whom they afterwards worshipped in a Stable? You may see this Truth, proved at large, by St. Jerome, Socrates, Eustathius, Agathias, Pliny, Ammianus Marcellinus, Casaubon, Brissonius, Duret, and Bullinger. 4. The third reason is refuted, saith Hamahalzel, in saying no more but this, that our adversaries cannot name one Persian ginger, that ever worshipped a Statue. They had indeed, saith he, certain Wonderful Images, or Statues: but since they were such, as were allowed by the Egyptian Lawmaker, (he means Moses,) why might they not make use of them? Now that they were allowed of, Jud. 17. appears by that of Micah, and his mother, who allotted two hundred pieces of silver to make one of: vae ●●ilit, (saith the story,) ducentos argenteos, & dedit eos Argentario, ut faceret ex eye sculptile, & conflatile; & fecit Ephod, & Teraphim. Consecravi & vovi hoc argentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laiehovae, Domino. Ib. Neither do we find, that they were reproved by God for this; no more than Laban was, for doing the like: but rather on the contrary, Nunc scio, quòd benefaciet mihi Deus, (saith Micah,) after that he had gotten him a Levite to be his Priest, and to have the charge of these Teraphim, or Statues: which are often called by the name of God; either because they were consecrated unto him: or else, because there appeared in them the Wonderful Effects of some Particular Residence of some Power, which served instead of Oracles. Quia dies multos, Ose. 3. v. 4. (saith Hosea,) Sedebunt filij Israel, sine Rege, & sine Principe, & sine sacrificio, & sine Altari, & sine Ephod, & sine Teraphim: that is, as if he had said: neither Ephod, nor Teraphim, shall give any answer. 5. And here we are to take notice of the Errors of divers Authors, concerning these Teraphim; and first, of Elias Levita; In Thisbi. who reports, that they were made after this manner. The killed a man, that was the first borne, and wrung off his Head; and having imbaulmed it, they placed it upon a plate of gold, on which was first written the name of the unclean Spirit, that they would call upon: and so, hanging it up against a wall, and placing Lamps, and Torches about it, they worshipped it. A very subtle Invention, this; but something a dismal one! And who can imagine the People of God ever guilty of it? In Gen. 31. The conceit of Aben-Esra is altogether as false, though not so scandalous: for He says, that the Seraphim were certain instruments made of Brass, like Sun-dials; by which they knew the particular Hour, and minute, that they were to practise their divination in. Rabbi Eliezer, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gadol, that is to say, the Great, in his book entitled, Impr. Ven. an. 1544. cap. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pirche Eliezer, i. e. Capitula R. Eliezer: is of opinion, that they were certain Statues, made in form of a man, under certain Constellations; whose influences, (which they were capable of receiving,) caused them to speak at some certain hours, and give an answer to whatsoever was demanded of them. And the reason, saith he, why Ràchel stole away her father Laban's Images, was; for fear that Laban, having recourse to them, might learn which way Jacob, with his Family, had taken. G. Malmesburg. de Ghost. Reg. Augl. l. 2 c. 10. Some Writers have affirmed, that the use of these Images hath been sometimes practised, by one of the most pious Doctors, and most learned Bishops of our Church: But these are Fooleries. R. David Chimchi is also deceived, when he says; that these Teraphim were certain Images, (whose figure is yet unknown,) by which the ancients were instructed concerning Future Events: being, as it were, like those Oracles, which oftentimes spoke by the mouth of the Devil. This false opinion of his is taken up by Cardinal Caietan, Sanctes, Vatablus, Clarius, Selden, and Marinus, in his Arca Noae. Mercerus also goes along with the Stream of Interpreters, In Thesaur. Heb. and says, that these Images were, as the Household Gods of the Ancients: Ut Penates, saith he, & Lares sumpserim. Philo Judaeus is yet farther out of the way, than all the rest: for the account he gives of them is so Gross a one, as that any, the most simple Old women would be able to judge it fit to be accounted Fabulous. For, speaking of the Story mentioned in the 17. of Judges, he says: that Micah made, of fine gold, and Silver, three Images of young Lads, and three Calves, and one Lion, one Dragon, and one Dove: So that if any one had a mind to know any secret concerning his Wife, he was to have recourse to the Image of the Dove, which answered his demands: if concerning his children, he went to the Boys: if concerning Riches, to the Eagle: if concerning power and strength, to the Lion: if it any thing concerned sons, or Daughters, he went then to the Calves: and if it were about Length of Years, and Days, he was to consult the Image of the Dragon. A very pretty Fiction, in truth. But leaving these people to their own Ignorance, and Errors, we say, with St. Jerome, an Author more worthy of credit, In 1. Reg. 22. & Reg. 6.16. in matters of the Old Testament, than any INterpreter what ever, either Greek, or Latin, that these Teraphim, were sacred Images belonging to the Priest. Teraphim, (saith he, with Aquila,) propriè appellantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, figurae & simulachra, quae nos possumus, in praesenti duntaxat loco, Cherubin & Seraphim, sive alia, quae in Templi ornamenta fieri jussa sunt, dicere. This Opinion of his is so sound, and so true a one; that he must be no Rational man, that prefers it not before any other. You have it also again, expressed in other terms, in his Epistle ad Marcellam. In Teraphim, (saith this Learned Father) vel figuris, Ep. 130. varia opera, quae Teraphim vocantur, intelliguntur, etc. Juxta igitur hunc sensum & Micha, cum veste Sacerdotali, caetera quoque, quae ad Sacerdotalia pertinent ornamenta, per Teraphim fecisse monstratur. 6. Now seeing that the Images of Seraphims, or Cherubins, are by a General nare called Teraphim; who can accue the Eastren people of Sorcery, for using them, any more than Laban, who did the like? Certainly the Holy Scriptures, which reprove so sharply all manner of Vice, (as we hay already said,) never reproves Him at all for doing it: neither is it at all credible, that Jacob would have served an Idolater so long a time, and at length marry his Daughters too. It may be also probably conjectured, that David made use of these Images; seeing that it is storied, that his Wife Michal Tulit Teraphim, & posuit eum super Lectum; using this subtle Devise, to ecure her Husband's life. If so be that Michal her elf only made use of it, though an unlawful thing; Why did David then suffer it? Or why was it not at all reproved by God? If it be objected, that Jacob commanded all his Household, to put away all the strange Gods; Abijcite (saith he) Deos alienos: and that He himself also hid them in a pit, covering them with Earth, under a Turpentine tree: I answer, that there is nothing more clear, then that he there speaks of the Household Gods of Gold and Silver, which his Sons took from the Sichemites, as a rich booty, when they spoiled and ransacked their City, for having ravished their Sister: Omnia Vastantes, Gen. 34. quae in domibus, & in agro erant. And that this is so, appears by this; that though this blessed Patriarch had been so long a time sojourning in this Country; yet he never made any mention at all of False Gods, till the time of this Pillaging of the Canaaites, who were a People given to all manner of Idolatry: which was the reason, (say the most Learned of the Rabbins,) that Abraham made his Servant swear unto him, not to take a Wife for his Son Isaac out of This People: Adjuro te (saith he) per Dominum Coeli & Terrae, ut non accipias Uxorem filio meo de filiabus Chananaeorum: because he knew that they were Idolaters. The same Charge did Isaac give his Son Jacob. Hamahalzel therefore concludes with this Truth; that certainly, in the time of these Patriarches, there were some certain wonderful Images, or Statues, by which God made known his Will to his People. Those that shall have the happiness to see the Tract, which MOnacaeus says, he hath written of this Subject; will be ready to confess, that they are not Dreams, which are here delivered by this Persian Author of ours. If it be demanded; why then did not Moes make a particular description of thee Images? I answer, that this Wife Lawgiver, knowing how extremely inclined to Idolatry, the People, which he conducted, was; makes no other mention of them, save only in passage: being unwilling to forget them wholly, lest any thing of the History should have been left out. 7. I do the more boldly propose this Doctrine, after this Persian Writer; because I see, that in all Ages, God hath made known his Wonders, and what ever Accident of Importance was to happen, throughout the Universe, by some Sensible thing; and will yet do the same hereafter, when he shall come to judge the Quick and the Dead; giving a Sign of his Coming, by the Falling of the Stars, and the Darkening of the Sun and Moon, and by a Deep Astonishment cast upon all Mortals. If you please but to look back upon all Ages past, you shall not find any one, (where according to this Truth) some new Prodigy did not foreshow the Good, or the Evil Accidents, that were to come. Thus we see, that a little before the time that Xerxes covered the Earth, with his Million of men, there appeared horrible and dreadful Meteors, as Presages of the Evils that afterward happened: as there did likewise in the time of Attila, who was called Flagellum Dei. And, to go higher, was not poor Jerusalem forewarned of her Approaching Misery, which made her the most wretched of all Cities, by many the like Prodigies? For there was often seen, in the Air, Armies of men in battle array, seeming to be ready to charge each other: and one day, at the Feast of Pentecost, the High Priest entering into the Temple, to offer the Usual Sacrifices, which God regarded now no more; there was heard a Sudden Noise, and a Voice immediately following it, which said: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naavour Mizeh, Let us depan hence. I shall not speak of the Brazen Gate which opened of itself, without being touched by any body: and all the other Prodigies, which are spoken of by Josephus. Appian hath reckoned up, what miraculous things were e'en, and heard, before the breaking out of the Civil Wars; as namely, Fearful Voices; and, strange running up and down of Horses, which no body could see. Pliny hath likewise set down those, that were heard in the same manner, before the Cymbrian War; and among the rest, divers Voices that were heard from Heaven, and dreadful Alarms, sounded by certain terrible Trumpets. Before the Lacedæmonians were overthrown, at the Battle of Leuctra, the Arms, in the Temple were heard to make a noise of their own accord: and about the same time, at Thebes, the Gates of the Temple of Hercules opened of themselves, without any man touching them; and the Arms that hung against the wall, Lib. de Divin. Vid. Val. Max. l. 1. c. 6. Caes. l. 1. de bell. ciu. Fael. Malleol. de Nob. c. 30. Peucer. de praecip. Divinat. Gen. Cypr. Leovitius de Conjunct. mag. Lavater. de spectr. part 1. c. 16. & 17. were found cast on the ground (as cicero reports the story) not without the great Astonishment of the beholders. At the time that Miltiades went against the Persians, divers strange sights foreshowed, what the Event would be: and, that I may trouble myself in reckoning up these Wonders no longer, you may have recourse to Livy; who, for having been so copious in his stories of this nature, is thought fit, by some Authors, to be styled, a Tragedian, rather than an HIstorian. If we come down to the Ages, not so far removed from our Own; we shall find, that in the Reign of Theodosius, there appeared a Star shooting forth beams in the shape of a sword: and in the time of Sultan Selim, an infinite number of Crosses appeared, shining in the Air; which foreshowed the Loss he afterward received by the Christians. And who knows not, that the Emperor Pertinax was forewarned of his death, three days before, by a certain Vision that he saw in a pond, that seemed to threaten him with a drawn Sword in his hand? That certain Spirits foretold the death of Constans son to CONSTANTINE the Great! That Alexander 3. King of the Scots, was likewise advertised of his, by a Spectre, that danced publicly with him in a Mask! Th●● another sad, ghastly, lean, disfigured Ghost foretold Julian the Apostate, and the Emperor Tacitus, Theirs: Tha tthe Emperor Henry III was forewarned of his, by a Vision, in the shape of a HOrseman, who seemed to make his Horse bound, and curvet; and also by two other, that fought a Duel in the Base Court of a Palace in Milan? The like to these, you may see described by Virgil, Georgic. l. 1. Armorum sonitum toto Germania caelo Audijt, insolitis tremuerunt motibus Alps. Vox quoque per lucos vulgò exaudita silentes INgens; et simulachra, modis pallentia miris, Visa sub obscurum noctis: pecudésque locuta. And without borrowing Examples abroad, Cardan assures us; that in the City Parma, there is a certain Noble Family, out of which when any one is to die, there is always an Old, strange, unknown Woman seen, sitting in the Hall, in the Chimney-corner; and this so certainly, that it never fails. And even in Our Days, there is to be seen at avila, a Wonderful Bell, that, when any disaster is to befall Christendom, sometime before it happens, is heard to sound, without any body touching it. The Authors which affirm, that they have known this of their own Experience, are of such Integrity, as that we cannot but believe them? and This Miracle was seen by Ten Thousand, a little before the Overthrow given to the Granatins. But what shall we say to this Prodigious thing, which the Executioners of Justice upon Malefactors (whom we cannot name, without horror) find to be true too often: namely, that when any Malector is to be delivered into their hands, the Sword, or Falchion, that they are wont to use in this business, removes itself, no man coming so much as near it; as it is at large discoursed of, by Lavaterus, in his book de Spectris, and Natalis Taillepied, Part 1. cap. 17. in his Treatise De l' Apparition des Esprits? We may here add that direful Massacre of the Huguenots, on St. Bartholomew's day; which was foretold by the Whitethorn, that blossomed the night before. Besides, it is observed, that if, on Michaelmas day, which is the 29. of September, there be found a certain little Worm in the Oak-apple; the year will then certainly be very pleasant, and seasonable: if there be found a Spider, it will be a barren year, and there will be great scarcity of all things: if a Fly, it is a sign of a moderate season: if there be nothing at all found in it, it is a sign that very sore diseases shall reign all that year. Sometimes also God lets us know, what shall come to pass, by some inward sign, either in Sleeping, or Waking. Loc. citat. So Camerarius affirms, that some people have an Apprehension, and knowledge, of the Death of their Friends, and Kindred either before, or after they are dead, by a certain strange, and unusual Restlessness within themselves, though they be a Thousand Leagues off. My mother, Lucrece de Bermond, when she was living, had some such sign always given her: for there never died any of our Kindred, but, a little before, she dreamt either of Hair, or of Eggs, or of Teeth, all mingled together with Earth; and this sign was an infallible one: and I myself, when I had heard her say she had any such Dream, observed the Event always to follow. 8. My purpose is not to make this Volume swell, by reckoning up all these examples: one only of them would have been sufficient▪ to the Learned, to have confirmed the Truth of what I have delivered: and in adding more, I do it but the more powerfully to enforce the Induction, upon the spirits of those Obstinate Men, that will hardly be induced to the belief of the truth of this my Assertion. I shall therefore draw this Conclusion, from all that which I before delivered; that, seeing, that God hath formerly Miraculously foreshowed, and doth still, at this very day, foreshow, by divers signs, and in very many things, what Events shall follow: he may then as well have showed it heretofore, by One only, Particular Means: such, peradventure, as was that of Laban's Images, which we may probably guess, to have been the Teraphim, spoken of by Hosea. And then, if the Ancient Persians, as Zoroaster, Loc. citat. having kept themselves to the use of one kind only of these Figures; following the Example of the First Fathers, who inhabited their Country; are they presently to be condemned, as Magicians? This is all one, as if we should accuse of Sorcery all those, that, by the sounding of the Bell at Avila, or any other the like Prodigy, conclude that some Calamity is to follow. The Last Reason, for which the Persian Magicians are condemned, is thus answered by Hamahalzel. I deny not (saith he) but that our Ancient Astrologers did make certain Images, under such and such Constellations, both of Gold, Silver, Wood, Wax, Earth, and Stone; from the use of which, they did alsoreape much benefit. But, that it was either by way of Enchantments, or Witchcraft; there is no man will ever be able to prove. These are his very words, translated: So that it now remains, that we set down, how, or in what manner, the Virtue of these Images could be Natural: which I shall endeavour to do, after I have first shown, how our Modern Philosophers have erred, in this Particular. CHAP. IU. That for want of understanding Aristotle aright, men have condemned the Power of Figures; and concluded very many things, both against this Philosopher, and against all sound Philosophy. THE CONTENTS. 1. ERrors in Learning, caused by the Ignorance of the Languages. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Specimen, and not Species. 3. The reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, provel to be false. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ill translated; and hence the Question of Universals, not understood. 5. The improper translating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. The Errors committed in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The correcting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejected, against Cicero. 7. It is falsely concluded out of Aristotle, that Fire is moist; against du Villon. 8. That Aristotle is abused by Interpreters, by reason of their not understanding the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 9 The false Interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: given by Stapulensis. 10. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly understood, condemneth those that deny the power of Figures. The proof of This at large. 1. THe Ignorance of the Languages hath been the Occasion of so many Errors, not only in Learning, but even in Religion too; that it is not without cause, that Learned men complain hereof. For what can be imagined more ridiculous, then for a man, not knowing the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachaiah, which signifies no more but the Air, or the Extent of any thing,) to fancy a Crystalline Heaven? From this passage: Divisit aquas quae subter Firmamention, ab ijs quae super Firmamen ●um sunt, & aquae omnes quae super Caelos suut: it hath been concluded, either that there were waters above the Heavens, or else that there were certain Crystalline Heavens. What Grosser Conceit can there be, then, for want of understanding the Equivocal meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keren, which signifies both a Horn, and Light, or Brightness, to paint Moses with Horns; which hath been the cause of great astonishment, among many Christians, and of Laughter to the Jews, and Arabians? But my purpose here, is not to show, what Abuses are crept into our Religion, merely for want of the knowledge of the Hebrew, or the Holy Tongue, as we usually call it: I have discoursed at large elsewhere upon this Particular; and those that desire more full satisfaction herein, may have recourse to my Book entitled, Advis aux Doctes, touchant la necessitè des langues Orientales. I shall only at present show some of those several Errors, with which our Books are full, only for want of understanding the Text of Aristotle aright. 2. And of these I have heretofore observed above a Thousand: but, because I would avoid Tediousness, I shall bring in only some few; and that, only to make it appear, that Figures are condemned without cause: and that many Conclusions are deduced, which Sound Argumentation could not bear. In Isag. Porph. Thus, (to begin our Enumeration,) all Interpreters have rendered the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Species; whereas it ought to be rendered Specimen. For it cannot be denied, but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Species, or Sampler; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Copy, or Extract: unless we should give Plato the lie, who always takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense; as if we should interpret it, in our Language, The Copy of the Great Pattern, or Sampler. 3. Next, it is a manner of speaking, very frequent with Plato; that when he speaks of the Idea of a Man, or of a Horse, he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which almost all Interpreters have corrected, though very falsely, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For the Idea of a Man is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; on the contrary, every particular man may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as in Latin, every Particular man may be called, Ipse homo; but when we would express the Idea, we cannot do it, but in these Terms, Ipsi Homo, ipsi Equus, ipsi Coelum, etc. If I wrote to all sorts of men indifferently, I should explain myself more fully in this particular: but seeing I writ not, but to the Learned only; I may presume of their understanding me sufficiently, in two words. 4. Another Error, that is committed in't the Interpreting of Aristotle, is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sense whereof is usually expressed thus: Utrùm Universalia cadant in rerum naturam? Namely, Whether there be any Universals in the World, or not? whereas they should rather say, Utrùm realiter subsistant? or else; Utrùm sint realia? that is to say, whether they have an existence real, and of themselves; or not. There being no small difference betwixt these two Propositions; Utrum universalia existant? and, Vtrum subsistant per se? which was the Opinion of Plato. And upon the same subject, there is likewise another Error committed in these words: Vtrum Vniversalia in nudis tantum conceptionibus posita sint ● Vtrumsint secundum intentionaliter; sive per solam cogitationèmentis? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is rendered; whether Universals have their being only in Little thoughts. Whereas in sound Philosophy, and according to the Text, it should have been proposed in these words: whether Universals exist only by the Reflection of the understanding? Which is said to be, a Fine, Small Thought: and so the question is, An sint realiter, aut per Intellectum? And we are to note, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is very properly rendered, Small Thoughts; or Conceptions; because the second Thoughts are Lesser, and Finer than the First. 5. Interpreters have likewise rendered the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Auulsa, et distracta: as if we were not to seek after the Propriety of language in all things; and discoursing of a Philosophical point, were not to handle it in Philosophical Terms. Who can then imagine otherwise, but that this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be rendered in Latin, Abstracta; and that so much the more happily too, in that it is a Term so frequent both among Philosophers, and Divines? Add to the Former, this other Error also; that the Common sort of Philosophers say, that, Accidens dicitur in Quale: whereas Porphyrius affirms, that it is not only spoken in Quale, but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qomodo se res habet. Isay. c. 10. Certainly it would show very strangely, if when it is demanded, Qualis est Imperator? What manner of man is the Emperor? it should be answered; Bene se habet: He is in very good health. Neither is there any Language in the world, that can bear this construction. 6. Again, where Aristotle, in the beginning of his Predicaments, and elsewhere, says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Interpreters generally render it, though extremely ill, Ratio substantiae: for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Essentia; so that they ought to have said; Ratio Essentiae, that is, The reason of the Essence, or, The Definition; which is the true, and only Reason of every thing; and the Learned know, that the substance only of any thing is not defined, but the Essence of it. This Excellent Philosopher hath another manner of Phrase, which we frequently meet with, in his writings, which is; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is always translated, Quod quid erat esse; but so Obscurely, that, besides that it is no very good Latin, it is a translation that was never yet understood by any man. It is therefore an intolerable Oversight, that is here committed in the Greek Text, in not taking this Verb of the infinitive Mood, (especially where the Article is expressly added to it,) for a Noun substantive. So that I appeal to all Learned men, whether these Greek words ought not rather to be rendered thus: Quid est Essentia? for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much as, Essentia; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quid est? And although that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies erat; this manner of speaking is notwithstanding very Elegant, to use the Preterimperfect Tense, for the Present: in like manner, as in French we may use the Infinitive Mood, with an Article, instead of a substantive, thus: Ce que est l' Estre de la choose: That which is the Essence of the Thing. It is also a very considerable Error which is commited in these two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are used by the Philosopher in the sixth of his Morals; for, almost all our Modern Philosophers confound them: and because that each of them may signify both Agere, and Facere, this Conclusion is drawn from thence, namely, Artes esse Practicas: Notwithstanding that Aristotle teacheth us expressly, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used only, in discoursing of Moral Actions, Lib 6. Moral. of Virtues, or Vices. In the same chapter, you may observe also another Error our Philosophers are fallen into; who think, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only, an Exterior, sensible Work: whereas Aristotle himself says, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only to do some Work, that hath an Externall End. Neither is this Error less remarkable, 2. de Anim. that whereas he says 2. the Anima, that the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Cicero, and a great number of others have corrected it, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is as much as to say, that the soul is, A Continual motion: which is False. For the Soul is not this Continual motion, but only, The Perfection from whence this Motion proceeds: and this is the meaning of the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7. And now of late, another new Error, as great as any of the rest, is sprung up, from the misunderstanding of another Text of Aristotle; and it is grounded on the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For whereas Aristotle, 4. Met. c. 4. in the Cap. 4. lib. 4. Meteor, says, Humidum facillimè alieno termino terminari, or is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there are some, that conclude from hence, that Fire is moist, because it is Easily bounded by another Thing. The discourse entitled, Les Theses Curieuses, published some years since by one that was a soldier of Provence in France, and besides, an Excellent Philosopher, hath sufficiently confuted this Position. We say therefore only here, that which is most true; namely, that where Aristotle useth the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Interpreters render, Perfacilè; it should be translated, Naturaliter. Now that Fire cannot Naturally be Terminated by Another thing, is most certainly proved by the experience of Canons, and other Fire-Engines: for the Fire being shut up, or Terminated by them, either breaks them in pieces, or is broken itself. So true it is, that one only word, misunderstood, is oftentimes the cause of the deducing of most Absurd Consequences. 8. Let us now return bacl again to his Morals, Mor. c. 4. et Isago. c. de differentia. where, as in divers other places, we meet with the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is usually translated, Deus, or Dij: doing hereby no small Injury to Aristotle, in making him seem guilty of Admitting a Composition in God. But, what man of sense is there, that sees not; that, according to the meaning of this Knowing Genius of Nature, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be rendered, Angeli, or Spiritus; or else, Mentes, or Intelligentiae? And this is plain, because that in his Physic. lib. 1. and elsewhere, he expressly says; that the nature of God admits not of any Composition: but that Angels indeed are compounded of a Spirit, and a Celestial Body; according to the Opinion of the Platonists: or rather, as the Peripatetics will have it, Ex genere, & differentia: which is most true. Now whereas he says, in the Chapter de Differentia, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of Parts; and, that he is in the Predicament of Substance; I leave it to any man to judge, whether, or no, he speaks not there expressly of the Angels. Out of this Error, have sprung two other; which gave occasion to the Ancient Christians, to condemn this Philosopher; saying first, that he affirmed, that God was, Animal: But they mistook the place in Aristotle; and instead of reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Vivens; they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Animal. The First of these two Appellations is most proper to God; but the other is so fare from the Truth, that it never entered so much as into the Thought of this Excellent Philosopher; who utterly denied, that there was any Composition in God (as we have already said:) especially, that of Animal; as you may see in the First of his politics; Polit. 1. where he disdains all those, that attribute to God, the Form of a Man. The Other Error proceeds, from their not understanding the Force of the Greek word used by Aristotle, when they say, that Aristotle conceived, that he had demonstrated the World to have been from all Eternity; which is very far from the Truth. For he affirms, Lib. 1. Prior. cap. 4. that to make a Proposition to be Demonstrative, it is necessary that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, pierce, of itself. Now, in his Metaphysics, and in the Eighth book of his Physics, he demonstrates, that, Existence of itself, is only proper to God. Judge you then, what must be the Consequence from hence. Besides, if any man but examine the Writings of this Philosopher throughout, and his manner of using this Term, per se; he will find, that the World's Existence is not a Proposition per se. 9 I shall add, to these Observations, only one more, 7 Politic. c. 2. which is, that where Aristotle in his Politics says, that in Ancient times they were wont to give Warriors so many Lilies, as they had obtained Victories, Stapulensis, to the great Disparagement of the Antiquity of the Arms of France, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lilies, corrects the Text, and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rings, Contra (as he says himself) antiquam interpretationem. But seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Old Word, by his own confession, let any man judge, whether this Capriccio of his be to be endured, or not. Let us now see whether the Judgement of the world hath been more upright in this Particular Point we now treat of; and whether our Modern Philosophers have had any good ground for their endeavouring to overthrow the power of Figures, which all the Ancients allowed them, or not. They therefore first of all urge this Maxim, which is indeed generally received by all Learned men; namely that, Quantitas per se non agit: Quantity, of itself, is a Dead Thing, and Works not at all. Thus a stone takes no care to move itself; unless some body else move it: Otherwise Aristotle had not fled to his Intelligences, to give motion to the Heavens. We confess therefore, that Quantity of itself, Operates not at all: but, to proceed in the syllogism, and conclude, that, Figure is Quantity; is such a thing, as Philosophy will never endure. I must therefore necessarily lay down this Position, (without troubling myself to prove it,) that Figure is a Quality, and not Quantity: and this being presupposed, I shall examine, whether it hath any Power to Operate at all, or not. The Conclusion which I shall here lay down, and on which the whole discourse, contained in the two next Chapters shall move, is this: That Figures, of themselves, Operate not at all: but being applied, or if they be Modificative, (as the School speaks,) they may do something. And this is the sense of Aristotle, which none of his Interpreters hath hitherto had the good Fortune to apprehend. Let us see what himself says, and what his manner of speaking is, on this Particular. 10. There is nothing that more powerfully confutes those, that maintain, that these Figures are of no force at all, than the Greek Text itself, (if but rightly understood,) where this Philosopher speaks of Quality: for, he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Facultatem, seu facilitatem faciendi: the word coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, Facere, to do. And Aristotle himself says, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, renders us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is to say, Apt to do, or effect something: or, as the Learned interpret it, Activos, & Effectivos: for which reason, Poets are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Factores Fabularum. Seeing therefore that there are Four Kind's of Quality: Habitus, & Dispositio: Patibilis qualitas, & Passio: Potentia Naturalis, & Impotentia: Forma, & Figura: and that it is most certain, that the rest of these are properly said to Operate, or as the Philosophers speak, ad agendum conducunt: as for example, a Habitude of Singing, a Disposition to Leaping; and so of the rest: which the Reader may better understand, by the Table following; which cannot so conveniently be translated into our Language. Habitus & Dispositio: ut Canendi. Habitus & Dispositio: ut Saltandi. Patibilis Qualitas & Passio: ut Calor. Patibilis Qualitas & Passio: ut Ira. Potentia naturalis, & Impotentia: ut Risibilitas. Potentia naturalis, & Impotentia: ut Debilitas ad ridendum. Why should Men go about to deprive Figure, of this Propriety, and make it less Able and Apt to operate, than the other Kind's of Quality are? And what reason can there then be given, why it should be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, that it is, Effectrix? In earnest, I cannot see what other reason can be given. Besides, it is most certain, that a square piece of Wood, is not so Apt for Motion, as a Round: and a Blunt piece of Iron will not pierce so easily, as a Sharp one will do. It is the Figure therefore, that makes the one of these Apt to roll about, and the other to penetrate: and if the share of a Plough were made round, in form of a bowl, it would never enter the ground. A thousand other Instances might be brought, out of the Mechanics. CHAP. V. The power of Artificial Images is proved, by that of those that are found Naturally imprinted on Stones, and Plants, commonly called, Gamahe, or Camaicu, and Signatures. THE CONTENTS. 1. THe Division of Natural Figures, or Images. Gamahe, or Camaieu, drawn peradventure from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemaiah. 2. Of divers rare Gamahes, or Stones Painted Naturally: and why they are more frequently found in Hot Countries, then in Cold. 3. Of other Curious Gamahes not painted, mentioned by Pliny, Nider, Gesner, Goropius Becanus, Thevet, and M. de Breves. A new Observation, on the Bones of Giants. 4. Of Gamahes that are Engraven: and whether those places, where ever any Fish shells are found, have been covered with water, or not. 5. Certain admirable Figures, and Signatures, that are found in all the parts of Plants. Many Choice Inquiries proposed, on this subject. 6. The power of these Figures proved: and the Objections answered, that are brought against it. 7. The Secret discovered, why a Scorpion, applied to the Wound made by a Scorpion's sting, should not hurt, rather than cure it. 8. Of the Figures of Plants, that represent all the parts of the Body of a Man; and, that cure the same, when Illaffected. 9 The Forms of all things admirably preserved, in their Ashes. 10. The Ghosts of Dead Folks, that appear in Churchyards, and after great slaughter of Armies, whence they proceed. Certain Choice Questions proposed, touching this Argument. 11. A New Reason given, of the Raining of Frogs, which hath sometimes happened. 12. Of Figures that are found in living Creatures; and what power they have. WHen I consider the wonderful Effects that are found, not only in Plants, and in the most stupid of Living Creatures; but also even in stones, and the most rude, and unpolished Flints that are found: I confess I find myself very much inclined to the belief of that, which our Halfe-brained smatterers in Learning account Ridiculous, and Fabulous. For, who would ever have thought, that besides those many Wonders, which have been discovered to be in the Loadstone, but in the days of our Grandfathers, there should yet in Our Time also be found out This, in a certain kind of Loadstone, which is of a Mixed Colour, betwixt white and black, and something resembling that of Iron; that, if a Knife, or Needle be touched with it, it will cut, and enter into a man's body, without the least sense of pain at all? Which hath given occasion to a very Learned man, who himself also had tried the Experiment, to say; that our Mountebanks, Card. de subtle. l. 6.7. which we see to cut, and flash themselves upon their Stages in such manner, without the least change of countenance, do make use of this Experiment. But my purpose here is not, to set down indifferently, what ever wonderful effects there are found, in Stones, and in Plants: Their several Figures, the power whereof we now undertake, is the only subject, which at present I have proposed to myself. It is necessary therefore, for the avoiding of all Equivocation, that I make a Division of these Figures; their General name being already known. 1. They are therefore either Natural, Accidental, or Artificial: of which, this Last sort shall be the subject of the Ensuing Chapter, and the two Former Kind's, of This. Now, both the Natural, and Accidental, as they are of three sorts; that is, Embossed, or rising up; hollowed, or Naturally engraven; and only Painted: so are they found also in three sorts of things; namely, in Stones chiefly, in Plants, and in Living Creatures: which neither Albertus', nor Camillus have observed. Now there is this Difference betwixt the Natural, and the Accidental: that these Later (say Writers) are not made to any End Proposed; whereas, on the Contrary, those other are never produced without some Reason, or other. The Accidental are produced after some such manner, as was that Act of the Painter; who, being not able to express, to his mind, the Foaming of a Horse, in a fury threw his Sponge at his Piece, with a purpose utterly to deface it: but it so happened, that, what his Pencil could not do, his Sponge performed so rarely, that it was impossible for any hand to mend it. This Foam than was made, without any Intention of the Painter to make it. But if I should say, there is no such matter, in the Works of Nature; I should say nothing, but what were Justifiable. For, if we are taught even by Divinity itself, and Reason also confirms it; that there is a Certain Providence, which leads on all things to their End; and which makes nothing, but to some purpose: why should we then ascribe to Fortune, any thing that causeth us to admire the Power of God; and, to impute to Chance, things that are of greatest Admiration? seeing that, among so many Leaves that are found in a Forest, there is not one of them falls, without the Will and Pleasure of Him, that created them. But suppose we should admit, that there are some Figures Accidental: we shall notwithstanding endeavour to prove the power of a good number of such, as must needs be confessed to be Natural. Let us now in Order consider, both the one, and the other. We have already said, that they are found in three sorts of things; in Stones, in Plants, and in Living Creatures. Those that are found in Stones, are called Gamahes; a word derived, in my opinion, from Camaïeu; by which name, in France, they call all Figured agates: so that from this Particular name, there is now made a General Appellation, serving to express all sorts of Figured Stones. To give an account now of this word, and to tell whence it is Originally descended, is something a difficult thing: no one Author that I have met with, having resolved this Doubt, or indeed so much as proposed it: only this one thing I do assuredly know, that it is no French word, but a Stranger. And I have sometimes thought; that, as the Jews, who lived a long time in France, have left us many of their Words; (as I prove elsewhere:) Advis sur les Langues. they might peradventure have left us this also: and this Conjecture seems the more probable, in that this People traficks much in precious Stones. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamaieu, may have been corrupted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemaija, which signifies, As the Waters of God: because that you shall see some agates streaked in such manner, as that they perfectly represent the Figure of Waters: and the word, God, is here added, according to an Idiotism, frequent in the Hebrew Tongue; which, when it is to speak of any thing of Excellence, usually adds this Holy Name after it. Thus, speaking of a pleasant Garden, it calls it, Paradisus Domini: of a great Army, Exercitus Domini: of tall Cedars, Cedri Dei: of high Mountains, Montes Dei: and so of the rest. The Figures then, which are represented on Stones, are, as we have formerly said, of Three sorts also: either Painted, Embossed, or Engraven. 2. The Paitned ones are of two sorts; either Coloured, or without Colour: the Coloured, are all such as are found on agates; such as was that of King pyrrhus, where the Nine Muses, richly apparelled, were represented dancing, with Apollo in the midst of them, playing upon a Harp. Cardan cannot believe, that this Figure could ever be so exactly drawn, Card. de Subt. 1.7. by mere Accident: but rather is of opinion, that it was made after this manner. Some Painter, (says he) had, long before, pictured, upon a piece of Marble, Apollo amidst the Muses, and afterward, either by Chance, or upon set Purpose, this Picture being buried in the ground, in some place where Agates were generated; the Marble was turned into Agate, and yet still retained the very same Lineaments, which had been formerly drawn upon it. A very pleasant Conceit, this! But what would he have said, if he had seen that which M. de Breves hath observed, in his Voyages into the Levant, of a Crucifix represented Naturally, on a Marble Stone? I have seen (saith this great Inquirer after Curiosities,) another the like Wonder at St. George's in Venice; En scs Relations fol. 137. where the Figure of a Crucifix was represented upon a Marble Stone; but with so much Life, as that you might there plainly distinguish the Nails, the Wounds, the Drops of Blood, in a word, all the particulars, that the most curious painter would have expressed. This Crucifix now (according to Cardan) must needs have been drawn upon some other kind of Stone, which was afterwards converted into Marble; which is very ridiculous: or suppose, that this was not some other Stone turned into Marble; but that it had, by some Extraordinary Means, only received, and retained the Figure of some Crucifix, which had been applied unto it: We must then be forced necessarily to say, that all other Stones have received those Figures, which we see perfectly represented upon them, by the like Application: which Opinion is fare wider of Common Sense, than the Former. M. de Breves either had not observed, or else had forgot to speak of that other Gamahe, or Wonderful Figure, merely Natural, which is to be seen in the same Church, upon an Altar of Jasper-coloured Marble. This Figure is a Death's Head, so exactly drawn, that you cannot find any part of it defective. How prodigiously full of Wonder the Effects of Nature are, which shows herself Admirable in all her ways! And here we are to take notice, that these Figures are more frequently found, toward the Eastern, and the Southern Countries, then in any other; by reason of the Heat, Tract. 3. cap. 4. by which they are generated, and the Virtue of the Stars. In India (says Albertus Magnus) plures quàm hîc Gamahe, quià potentiora astra. In Italy there are also more of them seen, then in France, for the same reason: and even in France, at Limans, a Village in Provence, about a League distant from Forcalquier, a City of good Note, there hath been sometime found, in a certain Mine of a kind of Reddish, soft stone, a great number of these Gamahes, or Painted Figures, of Birds, Mice, Trees, Serpents, and Letters, so exactly shaped, that little Children could tell what they were: and although I had purposed, at my return out of Italy, to have gone to search for some of them; yet a Fever, which hindered me from enjoying the sweetness of my Native Soil, made me also forget to inquire after these Curiosities: yet, I have some while since written for some of them; that so I may be able to let let my Friends see the Rarity of this Wonder. Three leagues from Lions, which is a Country hotter yet than This, there are found, on the Coast of Iseron, great store of Stones, Lib. de Mirab. tr. 3. which divided in two, yield many of these Gamahes, exactly figured. You may add, to these Painted Figures, that which Albertus Magnus saw at Collen, on the Tomb of the Three Kings; which was, the Heads of two Young Men, very white, Onychine. drawn by Nature upon a Cornaline; but so ordered; as that the one was placed upon the other; so that there appeared, of the undermost, only the Nose, and a little of the other parts of the Face: in a manner like to those Medals of Gold, and Silver, which were made at the Marriage of the Last French King; where His Face was figured, upon that of his Queen. There was likewise seen, upon this Gornaline, a Black Serpent, that encircled the two Heads: in manner of a Garland; and that with so much perfection, that Albertus could not believe, that it was the workmanship of Nature: Probavi autem (says he) quod non est vitrum, sed lapis: propter quod praesumpsi, Picturam illam esse à naturâ, Exod. Tract. C. 1. & non ab arte. The same Author also saw at Venice one of these Gamahes, upon a Marble Stone, that had been sawed asunder: and this was the Figure of a King's Head, with a Crown upon it; and there was so much perfection in this Natural Peice of Picture, as that the skilfullest Painter in the World would have found it a very hard Task, to have copied it: Such was the Majesty of his Countenance, Eyes, and Mouth; that it filled with A stonishment all that beheld it. In a word, it was in nothing defective, save that the Forehead was somewhat greater than the Life: and the reason of it was, saith he, because that the hot Vapour, whereof this stone had been form, being too vehement, it mounted higher than it should have done, in the forming of this Figure. Cardan tells also of another of these Gamahes, on an Agate; where was represented the Hemisphere of the Heavens, with the Earth placed in the midst, and as it were upon the waters: and many other the like wonderful Rarities he makes mention of; as the Reader may see, in the Book of his. 3. Those Figures, which are not painted at all, cannot be known otherwise, then by the ending of the Lines: and yet do they notwithstanding perfectly express that which they represent. Of this sort, in my judgement, Enses Relat. fol. 476. is that, M. de Breves saw at Bethlehem, upon one of the Tables of Marble, that adorn the place, where the Cratch is: upon which you have, represented, an Old man, with a beard, and a long Gown, with a Cowle fitted to it: and all merely, by the meeting together, and Casual corresponding of the Lines of the Stone. In Formic. l. 6.5. c. 6. Nider reports, that in Mauritania, near to the city of Septa, there is a Fountain, where there is found a certain kind of stones, that naturally represent all the words of the Ave Maria. As for example, in one you shall have Ave Maria, written at length: in another, Gratia plena: and in others, Dominus tecum. Neither will this Story seem so incredible, to any man, that shall but consider: that the late King of France was sometime presented with a company of little Flint-stones, that, by the Letters naturally figured on them, did make up his Name at large. Now if Nature doth produce, among these little Flints, some that bear One Letter, and many also that have Two, or Three; why may she not as well produce One greater stone, where the word Maria may be found at length? And if any man have a mind to impute this, to some extraordinary Working of God, I shall not hinder him: as it is in like manner said of the Old man at Bethlehem; which is conceived to be the Portraiture of St. Jerome, which was thus wonderfully represented upon the Marble, by reason of the great Devotion he bore to the Cratch: And in this sense, I shall be able much more easily to make good the Power of Figures, which I have undertaken to maintain: although I shall notwithstanding endeavour hereafter to produce such natural Reasons, as shall confirm the truth of my Assertion. The same Nider reports also, that the marquis de Bade had a Precious Stone, that, on which side so ever you looked on it, it always represented a Crucifix, naturally figured on it. As for that other strange Effect which was observed in it, it was rather Externall, then particularly Appropriate, either to the Stone, or to the Figure. For they say, that if a woman, that had her Monthly Courses upon her, chanced to look on it, it instantly covered itself with a little dark Cloud; which afterwards vanished by little and little. Peradventure it was polished, and made as smooth, as Looking-glasses are, which are often observed to be sullied, and lose their Lustre, when women in that Condition have looked upon them. Goropius Becanus also affirms, that he himself saw in England, In Niloscop. lib. 3. a Pearch-fish so perfectly figured on a stone, that you might distinguish both every part of the body, and every little Scale. This Stone was taken up, upon one of the highest mountains in the Kingdom: So that Cardan may learn from hence, that this stone could not possibly have been thus figured, by the touch of any Fish of the Sea; neither was it a Perch, which had been turned into a Stone: for, who should carry it (saith he) to the top of an unhabitable Mountain? Plin. l. 3 is. c. 5. Pliny reports, that there was the Image of a Satire found, in a Marble stone sawed in two: and Gesner, a very learned Swisser, makes mention of another Gamahe, which represented two Roses; and of another, that was full of stars. You may have recourse to the Tract which he hath written of this subject, Lib. de rerum fossil. lap. et gemmar. figure. divided into Thirteen Chapters; where he tells you, of many Gamahes, which represent, some, Comets; others, Plants, Fruits, Fishes, Living Creatures of the Land; and some Artificial things too. I wonder notwithstanding, that he should forget to speak of Embossed Gamahes, which the earth produceth: such as was that of the Virgin Mary, holding her Son in her arms; which was, Natutally represented in a piece of a Rock, and with very great Relief; and was found, in one of the Isles of the Archipelago; as Thevet testifies, in his Cosmography. And in the Caves that are found in a certain Desert, Loc. citat. in Provence in France, called l' Hermitage Saint Maurin, distant two leagues from Reiz, and from Moustiers: a Desert, that is indeed a very horrid one, by reason that it is encompassed with Rocks, but which is much more to be admired, then that of the Grand Chartreuse: whether you consider the Air of it, which is, for the most part, sereene, and pleasant; or its Crystal Fountains, whose Original is wonderful: or the beauty of its Caves, which seem to be a Palace, fit for Nature to inhabit: or the Flow of its Verdon; which being penned up by too small a Channel, makes a noise, which causeth a Horror suitable to those holy Solitudes: in these Caves, I say, are found good store of these Gamahes, Embossed; which represent almost all the several sorts of Figures, that can fall within a man's Imagination. You shall see some of them, as hanging on high; others appear, as placed sideways; as you see Images placed in walls: as if Nature had not forgotten any thing, that might serve to render a place commendable. About seven leagues from Auxerre, in those Caves which they call, Antounoirs, there are found almost the very same Gamahes, or Figures: and both the one, and the other, have all of them a little hole in them, running along through them from the top to the bottom: and my judgement of these Figures is, that they are nothing else but water petrified, or congealed to stone: for they hang down, (at least the greatest part of them) as if they were fastened to a Roof above. Goropius Becanus, speaking of this kind of Gamahe, assures us, that he hath seen Bones, that have been produced Naturally within the bowels of the Earth; which were of a very Prodigious magnitude, though they were generated of other Matter. And of this Kind peradventure are those Bones, whose vast bigness hath caused people vainly to conclude, that there have been heretofore Giants in the World: So true it is, that for want of the true knowledge of the Secrets of Nature, men usually fall into most gross Errors. Now these Embossed Figures that are found in stones, are of two sorts: the first, are whole Embossed round; as was the Piece of Rock in form of the Virgin Mary; and these Bones, that the Earth Naturally produceth: the Other are only in Relief, or only halfe-embossed: such as were those Rocks, which Ortelius makes mention of, situate in the entrance of the most Western parts of Tartary; on which are to be seen the Figures of Camels, Horses, Sheep, and many other things; the Marvellousnesse whereof this Geographer being not able to comprehend, he says: Haec saxa, hominum, In Fab. Sciogr. Russ. camelorum, pecorumque, caeterarumque rerum formas referentia, Horda populigregis pascentis armentaque fuit: quae stupenda quadam Metamorphosi repentè in saxa riguit, priori parte nullâ in parte diminutâ. And then, to make the story pass for a Truth, he adds: Evenit hoc prodigium, annis circiter 300. retrò elapsis. But leaving him to go along with the herd of ordinary writers; (who, than they cannot give the Reason of any thing, are feign presently to fly to Maracles:) I say, that these Tartarian Rocks (if there be any Truth in the Relation,) are only Gamahes, generated by Nature: Otherwise, we shall be forced to forge new Miracles, for all the Places, where ever any of the like Effects are produced; which would be most ridiculous, seeing that we shall by and by make it appear, out of the Writings of one of the most Pious, & Learned Men, the Ages past have brought forth, that these Effects are the Workmanship of Nature only, who produceth them not otherwise, than she doth Flowers. Of this sort of Gamahes were those three Serpents, figured within the hollow of an Oister-shell, which were found, by the King of Castile's Cooks, in the belly of a Fish. These Serpents were figured with their Head Relieved, or swelling up; and that so naturally, as that they seemed to be alive. The upper part of the Shell also afforded pretty Variety of the like Figures: and, which was most of all to be admired, there was not one of them, but had a Hole running along through it, from the very Mouth to the Tail, though it were indeed but a very small one. Therefore saith Albertus Magnus, Loc. Citat. Constat per illud experimentum, etiam Figuras elevatas super lapides aliquandò fieri à Naturâ. 4. Those Figures that are Naturally Engraven upon Stones, are either graved Superficially only; or Transparently, so as the Graving passes through the body. Of this later kind you shall oftentimes meet with some, among the heaps of hollow stones, that are found in the fields; wherein you may observe the form of a Head, by the little Holes, which represent the Eyes, the Nostrils, and the Mouth: and sometimes also you shall have of them, that have the form of a Death's head, either of a Man, or a Horse. As for those other, which are only superficially graved, you may have store of them, among the little stones on the Banks of Rivers, and upon the Seashore: where you shall light upon some, so exactly representing the figure of shells, that you would think they were the Natural shells of Fishes: and this sort ought rather to be reckoned in the number of Embossed-Gamahes, than those that are simply Graved. My Brother hath sometime been very diligent in searching on the Sea shore, and gathering together what Shells, or other Stones of any rarity, he could meet with: and he hath presented one to Mr. Frey, which perfectly resembleth a Goat's Horn: and I am of opinion, that it is one of those, which the Ancients called, Cornu Ammonis; as you may see in Georg. Agricola, in his Lib. 5. de Natura Fossilium. I thought at first, when I saw some of these Stones figured like shells, that they had been at first Real shells of Fishes, which had afterward been Petrified, and turned into Stone, by the Virtue of some kind of water; they were so perfectly, and exactly form. But I have since considered, that, seeing that there are found of them upon the tops of the highest Hills, they must necessarily be Gamahes, and the Workmanship of Nature; which without doubt hath not produced them, but to some end; as we shall see hereafter. From hence you may judge, In Nilose. whether, or no, Gorepius hath not good reason to reprove those, that confidently affirm, that Egypt, and a part of Aethiopia hath heretofore been covered all over with the Sea, because that there are some of these shells frequently found in those Parts. For we may as well conclude, by the same Argument, that the Apennine, the Alps, and the Pyrenean Hills, have been sometime also overwhelmed with the Sea; which is most Absurd: unless they mean, at the General Deluge: but this is not their Intention. Let us now come to the Figures of Plants. 5. The most Learned among the Naturalists divide them thus. A Plant, say they, is either Arbour, or Cremium, or Frutex, or Herba. A Tree is a Plant, that hath a great Trunk, or body: the Cremium hath but a little one: the Frutex hath many: and the Herb, is that, which at its first Appearing out of the ground, puts forth only two little leaves. I find then, that in all the several Kind's, there is an Infinite Number of Admirable Figures, which are called by the Philosophers, Signaturae rerum: now, One Part only of a Figured Plant, and not the whole Plant, is called Signatura: or you may say, the Signature, is some certain thing in that Part. I speak not here of Internal Signatures; the Doctrine of these belong to Chemists: My purpose only is, in this place, to discourse of those that we meet withal in Plants, which the Ages past have taken very little notice of. I shall begin then to show, in order to the parts of Plants, what Signatures, or Marvellous Figures, Nature hath produced in them. And first, the Root of divers sorts of Plants, representeth divers parts of Our Body: as, that of the Hermodactil, resembles a man's Hand. The Body, or Stocke'iis yet more Admirable: for whether it be in great Trees, or in small Plants, you shall find Figures, that represent the Parts of Living Creatures. Among these later, the Serpentaria major perfectly resembles the skin of a Serpent; as doth also the Dracunculus, and the Ophioscorodon: among the Former, we must consider either the Wood, or the Bark of them. In the Bark you shall many times see, especially in that of Old Trees, many Figures, representing divers Kind's of things, by the Various Crannies and Cliffs that are in it. In young Trees, where the Bark is closer, it is figured with many little Streaks, and Lines, in the nature of Painting: and I have sometime observed, upon the Bark of a young Cherry Tree, the figure of Little Trees laden with fruit, so naturally expressed, as if it had been done with a Pencil. The Wood is yet more Admirable, than the rest; seeing that in many Trees, there is the very same Variety found, that is in agates: and it is not many days since I was informed, that there was a Tree lately found in Holland, which being cut in pieces by a wood-cleaver, they saw, in one part of it, the Figure of a Chalice; in another, that of a Priest's Albe; in another, that of a Stole; and, in a word, there were represented very near all the Ornaments belonging to a Priest. If the Relation be true, we must needs confess, that these Figures could not be there Casually, or by chance. In Latin, Acer; and in Flemish, Masaros. But, to come to a kind of wood that is more Common; in boards of Maple, which is a wood sufficiently known to every body, you shall often find the figure of a Serpent, of a Bird, of a Fly, etc. perfectly expressed, by the streaks of this variegated Wood There are also some other sorts of Wood, that represent some of these Figures, but not Painted, but Embossed. So, at what time I was a Student at Apt, a City in Provence: very famous for the Relics of Saint Anne, mother to the Blessed Virgin, which are said to be kept in this place; I saw the Trunk of a Vine, which represented a Man's Face, as far as the hair of the Head, so lively, as that you might perceive the Forehead, the Eyes, Nose, Ears, Mouth, Chin, all exactly form, and in very good proportion. It was brought by a Vineyard-keeper, to the shop of M. Roulet, a Surgeon. The Branches of Plants are less Considerable, in matter of Figures, than all the rest; (though it were in Wood:) nevertheless you may oftentimes observe in them, some kind of Resemblances of the Fingers of a Man's hand; and of the Bushinesse of his Hair. And this is the reason, in my opinion, why the Poets, when they discourse, in their Metamorphoses, of the Transforming of Men into Trees, they say that their Fingers, and the Hair of their Head, were changed into Branches. In the Branches of Coral, you shall often meet with many Curiosities; and the thing is not so Rare, or scarce, but that any man may easily see the Experiment: The Leaves seem to surpass all the other Parts; being divided into so many Figures, that there seems not to be any thing in Nature, the Image whereof is not to be found among them. If the question be made of the Parts of Man's Body; they are here represented: if you would have a Representation of the Waters, you shall find among these, some that are Waved: if you would have the Living Creatures of the Land; you shall have some, that have their Feet, and Walk, as They do; such as are those, which are found in the great Isle of Burner, which are described by Antonio Pigafetta: if the Birds of the Air, and the Fishes of the Waters; you shall find some that are scaled, and which have Fins; and some, that have both a Bill, and Wings, and which do in a manner Fly. I refer you, Lib Philog. for the truth of these Relations, to Baptista Porta, Barthol. Chassanaeus, Jode Torquemada, Tib. de glor. mund. part. 12. Hexam. l. 6. Cosmogr. l. 16.11. De subt. lib. 10. Exercit. 112. Hist. Ind. l. 18. c. 88 Thevet, Cardan, Scaliger, & Guil. Rovillius. Neither are the Flowers less Admirable, than These: for They likewise represent the Figures of Living Creatures, both Beasts, Fishes, & Birds, the Stars also, the Rainbow, and almost all the other Kind's of Meteors. Fruits also are equally to be admired, for their several Forms, and Figures: and although they do not represent the figures of so many Various Things, as Leaves, and Flowers do; yet they do represent very many, and very considerable ones: as you may observe in some Gourds, Pears, Apples, and other Fruits. That sort of Pease, which the Latins call Arietini, resembles the head of a Ram: as another sort of them, (which are for the same reason called Columbini,) doth a Pigeons: having each of them this Quality, agreeable to their Figure, that they are both equally hot. So Beans likewise, bear, on one side, the Form, and Figure, of a Man's Privy Parts; and, on the other, of a Woman's. And perhaps it might be for this only cause, that Pythagoras gave that Precept to his Scholars, (which hath yet been rightly understood by no man;) A Fabis abstineto. Neither is the Seed, which is the Part of Plants that is brought last to Perfection, ●s being of the Greatest Importance, altogether deprived of the Beauty of these Figures. For that of the herb Echion, or wild bugloss, resembleth the Head of a Serpent, with its Mouth, and Eyes: and for this cause also it is observed to be very Sovereign, against the biting of Serpents; according to Dioscorides. That of Rue is made in the fashion of a Cross; and this peradventure is the reason, Leonard. Fuchs. Hist. Plant. Cap. 103. that it is of so great Virtue, in the cute of those that are Possessed; and that the Roman Church useth it, in their Exocrismes. You may also observe some kind of Resemblance of the Privy parts, both of Men, and Women, in a Grain of Wheat, and in the stones of Grapes: and my Opinion is, that out of this Observation, may be raised a Philosophical Interpretation, far above that which is usually given, of this Proverbial saying: Sine Cere, & Baccho friget Venus. If, after you have considered all the parts severally, you but take the Whole Entire Plant altogether; you will yet meet with some such rare Figures, as would seem Incredible; did not such Excellent Historians confirm us in the belief of the Relation. Of this sort is the Boramet, which grows in Scythia, having a perfect Resemblance of a Lamb, having a Head, Eyes, Ears, Teeth, and the rest of the parts of the body proportionable. This Plant crops, and feeds upon all the grass that grows round about it; and when there is no more left, it dies with famine. You may see the story of it, in * Hist. Mosc. De Variet. C. 22. Exercit. 181. Sur les Tabl. de Phil. Hist Plant. l. ●8. c. 85. In his Eden. fol. 78.2. week. Perhaps this is that Zoophyte, or Plant. Animal, which is called in Hebrew, jeduah. Sigismundus, Cardan, Scaliger, Vigenerius, Guil. Rovillius, Duret, and in one of the most Excellent of the French Poets, who speaks of it in these verses. Tells que les Boramets', qui chez les Scythes naissent, D'une grain menuen, & de plants se paissent: Bien que du corpse, des yeux, de la bouche, & du nez. Ils semblent des Moutons qui sont n' agueres nez. Englished thus, by Jos. Silvester. Such as those Boramets' in Scythia bred, Of slender seeds; and with green fodder fed: Although their Bodies, Noses, Mouths, and Eyes, Of new-yeaned Lambs have full the form, and guise. Now in all the parts of Plants, the Figures are either Internal, or Externall only; or both Internal, and Externall also. The Internal are, such as the Fruit of Palestine; which bears the Figure of Ashes within; and likewise all the sorts of Figures, that are found in sawing of Marble. The Externall are, all such as are Painted, and Coloured on the Outside of the Fruit, but 〈…〉 only not at all Within; in like manner as the Apple, called in France, the Fambure, is; which is all speckled with red spots, like drops of blood, but only on the Outside, or Rind. Those that are both Internally, and Externally Figured, are such as the Maple Wood; and many sorts of Stones. The Internal Figures are likewise discovered, either by Any Manner of Cutting Indifferently; or else, by one certain Particular Way only. That which appears after Any Manner of Cutting indifferently, is, as in that kind of Apple, In Forn. which, as Nider reports, hath been seen at Granada, which being cut any manner of way, did still nevertheless represent the Figure of a Crucifix. That which requires One only Particular way of Cutting, is, as in the Root of Fearne; which being cut One way only, represents an Eagle perfectly. I have often observed, that an Orange likewise so cut, not across, but long-ways, represents, with its kernels and little skins, an Orange Tree laden with Oranges. It is also observed, that the Kernels of an Apple represent the Tree. These Figures do yet consist, either in the Colour; or in the Division of the Parts: in the Colour; as in the flower of the Herb Eye-bright, which representeth those of an Eye: in the Division of the Parts; as namely, in those we have already spoken of. Thus have we seen the Division of Figures: it remains now, that we prove, that they have some Power to operate; and, that it is not in Vain, that they are perfectly represented both in Plants, and Stones. Proceed we therefore, in the same Order we have observed in our Division, beginning with the First. 6. I say then, that the Natural Figures, which are found in Stones, have Naturally a Power to Operate, if they be Applied: and this I shall prove, by two Reasons. The First is, because they are called Effectrices: and the Second is, because we see it by Experience: For we daily see, that some of these Figured Stones do Operate upon the Same Things that they represent; as for Example, that Stone which we call Heliotropium, which is all speckled as it were with Drops of Blood, if applied to the part that bleeds, it stops the Blood. Others there are, that work upon the Wound that is made by the Image they bear. So Pliny affirms, that there is a kind of Marble called Ophites, by reason of its resembling the Figure of Serpents, whose name it bears: which, if applied to the wound caused by the biting of those Venomous Creatures, it healeth it. See his own words: Genus Marmoris ab Ophite dictum, Lib. 36. cap. 7. quòd imaginem horum Serpentum reprasentet; molle, candidum; nigransque, durum; dicuntur ambo Serpentum ictus sedare. And here we may make This Division of the Figures that are found in Stones; and say, that they are of two sorts. The one are found in some certain stones, and are always the same: and these are Naturally endued with very admirable Virtues. The other, are such as are not tied to any certain sort of Stones; but are indifferently found in all; and are not indeed of so great Virtue, De Subtle. l. 7. as the Former. And this is the division that Cardan makes of them: Verum, says he, mire quispiam dubitet, unde figure hae in Gemmis, & lapidibus proveniant? neque enim credendum est omnem figuran casu contingere, cùm lapides multi ex eodem genere easdem retineant figuras. Itaque meo judicio, dicendum est, duo esse Figuram & Imaginum genera: alterum, quod semper in eisdem lapidibus apparet, et hoc a Naturâ provenit; quae non secùs ac in plantis, foliorum et fructum numerum servat & rationem. Hoc figurarum genus vim habet, & aliquid significat, etc. And so going on, he makes mention of a Stone, which Albertus Magnus had; that, being naturally marked with the Figure of a Serpent, had this admirable Virtue, that if it were put in a place that was haunted with Serpents, it drew them all unto it. He speaks also of divers others, that would cure the biting of Serpents, and expel their Venom. You may see divers of these admirable Gamahes, Lib. 1. loc. cit. in Georgius Agricola; who reckons up, what stones there are, that represent all the parts of man's body; as well as those rare Fruits, and Plants do, which we shall hereafter speak of. And here it is commonly objected, that it is not at all the Figure, that produceth any such effect; but some occult Quality, wherewith the stone is endued. For otherwise, if the Figure were Operative, one drop of Blood would stop Others; and a living Scorpion should cure the stinging of another Scorpion: forasmuch as there is much more conformity, and nearness of Resemblance, betwixt two Real drops of Blood, or two living Scorpions, then betwixt one Pictured, and one living One, etc. And this is the strongest Objection, that our modern Philosophers do bring, and by which they do conceive themselves to have overthrown, (though they have little reason so to do,) the Power, which the Ancients attributed to Figures. First therefore, to answer these Objections, it is true indeed, that the bare Figure represented on stones, hath not of Itself any power at all to operate, though applied; except there be some Internal, or Externall Agent, that may cooperate, and assist the Figure; or unless the matter be Proper, and Apt to operate: as, for example, a Pointed Figure will never be able to Penetrate, though it be applied; if it be either of soft Wax, or of Butter: because that the Matter is not at all proper to Penetration: but the same Figure in Wood, Iron, Brass, or any other hard Matter, will very easily penetrate. In like manner, if a Stone have not, either from the stars, or from its own Nature, some Quality proper to such, or such an effect; as for stopping of Blood, some Restringent Quality; and so of the rest: in vain should we expect to find any perfect power in the Figure. To say then, that it is (for example) this only Restringent Quality, that stops the Blood; and that the Figure of the drops of Blood, wherewith the Stone is spotted, and painted, is of no Concernment at all in the business; is to fall back into the former Error: For, to what purpose then hath Nature bestowed this Figure on the Stone? there must necessarily be given some kind of reason for it. If it be answered, that Nature had no purposed End, in giving this Figure: this were to deny that Principle, which is generally received by all: Id non frustrà fit, quod Natura semper facit, vel plurimùm. There were indeed very good Reason to doubt of this Power, if the Marble called Ophites, (which represents the Figures of Serpents, by whose name it is called,) would cure the biting of a Dog, or of a Horse only: But seeing it cures the stinging of Serpents only, and of no other Beast; why should we not attribute something to the very Figure? But to prove more forcibly, that these Figures have some Power to Operate; against the perverseness of those that dispute against it: if those which represent Scorpions, Serpents, Toads, do find the nature of the place Proper, and aptly disposed for the supplying of the Stone, or other Matter on which they are found, with a Quality, and Nutriment, agreeable to the Nature of the Thing, whose Image they bear; these Figures will then certainly be turned into Real Serpents, Scorpions, and living Toads, and into no other kind of Creature. So that our Philosophers need not now vex themselves any more to find out, how, or by what means a Toad should come to be generated in the midst of a great stone; as was that, described by Georgius Agricola, De Animal. subier. which was found within a Millstone, when it was cracked, or broken in pieces, either by the force of the Venom, or else by the Violence of the Motion: and also how that Other was generated, which Goropius Becanus saw at Anvers, which was found in the Sawing in two of a very thick Marble Stone, that had neither Hole, nor Rift in it. For, the Figure of a Toad having been first represented within these Stones, it so came to pass, that by some Property of the Place, it was afterward changed into a Natural, Living Toad. And the very self same may happen in any other Figures, except that of Man; whose Fabric is from the hand of God alone. We may conclude therefore that these Figures are not represented in vain, both on Stones, and on other things: seeing that if they be Rightly Applied, they assuredly have some Secret Power, according to the Principle before laid down. And here I had almost forgotten to inform the Reader, that, without searching after any foreign Examples, we may daily see, at the Plaisteries at Argentueil, the like Toads, and other such Creatures, engendered with Stones, and the very hart of the hardest Rocks. I conceive therefore, that after the very same wonderful manner of Generation, those fish-shels also, which are found on the tops of Mountains, are produced: not in the Sea, (as some Ridiculously have imagined;) but upon the very place where they are found: which gave occasion to that Curious Inquirer into the Secrets of Nature, to draw from hence this Conclusion: Gorop. in Nilosc. Ubicunquè igitur humour, sive liquor invenitur, ad Testaceorum vitam idoneus, viva Testacea generantur. He speaks this in discoursing of divers several Figures, or Gamahes, that he had seen, in divers places: and then he goes on, and says further; Opifex enim progeditur eò, quoad ejus materia patitur, ultrà progressurus, si loci & materiae inopiâ non excluderetur. If a Figure then have so much Power, as to change itself into that Living Creature that it represents, (provided that it meet with no Impediment;) how can it be denied, but that they also have the Power to Work, by some secret Sympathy, (if appled,) upon the Wound given by the Creature, which they resemble? 7. Now, why the same Figure should not rather hurt, then heal a wound so given; seeing that the Living Creature itself being Venomous, its Figure also, should by Sympathy be Venomous, rather than Healing: the Reason, I confess, is very Dark, and hard to be given: nevertheless I shall here adventure, the First, on this discovery; no man, that I know of, having as yet undertaken it. We have therefore said before, that, when the Figure of a Scorpion, (for example,) being represented on a Stone, finds in the place where it is, any Nutriment, or Humour, agreeable to the Nature of a Living Scorpion; it by little and little acquires Perfection, and having at length drawn forth all that which was proper for a Scorpion, it becomes a Living Scorpion. We do also suppose, that when this Venomous Creature, or a Serpent, Dog, or any other Beast chanceth to by't any; they leave an Impression of some Particular Quality behind: as we see in those that are bitten by a Tarantuba, who presently fall into a continual Agitation; (not that they continually Dance, as the general Talk is:) this Venomous Creature having this Quality, that it is always in continual motion; and though it be cut into many small pieces, yet it will not leave stirring a long time after. And so likewise Pomponacius, and Campanella affirm, that if a Mad Dog by't a Woman with child, De Incaut. De sens. rer. if there be not speedy Remedy used, the Fruit of her Womb will be form in the shape of a Dog, and it will afterwards come into the World, with all the Liniaments of a Dog. So true it is, that if we should but inquire into the Effects of Nature, and should be able to yield the reasons of them; we would scorn all that we think we now know. Now I say, that the Figure of a Scorpion, that is Naturally represented on a Stone, is still endeavouring is own Perfection; and where ever it meets with any such Qualities, as are Proper to itself, it attracts, and draws them to it. If therefore the Figure of a Scorpion, be applied to a Wound made by a Scorpion: it there finds the Impression of some certain Quality, made by a Scorpion: which, finding to be Proper and Agreeable to its own Nature, it attracts and retains with itself: so that the Wound, being thus delivered of these Qualities that envenomed it, presently heals up, and grows well again. In a word, the Stronger here prevails against the Weaker: so that in the Figure of a Scorpion, which nature hath represented on a Stone, there being greater Store found of the Qualities proper to this Creature, than there is in the Wound which the Scorpion made; those which are here, are drawn forth by those other, which are in the Stone, as being the stronger, and of greater Virtue. Upon this Principle also it is, that a Scorpion bruised to pieces, and applied to the Wound, cures it; as doth also its Oil. The biting of the Serpent is also healed, by the applying of its head, beat in pieces; or else, by the Serpent itself, reduced into Powder; as Crollius, and M. du Chesne, S. de la Violet, De sign. Plant. En la Reformation de Theriaques. affirm: as likewise that of a Crocodile, is cured by its Fat: that of a Rat, by its Flesh made into Powder; that of a Dog, by its Hair, or Skin: the Venom of a Toad is cured by a certain Stone, that is found in its Head: And if we should search after the Properties of other Living Creatures, Toads-stone. we should doubtless find the same thing in all of them. Upon this Principle also it is, that if an Egg that is frozen, be put into Cold Water, it will be thawed in a very short space: and Hands, that are benumbed with cold, will presently become unbenummed, if they be put into cold Water, or into Snow-broth. For, the Greater Cold, which is in the Water, finding the Less, which is in the Hands; it draws in forth, and swallows it up; just as a small Candle is lost, if it be placed near a great Fire, or a Red-hot Furnace. But if the Cold, that is in the Hands, were greater than that in the Water; and the Venom, that is in the Wound made by a Scorpions Sting, were more Powerful, then that of the Scorpion's Figure applied to it; we should then see a clean Contrary Effect. To go on then in our Answer to the Objection proposed, I say thus: We deny not, but that there is a greater Correspondency betwixt two Real, Natural drops of Blood; and betwixt Two Living Scorpions; then betwixt a Living one, and a Painted. Yea, we rather, on the contrary, acknowledge; that the great Analogy, and Resemblance that there is betwixt them, is the cause that Blood, either broken into little pieces by stirring, or freshly drawn, and applied to a Wound, stops the bleeding of it; as Experience testifies, if we may believe Crollius: and the Oil of Hairs distilled, keeps the Hair from falling off: so Earthworms, made into a Powder, destroy those that are bred in Our Bodies: and the Gravel of the Urine we make, is an excellent Medicine against the Stone: and many other Properties there are observed to proceed from this Analogy, or nearness of Resemblance. But to return to our Figures again. 8. The Power of those, that are found in Plants, and their parts, seems to have some Affinity with that of the Figures in Stones; seeing that they also Operate on the same things that they represent: as, for Example, the citrul Cowcumber, which in some sort resembles the figure of a Man's Head, is a very sovereign remedy, as Porta affirms, against the Diseases of the Head. B. Porta in Phytog. So the herbs Argemon, Seris, and Belloculus, all which represent the Figure of an Eye, do likewise cure the diseases of it. Dentaria, which hath the form of Teeth, cures the Toothache: Palma Christi, and Ischaemon, which grow in the shape of a Hand, are cures for the Wounds of that Part; as the herb Geranopodium is, for those of the Feet; because it bears the Resemblance of them. Crollius proceeds more Methodically, in reckoning up the wonderful effects of this Resemblance, betwixt the several sorts of Plants, and the parts of Man's body: and the Order he observes, is this. The Head, saith He, is represented by the Root of Squils', which is of the same figure: and therefore also it is properly applied, in the diseases of the Head. The Hair is represented by that Hairy Moss, which grows upon the Oaks, and is called, Pili Quercini: and by Thistle-downe, the Juice whereof being distilled, makes the hair to grow. The Ears, by the herb Asarum, or Asarabacca, which is excellent against Deafness. The Eyes, Hist. Plant. c. 137. by the flower of the herb Potentilla, a word, saith Fuchsius, unknown to the Ancients, and which is called with us, Wild tansy; the water whereof is of singular virtue for the Sight. The Nose, by Water-Mints; the water whereof recovers the Smell, when it is lost. The Teeth, by the herb Dentaria, which causeth the Toothache to cease. The Hands, by the Root of Hermodactil, which is good against Chaps in the hands. The Heart, by the Citron; and the herb called Alleluja, which is very sovereign for it. The Lungs, by the herb Lungwort. The Liver, by Hepatica, or Liver-wort; which is of good use, in the Diseases of the Liver. You may see all the Other Simples, in the same Author, that represent the rest of the Parts of Man's body; as the Breasts, Ventride, Navel, Spleen, Entrails, Bladder, Rheins, Privy parts, Matrix, Backbone, Flesh, Bones, Nerves, Pores, Veins, and even as far as the Privities; as the Phallus Hollandica, which is particularly described by Adaianus Junius. 9 And here it may be Objected, that the greatest part of these plants, though they be reduced into Ashes, yet do they not fail to work the same Effects, and to have the same Quality, that they had before: and that therefore this Power is to be attributed to the Nature of the Plant, and not at all to the Figure; which it now no longer retains, when it is once reduced into Powder. I answer, that though they be chopped in pieces, brayed in a Mortar, and even burnt to Ashes; yet do they nevertheless retain, (by a certain Secret, and wonderful Power of Nature,) both in the Juice, and in the Ashes, the self same Form, and Figure, that they had before: and though it be not there Visible, yet it may by Art be drawn forth, and made Visible to the Eye, by an Artist. This perhaps will seem a Ridiculous story to those, who read only the Titles of Books: but, those that please, may see this Truth confirmed, if they but have recourse to the Works of M. du Chesne, S. de la Violet, one of the best Chemists that our Age hath produced; who affirms, that himself saw an Excellent Polish Physician of Cracovia, who kept, in Glasses, the Ashes of almost all the Herbs that are known: so that, when any one, out of Curiosity, had a desire to see any of them, as (for example,) a Rose, in one of his Glasses, he took That where the Ashes of a Rose were preserved; and holding it over a lighted Candle, so soon as ever it began to feel the Heat, you should presently see the Ashes begin to Move; which afterwards rising up, and dispersing themselves about the Glass, you should immediately observe a kind of little Dark Cloud; which dividing itself into many parts, it came at length to represent a Rose; but so Fair, so Fresh, and so Perfect a one, that you would have thought it to have been as Substantial, & as Odoriferous a Rose, as any grows on the Rosetree. This Learned Gentleman says, that Himself hath often tried to do the like: but not finding the success, to answer all the Industry he could use, Fortune at length gave him a sight of this Prodigy. For, as he was one day practising, with M. de Luynes, called otherwise De Fomentieres, Counsellor to the Parliament, to see the Curiosity of divers Experiments, having extracted the Salt of certain Nettles burnt to Ashes, and set the Lie abroad all night in a winter Evening; in the Morning he found it all Frozen; but with this Wonder attending it; that the Nettles themselves, with their Form, and Figure, were so Lively and so perfectly represented on the Ice, that the Living Nettles were not more. This Gentleman, being as it were ravished at the sight, sent for the said Counsellor, to be a Witness of this Secret, the Rarity whereof he expressed in these Verses. Secret, doubt on Comprend, que, quoy que le corps meure; Les Forms font pourtant aux cendres leur demeure. In English thus: This Secret proves, that, though the Body die, The Form doth Still within its Ashes lie. But now this Secret is not so Rare: for M. de Claves, one of the most Excellent Chemists of our Times, shows the Experient every day. 10. From hence we may draw this Conclusion; that the Ghosts of Dead Men, which are often seen to appear in Churchyards, are Natural Effects, being only the Forms of the Bodies, which are buried in those places; or their Outward shapes, or Figures; and not the Souls of those Men, or any such like Apparition, caused by Evil Spirits; as the Common Opinion is. The Ancients thought, that these Ghosts were the Good, and Evil Genij, which attended always upon Armies: but they are to be excused; seeing they knew not how to give any other reason of these Apparitions: it being most Certain, that in Armies, where, by reason of their great numbers, many die, you shall see some such Ghosts very often, (especially after a Battle;) which are, as we have said, only the Figures of the Bodies, excited, and raised up, partly by an Internal Heat, either of the Body, or of the Earth: or else by some Externall one; as that of the Sun, or of the Multitudes of the Living: or, by the Violent Noise, or Heat of great Guns, which puts the Air into a Heat. In Cribr. I have elsewhere handled the Curious History of Spirits; wherein I have propounded these following Questions, Cabal. touching these Ghosts: namely; Whether or no we may, by These, explain all the Visions, that are mentioned by Writers? Whether those Wonderful Effects, which we attribute to Demons, or Spirits, may proceed from these Figures, or not? And then, Whether they have any Power at all, or not? And if so; Whence they have it? And if it be granted they have any; Whether they have greater Power, than the Dead Body itself, whence they proceed? Or, Whether the Dead Body is of more Power, then when 'twas Living? Tom. 2. lib. 4. de cause. morber. invisib. as Paracelsus is of Opinion; who, says, that Mummy hath in it all the Virtue of Plants, Stones, etc. And that it hath an Occult, Magnetic Virtue, which draws Men to the Sepulchers of those, whom they account to have been Holy men; where, by the Virtue of the same Mummy, there are those Effects wrought, which we call Miracles: which are observed (saith he) to be much more Frequent in the Summer, then in any other Season of the Year, by reason of the Heat of the Sun, which awakens, and excites the Humour that is in the Mummy. But these are mere Fooleries; which we there refute, by such Principles, as the Rabbins have drawn, from the Secrets of this so Famous, and Renowned Mummy. After those other Questions, these follow: namely; Whether or no, these Wonderful Forms, which proceed from the Blood, the Bones, or the Ashes of Dead Bodies, may serve for an Undeniable Argument of the Resurrection; a thing unknown to most of the Philosophers? Whether, after they are Raised up, they can in any thing be serviceable unto us? And, Whether by their Means, we may be Naturally able to attain to the Knowledge of divers Secrets, which are Unknown to Us? Divers other like Questions are there proposed, and discussed, plainly, and thoroughly; as I shall let the World see, in a short time: In the mean while, we may safely account the Objection before proposed to be Invalid, and of no Force; seeing that, though the Body be reduced into Ashes, yet nevertheless the Figure is not thereby destroyed. 11. And this peradventure is the Reason, why it oftentimes raineth Frogs: for, the Sun drawing up Vapours out of some Moorish place, where these Frogs, after six Month's space (say the Naturalists) are changed into Slime; it may so come to pass, that these Vapours, which afterwards become thick Clouds, may produce, by the Concurrence of the Heat of the Sun, the Forms of Frogs; which meeting there with Qualities proper for their Generation, receive Life, and so become Living Frogs. 12. After the Figures that are found in Stones, and Plants, our Division leads us to those that are found in Living Creatures, both Rational, and Irrational; even down to Fishes. Those than that are found in Fishes, are, Characters, cyphers, or all kinds of Arms: such as were figured not many years since, upon a Fish, whose Picture was publicly sold up and down, though it was infinitely corrupted from the true shape of the Fish it was made for. There are some other Marks, or Figures, that are less corrupted, which have been found upon Fishes; such as are those, which are set down in a Book, entitled Prophetia Halieutica, the Author whereof was one Raphael Eglin, Minister of Zurich. Of the Three Fishes then, that he there treats of, which were marked with these kinds of Figures, two of them were taken on the Coast of Norway, An. 1587. November 21. and the other, on the Coast of Pomerania, An. 1596. Mai. 21. And the Figures, which he there sets down, are truly worth our Consideration: but, to go about to make them suit with the prophecies of Daniel, and of St. John, as Ananias Jerancurius hath heretofore endeavoured to do, is to make one's self appear Extravagant, and to talk more idly, than men in Fevers use to do. The Figures, that are found upon Beasts of the Land, are better known, than those upon Fishes: for it hath been often observed, that the Horns of Deer have been Marked with certain Characters; and sometimes too, even with the shapes of Living Creatures, which have been perfectly represented by them. So we have sometimes seen Cats, and Horses, which have had upon their skins such spots of White, Red, or Black, that by the intermixing of the streaks of the severall-coloured hair, there hath been represented the Figure of another Cat, or Horse. And if we did not despise, whatsoever we account to be either Feidiculous, or of Little Consideration; we should not be put to the trouble of making so many strange Inquiries, which are oftentimes more Vain, then Profitable. Lastly, the Figures which are found upon Rational Creatures, are such as the Imagination of the Mother, during the time of her Going with Child, hath imprinted there. And here I could enter into a Large Discourse, concerning the Secrets of these Figures; which are not Commonly known: but, for brevity's sake, I shall only give the Reader here one or two Remarkable Examples, which prove very powerfully the Virtue, which we attribute to all Figures. A Sister of mine had the Figure of a Fish upon her Left Leg, caused by the desire my mother had to eat Fish, when she was Great: and it is represented with so much Perfection, and Rarity, that you would take it to be drawn by some Excellent Master. Now That, wherein the Wonder lies, is, that when ever the Girl eat any Fish, That upon her Leg put her to a sensible pain. And I had a Friend, that had a Mulberry growing upon his Forehead; caused likewise by his Mother's Longing after them: and he never eat Mulberries, but that his own on his Forehead put him to pain by its Extraordinary Beating. This other Story, which I shall not relate, to the same purpose, is very well known to all in Paris, that are Curious Inquirers after these things. The Hostess of the Inn in the Suburbs of St Michael, at Bois de Vincenne, who died about two years since, had likewise a Mulberry growing upon her Lower Lip; which was smooth, and plain, all the year long, till the time that Mulberries begin to ripen; at which time, Hers also began to be red, and to swell more and more, observing exactly the Season, and Nature of other Mulberries, and coming at length up to the Just Bigness, and Redness of other ripe Mulberries. But, that I may not trouble myself any further, in reckoning up any more of these kinds of Figures, I shall desire the Reader, to draw from hence a Consequence of the Power of them by these two, or three Examples, which I have here set down. CHAP. VI That according to the Opinion of the Eastern Men, Figures, and Images may be so prepared, under certain Constellations, as that they shall have the power, Naturally, and without the Aid of any Daemon, or Devil to drive away Noisome Beasts, alloy Winds, Thunder, and Tempests, and to cure divers kinds of Diseases. THE CONTENTS. 1. THe insupportable Vanity of some Pretenders to Learning is noted. 2. How these Talismanical Figures are called in Hebrew, Chaldie, Greek, and Arabic. The Etymology of Talisman uncertain, against Salmasius. 3. By what means the Power of Figures is proved: and who they are, among the Arabians, that have defended it. 4. Of certain admirable Talismans', found as Paris, and Constantionople: and what happened to these Places; after the breaking of them. 5. What the Dij Averrunci of the Ancients were. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence derived: and whence the custom of setting up Figures, and Images in Ships, came. 6. The fable of the Stone Bractan, in Turkey, discovered: and a Conjecture given, concerning the Palladium, and the Statues mentioned by Philo Judaeus. 7. The Golden Calf, and the Brazen Serpent, falsely said to be Talismans': and why the Serpent was made of Brass, rather than of any other Metal. 8. The Wonderful Effects of 3. Talismans', spoken of by Scaliger, M. de Breves, and the Turkish Annals: and of what virtue those other were, that were made by Paracelsus, M. Lagneau, and divers Learned Italians. 9 The Power of these Figures proved, by the power that Resemblance is known to have, in all Arts, and Sciences: and first in Divinity. Why the Ancients placed Images in their Temples. 10. In Philosophy. Of the Power of Imagination. 11. In Physic. Of some Animals, Plants, and Grains, that do good, and hurt, merely by Resemblance. 12. In Astrology. A Certain Means of foretelling Evils to come, by the Colour of the Meteors that appear. 13. In Physiognomy. The manner how to know the Natural Inclination of any man, according to Campanella. 14. In the Art of Divination of Dreams. Examples, both Sacred, and Profane, touching this subject. 15. In Painting. Why our Saviour Christ is oftener pictured Suffering upon the Cross, then Sitting at the Right hand of his Father. 16. In Music. Of some Diseases, that are cured by it. 17. The manner of making these Talismans'. 18. The Talismanical Operations set down by Thebit Benchorat, Trithemius, Gochlenius, Albinus Villanovensis, and Marcellus Empiricus, condemned. 19 What Power the Heavens have over Thing here below. 21. The reason of the Names of the Celestial Images. 21. What Influence the Heavens have upon Artificial things. THere is nothing in the whole business of Philosophy, that hath more perplexed our new Philosophers, than this Subject, concerning Images, or Figures, made under some certain Constellations. The greatest part of them therefore have rejected the Practice of these Operations, as Vain, and Superstitious: yet some others, who are not so overswayed with Passion, have both allowed, and defended it; though they have, I confess, suffered for it, in their repute: insomuch that Galeottus, who is acknowledged by Paulus Jovius to have been one of the most Learned, and Knowing men of his time; only for having undertaken the Defence of this Truth, (as we shall make it hereaster appear,) hath been handled by some, like any base, Inconsiderable Fellow; and Camillus accounted no better, than an Atheistical Wretch. And this is the usage they bestow upon all the Ablest Men: whereas they ought rather to answer their Arguments pertinently, and to show the Insufficiency of them, if they can: but see the Mischief of it. If any of these men chance to be in company, where there is any mention made of the most Able Scholars, or there be any Question started, concerning any of those Choice Points of Learning, for which these men have been Deservedly ranked above the Herd of Vulgar Brains; you shall have some giddyheaded fellows, that will not stick to say, without blushing, that they never wrote any thing of any worth at all, nor ever understood the matter they handled. I myself have heard one say, that Marsilius Ficinus understood not any thing of Plato's Doctrine; nor Averroens of Aristotle's: and that the Wits of these Times are much quicker, than those of the Ages past. And now, Reader, thou mayst judge, whether this Vanity of theirs be to be endured, or no. But to leave these men to enjoy their own Ignorance, and referring these Considerations to some other time, we shall only in this place prove, (against all those that have condemned them,) that the making of these Figures we here speak of, is Lawful; and the Power they have, is Natural, Constant, and Certain. In the first place therefore let us consider their Name. 2. They are called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maghen, that is to say, a Scutcheon, or Shield: in Chaldie, Egyptian, and Persian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tsilmenaia, which signifies a Figure, or Image: in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Talitsman, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tsalimam: and in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Hebrew word Maghen, though it signific a Scutcheon, or any other thing, noted with Hebrew Characters, the Virtue whereof is like to that of a Scutcheon: and although these Characters, according to the Opinion of those that are most versed in these Theological Mysteries, are sOme kind of Imperfect Images; yet notwithstanding the word in this place is not properly taken for an Image that is Graven, carved, or painted; because that the Jews, in making any such, should have sinned against the Commandment: Thou shalt not make to thyself any graven Image. Maghen therefore signifies Properly any piece of Paper, or other the like Matter, marked, or noted with certain Characters drawn from the Tetragrammaton, or Great Name of Four Letters; or from any other: as we shall show hereafter. This word signifies also, though Improperly, these very Figures also, and Images, which we speak of; because that these also, as well as the Characters of the Tetragrammaton, do serve, as it were, in stead of a Buckler, or shield of Defence, against Diseases, Lightnings, and Tempests. The Chaldie word, Tsilmenaija, comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tselem, which signifies an Image: and the Arabic word, Talisman, may likewise have been derived from the same root; Talismam, being corrupted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsalimam, by the Transposition of one letter only: Nat. in Flau. Vopisc. But the truth of this Conjecture is yet uncertain. The Learned Salmasius gives it another Derivation: for the takes an Occasion to fall fowl upon Scaliger, who derives it from the Arabic, for not considering, that Talisman is derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anuli. But how can the truth of this Derivation be proved? and how shall we be assured, that Talisman comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the other? As for the last name that these Images are called by, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no Difficulty at all in the word: so that it remains now, that we remember, concerning these Names, that when we speak of Figures, we do not mean those, that are properly signified by the Hebrew word, Maghen, which are nothing but Scutcheons noted with Characters, such as many have seen in Paris at the Prince of Portugals; the like whereof you have in Carlo Fabri his Scudo di Christo, and in Agrippa: Lib. 1. de Occult. Phil. we have elsewhere overthrown the Power of These Kind's of Characters, and shown the vanity of these Fooleries, which are the Issue of some Ignorant Cabalists Fantastical Brain. Neither shall I speak at all of those Images of Wax, which Sorcerers are wont to baptise, in the name of Beelzebub; these are Abominations, which we abhor, although let me tell you by the way, that the greatest part of those things our Demonographers stuff their writings withal, are nothing but mere Fables, as ridiculous as the Dreams of the Alcoran. Our Discourse shall only be, what Natural Power Images, that are made under certain Constellations, may have; banishing from hence all Operations of Demons, or Spirits, and all superstitious Powers what ever. I shall prove therefore this Power of Figures, and Images, three manner of ways: by the Influence of the Stars: by the Power of Resemblance; and by Experience. I shall begin with the last of these. 3. First then, it is Certain, and we cannot deny it, without denying the most Authentic Historiographers that are, that there have been seen, both in Our days, and in the days of our Fathers, some of these Talismans', or Talismanical Figures (for so we shall now call them,) that have cured those, that have been bitten by Serpents, Scorpions, Mad Dogs, and divers other Mischances, that are but too frequent withus. The Ancient Arabians, as Almansor, Messahala, Zabel, Albohazen, Haly Rhodoam, Albategnius, Homar, Zachdir, Hahamed, and Serapion give us many examples of this kind; which gave Haly occasion to conclude, that, Utilem serpentis imaginem effici posse, quando Luna Serpentem Coelestem subit; aut faelicitèr aspicit: Similiter Scorptonis effigiem efficacem, quando Scorpij signum Luna ingreditur, etc. Neither did he deliver this Doctrine, without having had Experence of the Effects: for he affirms, that himself, being in Egypt, had in his hand one of these Images of a Scorpion, which did cure those that were stung by this Venomous Beast: and it was engraven upon a Bezahar, or, as it is commonly called, a Bezar-stone. It will be objected perhaps, that these Arabians are Trifling, Vain Writers; and therefore that there is little credit to be given to them. But I shall elsewhere undertake the Vindication of them from this Calumny; and shall at present, for the satisfaction of Selfwilled men, forbear to cite them any further; but shall content myself with Examples borrowed from such among the Greeks, and Latins, as are accounted most Authentic. Gregorius Turonensis, In Hist. Franc. besides an infinite number of Rarities which he reports of France, says; that when they were sometime digging in the bridge at Paris, there was found a piece of Copper, whereon was to be seen the Figure of a Rat, of a Serpent, and of a Fire: which being afterwards neglected, and peradventure either broken to pieces, or some way or other spoiled, there was observed, in a very short time after, a great number of Serpents, and Rats to haunt the City; and they do greatly annoy it still: and we cannot, without grief, call to mind, the many great Losses the City hath since that time endured by Fire: all which Sad Accidents were never heard of here, before the taking up of this Strange Plate of Copper. It is also reported, Camerar. lib. 3. cap. 20. that after that Mahomet the Second had possessed himself of Constantinople, the breaking of the Lower Jaw of a Brazen Serpent, was the cause of the increasing of Serpents in those Parts. So true it is, that these Talismans' have Power to divert many of those Calamities, that afflict Mankind. And who knows not, that by the means of These, the Learned men of the Ages past have ofttimes chased away Infects out of their Cities, and fields; Chil. 3. c. 60. Circa. ●●. 1160. as Gnats, Locusts, and Caterpillars? If any desire to see some of these Examples, he may have recourse to the Chiliads of John Tzetzes; where this Greek Author, (who lived about the time of that Excellent Historian Anna Comnena, daughter to the Emperor Alexius Comnenus,) reports, that Apollonius, by making a Talisman of a Stork, kept these Troublesome Birds from coming into Constantinople; and by another Talisman, he drove away all the Gnats out of Antioch. You may also see Ptolemy's Centiloquium, Athor. 9 Ad marc. Vels. Epist. 157. & 130. Et in Manil. and the Commentary of Abre Gefar, falsely attributed to Haly, as it is observed by Scaliger. Furthermore, I am of Opinion, that the First Gods of the Latins, which they called Averrunci, or Dij Tutelares, were no other than these Talismanical Images: and I ground this my Conjecture from hence, that there are some Historians that affirm, that they made some of these Tutelar Gods, under certain Constellations: but the poison of Idolatry having infected the best of Sciences, was the cause, that, these Images being afterwards taken for Gods, the true, and legitimate manner of making them was smothered, and quite lost. They were wont also to set up some of these Talismans' upon the Prow of their Ships, to preserve them from Shipwreck: and all this to be done Naturally too; seeing that a Talisman may be made, under the Sign of Pisces, that may, for some certain time, render the Waters Calm, and free from Tempests. The Greeks, (as Hesychius, and Herodotus, called these Figures,) set up in Ships, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word, no doubt, borrowed from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pitochim, which signifies as much as Coelaturae: and therefore the Chaldie Paraphrase renders it, by this our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsilmenaija. Now we are to take notice, that these Figures were not at all of any Humane form, but of some Celestial Figure, or other; which confirms me in the Belief, that they were real Talismans'. Nevertheless the Mariners had also their Statues of some Deity or other, as of Mars, Apollo, Venus, Mercury, and the like; which they placed at the Poop, or hinder part of their Ships: whence Virgil says: — Aurato fulgebat Apolline puppis And Persius: — Jacet ipse in littore, & unà Ingentes de puppe Dei. Which gave occasion to the Poets to feign, that Jupiter stole away Europa, under the shape of a Bull; because the Ship of the Cretians, Vid. Heurn. Phil. Barb. who stole her away, had, for it's Talisman, the Figure of the Celestial Sign Taurus, and, for its Deity, a Statue of Jupiter. The like Original might, probably, that other Fable of Ganymede have had; who is said to have been carried away by an Eagle, the Bird Proper to the same God. You may see further, concerning this Particular, in Sextus Pompeius, lib. de Europa, and Lactantius, Cap. 11. lib. de Falsa Religione. This custom of Mariners setting up of these Talismans', or Images, in their Vessels, against Shipwrecks, is so Ancient, that they say, that among those that came with Aeneas from Troy, there was One that had the Figure of two Lions: that the Gadarenes had one, with the Image of a Horse: and that the Ship of Alexandria, which St. Paul sailed in, had the Images of Castor and Pollux, or, according to the Arabians, the Gemini graved on it: and that which carried Hypocrates, when he took his journey to Abdera, for the curing of Democritus, bore the Figure of the Sun. Now all these Talismans' were not made so much for the avoiding of Shipwreck only, as for the turning away of sOme other Disastrous Accidents, or the procuring of some good Fortune, or other. And from this practice of the Ancients have the Christians taken Example, though in a Christian way, of having Images in their Vessels, and Picturing in them the Saints whose names they bear. 6. But since that I am unawares fallen upon this Choice Piece of Antiquity, I shall here further add, that these Talismans' were not set up in Cities only, and Ships, but also in the plain, open Fields too: and it may be, that that Stone so much famed among the Turks, which they call Bractan, and is set up at Mecha, being four foot long, and two foot broad, as Suidas reports, was only a Talisman. For otherwise we must even content ourselves with Turkish Fables, and believe, that it would never have been so highly prized by them, but for that it served instead of a Bed to Abraham, when he had knoweldge of his Maid Hagar: For, besides that this is ridiculous, the Turks will never acknowledge themselves to the Bastards, and descended from a Servant-maid; but from Sarah: and this is the reason, that they are so much delighted in being called Saracens. Others say, that the reason why the Turks have this Stone in so much Veneration, is, because that Abraham tied his Camel to it, when he went up to the top of the Mountain to sacrifice his son; as Enthymius Zigabenus affirms: In Panopl. or, as some others of the more Trifling sort of the Arabian Writers will have it, because it was erected in memory of a certain Holy Woman, who was taken up into Heaven, and afterward honoured upon Earth as a Goddess, for having very charitably entertained the Angels Arot, and Marot. That which moved these later to forge these Fables, was the Figure of Venus, which is ingraved upon this Stone, with a Crescent: and this is that which makes me believe, that it was a Talisman of this Planet, which, as Mr. Selden says, Syntag. 2. c. 4. was anciently taken, throughout all Asia, for the Moon. And for this 'Cause it is, that this People hath Friday in the same Veneration, that Sunday is with us: and that, in memory of this Star, which all the Asians worshipped, the ridges of their Houses, and tops of their Temples were adorned with little Crescents, as ours are with Crosses. Now it cannot be thought, that this Stone was only a bare, simple Image, erected in honour of Venus: for, besides that it was placed in the Open Fields, and not within any Temple; it had that Virtue, which no other Image of this Goddess ever had. For it drove away, saith Zachder, all Venomous Beasts, and rendered all the neighbouring Fields both Happy, and Fruitful: which is so fare from being observed in them at this day, that, on the contrary, they are all utterly barren. And this agrees excellently well with the Nature of these Talismans', whose Operation lasteth but for some certain space of time; as Albertus Magnus assures us. Non lateat nos, De Mirabaract. 3. c. 3. faith he, quòd situt virtutes Naturales perdurant in quodam tempore, & non ultrà; it a etiam est de virtutibus Imaginum. Non enim influit aliqua virtus de coelo, nisi quodam tempore periodi; posteà cassa & inutilis remanet Imago frigida & mortua. Et haec est causa, quare quaedam Imagines non operantur hot tempore, quod fecerunt tempore antique. From the diversity of Opinions concerning this Talismanitall Stone, it may be judged how many Fabulous Stories have been raised touching those Artificial Images; as namely, of those which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were broken to pieces by the Latins, at their entering into Constantinople: of the Palladium, of which there are so many Wonders reported, and which perhaps was nothing else but a Talisman: of those Images of the Amorhites, which, as Philo Judaeus reports, were called Nymphae sacrae, which shown to their slaves hourly, what soever they were to do: Biblic. of't. and, which being at last quite decayed, an Angel of the Lord, (seeing they could neither be broken to pieces, nor burnt in the Fire) took, and cast into a Bottomless Pit. Fine fooleries these; And here, Reader, thou art to take notice, that the Greeks were the first, that turned these Truths into Fables; for having lighted on some of these Images, that had been made long before, and seeing them to have such Admirable, Strange Virtues in them; being unable to apprehend the reason of these things, they presently betook themselves to forging of Old, Ridiculous stories of These, as they have done of All Other things, the truth whereof they understood not. 7. And here, two Questions may be asked: the First is, whether the Holy Scriptures make any mention of these Talismanical Figures, or not? and the Second; when they were first Invented; and by whom? To the First of these I answer, that as in none of the Translations, so neither in the Original Hebrew is the name of these Talismans' found: although there are of those men that attribute all things to the Power of Nature only, as Atheists do, who stick not to affirm, that the Brazen Serpent, set up by Moses in the Wilderness, was but a mere Talisman, which drove away Serpents, and healed the bitings of them. But this their Opinion is confuted by this; that the Matter, of which a Talisman is made, must not be any whit contrary to the Nature of the Grief which it is to cure. Now all the Rabbins, Vid. Pont. Bibl. conc. col. 2. in Igno. S. Cruc. p. 270. who have treated upon this History, affirm; that, according to the Opinion of all the Naturalists, there is nothing more contrary to those that are bitten by Vipers, then to touch, or look upon Copper: so that this should have added to the Israelites Torment, and more envenomed their Wound, rather than have cured them. And this was the reason perhaps, why God commanded Moses to make a Serpent of Brass, rather than of Any Other Metal; that so this Incredulous People might know, that seeing that God cured them by a Remedy, quite contrary to their Disease; he was able as well to bring them safely into the place, to which they despaired of ever arriving. And here by the way, I cannot excuse Marsilius Ficinus, who without any ground at all hath charged the Rabbins with having a belief, that their Forefathers made the Golden Calf in the Wilderness, to no other end, then to serve as a Talisman, for the diverting of the Influences of Mars, and Scorpio, which are Adverse to them. Hebraei quoque, De vit. Cal. comp. l. 3. c. 13. saith he, in Egypto nutriti, struere vitulum aureum didicerant, ut eorundem Astrologi putant, ad aucupandum Veneris, Lunaeque favorem, contra Scorpionis, atque Martis influxum, Judaeis infestum. But this is idle. To the second Question, I answer, that it will require the Spirit of Divination, to assign the first Invention of these Talismanical Images to its right Author: yet it cannot be denied but that the Persians, or, if you will, the Babylonians, or Chaldeans were the First that found them out; as you may see in R. Moses his Ductor Dubiorum, where he tells us, that the Egyptians, and their Neighbours, whom he calls, Gens Zabi●rum, Cazedim, & Aranim, learned this Doctrine of them. And though we had no other testimony but this, that throughout the whole Eastern part of the World there are yet to be seen some of these Talismans', which are very Ancient ones; it would be an undeniable Argument, that the Eastern Men were the First Inventors of them. 8. Some of those Talismans' have now quite lost their Virtue; as namely, that Leaden one, which was made by Achmed Ben-Tolon, Caliph. of Egypt, which drove away Crocodiles; Exercit. 186. as Julius Scaliger hath observed: as also those that have been communicated unto Me by Mr. du Val, a man very excellently well skilled in these Curiosities, and whose Closet affords a vast number of them. I am now upon causing the choicest of his Talismans' to be cut in Brass; and it had been done long ere this, had I not expected some which Mr. de Peyresc hath promised me. I am informed also, that M. Pontus of Lion hath some few of these; which I shall also endeavour to procure, that I may join them with those, which are promised to be sent me, out of Italy, and Germany: and if I shall find that they are right, I intent to publish them to the World, and to discover This Secret, which all the Learned do either bewail, as a Thing Lost to the World; or else, as of extreme Difficulty: and shall also show, how that all those, that have made any of these Figures, have mixed such Superstitions with it, as are indeed justly condemned. Now some of these Talismans' are yet of as much Virtue, as they were at first: witness that which is spoken of by the Arabic Cosmographer, (who is a very Authentic Writer,) and is cited by Joseph Scaliger. Epist. 〈◊〉 Vazet. This Talisman, he saith, is to be seen in the Country of Hamptz, in a City bearing the same Name; and it is only the Figure of a Scorpion, graved upon one of the Stones in a certain Tower; which is of so great Virtue, as that it suffers not any, either Serpent, or Scorpion, to come within the City. And if any one, for Experiment Sake, bring one of these out of the Field into the city; it is no sooner at the gate, but that it dies suddenly. This Figure hath this Virtue besides; that when any one is stung by a Scorpion, or bitten by any other Serpent; they need but take the Image of the Stone with a little Clay, and apply it to the Wound, and it is instantly healed. If any one doubt of the credit of this Cosmographer, Pag. 33. he may yet adventure to believe Mr. de Breves, as having been an Eyewitness of the like experiment: Who says, in his Travels, that at Tripoli, a City of Syria, within a wall, that reacheth from the Seaside to the gate of the City, there is a certain Enchanted Stone; on which is figured, in Relief, or by way of Imbossement, the figure of a Scorpion; which was there placed by a Magician, for to drive away Venomous beasts, which infested this Province; as the Serpent of Brass, in the Hippodromus, at Constantinople, did. And a little above the City, there is a certain Cave, which is full of the Carcases, and bones of Serpents which died at that time. These are his own words, translated. Now whereas he calls this an Enchanted stone, and says, that it was placed there by a Magician; you must note, that he there speaks according to the Sense of the Inhabitants, who knew not how to give any other account of the thing; as not understanding any thing at all of the Natural reason of it; as we have said. At Byzantium, which is now Constantinople, there were many of these Talismanical Figures to be seen: but the fury of War hath demolished them all, to the great Prejudice of the Inhabitants. Sultan Mahumet also caused one of them to be broken to pieces, which was a Brazen Horse, with a Horseman upon him; which is certainly reported to have preserved the City from Pestilence, and all Contagion of the Air: but since that time, this Disease hath raged so fiercely, as that in the space of four Months, Leunclavius, who was present, affirms, that there died a Hundred and fifty Thousand persons: and every year, Annot. in Annal. Turc. num. 130 in the Months of July, and August, the like Effect, in a manner, is to be seen. In a word, all Asia was full of these Figures; the Use whereof was at length, known to the Europaeans also: for the Druids, In his Admiranda Galliar. & in his book which he calls Antiquissimae Gallorum Philsophiae eclog. cap. de Druidarum Astrologia. as the learned Frey reports, used these Talismans' with good success; and even our Grandfathers have assured us, that it was an Ancient Tradition; that where the Fairies, the Druids Wives, inhabited; there, neither Hail, nor Storms ever spoiled the Fruits. And the reason, in my opinion, was; because they used to make of these Talismans'. Now of late, many Learned men have rescued from Oblivion these Figures; and Paracelsus did take so much pains herein, as that he made divers of them; and those of such Virtue, as that they preserved those that wore them, from the Pestilence; as, many in Germany have had experience of. And that I may not wander far abroad, I am informed that for certain, Mr. Laneau preserved from this Disease, all those to whom he gave any of these Talismans'; which he made, according to Those, described by Marsilius Ficinus. Those also which Paracelsus calls Zenexton, by a Made Name, (it being the custom of this Author, to devise New Words,) are made with exceeding great Art. In one of them there is a Scorpion, and a Serpent figured: and he saith it must be made, when the Sun, and the Moon enter into the Sign of Scorpio: In another you have a great number of little Holes, within an Oval. You may see the Figures of them, in the Chemical works of Crollius. In Bafil. Chim. It may be here Objected, that this Author, whose practice we have alleged, was a Suspected person; and that his Writings are not free from Magic. This Objection I shall take occasion to answer, at another time; and shall at present produce such Figures only, as have been made by men, that are beyond all Exception. Junctin, upon the Sphere of Sacrobosco, Cap. 2. affirms, that his Master, who was a Carmelite, named Julianus Ristorius a Prato, one that was not any whit superstitious, was entreated by a Friend of his, to make one of these Images, for the cure of the Cramp, which he was very much subject to. This Learned man, resenting his Friends sufferings, taught him the manner how to make one: so that He, not content to make only one; made divers of them, when the Moon was in the Sign Cancer; and that with so good success, and with such certainty, as that he immediately found the benefit of it. Confecit, saith he, plures imagines, pro se, & amicis suis: quibus effectis; unam pro se accepit, & liberatus est. The same he reports of a certain Florentine, a very Pious man; who made one of these Talismans'; for to drive away the Gnats; which he did with good success. Nocolaus Florentinus, saith he, vir religiosus, fecit in una constellatione annulum, ad expellendum Culices, quas vulgo Zanzaras dicimus, sub certis et determinatis imaginibus; et usus fuit constellatione Saturni infortunati, & expulit Culices. What more can be said, both for the Innocence, and Power of these Figures? Let who will condemn those that defend this Truth, and cry down these Testimonies: for my part, I shall ever acknowledge them to be both Certain, and Natural; and do withal protest, that I see nothing in it, that is above the Power of Nature. The Second Means which I have proposed to myself to use, for the proving of the Power of these Figures, is, the Power and Virtue of the Resemblance that there is, betwixt the Scorpion, and its Image, and the Constellation that bears the name of this Living Creature. I shall then prove this Virtue, by an Induction of that, which Resemblance alone produceth, throughout all Arts and Sciences, as Divinity, Philosophy, Physic, Astrology, Physiognomy, Divination of Dreams, Painting, Sculpture, Music, etc. 9 Those then, that are well skilled in the Secrets of the Theology of the Ancients, assure us, Galcot. cap. 28. that those that first set up Images in their Temples, resembling the shapes of Angels that have appeared upon Earth, had no other design in so doing, save only the more easily to invite down those Blessed Spirits, by the force of the Resemblance. And I know not whether or no, by the very same Virtue of Resemblance, which is found betwixt God and Men; (Faciamus hominem ad imaginem, & similitudinem nostram:) it hath not rightly been affirmed by some Divines, that the Son of God would nevertheless have become man, (yet without suffering death,) though Adam had never fallen. But speaking of things, as they are now at present, we know, that Jesus Christ is found in the midst of those, that speak, with Faith, of his Name: because that when we speak with Affection of any One, we represent him to ourselves in our Imagination. When therefore, speaking of Jesus Christ, we fancy him as he is; he is instantly present with us, appearing to our Hearts at that very Instant, that we There frame his Image by our Imagination. So true it is, that Resemblance hath the Power to work Wonders, even upon him that hath Dependence upon no other, and is not under any Power, or Law. But such Conceptions as these are to be entertained with all Piety, and Humility; and proposed with such Sanctity, as becomes those that speak of so Adorable a Subject. 10. Philosophy also lets us see the Virtue of this Resemblance, in the business of the Imagination. For if a woman with Child did but strongly fix her Imagination upon any Object, during the Act of Copulation, the Child will assuredly bear the perfect Image of the same. Every Child knows the Story of the Princess, that conceived and brought forth a Black-Moore, though herself and her husband were both of them Fair; only, because there was a Moor pictured on the Testern of the Bed. So if the Mother in the Act, either strongly Fancy Robbing, Killing, or Love, the Child will be either a Thief, Murderer, or an Amorous person: if she fancy Travelling, he will be a Traveller; if Dancing, or playing on the Lute, he will be very Apt for These Things; and so of the rest. And we see by daily experience, the Effects of the strong Desires, and Long of Mothers, during the time of their being with Child, upon their Children; on whom the strength of their Imagination hath imprinted the Resemblance of the same thing that they have desired. And hence they say it is, that the Children that are got upon a Married Woman, by some Other Man then her own Husband, shall notwithstanding have the Perfect Resemblance of her Husband; because that, during the Act of Generation, her Mind still runs on Him, fearing lest he should come, and catch them at it. See what we have said, at the end of the precedent Chapter, touching these Marks, caused by the Imagination; and how they were presently affected, upon the Parties eating that, which they bore the Resemblance of. You may further see the wonderful effects caused by the power of the Imagination, learnedly discoursed on, by Paracelsus, Marsilius Ficinus, Picus Mirandula, Tostatus, Valesius, and Medina. 11. Physic likewise observes the Admirable Effects, caused by Resemblance: Lib. 2. de Morb. invisib. Lib. 13. de Theol. Platon. De Imaginat. In Gen. C. 30. De Sac. Phis. C. 11. De rect. in Deum fid. c. 7. witness those Herbs, which assuage the griefs of those parts of our body, whose Image they bear, (as we have already said:) or else which cure those Diseases, whose figure, or colour they bear. Thus Lentils, and Rape-seed cure the small pox in Children; because that the Grains are like to the spots of this Disease. And Rhubarb, which is of a yellow colour, expels Choler, which is of the same colour. In a word, those Plants which are Barren, or Fruitful, as Porta saith, do render those that use them, Barren, or Fruitful: the Fair, makes them Fair; the Deformed, make them Deformed; the Imperfect, make them imperfect: so that he concludes, Phylogn. lib. 1. c. 8, 9, & 10. with Theophrastus; Accedunt stirpium aliquot genera deficientium, vel folio, vel radice, vel alijs partibus, eademque ratione membris illis nostri corporis respondentibus, infesta, noxiaque sunt. The same he also affirms of Living Creatures. Eadem ratione ad animalia transeundo, si aliquibus membris deficisse videmus, eadem membris nostris adversantur. For which reason, the eating of those Creatures which have no blood, does waste ours; and so of all the other parts. And it is observed, that in France there are more Lepers, then in any other Kingdom, by reason of the great store of Hogs-flesh that is eaten there: So true it is, that our bodies become like unto that, which we use to feed on. And for this reason also is Hercules said to have been very strong, because he fed upon the Marrow of Lions, the strongest among Beasts. 12. Astrology also shows the Virtue of Resemblance, judging of the Qualities of the Child, by those of the Stars. For Mars casting forth a glittering, red light, makes the Child that is borne under its Influence, of a red colour also. Saturn, who is of a pale, faint colour, makes him pale, and wan. Jupiter, and Venus, which cast forth bright, clear, and pleasant beams, makes the Child beautiful, and pleasant. The like is observed also in other Qualities; so that, if the Signs be High, and in their Apogaeum, the Child (say the Arabians) shall be in like manner of a Tall, and Great Stature: if they are Low; he shall be Low, and of a little Stature. As concerning Motion, Saturn, which hath a slow, and Heavy one, makes the Child likewise Heavy and Lazy: the Moon, which hath a Swift Motion, makes him Light, and Inconsiderate. You may have the fuller prosecution of this Discourse, in those two Learned Italians, Cardan, De cent. genit. loc. cit. and Porta: who confidently affirm, that a man may likewise foretell certainly, any other the like Qualities that a Child shall be subject to, by the Figures, and other Qualities of the Meteors. Thus a man may conclude, that we shall see Armies, Battles, and Wars break forth, after that Lances of Fire, Swords, Trumpets, and Bucklers have been seen to appear in the Air: And chief, when a Comet hath appeared; of which it is usually said, Nunquam impunè visus Cometa. And so likewise we may conclude, there will be great Effusion of Blood, if all these Meteors are Redder than Ordinary: or, when the Sun and Moon, in the time of an Eclipse, seem bloody. And if they be Pale, and Won, and of a dead colour, we may conclude there will follow great Mortality by the Pestilence; which makes those, that are infected with it, pale, won, and colourlesse. 13. Physiognomy likewise shows us most Prodigious Effects of Resemblance, and of Figures. For if a man endeavour to counterfeit any other man's Countenance, and that he fancy himself to have His hair, eyes, nose, mouth, and all other parts like Him; and, in a word, if he imagine himself to be like him in his Physiognomy; he may by this means come to know, what his Natural Inclinations, and what his Thoughts are, by the same, which he finds in Himself, during the time of this his Making of Faces. This Opinion is grounded upon the Experience of Campanella, Ee sensu rerum & Magia. who expresseth himself in these words. Cum quis hominem videt, statim imaginari oportet, fe nasum habere, ut alter habet, et pilum, & vultum, & frontem, & locutionem: et tunc qui affectus, et cognitationes in hac cogitatione illi obrepunt, judicat homini illi essE proprios, quem ita imaginando contuetur. Hoc non absque ratione & Experientia. Spiritus enim format corpus, et juxta affectus innatos ipsum fingit, exprimitque. I always thought, that the opinion of Campanella was, that a man should only imagine himself to have the same Countenance with the Other; as his words seem to mean: but when I was at Rome, understanding that he was brought into the Inquisition. I did, out of Curiosity to be satisfied in this Particular, take the pains to visit him there. Being therefore in the company of some Abbots, we were brought to the Chamber where he was: who, as soon as he perceived us, came to us and entreated us to have a little patience, till he had ended a little Note, which he was writing to Cardinal Magaloti. When we were sat down, we observed him oftentimes to make certain wry Faces; which we conceived to proceed, either from folly, or else from some Pain, that the Violence of the Torments, which he had endured, put him too: the calves of his Legs being all beaten black and blue, and his buttocks having hardly any Flesh on them; it having been torn from him piecemeal, to the end they might force him to confess the Crimes that he was accused of. But a Learned Germane will shortly publish the History of his Life, and Misfortunes. To return then to our purpose, one of our company, amongst other discourse, ask him, if he felt no pain: He, smiling, answered, No. And supposing that we had been something troubled at the Wry FAces which he made, he told us; that, at our coming in, he fancied himself to be Cardinal Magaloti, as he had heard him described: and he asked Us withal, if he were not a very hairy man. Now, I, who had before read that Passage in his Book, which I have before set down, presently conceived, that these Wry Faces are altogether Necessary, for to be able to judge aright of another man's Natural Inclination. I shall not here set down what passed betwixt us, in this Interview; because it is wholly besides my present Subject. I shall now therefore rerurne to the Effects which are found in Physiognomy, and are produced by the force of Resemblance. We see then by experience, and all knowing Physiognomists have observed it; that if a man have a Round Forehead, he is very subject to Folly, and Lightness, being very easily moved any way; in like manner as a Round Figure is the most apt for motion: and the Natural reason of this, is, because that the Spirits ascending up, and meeting with a place of a Round Figure, they are very easily moved any way. It is also observed, that those that have a Sharp Chin, that stands forward, and a little Forehead, are very Brutish, and Stupid: in a Word, they are qualitied like a Hog, whose image they in a manner bear. And without troubling myself any further with bringing in Instances of this nature; you may have recourse to the Physiognomists, who will furnish you with good store of them: by which you will be able to judge, how great the Virtue, and Power is of Resemblance, and Figures. 14. The Art of Divination of Dreams is also grounded upon Resemblance, as may appear out of the Holy Bible; Gen. 40. where Joseph foretold the Cupbearer, that within three days he should be restored to his office again: because he had dreamt, that he pressed three clusters of grapes into Pharaohs Cup. But he foretold the Baker, that after three days he should be hanged, and his Flesh should be eaten by the birds of the Air; because that He also had dreamt, that he bore three baskets full; and that the birds eat up all that was in them. He foretold also the seven years of Plenty, and the seven years of dearth, by the seven Fat Kine, and the seven Lean Ones; and by the seven Full ears of Corn, and the seven Thin ones; according as Pharaoh had dreamt. Profane Histories also afford us many Examples of this kind, proving the power of Similitudes. For Hecuba, being with Child, dreamt that she was delivered of a Firebrand, which burned up her Kingdom: and this was Paris, who was afterwards the cause of the burning of Troy down to the ground. I shall here add moreover, that this Resemblance of Dreams hath oftentimes been so powerful, as that, what one hath dreamt, he hath afterward seen really come to pass. Thus Cornelius Ruffus, Plin. lib. 7. c. 50. dreaming that he had lost his sight, became shortly after quite blind. A like story to this is related by Galen, in his book, De Praesag. ex Insomn. And the Reader may have recourse to those Authors, that have written of this Subject; as Nicephorus, Solomon Judaeus, Synesius, Plato, Cicero, Valerius Maximus, Cardan, and Artemidorus; who have examined all that Chrysippus, Antipater, Artemones, Jamblichus, Aristides, Apomazar the Arabian, and Scirnachan the Indian have said concerning this Particular. 15. Painting and Sculpture do also wonderfully confirm this Power of Figures; for as much as those that are Sad, and Weeping Pieces, do make us so sad, as that they sometimes draw Tears from our Eyes; and the Merry, and Cheerful Pieces, make us Joyful, and cause us to laugh. And this is the reason, why these Later are very seldom made use of in Holy matters; and the Former Sort are so Frequent in our Churches, where we shall oftener find Jesus Christ pictured on the Cross, then Rising from the Dead; or, Sitting at the right hand of his Father: because that, besides that the Painting him in that Posture, puts us in mind both of our Redemption, and of his Love towards us, who being Immortal, would yet become Man, that so he might be in a Capacity to Die for Us; it also moves us, by the Virtue of Resemblance, to be sad, as It is: so great is the power it hath over us. Est enim Similitudo, saith Porta, pictus sermo, vel pictura loquens, quae quovis sermone, quibusve notis Valentior est. 16. Lastly, the secret Virtues of Resemblance, and of Figures, appear as well in Music, as in any other of the Sciences. Thus it is storied of Timotheus the Musician, that by the Diversity of Voices, and Tones, which he ordered according to the several kinds of Humours, he was able to raise up in a man any sort of Passion that he pleased. And we find by daily Experience, Vid. Senec. lib. 3. de Ira, c. 9 Plin. l. 28. c. 2. Corn. Cels. l. 3. c. 18. that Merry songs make Us Merry, and sad ones, make us Melancholy. The Music of the Lydians, as Plato reports, being very Effeminate, made the Hearers also Effeminate: on the contrary, that of the Phrygians made men Courageous, Manlike, and Undaunted. I shall not here set down, what some have delivered, of the Power that Music hath in the Curing of Diseases, only by the Harmony, and Proportionable mixture of Tones; as it is reported of Pythagoras, who is said to have cured Mad men; as Terpander did, those that were Deaf; and Damon, See the learned Ferrerius, de Curand. rationem Homerica. those that were Drunk. As for Musical Instruments, it is most Certain, that we may make divers of them sound together, without touching them; provided that they be all Exactly Tuned to the same Pitch, and Tone, that That other is, which a man shall play on: And although the sound of the others will be very Faint, and hardly perceivable to the sense; yet you shall plainly perceive the Motion that the Strings do make, if you lay but a feather, or some other such light thing upon them. How Admirable then is this Resemblance, which doth every where produce such wonderful Effects! Quidnam hîc efficit, saith Marsilius Ficinus, ut Cithara subitò patiatur à Cithara, nisi situs aliquis, et quaedam Figura conformis? If then Resemblance hath so great Power, in all those things which we have now showed; we may very safely conclude, that it can have no less in that of Talismanical Figures; and this we may be the more Confident of, since we are confirmed herein by Experience itself. It now remains, that we prove this Power to be Natural, by the Third means which we proposed; namely, by the Virtue of the Stars. And this we shall very easily be able to do, after we have first shown the manner, which the more Learned sort do observe, in preparing these Images: I say, the more Learned sort; because I know very well, that many are not so Accurate in their Observations; as we shall show hereafter; although they do notwithstanding sometimes find the Effect answer their desires; but it is, after a longer time, then otherwise it would be. 17. First of all then, they usually propose to themselves, what Effect they would have these Images produce; whether to chase away some Hurtful Beasts; or, to allay the violence of Winds; to prevent Lightnings, and Hail; to cure certain Diseases, and the like. This being first proposed, they then search after the Means, that may be proper for the attaining to the End Proposed: as, for Example, for the Cure of the Dropsy, it is to be considered, that the Disease consists in Moisture: they are therefore not to take any Matter indifferently, for to engrave, and form, under such and such Constellations; but it must be something, that is of a substance Naturally Hot, and Dry. Secondly, they must take, for the Ascendent, some Sign that is likewise Hot and Dry; as Aries, for instance, is said to be. In the Third place, they must make choice of some Star, to which this Malady is subject; such as Saturn is said to be: but there being need also of some Star that is very moist, (to the end that Sympathy, which is so powerful in all things, may assist also in this particular;) they may take the Moon in her Wane. For, as the Curing of the Biting of a Viper, they mix some of Its flesh, with the Antidote; in like manner, for the expelling of these Waterish Humours, we must make use of that Star, which hath the greatest Affinity with the Waters. You must also observe the Sign, which relates to the part of the body that is illaffected: and this is the Counsel of a learned Physician, Parcels. in Paragram. who says, that; Oportet Medicum absque defectu scire, ubi cauda Draconis sit in homine, ubi Aries, ubi Axis Polaris, ubi sit linea Meridionalis, ubi Oriens, ubi Occidens, etc. Now that the Signs have more Agreement with, and have stronger Influence upon one part of the body, than another; we are certainly taught by daily Experience, in the curing of Wounds. We must also have regard, if it be possible, to the Stars to which the Sick person is subject: and then in the last place, we must above all things take care to begin our Work, under some certain Aspects, which are only useful in the Operation, some for to shed their Influences with more Heat, or Cold; and others, with less; as occasion shall require. So that all things being thus diligently observed, the Beams of the Stars, finding a Figure aptly disposed for the receiving them, do make such an Impression in it, by the Resemblance and Harmony that they there find, as that being once taken in, they do afterwards Operate on that which they find to be semblable. In all the other Operations, they proceed after the same manner: as, for Example, to chase away Scorpions out of any place, they take the Sign, with which they have some Correspondence; such as is the Sign Scorpio: then do they take some Malignant star, which is Adverse to them; it being not so necessary to observe so many rules in Beasts, and other Irrational Creatures, as in Men. Now when the Figure of a Scorpion is thus prepared, the Living Scorpions feeling naturally the Offensive Influence, wherewith the Image is endued; they presently avoid the place, for their own preservation; or else, if they be too near it, they presently die. If it be thought by any a Hard thing to conceive, how these Living Creatures should have any sense of this Influence; let them but consider, that there are some Persons that bear so strange a hatred to Cats, or other like Beasts, as that if there be any within the house where they are, they do presently fall into a Sweeting, and Trembling, although they see them not. It is reported also, that there is a certain Herb, that Cats will sent at a very great distance: insomuch that, if one lay it upon the top of a House, or in a Chamber, you shall have them come from very far, to tumble, and roll themselves on it. Many things are delivered by the Naturalists, which are in appearance much more Incredible than These. It therefore now remains only, that I answer three Doubts which are proposed; namely, Whether the Stars have any Influence upon things here below, or not? Whether they have any Resemblance with them? And, Whether Artificial Figures can retain their Influences, and afterwards Operate by them? as we have said. 18. But first of all I must lay down this, for a most certain Conclusion, and Foundation; That the Stars, and their Influences in these Figures, have no Power at all over our Wills. And therefore do I account, as Ridiculous, Damnable, and Scandalous, those Operations, which Albinus Villanovensis says, may be effected by means of these Images: In Magia Astr. Ad fugandos latrones. Ut Mulieres transeuntes super imaginem, rideant & cantent. Ad sistendum equum in cursu. Vid. infrà cap. 7. Ad recipiendam substantiam ablatam. Ad expugnandos hosts, etc. inscription on talisman L * ΜΘΡΙΑ L * ΜΘΡΙΑ L * ΜΘΡΙΑ And now it is no hard matter to conceive, how the Power of Talismans' comes at this day to be so undervalved; for those that have written of this Subject, have mixed so many both Confused, and Dangerous things together in their writings; that people making no distinction at all betwixt the Good and the Bad, do equally abhor all, whatsoever bears but the very name of Figure, or Talisman. But we shall, in the prosecution of this Discourse, sever the good Corn from the Darnell; and shall show, that, in the Making of these Figures, all words are indifferent; and that they serve but to amuse the simpler sort of people. As, when Albinus Villanovensis says, that for to cure the Tertian, and Quartan Ague, the pain of the Nerves, Ventricle, and Privy parts, you must grave the Image of a Scorpion upon a piece of Gold, or Silver, when the Sun is in his proper House, and the Moon in Capricorn: and while you are graving it, you must say these words: Exurge Domine, gloria mea; Exurge Psalterium, & Cithara; exurgam diluculò: and then rehearse this Psalm; Miserere mei Deus, miserere mei; quia in te confidit anima mea. From hence it is, that so many Superstitions have sprung; and that people at length begun to undertake the curing of Diseased persons, merely by the bare Reciting of Certain Words; without any regard had, either to the Stars, or any thing else. Let us now come to the First Quaere which we are to prove, for the Establishing of the Power of Figures: namely, Whether the Stars have any Influence upon, and do cause any Motion in things here below. 19 Primo Meteor. Aristotle endeavouring to prove the Affirmative, brings a most Excellent Argument, and worthy of so great a Philosopher; which is this. That, saith He, from whom Motion took its beginning, the same hath no doubt given to all other things the Power of Selfmotion: now, without all Dispute, the Motion of the Heavens was the First in Nature; therefore, whatsoever Moves, Moves by the Motion of the Heavens. Insomuch, that if the Motion of these should cease, both Growth, and Motion would also cease in all things here below. In Sphoer. Sacr. c. 3. Junctin brings here an Example of a Man's heart; which, as it is the beginning of Life, and Motion, so doth it communicate Life, and Motion to all the rest of the Members: So that, if it once be wounded, not only the Motion ceaseth in all the parts of he body, but even Life also. You may see this Position confirmed by Hypocrates, who backs it with so many reasons, Lib. de Aëre & Aquis. and so strongly asserts the truth of these Celestial Influences, as that he confidently affirms, that, by the rising and setting of the Stars, a man may foretell Tempests, rain, Storms, and other changes of weather: through the neglect of which Observations, Physicians are very often deceived in their Cures and Diseases. Cùm temporum mutationes, saith he, & Astrorum ortus & occasus observaverit medicus, quemadmodum singula horum eveniant, praenoscit utique & de anno, qualis hic sit futurus, etc. And then, afterwards showing, what time, and what Seasons are dangerous for Sick People, by reason of the divers motions of the Stars, he presently adds: Periculosissima sunt ambo Solstitia, maximè verò aestivum periculosum: etiam Aequinoctium utrumque, magis verò Autumnale. Oportet autem & Astrorum ortus considerare, praecipuè Canis: deinde Arcturi, & Plejadum occasum: Morbi enim in his maximè diebus judicantur, aliique perimunt, alij verò desinunt, aut in aliam speciem, aliumque statum transmutantur. It would be but lost time, if I should stand longer upon the Proof of this so clear a Truth; which all men ought to confess to be so, were there no other Argument for it, but this; that it hath been constantly observed, ever since the first beginning of Astronomy in the World, that the Rising and Setting of the Fixed Stars have been the cause of very great changes here on Earth: and he must either be a very Ridiculous, senseless man, or else a very Ignorant, that should go about to deny, that the Hyadeses, and the Plejades, are not Watery, Cloudy Constellations; that is to say, do cause Rainy, Cloudy, Darks weather: as Leo, and the Dogstar, bring Heat, and Drowth: and Orion, a Wet, and tempestuous season: and so of the rest. And after all, Vid. Gul. Rovill. hist. Plant. do we not observe, that there are some certain Flowers, that turn about as the Sun does: and others, that appear above the Water at his Rising; and when He sets, sink down again, and hid themselves, as it were bewailing his absence? Neither are the Influences of the Stars shed upon Herbs alone, but even upon Stones also: Some whereof do so exactly observe the motion of those particular Stars, whose Influences they bear, as that they change their Aspects with them. An Example of this Truth you have in the Stone called Lunaria, which is endued with such wonderful qualities, as that it changeth its Appearance, in like manner as the Moon doth, whose name it beareth. In a word, do not the Humours in our bodies increase, with this Planet, and decrease, when It decreaseth? If any man yet desire to have more of these Instances, backed with Convincing Reasons; he may have recourse to the Astronomical Predictions of Ptolemy: and he shall there find, that the truth of these Influences is too clear, to be called in question. 20. The other Point, concerning the Resemblance of the Heavenly Constellations to Sublunary things, is something more Difficult to prove, though not less True: Nevertheless this objection is brought against it. If the Constellations of the Ram, the Bull, the Twins, etc. do resemble these Living Creatures; it is either Really, or else by Imagination. If Really; they are then, either in the Eighth Sphere, or else in some other: but they are not in the Eighth. For, in the Constellations of the Ram, the Bull, etc. there is no sign at all of these Beasts being figured, or represented by the Stars: neither are they in the Crystalline Heaven; nor yet in any of the Spheres of the Planets: for we should then see them, as we do the other Stars: nor yet in a Ninth Heaven; as some have thought. If they are only by Imagination, then are their Effects also Imaginary, and have no Truth in them; and so, by consequence, the Power of Talismans', or Figures, is Vain. We answer then, according to the judgement of the most learned Astrologers, that in truth these Images are not at all Real: for in the Stars that make up the Constellation of the Ram, a man may as well fancy a Horse there, as a Sheep; as I have sometimes made trial. Neither yet are they altogether Imaginary, in the same sense as a Chimaera is Imaginary, which never had Being in Nature: but they are so ordered in the Heavens by our Imagination, because that the Constellation which we call Aries, or the Ram, hath a strong Influence upon sheep; as Taurus hath upon Bulls; and so of the rest. Or else the Celestial Ram is so called, because there is not any beast upon the Earth, that is more like in Nature to this Constellation, than the Ram: For it renders him that is born under it so Pious, so Meek, so Gentle, so Courteous, that he resembleth in all things the Innocent Lamb. He will also have a Hard Head, and thick Hair, curled in rings, jusphaer. c. 2. like a fleece of Wool. Vidimus enim (saith Junctin) complures hujus signi homines, capite malliari, Spissis crinibus ad modum velleris, & supra frontem elevatis, quasi capite certarent. And these are the Natural reasons, why these Celestial Signs are called by the names of Living Creatures. One may add to this, with Junctin, that when the Moon is in the Sign of Aries, this Sign hath then the stronger Influence upon the Head of Man, and renders it strong as that of this Beast: and this may be another reason, why this Constellation is called by the name of this beast, rather than of any other. So in like manner, when the same Planet is in the Sign of Taurus, it hath a stronger Influence upon the Neck; wherein consists the chiefest strength of a Bull: when it is in Gemini, the Influence is strong upon the Arms; and for this cause, this Sign is represented by the Image of two children, embracing one another: When it is in the Crab, the Breast is then sharer in its Influences; because that this Creature always goeth upon its Breast: and when it is in Leo, the Sign sheds its Influence upon the Heart; from whence the Lion is said to be a Generous and Courageous beast. You may see the rest of this discourse, in the same Author; which I shall not here trouble myself to set down, because the reasons do not at all satisfy me. I do therefore believe, that these Signs do cast forth their influences upon the several Members of the body, though not for these Reasons here delivered; which often prove to be very Impertinent; but only, because we daily see the Experience of it. They do therefore visibly work by their Influences, upon those Beasts, whose names they are called by: for, Dogs run mad, in the Dog-days; and Lions are very furious, under the Sign of Leo: and this was the Only Reason, which moved the First Philosophers to call these Constellations, by the names of these beasts: and all the other reasons that are brought, are but of Later standing, and have been invented by the Later Astrologers. These Constellations than are called by the names of these Living Creatures, because that they are observed to have great power over them. And that I may trouble myself no further in this Particular, you may see the Abridgement of all that Junctin hath written hereof, in Heurnius, Ibid. Philos. barb. De Variet. De doctr. promisc. cap. 35. Cardan, and Galeottus, who hath a Particular Chapter upon this Question; Quare Signa Zodiaci animalium nemina habent? where he concludes thus; Aries enim, in Oves; Taurus, in boves; Leo, in Leones; Scorpio, in Scorpiones; Piscis, in Pisces; Virgo, in Virgins, & steriles; et sic de caeteris, imperium habent. As for the rest of the Forty eight Constellations, I shall not here speak any thing of Them; because that some, who have undertaken to defend the Power of Figures, have said, that the Signs of the Zodiac only are of power to Work Effectually, and Generally; forasmuch as they make their Circuit, or at least the Sun in them, over the whole Earth; Albumaz. in Mag. Introd. c. 2. whereas the others respect but one Part only. Notwithstanding we could very well be able to give an account of all of them; as I shall show at another time, if I see that This Discourse find but favourable acceptance among the Learned; and I shall also discover the Principal Reasons, which have hitherto lain hid under Fables, why the Ancient Astrologers imposed such Extravagant Names, as they seemed to be, upon all the rest of those Constellations. At this present I shall only content myself in showing, how those of the Zodiac may have power to Operate upon Figures framed by Art: and this is the Third Point, which I have undertaken to prove. 21. The Question than is, Whether the Stars do shed their Influences, as well on Artificial, as Natural Things, or not? I answer, in two words, Contra gent. li. 3. & lib. de Fato. In specul. & de Mirab. tract. 3. c. 4. & 5. that the Affirmative is so Certainly True, that neither Thomas Aquinas, (who left nothing unexamined in this Question,) nor Albertus Magnus could possibly deny it. And even Experience teacheth us, that the Sun warmeth as well the Artificial Image of a Man, as the Man himself: now, if this Planet work indifferently upon Both, why should not the rest do so too? In a word, why should not the Stars as well Operate on Artificial, as on Natural things; seeing that, in their Essence, they are All Natural? Should we exclude Gold from the number of things Natural, because it is fashioned into a Ring? And are Stones rendered less Natural, when they are framed into a House? If it be objected, that, however, they should not acquire thereby More Virtue, than they had before. I answer, that the Contrary is manifestly proved by two Reasons. The first is, because that the different Figure renders them more apt to Operate, to such, or such an Action, than they were before: as for Example, if a piece of Wood, or Stone, were unapt to hold water, by making of it Hollow, it presently becomes Fit for such a purpose: and so in other Figures. The other Reason is; that these things, when they come under the Worke-man's hands, are wrought under certain Constellations; which communicate such Influences and Qualities unto them, as they never had before: as we see by Experience in Biscuit bread; one sort whereof will keep a very long time, and the other, that was baked either before, or after it, will be subject to Worms, and Corruption, although kept in the same place, and made of the same Corn, and kneaded up with the same water, and with all other imaginable conditions. But, to keep ourselves to the business of Figures only, we shall here conclude; that, if they are prepared, with all these Circumstances observed, which we have before delivered, and engraven upon some Matter that is Proper for the receiving of the Influences of the Stars; they may Naturally retain them, and work those wonderful Effects, which we have before set down. This Conclusion will receive both more Confirmation, and more Clearness, by the Answers to the following Objections: in the mean time, Contra Cells. 4. Advers. Haeres. l. 1. c. 23. De Civ. Dei. l. 10. c. 11. Hist. Sclav. L● 14. Contra gent. l. 4. Col. 80. De Error. proph. rel. cap. 16. Pand. Turc. cap. 230. Capitolo 4. for your satisfaction in the truth of these Influences of the Celestial bodies upon Artificial things you may have recourse to Tertullian, Origen, S. Irenaeus, S. Augustine, Thekel, or the Author of the book, entitled, Liber Lapidum filiorum Israel: Arnoldus Abbas Lubecensis, Arnobius, Olympiodorus in Photius, Julius Firmicus, and Leunclavius. You may see also the little Pamphlet, written by Barnerio, an Italian, the Title whereof is, Regole sopra la Carta Marina; where he proves learnedly, and by Experience, that many Cottons, and Wools of the Eastern Countries, and even of our Own Countries also, do last longer, or a less while, if they be wrought in divers Kingdoms, and under certain Constellations; as it is also observed in Ships. Vitruvius proves the same to be so in Buildings also, notwithstanding that both the Stone, and Mortar, be as good in the one place, as in the other. CHAP. VII. That the Objections which are made against Talismanical Figures, make not any thing at all against their Power. THE CONTENTS. 1. WHence the Custom of using certain Words, and of applying certain Characters, in the Cure of Diseases, hath sprung. 2. An Abominable Ceremony used by the Egyptians, for to cause Hail to cease. The Reason of the Command, given to the Jews, of not Graffing on a tree of a Different Kind. 3. The Talismans', delivered by Antonius Mizaldus, condemned. 4. The Objections brought by Gulielmus Parisiensis, & Gerson, answered. The Power the Sun hath, within the bowels of the Earth. 5. A Fourth Objection answered. The stories of Sorcerers, and of Images of Wax, of very little Credit. 6. A Fifth Objection refuted. Of the Weapon-Salve, that cures the Wound, by being applied to the Weapon that made it. 7. The sixth Objection of no Force. A remarkable story of two Twins. 8. The Operation of these Talismans', proceeds not from the Secret Virtue of the Stone. 9 Cajetan, and Pomponatius defended, against Delrio, touching the Power of Figures. 10. The Virtue of the Stars descends as well upon a Living Scorpion, as upon its Image. 11. The Forcible Reasons brought by Galeottus, in Defence of Talismans'. 12. The Objection brought against Franciscus Ruëus, answered. 13. The Story of Virgil's Talismanical Fly, and Horseleech, a True one; against Naudaeus. Gervais his book not Fabulous, as is commonly believed. 14. Of some Admirable and Curious Inventions of men, that seem more Incredible than Talismans'. 15. Certain Objections, never before brought, against the Power of Figures; with their Solution. THe Wonderful Effects, which have been always observed to have been wrought by Talismanical Figures, have so perplexed the minds of those men; who account every thing to be Magic, which themselves are not able to comprehend; as that, without making any Distinction at all, betwixt Power which is Natural, and Lawful; and that which our Faith permits us not to meddle with; they have boldly published, that, what Virtue soever proceeds from Figures, is utterly Diabolical. But when they perceived, that Knowing Men would hardly sit down so; and that it concerned them to produce some Reasons, to prove that these Figures can have no Natural Power at all; they have at length brought These following one's; though they are built on very weak foundations, as we shall make it appear. 1. The First is, that Reason itself tells us, that these Operations cannot be Totally Natural, but rather superstitious and Dangerous; seeing that, to reduce them to a full, and entire Effect, there are some certain words to be used; which have no Power at all, especially over things which have no Sense; and that Therefore, the Making of them ought to be forbidden, and rejected, as the Church hath ordained. To answer fully, and in Order, both to This Objection, and to the rest that follow, I say; that, in the First place, we are to take notice; that, in the matter of these Figures, we have already condemned all Words, and all other Superstitions: so that, to avoid a Tedious Repetition, the Reader must call to mind, what hath already been said to This. As for the Church, it never yet rejected the True, and Lawful Power of Figures, such as we have described it: as may appear out of the Writings of those two Learned Men, Tho. Aquinas, and Cardinal Cajetan. And if the Fathers have sometimes condemned it; it was not till they saw that it was so mixed with superstition (that I say not, Abominations) that they conceived they should never otherwise be able to divert men from the Practice of it, but by condemning it utterly: as Moses likewise did, in forbidding absolutely the Graffing on a Tree of a different kind, only to keep them from that sin, which was usually committed at that Action; as we shall show hereafter. And that it may appear that the bare Figures have not been used always, without any Application of Words and Ceremonies; such as were not only Vain, but Ridiculous also; we may take notice, that in Egypt, when they would cause Hail to cease, which might have been effected by the Virtue of a bare Talisman only; it was thought Necessary, that Four Naked Women should lie along upon the ground on their backs; and lifting up their feet on high, they were to pronounce some certain words, and so the Hail would cease. Quatuor Mulieres (said they, as R. Moses reports,) jaceant in terra super dorsum suum nudae, et erigant pedes suos, et dicant talia verba, et operentur istud: grando, descendens super locum illum, recedet ab eodem loco. This Ridiculous Ceremony was taken from the Posture of some Talismanical Figure, In Gen. which served to divert storms of Hail; whereon, saith Chomer, was graven the Image of Venus lying along. Besides, some Ignorant persons having lighted upon some of the Characters, which the Ancients had invented, that so they might conceal their Philosophical Secrets, from the unworthy Rabble; (such as are those wherewith the Chemist's books are full:) not knowing the Original of them, and believing that they had some secret Virtue in them, they graved them on Talismans'. Such perhaps was the Egyptians Serapis, which had on its breast the so much Celebrated Letter Tau. This inscribing of Cifres', and Characters, brought also along with it this Belief; that seing there were Letters written upon Talismans', they might certainly then be read also: and hence did this Superstition take Rise, of speaking Words in the making of these Figures; and afterwards, of letting alone the Figures, and using the bare Words only: as it is reported of Trallianus, Lib. 19 in fine. Odyss. l. 19 Hist. Aethi. op. lib. 9 Geogr. l. 15. Tom. 1. cap. 65. who used these words for the Cure of the Colic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Homer writes, that the bleeding of Ulysses his wound was stopped, by using certain Words: as likewise that of Oroondates was, in Heliodorus; who, with Strabo, affirms, that the Indians, and Ethiopians, use no other way of curing their Diseases. Froissart assures us, that he hath seen these Ceremonies practised in His time: and even in Our days they are used but too often, especially by Superstitious Women. But at last there were some that made more Esteem of Characters, then of Plain Words, considering with themselves what the power of Figures was. Thus Pliny reports, Lib. 28. cap. 2. that M. Servilius made use of these two Letters, M, and A, to keep himself from being blear-eyed: and Eudoxia the Empress, being in Travel with a Child, desired, (as Cedrens reports,) to have certain Letters applied to her Belly, for to bring forth the dead Child: but it was all in vain; for it cost her her life. To conclude, these things having been invented only for the concealing of some Secrets, as we have said, De secret. Oper. Art. & Nat. cap. 1, (after Roger Bacon, who saith, Quae Philosophi adinvenerant in operibus artis, et Naturae, ut secreta occultarent ab indignis;) they were afterwards turned into Superstition, by those who mixed them with the Images, and made use of them beyond the power of Nature; and that too with so Damnable Ceremonies, as that the very Thought of them is Irksome. 2. Now that the Practice of making these Figures was never forbidden, but only to keep us off from those Abominations, that were usually hereby committed, (the Invention being nevertheless Natural, as we have showed; and the Things themselves having been very Innocently used by Good Men, without the assistance of any other Power, save that of Nature;) we may perceive by a like Example, in the Command that was given, of not Graffing on a tree of a Different kind. For it was given for no other Reason, (that I may here pass by those, which are brought by Interpreters, both Greek and Latin, which are many times very wide of the Text) but only to turn away the Jews from those Filthinesses, and Abominations, which they usually committed at this kind of Engraffing. The Latin words will in some sort hid the Uncleanness of the discourse of these Villainies: you shall have them therefore out of the Rabbi Moses, a man of very great knowledge in these Traditions: Dixerunt ergò, quòd in horâ quâ inseritur una species in aliam, Moreh lib. 3. cap. 38. oportet ut ramus inserendus sit in manu alicujus mulieris pulchrae, & quòd vir aliquis carnaliter cognoscat eam praeter morem naturalem. Et dixerunt, quòd in tempore illius actus debet mulier inserere ramum in arbore. From hence a man might conclude it was, that God, to set a Mark upon the Foulness of this Crime, would have the very Trees themselves also to have some Sense of it. For, if a Whore planted an Olive Tree, (saith one of the Learnedest Prelates of France, according to the Opinion of the Naturalists,) it would never bear any Fruit. Oliva, saith he, a Meretrice plantata, vel infructuosa perpetuò manet, vel omninò arescit. Now, Gul. Paris. de Vniverso. part. 1. to engraft any Tree what ever, is a thing both Natural, and of itself Indifferent: nevertheless it was forbidden, merely to avoid the Sin which Nature abhors. Propter hoc igitur, is the Conclusion of the forecited Jew, prohibitae fuerune commixtiones, scilicet incisio arboris in aliam speciem, ut elongemur à causis Idolatriae, & fornicationum. And the like cause hath also moved those men, that have condemned Figures; though They are both Natural, and the making of them Lawful; as we have already showed. Now the reason, why they have been also rejected by some of the more Learned sort, was either to give way to the Rigour of the Inquisition; as the Italians, and Spaniards have done: or else, for want of having taken the pains to examine them; as Gul. Parisiensis, Gerson, and divers others; whose Objections also, which they conceive to be Invincible ones, we shall likewise answer. 3. The Second Objection is grounded upon the Foolishness, and Impertinence of the words that are used about these Talismans'; at the making whereof, Ignorant people do still use some certain Words, which, say they, are very near bordering upon Idolatry. But we have already answered, in the precedent Chapter, that we do not at all defend the Follies of the Superstitious; but do rather freely condemn Their Observations, and all words, that tend to Superstition. In the same Chapter also we have rejected part of the Fooleries, delivered by Villanovensis: and, that we may not have any Scruple unsatisfied, we do also here condemn those, which are brought by Antonius Mizaldus: as namely, Cent. Memorab. where he affirms, according to Ptolemy, that for to drive away Serpents, you must prepare a square Plate of Copper, and graving two Serpents on it, when the Second Face of Aries is Ascendent, you must say these words: Cent. 1. Apher. 52. Ligo Serpentes per hanc Imaginem, ut nemini noceant, nec quenquam impediant, nec diutiùs, ubi sepulta fuerit, permaneant. As also where he says, according to the same Ptolemy, that, to drive away Rats and Mice, you must grave the Image of them upon a Plate of Tin, or Copper, when the Third Face of Capricorn is Ascendent; saying: Aph. 45. Ligo omnes Mures per hanc Imaginem, ut nullus, in loco ubi fuerit, manere possit. So likewise for to gather together, and catch Fishes, you must Engrave the Image of a Fish, upon a piece of Lead, or Tin, when the First Face of Aquarius, Aph. 94. or of Pisces is Ascendent, saying: Ligo & adjuro omnes Pisces qui sunt in Flumine (withal naming the River,) ad tractum balistae, ut ad hanc Imaginem veniant, quotiescunque in ejus aqua posita fuerit. And so also for the driving of Wolves away, either out of a Wood, or from a Sheep-coat, you must grave upon a Plate of Copper, or of Tin, the Image of a Wolf, with his Feet Tied, and two Mastiffs seeming to bark at him, when the Second Face of Sagittarius is Ascendent; and you must withal say thus: Cent. 2. Aph. 8. Extermino per hanc Imaginem omnes Lupos, qui sunt in hac Villa, aut nemore, (calling the Wood, or the Sheephouse by its name,) ut non remaneat aliquis eorum in illo. As likewise, in the last place, to render a Huntsman fortunate in his Game, you must grave upon a piece of Tin, Silver, or Copper, the Image of a Huntsman, having in his hand a Bow bend, and ready charged with an Arrow; graving it under the Sign of Sagittarius, whose Image he representeth, and saying: Per hanc Imaginem ligo omnes feras Silvestres, cervos, apros, lepores, ut nulla meam venationem subterfugiat, Cent. 5. Aph. 100 quin optatam portionem & praedam mihi semper relinquat. I have set down so many of these Talismans', that Men may take notice of them to avoid them, and to give warning of them to those that are Curious Inquirers after such things; who might happily have lighted on them in the Authors own writings, which are full of Superstitions. For, besides that the Manner of making them is Ridiculous, it is also as far different from the true way that is to be observed in making them, as Hell is from Heaven. So that I cannot much wonder at the Ill Luck of a Friend of mine; who says, that of above a hundred of these Talismans' that he had made, according to these Vain Rules here delivered, he never saw any One of them answer his Expectation. But I desiring him to make one, according to the Directions I gave him; he presently saw the Effect follow. And M. Sanclarus, (the Learned Regius Professor in the Mathematics, who is yet living, and may be asked the Question,) hath sworn to me, that he hath cured a most Intolerable Pain in the Reins, by one of these true Talismans': so much doth it concern us to be able to distinguish, betwixt the True, and False ones. We reject therefore this Foppish Way of making them, delivered by the said Mizaldus, as well in the places , as in some others: as namely in the 44. & 93. Aphorisms of the Second Century; the 98. Aphorism of the Third Century; and the 47. Aphorism of the Ninth: in which places he makes use of words both vain, and Superstitious, and also of most False Principles: which is the Reason, why no man could ever, by using them, attain to the End he proposed. Now I have formerly said, that we condemn all Figures and Words, that are mixed with Superstition, in these Talismanical Figures only: for, as for those Ceremonies & words, which are piously used; as for example, to cause a Storm of Hail to cease; a man may use them without any suspicion at all, according to the Judgement of some Divines. The manner is thus described by Wierus. Having first made the sign of the Cross, Lib. 4. de praestig. Daem. against the Lightning, Hail, Thunder, or Tempest, you must take three Hailstones, of those that first fell, and cast them into the fire, in the name of the Holy Trinity; and having repeated the Lords Prayer two or three times over, you must read the Gospel of S. John: which being ended, you must make the sign of the Cross, over against the Cloud, and the Thunder, on every side; & make the same also upon the ground, toward the four quarters of the World: and after that the Exorcist shall have said three times, Verbum caro factum est, adding to it as often these words; Per Evangelica dicta fugiat tempestas ista; if the Tempest were raised out of malice, saith Wierus, it will cease. But let us leave the determination of this matter till some other time; only observing at present, that there hath crept in Superstition Here also, as well as into the Business, we now treat of. The Third Objection is grounded, upon the Impotency of the Matter Ingraved. For, how can an Image, which is dead, and without Motion, give Motion to others, and have such Operations, Ibid. as are attributed unto it? Thus it is argued by Gulielmus Parisiensis, against these Figures. Quomodo Imago mortua, et omni modo inapprehensa, omnique modo immobilis, moveret viventes? out qualiter praestat Scientiam, quam nec habuit, nec actu, nec potentia eam habet certissimum est? Gerson says the same, and brings in a manner, all the very same Arguments, in a Book that he hath written against a certain Physician of Montpelier, Lib. peculiari duodec. propos. who graved upon a piece of Gold, the Image of a Lion, for the Cure of the Stone. 4. To this I answer, that the Image of Itself, is dead, and without any Motion: but that by the Virtue of the Stars, under which it was made, it hath acquired new Qualities, which it had not before: or else, that the Matter being before endued with some Qualities that were Proper for such an Effect, it is disposed for such an Effect by a Semblable Figure, and its Qualities are excited. Itaque ars, saith Marcilius Ficinus, De vit. coelit. come. l. 3. c. 16. suscitat inchoatam ibi virtutem, ac dum ad figuram redigit, similem suae cuidam coelesti figurae, tunc suae illic ideae prorsus exponit; quam sic expositam Coelum ea perficit virtute qua caeperat, exhibens quasi sulphuri flammam. Thus many things, if they are not excited, work not at all: as for Instance, to make some Herbs to smell, you must crush them betwixt your fingers. So Amber, which hath received from the Heavens, the Property of drawing Straws to it; yet unless it be a while rubbed, and chafed, it is not able to do it. The Bezaar, or Bezohar Stone, (which Marcilius Ficinus says, signifies as much as, A morte liberans: though this be an Etymology as Unknown, as Untrue:) which is Naturally endued with the Power of Expelling Poison, becomes also a very Sovereign Remedy against it. That of the Scorpion, if there be first graved on it the Figure of a Scorpion, under the Influence of the Celestial Constellation of the same name. The Flint Stone gives not its Fire, unless you strike it: in a word, there is scarcely any thing, but requires to be Excited, and Awakened up to its work; even as low, as Artificial things; many whereof appear not at all, unless there be Art used to discover them: as we may see, for Example, in Letters written with the juice of Citrons, Figs, Onions, Salt Almonicke, and many other things; which must be either held before the Fire, or else dipped in Water, that they may be read. In like manner also is it Necessary, that the Virtue of Metals, and of Stones, should be excited by the Celestial Rays, for the Rendering them Apt to effect that which we desire. Now that these Rays are so Powerful, as that they are able to penetrate Stones, and into the bowels of the Earth, we have already proved; and shall here confirm it, by the testimony of Bonaventure: Dicunt Philosophi, quod corpus caeleste, mediante suo lumine, influit usque ad profundum terrae, ubi mineralia corpora generari habent: et, Lib. 2. dist. 12. qu. 2. art. ult. quantum ad hoc, verum dicunt. When Testimonies, are grounded upon Experience, they cannot possibly then be denied: and we know that the Sun penetrates very fare into the Earth, and there gives life to Plants, and Living Creatures too; which, when we see taken up, astonish us very much: as appears out of Georgius Agricola, De Animal. subt. and the Learned Licetus, who is still Professor at Milan. As for Subterraneous Fishes, we find them but too often enlivened by the Stars, to our great Disadvantage: as you may observe out of the Third book of Seneca's Nat. quaest. c. 19 Who also, in another place, says, that Philip having sent men down into an old Gold-mine, to see if the Covetousness of Man had yet left there any thing Undiscovered; they perceived Rivers, running along those deep Caverns, and many other Prodigious Sights: by which we may be certainly assured, that the Heavens do operate through every part of the Universe. Descendisse illos, says this Learned Author, Lib. 5. 〈◊〉 15. cum multo lumine, & multos durasse dies: deinde longa via fatigatos, vidisse flumina ingentia, & conceptus aquarum inertium vastos, pares nostris; nec compressos quidem terra supereminente; sed liberae laxitatis, non sine horrore visos. And those, that writ of the Riches of America, assure us, that the Mine of Ptosi, where Gold is generated, is so hollow, and so deep, that nothing can more fitly represent the Dreadful Image of Hell. If then the Stars do operate, within the bowels of the Earth, upon Living Creatures, Plants, and Metals, why not upon Stones also? I do therefore account the Conclusion of Hieron. Hangest, an Ancient, Learned Sorbonist, to be most True; who, searching after the Reason of Gamahes, concludes, (after a long dispute;) that the Figure, or Painting on them, proceeds from two Causes; from the Stars, and from the Property of the Earth. Lib. de cause. fol. 88 See here his own words. Quid igitur discendum sit? respondeo, ex duplici radice posse contingere. Uno modo ex radice Siderea, secundum Astrologorum authoritatem, multis experimentis comprobatam. Alio modo, ex radice inferiore, etc. Now this Power, or Virtue of the Stars, works Indifferently upon All Things; which Consideration hath moved many, that stand up for the Power of Figures, to believe, that all sorts of Stones, Metals, or other Matter indifferently, if it be graved, and wrought, according to the Rules before delivered, would work the same Effect. For, as Fire heateth all things that are set before it; in like manner do the Stars Operate, say they, upon All Things Indifferently. But I hold the First Opinion to be the Truer, and more certain: not, that this Later is False; but, because the Effect Here is Slower. For, the Fire will indeed heat all things, that are placed near it: but if the Matter be Indisposed, the Heat will not work so speedily: as we see in Green Wood; and in a Pibble stone, which requireth a longer time to grow hot in, than a Brick doth: and so in all other things. It is required then, to the end that the Stars may Operate the more Easily, and in less time, that the Matter be before hand endued with some Quality, that is proper to the Effect which we have proposed to ourselves; and have also some Sympathy with those Celestial Signs, which we intent to make use of. You may see this Sympathy, and the Wonderful Correspondence that there is, betwixt Stones, Minerals, Herbs, Plants, Flowers, Tastes, Smells, Colours, Beasts, Fishes, Birds, and all things else, and the Stars, Ton. 4. Cant. 1. c. 31. in Georgius Venetus his book, De Harmonia Mundi, and in the Learned Comment of M. Moreau, a Physician, upon Schola Salernitana; the reading whereof, Cap. 19 p. 322. & seq. in all sorts of books what ever, is truly very Admirable. 5. The Fourth Objection, which is brought by the Authors, is; that if this Art of preparing Images be Certain, and their Virtue so great, as is said; the Egyptians, Arabians, and Persians, who were the First Inventors of them, would then have made themselves Lords of the whole Earth, in subduing all their Enemies: which thing they have not done; but contrariwise have themselves all been Conquered. To this I answer, that no Image, or Talismanical Figure can possibly be Capable of operating so Great an Effect: they may indeed possibly excite, in some small measure, the courage of Combatants, and make them less fearful of the Terrors of War; but these Qualities alone will never be sufficient, for the obtaining of a Victory. If any here urge against me the Story of Nectanabo, who is said to have drowned all his Enemy's Ships, by making certain little Vessels of Wax, and then drowning Them: I answer, that the Story looks very Doubtfully; neither do I give any more Credit to it, then to those Flams we hear reported of Sorcerers, in our own days, who are said, by pricking a little Image of Wax in any part of it, to wound the same part of the body in the person whom it represents. But suppose These Things were so: yet it could not be from hence concluded, that these Effects were wrought by the Virtue of the Stars; but rather by some Evil Angels, to whom God may have given some such Power. Lib. citato. Gulielmus Parisiensis utterly denies these stories to be True; as indeed they are merely Fabulous: neither do I believe there is any one of them that hath any Truth it in. If it be returned upon us, that there is nothing in them, but a man may believe, since Possibly they Might be True: I answer, that Many Things Might have been, which never yet Haven been: as, for instance, there might have been more Suns, and more Worlds than one. 6. The Fift Objection is, that it is Necessary that Natural Agents should, Arist. Phys. 7. some way or other, Touch the thing they are to Operate upon: but a Figure, which cureth the Stone, Colic, or any other Disease, toucheth not at all the Part Affected: the Virtue of it therefore cannot be Natural. The answer to this Objection is so easy, that, Dist. 37. in Sent. without troubling ourselves to reckon up, with Scotus, the several ways of Touching, we need no more but give an Instance in a Hot Brick. For as a Brick receives heat from the Fire, without touching either Coal, or Flame; in like manner doth an Image receive the Influence of the Stars, without Touching Any Part of the Heavens. In a word, all the Touching which is here found, is only a Virtual Touching; as we see in the Sun, which though it be so fare distant from the Earth, doth nevertheless warm it by Its Virtue. And as a Brick, heated either by the Sun, or by the Fire, doth afterwards operate upon any other body, communicating its Virtue to it, if it be applied unto it: in the same manner doth a Figure, or Image operate upon Another Body, communicating the Influences, which it hath received from the Stars, unto It, if it be in like manner applied, either by a Corporeal, or by a Virtual Touching only. I shall not here produce the Miraculous Operation of the Weapon-salve, which cures a Wound, at a hundred Leagues distance, if it be but applied to the Weapon that made it; and that you dress it, as you would do the Wounded Person: Tract. de Vngu. Armar. De Vng. Magnet. as it is proved by Rhodolphus Gochlenius, and Baptista Helmontius. If I should have made use of this Example, I should never have been quiet from having it thrown in my Teeth, that the Operation of this Magnetical Unguent is Superstitious, and Diabolical. This is the whole Burden of the Ignorant Rabble, who impute, what ever they find to carry Wonder with it, to the Operation of Evil Spirits: and yet I have been assured by M. Loysel, Physician to the late King of France, that this very Operation was Natural; and that Himself had made use of it, with Good Saccesse, and on a very Good Man. Now if Gulielmus Parisiensis deny, that the Operation of a Talismanical Image, which is buried under ground, can be Natural; because that it is kept in by the Earth, which covers it: he may as well conclude, that the Operation of a Needle touched with a Loadstone is also Diabolical; seeing that, although it be a hundred fathoms deep within the Earth, yet will it always turn itself towards the Pole. This Comparison is so much the more Pressing, because that the most of the Learned believe, that this Virtue of the Loadstone is communicated unto it, by that part of the Heavens, which the Needle points to. So True it is, that there is nothing more Powerful, than the Influences of the Stars, when they have once made an Impression upon things here below. 7. The sixth Objection strikes at the Power, which we have attributed to Resemblance: for, there is not any where (saith Guliel. Parisiensis,) a nearer Tie, and Correspondence, then in the Love of a Mother and her Child: and yet if a Mother drown herself, the Child will not presently do so too; and so he concludes: Quanto minus igitur in tam diversis, ut sunt Imago & Imaginatum, nulla ligatura, inter ea erit, quae cogat, ut quod patitur Imago, patiatur et Imaginatum. I know very well, that this Author makes use of this Argument against Nectanabo: but seeing that he brings it also against Talismanical Images, I answer; that these Images, (as we have already said) have no Power at all over our Wills. Now, to Drown Ones Self, or, Not to Drown one's Self, is an Action which depends wholly upon the Will. But if a Child resemble the Mother, as well in the Lineaments of the Face, as in the Actions of the Soul; there is no doubt, but that this Resemblance may have very much power, both as well on the Passions of the Mind, as on those of the Body, which proceed from within: as it is often observed. And even in Our days, We have heard of two young Children, which were Brothers, at Riez, an Episcopal City in Provence in France, who by reason of their being so perfecty Like One Another, if One of them were sick, the Other was so too: as, for example, if One began to have a Pain in the Head, the Other would presently feel it. If One of them were asleep, or sad; the other could not hold up his head, or be merry: and so of the rest, as I have been assured by M. Poitevin, a very honest man, and a Native of the same city. 8. The Seventh Objection, brought by the same Guliel. Parisiensis, & Gerson, is, That if at any time these Talismanical Stones have been known to cure the bitings of Serpents, and the stinging of Scorpions; this Effect proceeded not at all from the Stars, but from some secret Properties in the Stone, whereon the Figure of a Scorpion, or Serpent, was graved. This Objection is answered in two words. I say then, that we have already proved, that the Stars have power to communicate this Virtue to the Stone; and also, that it is not at all Natural to it, and proceeding from Its Own proper Virtue: because that, before it was Figured, and prepared under certain Gonstellations, it had no such Virtue at all. And indeed, to what end should a man take so much pains in graving, and preparing it under divers Aspects of the Stars, if it had as much Virtue before? To what purpose also should the Inhabitants of the Country of Hamptz, in Turkey, trouble themselves to take the Impression of a Scorpion that is figured upon a Stone in a certain Tower, in a piece of Potter's Clay, if so be the Clay itself had the same Virtue before? We say therefore, that it had not Any Virtue before, Proper for such an Operation; and that this Virtue was communicated unto It, by the Stone in the Tower; and to the Stone, by the Stars. I shall not here examine the Arguments of Gul. Parisiensis, which are to be seen under the Title of the 56. Page, which is; Quòd omnia ista quae fiunt per Imagines, malignissimè fiant: because that in this Chapter he treats only of Speaking Images, or Statues; such as was that Speaking Image of a Man, which is falsely said to have been made by Albertus Magnus: But the Images we speak of, are quite Another Thing; as is also their Power. So that there is nothing wanting now, to the full Vindication of them from Falsehood, and all other Calumnies, save only to answer the Eighth Objection, brought both by Gerson, and Guliel. Parisiensis also. 9 And it is This; which seems to be the most powerful of all the rest. If so be the Stars are the cause of these Operations, why then (say they) should not their Virtue descend rather upon the Living Scorpion, then upon its Image? Quomodo, says the Later of these, non potiùs hujusmodi virtus descendit super ipsum Scorpionem vivum? If we but call to mind, what hath been before delivered, we shall find it no hard matter to answer this Objection. For, we confess, that the Living Scorpion is not at all Exempted from this Celestial Virtue; seeing that, if It be applied to the Wound, It cureth it, as well as It's Talismanical Image: so doth the Crocodile, the Rat, the Toad, the Dog, and the Viper also. And if in all the rest of Living Creatures we find not the same Effect; it is rather for want of searching after it, than any Defect in Nature: seeing that those, that are most skilled in the Wonderful Works of God, do certainly assure us, that wherever any Disease is found, There also is the Remedy to be had. And who would ever have thought, that the Gravel, which is found in Urine, should serve for a Remedy against the Stone? and a world of other the like Secrets there are, which are daily brought to Light. But it may here be demanded; Why then should not the Stars communicate the Virtue of driving away Scorpions, as well to the Living Scorpion, as to its Image? I answer, that if it were so, Nature should then make war against Itself, and should utterly destroy itself in a short time; seeing that all Living Creatures would soon be destroyed by one another. Most wisely therefore was it ordered, that the Stars only, and Men, should have this Virtue communicated unto them. 10. Disq. Mag. l. 1. C. 4. quaest. 1. De Incant. The Ninth Objection, is, the Answer of Delrio, to the Reasons brought by Cajetan, and Pomponatius. For, whereas the Later of these says, that although Figure be not the Beginning, and Cause of Operation, yet it may operate very much: seeing that we may observe out of Experience, that the Figure of a Fowl, Deformed Man, strikes us with a kind of Sadness; whereas a Beautiful works in us an Effect quite contrary. Besides, Beautiful Objects do so move us, as that we love them; which Foul, and Ill-favoured do not at all: Therefore saith Pomponatius, Figures have some Power to Operate. Delrio answers nothing to this, but only to the Consequence; denying that Magical Figures are Beautiful, or Deformed. But, even Children may easily perceive, that his Antecedent is utterly false. For, those Figures, which he calls Magical, and we Talismanical, are Truly, and Really, Beautiful, or Deformed, according as the things are, which they represent; which are, for the most part, the Heavens, and the Stars; the Beauty whereof ravisheth our Senses. Besides, these Figures do ordinarily represent some Constellation or other; as the Virgin, the Twins, and the rest. Now if a Living Virgin, and Living Twins, are Beautiful, or Deformed; why then should not their Figures, or Pictures be so too? Let us now proceed to the Arguments of Cajetan, which Delrio refutes with as little Reason, as he hath done those of Pomponatius. This Learned Cardinal than lays down this most True, and Powerful Conclusion, in favour of Talismanical Figures. Figura licet non sit ipsum principium Operationis; est tamen conprincipium. He proves the Antecedent: quia in artificum instrumentis efficit Figura, ut illa sic, vel sic operentur; tum quia ferrum latum super aquas fertur, quod si in formam aliam contrahas, demergetur. These reasons of his are so Strong, and so Certain, as that it is Impossible to overthrow them. For, seeing that a Plate of Iron that is Large, and very Thin, will swim upon the water; but if you reduce it into a Round Solid form, it sinks presently: is it not evident, that this proceeds merely from the Figure? What manner of Spirit must he be of, that dares affirm the contrary; unless it be one that means to say, however, as Delrio says; whose Answer you have in these words. Respondeo, Figuram esse Conprincipium in motu locali, & Operationibus quae per hunc motum fiunt; ut sunt variae divisiones continui per dolabram, per malleum, per asciam, per serram; non verò in Operationibus quae fiunt per alterationem. I cannot but wonder, that this Acute Jesuit, who hath showed himself in other things a most Learned, and Sound Philosopher, so that he comes not short of any in the whole Society, should so grossly offend here, against those very Philosophical Maxims, which himself hath laid down. For, where he grants, that Figure is a Co-principle in Local Motion, and in the Operations which this Motion produceth; but not in those which are caused by Alteration; he concludes against that, which Himself had before laid down; seeing that, according to the Common Consent of all Philosophers, Heat is caused by Motion: but Heat is a kind of Alteration: Therefore Figure is, of Itself, a Co-Principle in the operations which are caused by Alteration. Again, when he grants to Cajetan, that a Large piece of Iron may perhaps swim upon the water; yet he says, that it is not by reason of the Figure, but of the Quantity: these are his words. Sed esto, fiat; erit, non ratione Figurae, sedratione Quantitatis. Well; but of Itself, and in Sound Philosophy, Quantitas non est activa: See then what the Consequence must be. And in the end, when Cajetan concludes, that it is the Figure therefore that makes a large piece of Iron to swim upon the Water; Delrio answers, that this Figure is only Accidental: for, saith he, let this Large, Thin piece of Iron be reduced into some other Figure, either Circular, Square, or Fiveangled, it will do the same: that is to faith, it will still swim upon the water: therefore the Figure Operates not, but by Accident. But here Delrio deceives himself; for Cajetan's Purpose is not to oppose one Flat Figure, or, as the Mathematicians speak, In plano, against another Flat Figure, either Square, or Circular: but a Plain, Flat Figure, against a Solid one. For a Flat Figure, whether it be Square, Circular, Octogonall, or of what fashion soever it be, will do that, which the same Figure, if it be solid, will not do: which is most True; seeing that a piece of Iron that is Square, and Thick withal, sinks presently to the bottom of the water; which the same piece of Iron would not do, were it Square, and very Thin It is therefore a most Undeniable Maxim, that Figure hath some Power to Operate. 11. The Other Objections which are made, against the Power of these Images, are set down, and refuted by Galeottus: De Dectrina promise. c. 24, the most weighty of which, are these following. In these Images which are ingraved on Gold for the cure of the Stone, and the Pain in the Reins, the Gold of its One Nature cannot work this Cure; much less than can the Image; which being without Life, cannot by any means alter the Gold, and change it into another Nature. Besides, in the Image there is found neither Action, nor Passion: again, the Gold, of Itself, whether it be figured, or not, is still of the same Species; and Consequently the beams of the Stars must always work upon it, after one and the same manner: and if it should work rather upon Gold which is Figured, then upon that which is Plain; this Action would seem to proceed, rather from the Election of the Heavens, then from any other Cause. In a word, the Virtue, which is attributed to this Figure, can neither be Natural, nor Artificial: Not Natural, because it proceeds from Within: much less is it Artificial; because it is not communicated unto it by the Artificer: it must therefore necessarily proceed from some Other Cause. The Learned Answer of Galeottus to these Objections is this. Non Enim in hac re mutatio speciei requiritur, nec proprietas auri immutatur, nec ulla Caelorum Electio intervenit, nec ab Artifice vis illa sanandi datur, nec Imago, ut Imago, quicquam Efficit, etc. sed principium Actionis ac Passionis affert, ut B. Thomas, Magnusque Albertus testantur; non u● Figura, & Imago, Mathematicè animadversa; sed ut efficit aliam in re figurata praeparationem, quae caelestem actionem sine difficultate varijs modis accipiat. And afterwards explaining, how it comes to pass, that among the divers kinds of Figures that are under the Heavens, some are more Naturally Apt to receive the Influences, than Others are; he brings in the Instance of Looking-glasses; amongst which, those that are hollow, receive the beams of the Sun, in so full a measure, as that they burn; and others receive them scarcely at all. So the diversity of Hills, and Valleys, is the Cause of a greater either Heat, or Coldness. We may also here add an Instance in pieces of Ice, which the Sun cannot so easily melt, and dissolve, if they be Plain, and smooth; but very easily, if they be Uneven; and Rough. Which hath given occasion to some to say, that Painted Figures are nothing so Proper to the Subject we treat of, as Graven, and Carved are: which is most True. As for Gold, although the Figure change not the Species of it; yet notwithstanding it renders it more Apt, and Proper for such an Action: as Water, Cold, and Hot, though it be still the same Species, yet the one will boil our Meat, when the other will not. Which makes Galeottus to conclude, in these terms: Requiritur ergo, in unius & ejusdem speciei rebus, certum culturae temperamentum, ut variet ur effectus. 12. It hath also been Objected, against Franciscus Ruëus, who undertook the Defence of This Kind of Sculpture, after Galeottus, that if it be endued with such Wonderful Virtues, Man's workmanship should then have more Power, than God's: seeing that the Graved Figure of a Lion should be able to cure the Pain of the Reins; which a Living Lion could not do. To this he answers, and that very Pertinently, that, That which Man does, is as well the Work of God, as that which God himself does; seeing that We are but His Instruments; and that all our Actions, according to the Apostle, are in Him, and depend on Him. Besides, we sometimes see, that That which hath been composed by man, proves to be of Greater Virtue, then that which God hath simply Created: as, for Example, Treacle is of more Sovereign Virtue against Poison, than any Simple, that the Naturalists have yet found out. 13. I thought that I had now answered All the Objections, that had been made against these Figures: but I have lately met with Another, which is a more Confident one, than any of all the rest: and it is Na●daeus his, in his Apology, which we have heretofore cited: where defending the honour of Virgil, who is branded with the name of a Necromancer, because that he sometimes applied himself to the making of these Talismanical Images; he boldly affirms, that all the stories, which are reported of this Poet, are False, and Ridiculous. He denies then, Consequently, those Images which He made; as, the Brazen Fly, which he set up, upon one of the gates of the City Naples; which, for the space of Eight years, kept all manner of Flies from coming into the City. He denies also that other Talisman, of a Horseleech, graved on a Plate of Gold; which he cast into a Well, for to drive away the vast multitudes of Horsleeches, that annoyed the same City. In a word, he stands not to dispute, whether the Operations of these Images are Natural, or not: but he plainly denies in Terms, that there was ever any such thing in the world: as if he could not by any means have defended Virgil's Innocence, without easting himself upon this Extreme, and giving the Lie to all the Authors that have reported these stories. That which he says, in the Progress of his Discourse, by way of confirmation of his Assertion, is after the same Rate. For, by reason of the great number of Places, from whence these beasts are reported by Historians to have been driven away; one may, saith he, very well doubt, whether, because they are said to have been driven from so many, they were ever driven from any, or no. As if, because of the great number of Battles that Hannibal is reported by Historians to have fought with the Romans, we might not, by the same Reason, doubt, whether he fought any with them, or no. He says moreover, that Scaliger had good reason, to make himself merry with one of these Fly-drivers, who having made a Talismanical Plate for This Very Purpose; he had no sooner set it up, upon one of his Windows, but a Fly comes presently and shites upon it for Handsell. But he must not think, that these Reasons of his are able to derogate any thing, from the Power, which we have acknowledged these Figures to have. For, (that we may give him his Answer,) if such a Physician is not able to Cure a Sick man; or if such an Arithmetician be not able to bring to an end some Operation, which he hath begun: shall we therefore conclude, that Physic, and Arithmetic, are False and Ridiculous? An Able man can do that, which an Ignorant man cannot: and if he also sometimes fail, it must be imputed to some default, either on his part, or on the Matter; and not in the Science, which is Infallible. In which notwithstanding there are so Many Things to be observed, that I cannot wonder much, if many men find not the Effect answer their Expectation. Another reason, which renders the Endeavours of men herein often Fruitless, is, the little Certainty that we have, of Celestial Affairs, as being so fare removed from us. And this is that, which Roger Bacon saith. Lib. cit. Quia difficile est in his certitudinem Coelestium percipere, ideò in his multus est error apud multos; et pauci sunt qui sciant aliquid utiliter, et veraciter ordinare. And this is the Only Reason, why so many great Personages have passed by, both this Science, & that of Erecting Horoscopes, and also the so much Famed Philosophers Stone; being taken up with Employments of more Importance, and which required not either so much Time, or Pains: Not, but that they acknowledged the Truth, bth of the one, and of the Other; and Especially of Talismans': as may appear out of several Epistles of Joseph Scaliger to the Srs. de la Vau, Vazet, and Bagarris. So that I am of opinion, that if his Father, Julius Scaliger did make himself merry, to see, that a Mathematician should not be able, with a Figure made to drive away Flies, to keep a Fly-from coming and abusing it; it was rather to laugh at the Ignorance of the Artist, then at the Art he professed; seeing he hath acknowledged the Power of it, in divers places. As concerning the Author, called Gervais, who attributes to Virgil these Talismanical Images; as namely, a Brazen Fly, a Golden Horseleech, and some others: the high Employments which he was taken into by the Emperor Otho, (to whom he was Chancellor:) and the book which he presented him with, the Title whereof was, Ocia Imperialia, aught in my Opinion, to render him a man Worthy of Credit: for as much as it highly concerned a man of his Rank, and Condition, to publish nothing, but what was both Grave, Serious, and True. And certainly, if he should have so much forgotten himself, as to have presented the Emperor with a parcel of Absurd, Impossible, Fabulous stories, as Naudaeus is pleased to call them; this would have been the means to have made him been cried down for a Fool; especially in a Prince's Court; where there are always found some High Spirits, that cannot flatter at all; and some others, who, envying the Fortune of the Great Ones, will be sure to examine their very Lest Actions; and will not pardon the Least Fault they commit. How then would they have pardoned Those Faults, which were Criminal; such as are those, which they would charge him with; which are not fit to have proceeded (I will not say, from a Chancellor, but) from the most Wretched Poet that lives? If it be said, that Princes have oftentimes the like books presented to them, which are full of Lies, and other Impertinencies: I answer, that such books however are never presented by a Chancellor, or by any Person of Note, or Consideration in a State. Neither yet do such Books, by whomsoever composed, escape from being answered by some or other: but, as for This of our Chancellor, who hath ever refuted it? nay rather, what Historian hath not transcribed him, and inserted his Stories into his own writings, as most True ones? And whereas some may say, that he hath some things, which seem Ridiculous, and Incredible: I answer, that they ought not to be so esteemed; since that the Ages past, and even these Our Own Days do produce the like. So, that Admirable Tower, or Steeple, which Necham reports to have been made by Virgil, with such wonderful Art, as that the Tower, which was built all of stone, moved to and fro, when the Bell rung out; is not without Parallel: for at Moustiers, a City of Provence, the Steeple, whose stones are all mortaifed one within another, hath in a manner the very same motion that the Bell hath in Ringing; and that in so strange a manner, as that sometimes those which are on the top of it, knowing nothing of it, when they perceive the Bells begin to ring, are very much affrighted: which, I confess, happened once to myself. 14. I could in like manner make good the greatest part of those other Stories, which are reported of this Poet; which the same Naudaeus accounts both False, and Impossible; but that I see on the other side, that they come very fare short of those Admirable Inventions of some certain Instruments, Images, and Figures, which Our Own Age hath brought forth. As, for Example, those Admirable Clocks, which are to be seen; one whereof I saw at Leghorn, brought thitherto be sold by a German; which had so many Rarities in it, as I should never have believed, if my own Eyes had not seen it. For, besides an infinite number of Strange Motions, which appeared not at all to the Eye; you had there a company of Shepherds, whereof some played upon the Bagpipe, with such Harmony, and Exquisite Motion of the fingers; as that one would have thought, they had been alive. Others Danced by Couples, keeping exact Time, and Measure; whiles others capered, and leapt up & down, with so much Nimbleness, that my Spirits were wholly ravished with the Sight. I shall not here say any thing of that Admirable Instrument which is to be seen in the hands of Mr. de Peyresc, one of the King's Council, which showeth the Hours of the Day, and the Just Time of the Ebbing, and Flowing of the Sea, by the Motion of a little bluish Water, which is shut up within a little Circular Pipe of Glass, in which you shall sometimes see this water quite conveyed away. I shall also pass by Architas his Wooden Dove; and the Artificial Fly, and Eagle, A. Gell. Noct. Att. c. 12 which have, in Our days, been made by Artto fly, at Norimberg: the Author whereof hath also made very Admirable Hydraulickes, and a Perpetual Rainbow; Lib. 15. Biblioth. c. 1. as Antonius Possevinus reports: as also the Burning-glasse which Proclus made, in Imitation of that, Strab. l. 17. Plin. l. 36. c. 7. Tacit annal. l. 2. Cassiod. variar. l. 1. Ep. 45. wherewith Archimedes burned the Ships of the Romans, at the siege of Syracuse: the Statue of Memnon, which always yielded a strange sound, at the Rising of the Sun: and those of Severinus Boëtius, (so much admired by Theodoricus, King of Italy;) who, as Cassiodorus saith, made Serpents of Brass to hisse, Birds of Brass to sing; and, in a word, gave, as it were, Life, and Soul to all kinds of Metals: The Art of Flying, which Lucian affirms, that himself hath seen practised; and which was publicly shown upon the Theatre in Nero's time, as Suetonius reports: In Pseudo philo. dial. 69● In vit. Neron. the Admirable Effects which Roger Bacon promised; as, of raising Artificial Clouds, and causing Thunderclaps to be heard, and Flashes of Lightning to be seen; and afterwards to have all this end in a Shower of Rain: The Figure of the Heavens made in Brass, Ambros. Mor. Narrat. in descrip. Hisp. by Janellus Turrianus of Cremona, which were much more admirably done, then that of Archimedes; and was to be seen, not many years since, in Spain: together with a little Mill, which on one side made a Noise, as of a Mill-clack; and on the other, cast forth the Meal ground: the Tree, which they call, Vegetal; which is made to grow in a Glass, in less than a Night's space: the Rose, and all other Flowers, which by Art are raised up, out of their own Ashes: the Burning Lamp, which was found in the Temple of Venus, S. Aug. de Civ. Dei, lib. 21. c. 6. which the Violence of Winds could not extinguish: and that Other Candle, made of a certain Stone, Lighted; which was harder than any Iron: Whereof Lucas Tudensis, and Tostatus make mention: In vit. S. Isidor. c. 22. Inc. 21. Numeror. as also many other the like, which the Learned Licetus hath lately made an Exact Discourse of, in his Book, De Lucernis Antiquorum. Lastly, I shall also omit to speak of the Invention of divers kinds of Hydraulicks in Our Own times, which are of so wonderful Strange Contrivance, as that there is nothing in the world, which they do not imitate: as also those Statues of Men, and Women, that Speak, although Inarticulately; that Move of themselves, and play upon divers Instruments: Of Birds, that Fly, and sing: of Lions, that roar; of Dogs, that bark; and others, that fight with Cats, in the very same manner, as Living Dogs do: and a thousand other wonderful Inventions of Men, which are enough to astonish our senses. And now let the Reader judge, if the Author of that bold, rash Apology, have any just reason to say, as he does, that this Learned Chancellor to the Emperor Otho was not in his right Wits, when he wrote the Book; where the Effects of those Figures, which he attributes to Virgil, have much less of Wonder in them, than These we have here specified. So that consequently, a man might, by this means, defend this Excellent Poet, against the Imputation of Magic, without denying (both against the Experience of Former Ages, and of Our Own,) the Power of Talismans'; the Truth, and Efficacy whereof you may see acknowledged, (that I may trouble myself no longer to prove it,) in the works of those Authors which we have formerly cited; whose Quality renders them both without Suspicion, and above all Reproach. 14. After all these Objections, there are yet some Other may be made, which have quite escaped our Critics: I shall first propose, and then answer them; to the end I may clear this Subject, which hath been so Unjustly cried down, of all Doubts, and Difficulties. It may be then Objected, that, seeing that, in making of a Talismanical Image, we are to grave only One Celestial Figure; the rest, which should concur in the Operation, not finding their Image there, cannot Operate at all. Secondly, it is Ridiculous to grave the Figure of a Ram, a Lion, and so of the rest; seeing that the Constellations, whose names these are, do not do the business, in the Effects which we see in Nature; but rather the Sun, passing through the parts of the Heavens. Thirdly, the Virtue of the Other Stars will be communicated to the Image, as well as of those, which we chief desire to make use of; seeing that, both the One, and the Other, do continually send forth their Influences: those therefore, that are of Contrary Qualities, will hinder the Operation of the Other. Lastly, these Figures must needs be Superstitious, and no whit Natural; seeing that the Figure of a Scorpion, either Ingraved, or Embossed, on a Stone, hath not only the power to cure the stinging of a Scorpion, Itself; but is able also to communicate This Power to Another Figure, taken from it, in a Piece of Clay: as in that we have spoken of. To the First I answer, that a man may, if he please, grave Divers Images, according to the Diversity of the Signs that he would observe. Such a one was that Talismanical Stone of the Sr. de Bagarris, which was seen in Paris, by divers Learned Men: such a one also is one of those Silver Talismans', that M. de Marescot, Master of the Requests, so much honoured me, as to communicate unto me; although I conceive it to have been made by some Superstitious person. For, besides the Table of Latin Cifers that you find there, and some Chemical Characters; there are also three Angelical Characters, like unto those that are found figured in a Book entitled, Les Clavicules de Solomon: which makes me suspect all the rest. The Figure of a Woman, which you see on the One Side, is certainly meant for the Sign of Virgo: and the three Hebrew Letters, which are on the other side, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the Abbreviatures of these three Entire words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, El hascem Echad: that is to say, word for word: God; This Name is one. Mr. de Peyresc, of whom I have formerly made mention, a man that is most Exact and Skilful in Matters of Antiquity, hath, among the many Rarities which his Closer affords, very many of these Talismanical Figures also; which he could not have the opportunity of conveying to me, because that the Intercourse with Lions hath been broken off, by reason of the Sickness. I may possibly hereafter have the Opportunity to communicate them to the World. But to return to the business in hand. The Influences of many several Stars may be communicated to one Sole Figure; as the Virtue of many sundry Herbs, which proceedeth from the same Stars, may be reduced into one Medicine. This Comparison is used by Marsilius Ficinus, who, following the opinion of the Ancients, says: Illa verò ex quamplurimis conflari pro arbitrio possunt. Ut si centum Sclis, Jovisque detes, per centum plantas, & animalia, similiaque sparsae fuerint; componere simul haec centum tibi comperta possis: & in unam conficere formam, in qua Solem fermè, Jovemque totum jam videaris habere. So that there is no great Necessity that the Figures of all the Constellations should be ingraved, but only of That, which you would have to Operate the most Effectually. And though the Other Stars meet not with a Figure semblable to their Operations; yet will they Operate notwithstanding: for as much as they do continually shed forth their Influences upon all things indifferently; and do communicate their Virtue to the Gold, or to the Stone; though some, more; and other some, less; according to the divers Aspects, under which they were wrought. To the Second Objection I answer, in one word, that it is all one, whether it be the Twelve Constellations of the Zodiac, or the Sun in them, that sheds forth these Influences, so that we be but assured by Experience, that they come from such a part of the Heavens, and that the Effect always follows: we are therefore always to grave such a Figure, as is Correspondent to this Effect, whether it proceed from the Sun, or from the other Stars. And yet it is Manifest, that it proceeds not Principally from the Sun; seeing that the rest of the forty eight Constellations, which are not in the Zodiac, and through which the Sun passes not at all, do neverthelesle, in some sort, Operate also. The Third Objection is as easily Answered, as the Former: forasmuch as those Constellations, which are of a Contrary Nature to the Effect which we desire, though they do Operate; yet it is but Faintly, and with Little Force: for we use to observe the time, either when they are not in our Hemisphere; or if they be, we then take them, when their Aspect is weakest, and when a Fortunate Star accompanies them. The Last Objection is indeed the most Difficult of all the rest; seeing that the Virtue, which we find Imprinted in a Talisman, seems to surpass the Power of Nature. Nevertheless we are able to make it appear, that there is nothing Extraordinary in it, by instancing in the Loadstone; which having communicated its Virtue to a Peice of Iron, This Peice of Iron communicates it afterwards to Another, in drawing it to itself, and retaining it. In like manner may a Talismanical Figure communicate its Virtue to Another Figure, which shall have received Impression from It; which shall afterwards have the power to work the same Effects: only the Difference is, we can give a Reason of this Later, though not of the Former. For, the Talisman is, as a Brick, made very hot, which is able to heat another Brick, though not with so much force, as the Fire does: and the same is to be said of the Print of a Talisman in Clay, which can never be so Powerful in Operation, as the Talisman itself; which is heated, or penetrated, by the Beams of the Stars. We conclude then, that we may Naturally, and without the Aid of Spirits, prove, by the Secrets of Nature, not only the Power of these Images, but of many other Operations also, which are more wonderful. As, for Example, to send News to our friends, in less than an hour's space, above an Hundred Leagues off: as Trithemius Abbas; In Tract. Apol. pro Societ. Fratr. de Ros. Gruce. Part. 3. c. 4. and Bartholemy Cordelier, and after them, Robert Flood, have undertaken to do. To do such Miraculous things, by the help of Looking-glasses, as we would think to be utterly Impossible: such as were those strange Operations, which Roger Bacon undertook to do in the number Nine; by which he promised the Pope, that if he would furnish him with such a Sum of money, as the Charge of making them would require, he should be able to annoy the Turks more by these Glasses, then by an Army of a Hundred Thousand Men. Briefly, if Aristotle had not informed us, that the Image in the Air which inseparably followed a certain man, so that he could never be rid of it, was Natural: would it not presently have been concluded, that it was some Familiar Spirit, or some Daemon, that took upon it the Figure of this Man? And yet nevertheless, this was only the Effect of the Man's own Weakness of Sight; which being unable to penetrate the Medium of the Air, its beams were reverberated, in like manner as in a Looking-glass; so that, when ever his Eyes were open, he still saw his own Image in the Air. De sens. ter. In Fernel. Dialog. de Fascino. Which makes me to be of their Opinion, who endeavour to vindicate the Ancients, from the Imputation of Magic, and to think, that the Works which They did, and which are commonly accounted Diabolical, proceeded merely from some Natural Principle: and I am seriously of this mind, that there can be nothing more Ridiculous, then to have recourse to Spirits. For, besides that Campanella, Riolanus, Symphorianus, Campegius, and many others assure us, that, whatsoever they may have done, yet They have never observed any thing that was Supernatural, at least in those Works, which are said to proceed from Spirits: We ourselves may do, without Their Aid, whatsoever they can do; seeing that they have no Advantage over Us, but Operate only by applying Active things to Passive, De Secret. oper. Art. & Nat. cap. 5. like as We do. We conclude therefore with the Learned Bacon. Non igitur oportet nos uti Magicis illusionibus, cum potestas Philosophiae doceat operari quod sufficit. PART. III. Of the Horoscope of the patriarchs: or the Astrology of the Ancient Hebrews. CHAP. VII. That Idolatry is falsely said to have sprung from the Astrology of the Ancients. THE CONTENTS. THe Arguments against Astrology ill grounded: and how, by the ways of Nature, it is possible to give judgement of the Good, or Evil Fortune of a Child. 2. The Resolution of Tho. Aquinas, in the behalf of Astrology. 3. Gulielmus Parisiensis, and Paracelsus refuted. Astrology by whom found out. The Error of Pliny in this Particular. 4. Astrology both Good, and Evil; and how. Moses a skilful ginger. 5. Idolatry whence sprung forth, according to Marsilius Ficinus, and Bechay, a Jew. Hannibal, & Hasdrubal, Compounded names; and why. 6. The Opinion of R. Moses, and the Author of the Book of the Wisdom of Solomon, concerning the Beginning of Idolatry. The Conclusion of all before delivered. 7. Fires used to be made, by the Ancients, to the Sun, and the Moon: and for what Reason. 8. Reasons given, for the proof of the Innocency of the Ancients, in these Curiosities. I Do not doubt, but that, now I here undertake to prove, that the Patriarches, and First Fathers were Astrologers, and Casters of Nativities, I shall be accounted a Ridiculous fellow; and that the Common Cry will be, that my Opinions are Wild, and Extravagant, and without Common sense. But be it so; I have already endured so many Calumnies, for endeavouring but to reform the Ignorant, as that I may very well say with the Poet; Hoc quoque Naso feres, quoniam majora tulisti: Jam tibi sentiri Sarcina nulla potest. All things are sweet unto me, so that the Truth be but known: and certainly my Enemies must of Necessity leave persecuting me, unless they are more senseless than Beasts. I publish then Freely, and Boldly, This Curious piece of Doctrine, which the Ignorance of the Hebrew tongue kept a long time hid from the Christians. But seeing that my Custom always is, first of all to clear the Subject which I handle, from all suspicion; it concerns me, that, before I discover the Secrets of this Astrology of the Ancients, I make it appear, that Men have, without just Reason, or Ground, questioned the Purity of this Science; which, teaching how to erect Nativities, under the divers Aspects of the Stars, makes us Able to Foretell, and that by a way of Natures own teaching, the Good, or Evil Fortune that shall befall men. 1. Those than that oppugn the Innocency of Astrology, make use ordinarily of these two Reasons: first, that it is Vain, and of no Truth; and secondly, that it is condemned by the Maxims of our Religion; which requireth nothing at our hands, but this Burden of the Cloister; Obedience, and Humility. And if we but consult the Canons, where this Decree is to be seen, written in red letters; you will find, say they, that it is not without Cause, that This Art is cried down; seeing it imposeth a Necessity upon our Actions: and that the Principle on which it is grounded, hath been of so dangerous Consequence, as that it hath planted Idolatry in the Minds of Men. Now if these Arguments had not been already answered by so many Authors, it would concern me to examine them in this place: but Cardinal de Aliaco, Lucius Bellantius, Melanchthon, Pirovanus, Goclenius, and Ranzovius, have so judiciously done it, to the satisfaction of the most Critical Palate, as that he must be no Man, that shall not acknowledge their Reasons to be most Just, and Sound. For, if the Church, say They, cannot endure the very name of Astrology; it is not meant of that Kind of Astrology, which, by the Rising and Setting of the Stars, and by their several Conjunctions, is able to foretell Rain, Thunder, Storms, and Tempestuous weather, and, by Consequence, the Plenty, or Scarcity of Fruits: as also, by the Nature of these Celestial Figures, to judge of the Natural Disposition of a new born Child: as, that it will be of a Temperate Humour, if it be borne under a Temperate Sign; and for the same reason, will be also Meek, Affable, and Courteous: or else on the contrary, if it be borne under a Malignant Constellation, by reason of Its being either too Cold, or too Hot, and Parching; the Child will also abound with the Like Humour, and so a man may proceed on in his judgement of him, and pronounce of him Probably, and without captivating the Will at all, that he will be Quarrelsome, and Illnatured; and these Quarrels being always accompanied with some ill Accident, or other, one may conclude, that he will be Unhappy, and Unfortunate: and many the like things may be foretold, which I shall here omit; because they are so common, that even Children know them. This then is not the Astrology, against which the Church hath given Sentence; but that Other Sort, which hath been Justly condemned; which attributing more Power to the Heavens, than it ought to do, imposeth a Necessity upon the Freest Part of our Soul. These Authors have likewise given the same Answer to the First Argument, concerning the Incertainty of this Art, which we have before brought to prove the Truth of the Power of Figures. We may therefore account all those to be very Obstinate, and Selfconceited men, who, to asperse Astrology, do reckon up all those Astrologers of note, that have been found Liars: whereas they should also as well have produced the names of all those that have hit right, and whose Predictions have even astonished all those, that have seen the Event to follow. So, the great Picus Mirandula, who, for writing against Astrologers more, and more reproachfully, then ever man did, was called Flagellum Astrologorum, met at last with one Lucius Bellantius of Syena, who was not at all deceived in his judgement that he gave upon his Nativity: for he foretold him, that he should die in the Thirty fourth year of his Age; which accordingly came to pass. And did not Junctin, an Italian, of the City of Florence, foretell, that Himself should die of some Violent Death, and upon the very same day was knocked on the head, by his Books in his own Study falling upon him? But that we may not weary ourselves, in turning over books, in searching for Examples of this Kind, even our own Country of France will be able to afford us enough, and he must have been a blind man, that hath not observed them. 2. Certainly the Consideration of these Truths prevailed so much upon the Minds of the most Learned men, that lived in the days of our Fathers, that without any making Doubt, or Scruple at all, they put Pen to Paper; employing their most precious hours of Study, in Confirmation of what their Prededessours had herein delivered: addicting themselves so much the more freely to this kind of Study, for that they saw it was asserted also, even by the most pious Doctors of the Church. Damascene, saith, Damasc. 2. lib. de Fide. Contrae Cent. l. 3. c. 54. 8●. Alios atque alios Planetas, diversas complexiones, habitus, & dispositiones in nobis constituere. Tho. Aquinas hath also embraced the same Belief, citing the forenamed Author, and confirming this Doctrine by the comparison of a Physician, who is able to judge, by the Complexion, and Temperament of the Body, as by the Immediate Causes, of the Subtlety of the Understanding: In like manner, saith he, may an ginger judge of it, by the Divers Motions of the Stars, as by Causes also, though more remote. He adds further, Cent. Aphor. 38. that it is True which Ptolemy affirms of the Planet Mercury; that if, at the Nativity of a Child, it be found in one of the Houses of Saturn, he will have an Acute, clear Wit. 1. Part. q. 150. art. 4. & 2. q. 3. art. 5. videat & finis libri de generat. And at last, this Learned Doctor concludes, that Astrologers are very seldom out, in their judgement, as fare as concerns the Manners of Men: for, we are, saith He, to believe our Sense, and Experience. 3. I shall here pass by all that the rest of the Fathers have written, Acroteleut. Astronom. touching this Particular; all which is diligently collected, by Rodolphus Goclcnius, a Physician of Masbourg: neither do I purpose to make an Apology for this Science; for, I shall rest satisfied in the Church's Determination: Only I will here set down, what the Opinion of the Rabbins is, in this point in hand. And first, that I may clear these Secrets from all manner of Suspicion, it will concern me, in few words to show, that there can be nothing more False, than what is usually given our, to the Disparagement of this our Astrology; namely, That the Beginning of It, hath given Rise to Idolatry. Gulielmus Parisiensis, in his First Part de Universo, denying the Power of the Stars in Figures, which we have before treated of, endeavoureth to confirm This Opinion; which was first broached by some Christians in the Primitive Church. Theophrastus' Paracelsus hath also since judged it True, in his Book De Morb. Invisib. in the Chapter which treats of the Disease, which is called by the name of S. Valentine, or, the Falling-sickness; where he saith: Quidam ex populo observarunt, quòd & Planetarum Conjunctiones & Oppositiones, & alij cursus Coelestes, tales morbos irritarent, & augerent; unde etiam sectae natae sunt, ut quidam crediderint, Stellas esse Deos. But this Opinion hath no Solidity in it at all; and that for Three Reasons. The First is, because the Patriarches, according to the Testimony of the most Authentic Authors, were the Inventors of this Science. The Second is, because that their Children practised it, and were Blamelessc. And the Third is, because it is a very hard Matter, Truly to determine, whence Idolatry took its beginning. As for the First, Josephus affirms, Antiq. 1. that Adam and Seth, were the First that practised this Science; whether it were in them, Infused, or Acquired: and that Abraham, when he fled into Egppt, taught it the Egyptians. This Truth hath so much the more Force in it, in that it proceeds from a man whose Authority is Unquestionable. So that we may perceive, that Pliny is much mistaken, Lib. 5, 6, 7. when he affirms, that none but Atlas was the Author of it: for, besides that we are very certain, that Astrology was in Use, long before Atlas; he contradicts what himself had said in the Book immediately going before; where he would have Belus to have been the First that invented Astrology: although afterwards again he assures us, the Phoenicians were the men. But suppose we should grant him, that the Phoenicians, or else, as others will have it, the Assyrians, were the Inventors of it: yet still will it be true, that the Patriarches were the Men; forasmuch as, Abraham was an Assyrian; and his Predecessors were Phoenicians; a Colony of Assyrians having gone into Phoenicia, as we have elsewhere proved. I shall not here speak of the Two pillars which are reported to have been erected before the Flood; upon one of which, all the Rules of Astrology were ingraved, by Seth; and which was preserved down to the very time that Josephus lived in, who affirms himself to have been an Eyewitness of it. Now it could never enter into any man's breast to imagine, that these First Patriarches, observing the Motions of the Heavens, did worship the Stars: it were a great Crime to entertain any such Thought. Idolatry therefore took not its Beginning from Astrology. 4. The second Reason is grounded upon All Story, both Sacred, and Profane: where any one may see, that there are very few Ages passed, wherein there was not some Great Personage that was Famous for his Knowledge in Astrology, without being condemned for it by any. It is true indeed, that the Primitive Christians condemned Aquila; who is no other, than the Famous Interpreter of the Bible, known by the name of Onkelos: but it was not, till they found, that this Overcurious Spirit rested not in the simplicity of Astrology, but betook himself to the superstitious Observation of the Stars, attributing to them the Power of overruling; as well our Mind, as our Body; and that Inevitably too, without leaving us any Power to Decline their Influences, which he is said to have called by the name of Fatal. In a word, no man will ever be able to find, what ever Picus Mirandula, (who is seconded by Delrio, and many others,) says to the contrary, that among so many Astrologers, that are spoken of in History, any One hath been reproved; if so be that he only observed the bare Rules of Astrology, as we have described it; and followed the Tract, which Nature hath laid down; leaving us the Proper Freedom of our Will, as our Religion teacheth us. And in this sense, Astrology is Good, and Allowable; but very Pernicious, if it proceed otherwise. Besides, This Reason ought to satisfy us in this Particular, that Moses himself, who was a Man as Holy, as Politic, was skilful in the Purity of This Science, as well as in all the rest, that Egypt, and Chaldea had brought forth; as is proved by Philo Judaeus; whose words we have elsewhere quoted. Theophylact saith, that for to be able to convince the Superstitious Egyptians, In Act. Apost. c. 7. it was Necessary that he should understand, not only the True Religion, but also the Grounds of the False. Dedi cormeum, saith the Wise man, ut scirem prudentiam atque doctrinam, Ecclesiast. erroresque ac stultitiam. Upon which Text, R. Selomo says, that by the two First Words, Prudentia, & Doctrina, we are to understand Sciences Divine, under which he comprehends Astrology: and by the two Last, Errores ac Stultitia, those that are Unlawful, in which number he reckons the Magic of the Egyptians; to which some will also entitle Moses. And he that desireth to be informed more particularly, how able a man in Astrology he was, needs but to have recourse to Abarbanel, or Moses Egyptius, lately translated, and corrected by Buxtorfe. He may also see a Book entitled, L' Homme d' Estate Chrestien, written in Spanish, by Jean Marquez, and translated into French by le Sr. de Virion, Counsellor to the Duke of Savoy. Now the most excellent among all those Sciences, that the Egyptians, and Chaldeans were skilled in, was, without all Controversy, This of Astrology: who will not then conclude, that Moses was learned in it? But perhaps it will be answered, that Idolatry was not as yet sprung up; and that it was afterwards introduced by the Egyptians, by their being too much addicted to the Contemplation of the Stars; and that thus it will still appear to have taken its Original from Astrology. I answer first, that it is False then, that the Beginning of the one, was the Beginning of the Other. Besides, it is certain, that before Moses his time, Idolatry had spread itself through the whole East, and they offered Sacrifices to the Sun, and to the Moon, and to the rest of the Stars; which this Divine Lawgiver, applying himself to the usual manner of speaking, there calls, The Host of Heaven; the Worship whereof he interdicts the Israêlites. But suppose that this Abominable Practice had been derived from the Observation of the Celestial Signs, either before, or after Abraham, and Moses; which nevertheless is was not: Or else, that the Contemplation of the Stars was the Cause, not of Idolatry in General, but of One certain Kind only; which, perhaps is the meaning of Paracelsus: What can be hence concluded? Heresy hath sprung from the Scriptures, misunderstood; must we therefore condemn all, that the Prophets, and Apostles have written? 5. We will now show, by way of a Third Reason, that it is Uncertain, whence Idolatry took its Beginning; whether from Astrology, or otherwise. Marsilius Ficinus reports, De vit. colit. Comp. l. 3. c. 26. out of Mercurius Trismegistus, that the Egyptian Priests, being unable by Reasons to persuade the People, that there were any Gods, or Spirits, which were above Men, were constrained to call down Demons, or Spirits, into Statues; and to bring These forth to the People, to be an Object of their Adoration. These are his words. Addit, Sapientes quondam Aegyptios, qui et Sacerdotes erant, cum non possent rationibus persuadere populo, esse Deos, id est, Spiritus aliquos super homines; excogitasse Magicum hoc illicitum, quo Daemones allicientes in Statuas, esse Numina declararent: And from hence came Idolatry. Bechal, a Learned rabbin, who lived about the year of our Lord, 1291. approves not of this Opinion. For in his Tract of Strange Gods, which is put at the end of his Comment upon the first Chapter of Genesis, he assures us, that Idolatry sprung merely from the Presumption of Cham's Posterity: which is not much different from that we read in Story. For, Ninus erected Altars to his Father; and Belus caused himself to be called a God. And thus, other Proud Princes, following their Example, endeavoured to work this Persuasion in the minds of the more Simple, Vid. Jacob. de Valentia, in 1 Psal. & Fabr. in Scudo. l. 2. c. 21. that Themselves were Gods, though they appeared in the Form of Men. Thus Nero despoiled the Altars, intending to have no other Deity acknowledged by the people, save His Own. Augustus called himself the Son of Apollo; as Domitian did, of Pallas; by this means denying his own Mother that bore him. Alexander believed himself to have been the son of Jupiter Ammon. In a word, Historians are full of these kind of Fooleries; which passing for Truths, among the simple Vulgar, it at length became a Maxim with them, that whosoever had lived well in this world; and had, by some generous Action, deserved the title of a Hero; after he was Dead, he presently became a God, and so had Statues Erected to him by the People, (in memory of his high Exploits;) which they afterwards worshipped with such Veneration, as is due to God alone. And peradventure the Princes of the East, especially those of Babylon, for the more firm Imprinting of this Error into the minds of their Subjects, added the Name of some Deity, to their Own; as, for Example, that of Baal, to Hanni: which being joined together, make Hanni-bal, by leaving out one Letter, for the more smooth Pronunciation; and so in Hasdru-bal, and many others. This Conjecture may give some light, to that Passage of Heurnius, in his Philosoph. Barbar. where speaking of the Philosophy of this People, he saith: Ille apud Principes Babylonicos mos vigebat, Tract. 2. cap. 4. ut aut Dei alicujus nomen sibi assumerent; aut plurium Divorum, Heroumque, et fortitudine Excellentium virorum nomina aliquot combinata. 6. This Opinion, though it seem to carry very much Probability with it, yet doth it no way satisfy R. Moses: who is of this Persuasion, that Idolatry took its Beginning, from the too much honouring of Those Statues, that were permitted in the Ancient Law; as we have formerly said, of those of Laban, and of the Golden Calves of Jeroboam. The Author of the Book of Wisdom is of another Opinion; affirming, that the Worshipping of I dolls took beginning from hence; that a Father being very much grieved for the death of his son, caused his Image to be made; to the end, that by seeing his Resemblance, his grief might be somewhat assuaged. But he honouring this Image too passionately, he began at length to worship it as a God: Sa. 14. v. 15. etc. so great is the power of Love. Acerbo enim luctu, saith this Excellent Author, dolens pater, cirò sihi rapti silij fecit imaginem: Et illum, qui tunc quasi homo mortuus fuerat, nunc tanquam Deum colere coepit, et constituit inter servos suos sacra & sacrificia. You may see the rest in the Book itself; which the Liberunisme of these times hath expunged out of the Canon. The Observation which Mr. Selder hath made upon the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aghtsabim, seems to confirm this Later Opinion; for, this word, saith He, signifieth both Idola, and Dolores: Quòd quotannis, statuis, et monumentis mortuorum dolore afficerentur. Notwithstanding he is in an Error afterwards, in the prosecution of this Truth; when he says, that Terah, Abraham's Father, was the First that ever worshipped Idols. But this is, to adventure to say more, than the History of Moses gives warrant for; and to be so Uncharitable, (that I say not Insolent, and Rash,) as to accuse the Ancients without Witness. For, as for the Testimony of Cedrens, who says, that Abraham threw his Father's Idols into the Fire; and that his brother Aram, endeavouring to preserve them, was burnt; I find no such thing in any of the Hebrew Historians: so that one may say of this Opinion, as S. Gregory did of another, as gross as this: Eadem facilitate contemnitur, qua probatur. In a word, we must even be content to satisfy ourselves, with Justin Martyr, S. Cyprian, S. Hilary, R. Moses, Advers. Gent. De Idol. van. De Trin. l. 1. Moreh Neboch. l. 2. Divin. Instit. Colat. 8. Lactantius, and the Abbot Serenus in Cassian; and Conclude, that as the Black Art is certainly known to be, though its Beginning is not; no more is that of Idolatry. And indeed these same Authors now mentioned, that we may look after no other Witnesses, are of Opinion, that this Abomination was on foot before the Flood: and many others think, that it was not till after, while the Wonderful Works of God were yet fresh in the Memories of Men. And this, in the Opinion of Alexander Halensis, was the reason of Idolatry: Part. 11. quaest. 138. Propter recentem memoriam ejus, qui fecit Coelum & terram, quam ex disciplina Patrum habuerunt. And when all is done, an Argument to prove the Uncertainty of the Spring, whence Idolatry is derived, might very well be raised from the Uncertainty, and Diversity of the Opinions here delivered, concerning this Particular; were not That, out of the Book of Wisdom, to be received as the truest, by reason of the Sanctity of the Book. However we do not yet see any thing to the Contrary, but that Astrology is Innocent, and clear from the Crime, that it is charged with. We will now by the way set down, (that we may leave no doubt behind us,) that which no Author, either of the Greeks, or Latins, hath yet discovered; and which Reason must needs allow, as most true. 7. Bechai then saith, that the Ancient Chaldeans are very falsely accused, to have been such wicked men, as people would make them; and to have worshipped the Stars. For, saith he, if the First Nazarenes (he means the Christians) were so good men, as they have been reported to have been, in the first Ages of their Belief: why may we not aswell believe the same of the First Men, who were created with a thousand times more Simplicity, than ever hath been found in any of their Posterity since? And who can believe, that they should so give themselves over to those Vile Abominations, wherewith they now stand charged? This Argument is not much different, from that of Alexander Halensis. Nevertheless Bodine is quite of another Opinion, and scoffs at those Authors, who will have the First Ages to have been such Golden, and Silver ones. But, if he had weighed the business rightly, he would have found; that those Vices, which the Ancients are accused of, are so small, in comparison of those, that the Corruption of the Times hath since brought forth; that they deserved rather to have passed for Merry Pranks only, and to have been ranked among Venial sins. But to return to Bechai. That which he observes of these First Men; and, which, I say, hath been observed by no man else, is; that those Fires which they made, in honour of the Sun, and Moon, were Lawful, and Kindled to a good End. For, saith He, they testified the same thing to God, which God testified to them by the Sun, and by the Moon, which is nothing else but a Great Light. They kindled these Fires then, by way of returning Him thanks, for His; and, looking up to the Stars, they prayed to the Angels, which God had there placed, for to move them about, to the End they might be Favourable unto them. But, as the best things come at length to be corrupted; Cham, or his Posterity, looking no higher, then to this Fire, began to worship it; and so, terminating their Adoration in the Sun, and Moon, they paid them those Honours, which the First Chaldeans meant to None, but to the Author of these Stars alone. 8. This Opinion of the Learned Jew may be proved, by two, or three Conclusions. The First is, that the Wise men of the Former Ages had knowledge of the Invisible God, by the Things that are Visible. Now of the things that are Visible, there is none that more powerfully proves, that there is a God, than the wonderful Effects of the Sun, and Moon, and the rest of the Stars. They had knowledge of God therefore, by the Stars. And whereas the Apostle saith, that though they knew him, yet they glorified him not afterwards; he speaks of those Philosophers, which had knowledge of him only by this Natural way: But the First Chaldeans, besides this way of Knowledge, had knowledge of him also by Revelation. It is Probable then, that this Later way, joined with the Former, brought them to a just acknowledgement of Him; which they expressed by these Fires, which they kindled in Honour of Him. Another Conclusion is, that these Chaldeans had not as yet dealt with Spirits: and although that, after the Flood, a great part of this People, whom the Pride of Cham had corrupted, had addicted themselves unto them; yet notwithstanding the greatest part still kept themselves to the Laws of their Fathers; and would not acknowledge any other Demons, save those Spirits, which they conceived to have their Residence in the Stars. But I should perhaps be thought to talk Idly, with this Rabbin, had I no other Proofs of this, but what I have out of his School. But these Truths are acknowledged also by Jamblicus, who is of the same Persuasion. Chaldaeos verò, (saith Ficinus, speaking of this Philosopher,) Daemonibus non occupates, Aegyptijs antepoint. See also what Porphyry says, speaking of the Oracle of Apollo, which was enforced to say, that Chaldaeis, quae vera esset sapientia tantùm, Hebraeisque ipsis concessum agnoscere; purâ Aeternum qui ment colunt Regemque, Deumque. The Fires then, which they kindled before the Sun, Porph. l. 1. de Phitosoph. Resp. and Moon, were not consecrated to Demons. And, as for those Spirits, which they prayed to in these Stars, the Practice of it is so lawful, as that We ourselves, in our Litanies, do also invocate them. And, but that These Words would be an occasion of Scandal to the Ignorant, I could very well say: O Angel of the Sun, and thou O Angel of the Moon, pray for me. And here I could give thee, Reader, some very Choice Observations, concerning the Ancient Oriental men, and their Adoration of Spirits, and Ghosts: but I consider, that I have many Enemies; I shall therefore hast to another Subject, which is as little Known to the world, though less subject to Suspicion. CHAP. IX. Whether, or no, the Ancient Hebrews made use of any Mathematical Instrument in their Astrology: and what the Figure of their Instruments was. THE CONTENTS. 1. What Instruments the Ancient Astrologers used. The Fable of Atlas discovered. 2. The Hebrew's Sphere described. 3. Certain Doubts proposed, concerning the Fabric of it. The strange Conceit of R. Moses, concerning the number of the Heavens. 4. A Conjecture, upon the Antiquity of this Sphere. 5. Of the Dial of Ahaz, and its Description, not yet seen. 6. Conjectures, on the Figure of our Sun-dials. THose, who have had more than ordinary skill in the Science of Astrology, and who have sometimes also taken the pains to erect Figures, and cast Nativities, have assured us; that it is a very hard matter to practise these Curious Arts, without the help of some Instrument. Which hath moved some of the Rabbins to conclude, that seeing their Forefathers were skilful in this Science, they must needs have made use of One, or More of these Mathematical Instruments; that so they might be able the more easily to attain to the end of those Operations, which the Learned reckon to be of Astrological Cognisance. Now that the Ancients had of these Instruments, and in their practice made use of them, may be made appear out of Historians; some of which have made mention of the Chaldean Astrologers: as namely, Q. Curtius, who, giving an account of all those that went forth of Babylon, for to receive Alexander the Great, Ibid. saith: Magi deinde, suo more carmen canentes; post Chaldaei, Babyloniorum, non vates modò, sed etiam Artifices. Where, by the word, Artifices, he means these Astrologers, who made Instruments, for the Practice of their Art. And this is the Gloss of Heurnius: Idest, ij Astrologi, In Chald qui Astrorum cursus observabant, varia instrumenta in eum usum fabricantes. Hence we may discover, what the ground was of that Fable of Atlas, King of the Mauritanians, or Phoenicians; who fled before the Army of Josuah. For, the Heavens, which the Greeks (whom we may truly say, to have been the Corrupters of all Antiquity,) say, that This Man, who was both a King, and an ginger, bore up with his shoulders, was only a Globe, or Sphere, not much unlike ours; which he made use of, in searching after the motions of the Heavens. Ac tum, says the same Heurnius, disciplinas avitas ipsum excoluisse; L sphaeramque, Caeli effigiem confecisse. Vnde posteà Poetae, et mendacissimi Graeci, Caeli gestationem ipsi affixerunt. It is most certain then, that the Ancients had certain Instruments, which they made use of, in their Practice of Astrology. But to conclude now, that those which are described by Chomer, and by another Anonymous Rabbine that I have seen in the Library of Cardinal de Saint Susane, were invented by the Hebrews; the Conjectures which I shall afterwards produce, will not suffer me to believe. However, I will here give you a particular Deseription of them, as I find it delivered by these Authors. 2. The first piece that you saw of these Instruments, was the Base, or foot of it; which was made of a Thin Plate of Copper, or some other Metal, bowed, and hollowed, in manner of a Basin. Three small Pillars risen up from the Superficies, whereon were written these three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Din, Schalom, Emet: that is to say; Judgement, Peace, Truth. These Pillars bore up two great Semicircles, which made up a Triangle, with so great Artifice, that it was nevertheless Round, in the Superficies. Within, you had a Great perfect Circle, which had within it, two others: and all of the same Metal with the Base. The First, which was the greatest of these Circles, had these words upon it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Schemai haschamaim, THE HEAVEN OF HEAVENS. The second had only written upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Schamaim, THE HEAVENS: and the Third had only this one word upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raquiagh, which signifies as much, as Expansum. This Later Circle, and the First, were nothing so admirable, as the Middlemost; which was beset round, with very many several Little Circles, which were all Movable; among which there were seven, which appeared more Eminently than the rest, by reason of their being placed nearer the Centre of the Instrument. All these Circles had little Stars on them; and those, which were upon these 7. Circles, were marked, each of them with one of these letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify the Planets, in the order that we reckon them, beginning with that which is furthest off from us, which is Saturn. Near these letters, there was seen these following words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jom Rischon, Scheni, Schelicsi, Revighi, Chamischi, Schicsi, Scevighi: that is to say, The First, Second, Third, Fourth, Fift, sixth, Seventh Day. Every one of the Circles of the Planets, had upon it the number of years that it finisheth its Course in: and that of the Moon had ingraved on it these twelve Characters; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are the first letters of these names of the twelve Months; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisan, Aijar, Sivan, Tamouz, Ab, Aelol, Tisri, Tisvan, Kislieu, Tebet, Schebat, Adar; that is to say, MARCH, APRIL, MAY, JUNE, JULY, AUGUST, SEPTEMBER, OCTOBER, NOVEMBER, DECEMBER, JANUARY, FEBRUARY. Now these Circles were ordered so exactly, as that one might perfectly distinguish the Degrees, and distances, there set down. In the Midst of all, and in the very Centre, there was placed a little Blue Ball, which was a little hollowed; on which were described many letters accompanied with certain Lines, across which ran a little Green Streak, or Circle; like to another made in the same manner, which went round about the Great Circle of all, which included all the rest: and all along both of these, you had these words engraved: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceter, Chochmab, Binah, Chesed, Gedolah, Tipheret, Netsac, Hod, Jesod, Maleout: which signify in order: CROWN, WISDOM, INTELLIGENCE, MERCY, MAGNIFICENCE, GLORY, VICTORY, POWER, FOUNDATION, KINGDOM. And these are the Ten Names, which the Hebrews call, ZEPHIROTS. I shall not here meddle with any of these Questions; namely, Whether this hollow Blue Ball intimates, that the Ancients conceived the Earth to be of this Figure: whence peradventure some of the Greek Writers took occasion to say, that it was of the form of an Omega. 2. Whether the great number of Stars, which had each his Proper Circle, showed, that every one of them had a Peculiar Orb; and that consequently there are many more Heavens, than our Philosophers reckon upon. Whence R. Moses also took occasion to say, Non est autem impossibile, quod quaelibet Stellarum fixarum sit in caelo sueproprio, et motus omnium ipsorum sit unus, et omnes sphaerae ipsarum revolvantur super eosdem Polos. 3. Whether the three Great Circles represent the Three Heavens, which the most Learned do acknowledge Only; accounting the Air, or the Vast Extent, which is betwixt the Earth and the Heavens, for the First; the Heaven, wherein the Stars are, for the Second; and the Place of the Blessed, for the Third: avoiding by this means that Dispute, concerning the Heaven that S. Paul was caught up into. Neither will I Positively determine, whether, or no, this Green Line, or Circle, be the same with That, which is called by the Cabalists, Linea viridis quae circuit Universum. I shall pass by all these Questions, which some other may resolve; that I may come to those Conjectures which I promised; which will let us see, how little Assurance we an have, of the Antiquity of this Instrument. 4. The First is, that seeing that before the time of these Rabbins, no man ever made mention of this Instrument; and that, before these men gave us the Description of it, the Doctrine, on which it was built, was known; it is Probable, that it was invented afterwards, upon this Doctrine. The Second is, that Rabbi Kapol, who was a very Learned ginger, makes not any mention at all of it, in any of his Astrological writings; as neither hath Abraham Avenar; nor, before Them Both, R. Moses. It is true indeed, that Aben Esra in his Sphere of the Hebrews, Indians, Persians, Egyptians, and Arabians, an Author often cited by Scaliger, calls to mind a certain Instrument, that was arciently much in use among these People: but seeing he gives us no Description of it at all, and speaks but sparingly of it; we may conclude, that it is Uncertain, what the Fabric of it was; for otherwise, he would certainly have described it, as being Necessary, in the matter he had in hand. The Last Conjecture, which makes me think, that this Instrument was never in use, among the Ancient Hebrews, is, because that the Names of the Months, which are graved on the Circle of the Moon, are not Hebrew, but Chaldee: and although seven of these names are to be found in the Hebrew Bible, which are these; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nisan, Sivan, Elol, Kisleiu, Tevet, Schevat, Adar; MARCH, MAY, AUGUST, NOVEMBER, DECEMBER, JANUARY, & FEBRUARY; yet are they not therefore Hebrew; for they are not where found, save only in the Books that were written, during the Captivity; as Haggai, Zechariah, Daniel, Esra, and Esther. If the Author of this Instrument had made use of these three names of Months, which are indeed Hebrew, though out of use; a man would have had the less suspicion of it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ziu, Aitanim, Boul; 3. Reg. c. 6. v. 37. & 38. et cap. 8. vers. 2. which are used in the Third Book of the Kings. The Translator of our Bible, interprets them not, nor specifies, what months they were. Lucas Burgensis, Elias Levita, Marinus, In 12. Exod. In Thisb. In Kalend. Heb. Glob. ling. Sanct. Lib 8. Anaceph. Hebraic. mens. & Ludovicus S. Francisci, say, that they were, APRIL, SEPTEMBER, & OCTOBER. We may conclude then, from these three Conjectures, that this Instrument is none of those, which were in use among the Ancient Hebrews: and we may add, to this Conclusion, that as well the Figure, as the Invention of it, is unknown to us. 5. The Figure of Ahaz his Dial is more certain; or rather, is less suspected of Novelty: but that the Fabric of it, as it is delivered to us, is entirely perfect, and such as it was Anciently, I find not many Reasons to induce me to believe. For as much as, except only one rabbin, who is indeed a very Learned man, I have not met with any Historian, either Christian, Hebrew, Egyptian, or Arabic, that hath taken any notice of it, or so much as touched upon it. Yet because there is less uncertainty found in it, then in the Sphere aforesaid; and also, in case any man should have a mind to take one single Authors word in this matter; I am content to give you the Description of it, as he hath delivered it, seeing it is Proper to my Subject in hand. For the Ancients, in their Horoscopes, did often make use of these Dial's, whatsoever the Fashion of them was, observing exactly the just motion of the two Greater Luminaries. We do not find then, throughout the whole Bible, any mention made, of these Sciotericall, or Sun Dial's, save only in the Last Book of the Kings; the Author whereof, speaking of the Cure of that Good King, who was Son, and Father to two other so Abominable ones, saith: Invocavit itaque Isaias Propheta Dominum, et reduxit umbram per lineas, quibus jam descenderat in Horologii Achas, retrorsùm decem gradibus. The Original Hebrew calls this Instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Maghalot Achaz; that is to say; the Ascensions, or Degrees of Achaz. So much for the Name: but as for the Figure of it, there is no man hitherto, that hath published, what it was: I shall therefore be the First, (after R. Eliahou Chomer,) that shall communicate it to the world: and it was after this manner. A Stone, or else a Plate of Copper, of what Bigness a man pleased, was wrought into the Form of a Crescent; the hollow part whereof encompassed a Ball, or Globe, of the same substance, having the hours of the Day described upon it. This Globe, or Ball, was compassed with a Circle, which was raised above it about two Inches, and had 28. holes bored in it; which served to show the Hours, as well by the Moon, as by the Sun; in this manner. The Instrument was placed upon a Pedestal, or else upon a Window only; (as Chomer saith, That of this Kings was:) but in such a manner, as that one of the Horns of the Crescent, which was to be fitted to the Elevation of the Place, must respect the East; and consequently, the Circle, that crossed it, would look toward the South. When the Sun than shone, it cast a shadow towards the Opposite Horn; so that, the shadow falling upon the Round Ball, the height whereof exceeded not that of the two Horns of the Crescent, it shown exactly the hours, till about Ten of the Clock, (according to our manner of reckoning the hours:) at which time the Sun, being too high, could not cast the shadow any longer upon the side of the Horn: so that, for the following Hours, this Defect was supplied by the Circle; which shown the hours, till about Two in the Afternoon. After which time, as the Sun declined, the other Horn of the Crescent began to show the hours, till Night. And thus, of the Twelve hours of the Day, the Circle always sehwed four of them; that is to say, from Ten, to Two in the Afternoon: and this Part of the Day is still called, by the Eastern men, Midday, or Noon; dividing the Day naturally into three parts; Morning, Noon, and Evening; as having long since lost the use of Dial's; as Scaliger hath observed. As for the hours of the Night, they were found out upon this Instrument, by the Moon; by casting its shadow upon a little Pin of wood, wherewith one of the Holes of the Circle, round about which the Hours were described, was to be stopped every day: So that this Pin which appeared on the top of it, served instead of a Style, or Cock of the Dial; which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If I had not found some Difficulty in this Obscure Description, I would have here set down the figure of it, and the manner how this Dial is to be made. But I had rather be silent, in things that I do not fully understand, then to speak by guess: some better leisure may perhaps giveme Opportunity, to discover This Secret, and to communicate it to the world. At preent I shall only add, that Jonathan's Paraphrase calls this Instrument, whether it be a True one, or not; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tsourat Aeven Schagaja; Figura Lapidis Horarum. 6. And here Aben-Esra observeth, that those Sun-dials', which we use to set up in Gardens, for Ornament sake, have some kind of Resemblance, with this here described: and he makes a Doubt; whether, or not, the Fabric of them hath not been borrowed from, or made in Imitation of this Instrument. For, if you but consider the Hollowness of the Figure, in the upper part of these garden Dial's; you will find, that it is not much unlike a Crescent; the Ball, or Globe in the Midst being only wanting; so that the Hours are described in the Hollowness of the said Crescent, and in stead of the Horns of the Crescent, a Gnomon of Wood, or Iron, by its shadow, points out the hours. And this is the Instrument, which was most in use, among the Ancient romans, called by Writers, Concha; as Munster testifieth, who was a man of very great knowledge, as in many other things, so in this also. Praefat. in Horologiograph. Erat primò, saith he, apud Antiquos Concha Hemicyclea, lineis debitâ proportione distincta; cui praelongus ex aere, aut ligno baculus, Soli oppositus, supereminebat; et ejus umbra, in lineas incidens, horas ostendebat. CHAP. X. That the Astrology of the Ancient Hebrews, Aegyptiuns, and Arabians, was not such, as it is delivered by Scaliger, Augustinas Riccius, Kunrath, Duret, and Vigenere. THE CONTENTS. 1. THe Holiest things are often mixed with Fables. 2. The strange Fancies, and Falsehood of Duret, touching the Spirits of the Planets; and, touching the Astrological Cable of the Jews. 3. The Fooleries of Carlo Fabri, in his assigning of the Angels, proper to the seven Electors of the Empire. 4. The Strange Docrine of Riccius, and Kunrath, concerning the Planetary Zephirots. 5. The Stars, the Cave of the Diversities of Religions; in the Opinion of R. Chomer. 6. The Nativity of our Saviour Jesus Christ, erected by Bechai, and Cardan. 7. The Astrological Pictures, or Figures at the Conjunctions of the Celestial Signs, (falsely attributed to the Egyptians, and Arabians,) what they were, and by whom invended: against Scaliger. BUt that we know, that in point of Learning, especially when it is of any Antiquity, and of a Nature so Acquaint as this is, it is very Hard to discover all the Secrets of it, without encountering also with many Vanities, it must appear very strange, that I should here reject, what Scaliger chief, (a man who hath been deservedly esteemed one of the most Learned of our Times,) hath laid down for Truth, in the traditions of the Eastern People. But they, who have read those Books, that bear these Titles, De fuga Mariae: De gestis Joseph: Historia Regum: Sorts Apostolorum, and many others the like, may easily be able to judge, that seeing the Most Holy things cannot make their passage, through the successions of Many Ages, without being mixed with many Vain, Fabulous Stories; it is no marvel, that Those Things, that are of a Lower, and more Indifferent Nature, should not be able to preserve themselves in their Original Purity. The Astrology of the Hebrews had not as yet lost any of its Lustre, so long as it was practised by those of That Nation Only: but so soon as the more Northern Nations began to have any knowledge of it; they presently fell to vaunting of such Strange, Wild Fancies, and to increase the Number of Fables in such sort; as that it is no marvel, that this Science hath been since so much cried down. I hold it therefore Necessary, before I descend to that which we have of Purity, and Truth, in this Science, to give a Touch first at That which is False, and Corrupted. And this we shall do, if we but set down part of that, which hath been written of this Subject, by the afore-named Scaliger, Riccius, Kunrath, Vigenere, and Duret; it being an easy matter afterwards for any man, to discover the like imposture, in all the other Authors, which are less Considerable. The First, Second, and third, of these , do unjustly attribute to the Jews such a kind of Astrology, as they never were acquainted with: the Fourth will needs have them to have acknowledged, in the Secrets of this Science, Certain Spirits; which never had any Being, save only in his own Fancy: and makes them to have been the Authors of a world of Fopperies, which have been forged by the Greeks, and Latins, upon this Subject: And the Last of them makes such a Strange, Wild thing, of the whole Doctrine of it; and sets it forth in so Gross, and Ridiculous a Dress; as that his Book deserves very justly to be ranked with the Fables of Merlin. 2. To begin then with Him; if you have a mind to have a Taste of him, see but the 20th Chapter of his History of Languages: where, after a long Discourse of the Jewish Curiosities, which he explains after His manner; he comes at last to his Tables, or Figures: the First of which showeth the Mysteries of the Unit, number of Two, number of Three, and number of Four: to whom he assigns these Four Good Angels; ARIEL, THARSIS, SERAPH, CHERUB; and their Four Spirits, which, he saith, are called, MAHAZAEL, AZAEL, SAMAEL, AZAZEL: then, the Four Seasons of the Year; the Four Gates of Heaven; the Four Quarters of the World; the Four Angels, that rule over them; the Four Rivers of Paradise; the Four Winds, FAVONIUS, SUBSOLANUS, AUSTER, AQVILO; with their Four Spirits, PAYMON, ORIENS, AMMONIUS, EGYN. Very Pretty Stuff, this! which he fathers upon the Jews; although in Truth it never had any Being, save only in his own Fancy; no more than those other Fooleries, which he hath vented in his Second Table. For, as concerning the names of the Angels, which, according to the Opinion of the Ancient Astrologers, have their Residence in the Seven Planets; he is right but in one of them: all the rest being either Corrupted, or else Invented by Himself; as will appear to Any Man, that shall but compare them with the True Ones, set down by Aben-Arè, who is translated into Latin by the Conciliator. As for those Seven Intelligences, which Duret hath assigned to the Seven Planets; he had need be a very Subtle Theologist, that can show any Reason, why he makes a Distinction betwixt the Seven Spirits, which he calls by the names of SEMELIEL, NOGAEL, COCHABIEL, LEVANAEL, SABATHIEL, ZEDEKIEL, MADIMIEL; and their Intelligences, NACHIEL, HAGIEL, TIRIEL, ELIMEL, AGIEL, JOPHIEL, GRAPHIEL. But may we not very well laugh at Carlo Fabri, an Italian; who hath since translated these Fopperies into his own native Language; (and hath besides given other strange Names to these Angels, the most of which he hath taken out of Raziel, Picatrix, Agrippa, and a Book entitled, Les Clavicules de Solomon;) of all which, Duret will need have us believe the Hebrews to have been the Authors; as likewise of the Twelve Intelligences, that belong to the Twelve Months; & of those, which reside in the Twenty Eight Mansions of the Moon; which he sets down, in his Third, and Fourth Table; but so Childishly, that being not able to find any character for the last Mansion, (for there are but Twenty Seven Hebrew Letters, reckoning also the Final,) he is fain to make use of a Latin O; and will have this cipher, in the Predictions of his Fantastical Astrology, to signify INUNDATIONS, caused by the Intelligence AMNIXIEL, in the Mansion ALBOTHAM. And now tell me, if he had not very good Reason, to devise these strange words, for the better Confirmation of these Chimeras. For why, we are to take notice, that here is no such stuff, as the Ancient Enchantments of Toledo, or the Art Magic of Raziel, or Picatrix; but all Excellent, Natural Secrets, and things well worthy of our serious Contemplation. What Beasts should we be, should we but suffer ourselves to be lead by the Nose by This Man? And, what a miserable Condition were we in, had we no other Judges in this Particular, then Him, and Vigenere; who would notwithstanding seem to be very Learned in these Mysteries; endeavouring, as the other hath done, to make us take up, upon his Account, for Solid Doctrine, a thousand Fooleries, which are more Impertinent, than those of Men in Fevers. I should willingly have given you a Taste of them; but that I am already nauseated with those before set down: only I shall give this Caveat, to those that shall read the writings of these Men: that, where ever they speak of Spirits, and of the Astrology of the Hebrews, where they produce One Truth, they vent ten Thousand Falsehoods; as I shall make it appear in my Cribrum. 3. As for Carlo Fabri, whom I named before, I do not remember ever to have read any thing so Ridiculous, Dello Seudo, di Christo, overo di David. l. 2. as that, which He hath written of These same Spirits. For, as if he had spent one part of his Time in Heaven, and the other part in Hell; he gives you an Exact Account, as he thinks, what Angels are proper to all the several Princes in the World; assigning to the Seven Electors of the Empire, those which are acknowledged to be of greatest Power: as namely, to the Archbishop of Mayence, who is the Primary Elector, and High Chancellor of Germany, MICHAEL; to the Archbishop of Treves, High chancellor of France, and the Second elector, GABRIEL; to the Archbishop of Collen, High Chancellor of Italy, and the Third elector, RAPHAEL; to the Count Palatine of the Rhine, the Fourth elector, URIEL; to the Fift, which is the Duke of Saxony, SCEALTIEL; to the sixth, which is the marquis of Brandenburg, I EHUDIEL; and to the King of Bohcmia, who is the Seventh, FERECHIEL. And now, who can choose but laugh at this Precious Doctrine? 4. That of Augustinus Riccius, of Kunrath, and of some of the Later Rabbins, is altogether as Impertinent; where they assure us, that the Ancient Hebrew Astrologers disposed of the Ten Zephiros, in several Parts of the Heavens; allotting Seven of them to the Seven Planets, which are the Authors of all those Effects, say They, which we impute to the Stars; distributing Good, and Evil Fortune to Mankind. His itaque Zephiros, (saith Riccius,) sive Ideis, Mundi corporei regimen, quasi immediatoribus Dijs; non secùs quam & Astrologi, Septem Err aticis Stellis, Terrenorum Dominatum adscribunt. They go yet farther than this, and say; that Moses, who was a Learned ginger, making use of his knowledge in these Secrets, gave the Jews Those Laws; which he grounded upon the Harmony of these Planetary Zephiros. As for Example: He instituted the Fourth Commandment, REMEMBER TO KEEP HOLY THE SABBATH DAY; because this Day was governed by Saturn, a Malignant Planet; who might cause those works, that were undertaken on This Day, to be Unprosperous: and that Moses therefore thought it fit, that the people should rest on This Day. The Fifth Commandment, HONOURTHY FATHER AND THY MOTHER, hath Reference to the Sphere of Jupiter, which is a Benign, Favourable Star: the sixth, THOU SHALT NOT KILL, to Mars, who hath the Government of Wars, and Murders: the Seventh, THOU SHALT NOT COMMIT ADULTERY, to Venus, who rules over Concupiscential Motions: and so of all the rest; to which he hath fitted such strange Chimemeras, as deserve to be ranked with those Extravagant, wild Fancies, which Gemma Frisius hath inserted into his Ars Cyclognomica; and those other that Cichus Aesculanus hath forged, upon the Sphere of Jo. de Sacrobosco. The forenamed Authors say moreover, that it is from this Astrology of the Zephiros, that the Cabalists report the Patriarches, and Prophets, to have derived all their Divine Knowledge. Simili ratione, saith the same Riccius, Cablistae quoque Patriarchas, Prophetasque, quemlibet cuilibat harum Sephiros imperio, atque afflatu subjiciunt; prout quivis illorum certum Divinitutis gradum susceperit. 5. Chomer adds, In Galgal. Hamizra. Chim. that these very Planetary Zephiros have been the Cause, by their Revolutions, of the Changing of Kingdoms, and Religions: which is consonant to what Cardinal de Alliaco hath cited out of Gulielmus Parisiensis, who says; De sid. et leg. De leg. & sect. that some Astrologers affirm, that the Diversity of Religions hath been caused, by the Aspects of the Planets: as, that of the Jews, by the Influences of Saturn: by reason whereof, this Nation hath always been Miserable, and is at this time, and ever shall be so; because that the Planet, on which their Religion is founded, is a Malevolent, and an Unfortunate one; rendering them also Covetous, and Perverse, and great Lovers of Saturday, which is the Day, dedicated to Saturn. That of the Turks, is governed by the Planet Venus: and this is the reason, that this people celebrate Friday; and are likewise extremely addicted to Luxury; and that in so high a measure, as that they believe, the chiefest happiness, in the Life to come, consists in this Brutality. The Christian Religion, (say they in like manner,) hath received its Foundation from the Sun; for which cause they have Sunday in great Veneration, being the day which is governed by this Planet: and that by Virtue of Its Beams, the Chief Visible Head of the Christians hath his Seat in a Solary City, that is, Rome; which City had its First Stone laid, when the Sign Leo was the Ascendent; which is the Proper House of the Sun; and was afterwards built, in the form of a Lion. This is also very Observable, or rather very Extravagant, which Cardinal de Alliaco reports, out of these Astrologers; who says, that they affirm, that according to these Principles it is, that Cardinals go in Red, which is a Solary Colour and suitable to this Planet, which was the Founder of their Religion. All other, say They, as Arrians, Armenians, Lutherans, and the rest, are caused by the Conjunction of Divers several Planets, which hath caused this Mixture. 6. Bechai, who is in like manner fallen upon such Fooleries as these, and who hath examined our Religion, with too much Tartness, goes yet farther than all this, and says; that Jesus Christ, (whom notwithstanding he will not acknowledge to be the Messiah,) in Order to this Foundation, was raised again upon the Day, which, as we have said, is assigned to the Sun; and that having been a Man Perfectly Solary, he was consequently very Beautiful, and of a Fair, Lovely Countenance; and of a very Quick, and Daring Spirit: as may appear, saith He, by that Act of his, in driving the Buyers and Sellers out of the Temple; and by his disputing with the Doctors of the Law, at the Twelfth year of his Age. How happy had this Rabbin been, if he could but have raised to himself, from these Marvellous things, the Foundation of his own Salvation? But leaving him to his own Darkness, we observe (since we are insensibly fallen upon this Discourse, which yet we make Mention of with all possible Humility,) that, in the Nativity of our Saviour Christ, Commen●. in Ptol. lib. 2. he no whit agreeth with that which Cardan hath erected. For he saith, (after that he hath told us, that there were Five very Observable things, in his most Adorable Nativity, which show what manner of Man he was,) that Saturn, having part in his Geniture, rendered him Sad, and Pensive: whence Josephus also took occasion to say of him; Visus est saepius flere, ridere nunquam. And for the same reason also he semeed to be Older, then in Truth he was: For, The Sorrowful Spirit drieth up the Bones: and for This Cause it was, saith He, that the Jews took him to have been forty years old at least, when they said unto him; Nondum quinquaginta annos babes; Et Abrahamum vidisti? He proceeds, and says, that this Planet meeting with Venus, was the cause of his having certain red Specks in his Face, following the afore-named Josephus; who says, that he was Lentiginosus in Facie: which moved Cardan to say, Quod si a Deo omnia fuissent profecta, quorsum erat Lentiginosum creari? But let us now leave this Point, which we have touched upon, only by the By; and proceed to the other sorts of Astrology, which are falsely attributed to the Hebrews, and to their Neighbours. 7. That which Scaliger hath produced, though it seemeth to have better Grounds, In Spher. Barb. Manil. fol. 487. & seq nov. Ed. than those other Kind's which we have before spoken of; yet nevertheless was it never practised, nor acknowledged by the Egyptians; and therefore much less by the Jews. However, the Curiosit of it makes me willing to give the Reader a Taste of it; and it is, as followeth. The Planet Mars, being in the first. Degree of Aries, they represented a Man, holding a Sickle in his Right hand; and in is Left, a Bow: In the second Degree, a Man, having the head of a Dog, and holding a Cudgel in one hand, and having the other stretched forth: In the Third, another Man, lifting up one hand to Heaven, and in the other, seeming to point at all, that is in the whole Universe: In the Fourth, another Man again, with curled Hair, having a Hawk upon his Right Hand, and in his Left a Flail. In the Fifth, two Men; one eleving wood with a Hatchet; and the other, bearing a Sceptre in his hand. The rest of the Degrees have their several Figurs also; which I shall pass by, that I may come to the second Sign, which is Taurus: into the First Degree whereof when Mercury entered, they pictured a Man, holding a Cudgel in his hand, with which he drives an Ox to the Shambles. In the Second Degree, a Woman, holding in her hand a Horse's tail. In the Third, an Old Woman, covered with a Veil; or else a Woman in Breeches. In the Fourth, another Woman, holding a Whip. And that I may trouble myself no further in reckoning up all these Figures, the Reader may see them, if he please, in the foresaid Book; where Scaliger says, that he hath taken them out of the Writings of the Arabians, and that these kinds of Pictures were in use among the Egyptians. But, (with all Respect to so great a Scholar be it spoken) I must take leave to say, that he was never so fare wide of the Truth, as Here: and if any be so Curious, as to desire to be satisfied in this Particular, he may be pleased to take notice, that Scaliger hath transcribed them word for word, out of a Second Book of a Work entitled Astrolabium Planum, where they are all represented, by Figures cut in Wood, and are the Invention of Petrus Aponensis, otherwise called, the Conciliator: being the very same, which he caused to be painted, in the Great Hall of the Palace of Milan, where they are yet to be seen. The Truth of this may be proved, by the forenamed Book of Aponensis, whose very words he hath also made use of: but contenting himself with the bare Names of these Figures, he would not trouble himself with the Graving of them. I shall only add, for the greater Confirmation of what I have said, that this Astrolabium Planum, where these Figures of Aponensis his Devising are to be seen, was printed at Venice, by Emery de Spir, An. 1494. I should not have here made this Observation, but only that I might be the better able hereafter, to make known the Virtue of the Astrology of the Ancient Hebrews; which was, in a manner, the same with that of the Egyptians, and the more Learned among the Arabians: out of whose Books, Scaliger vainly says, that he hath bestowed much pains in collecting the said Figures. For there hath long since been such a World of Strange things, which never had Being, foisted upon this Science; that people generally now adays stick not to say, to the great Disadvantage of Antiquity, that there is no Truth, or Certainty in these kind of Studies. I think it necessary therefore, for the better Informing of those, who are thus abused, to declare, what it was that moved Aponensis, to represent these different Postures of Men, Women, and divers kinds of Living Creatures. This Learned ginger having observed, that those that are borne under certain Conjunctions of the Planets with the Signs of the Zodiac, were always inclined to one and the same thing: as, for example, the Planet of Mars being the Ascendent in the First Degree of Aries, those that are then borne, are commonly Laborious, and lovers of War; he figured a Man, as we have said, holding in one hand a Sickle, which signifies Labour; and in the other a Bow, the Hieroglyphic of War. In like manner, those, that are borne, when the same Planet is in the Second Degree of the same Sign, are Quarresome, and Envious, as Dogs: and this made him represent a Man with a Dog's head, holding a Cudgel in his hand. The Figure of the third Degree, shows that the Child will be a lover of Peace. The Fourth, that he will hardly be Rich, scattering about what he shall have gotten, which is signified by the Flail, and the Hawk. When Mercury is found in the First Degree of Taurus, the Child will be addicted to Blood, and Butchery: and therefore he sigured a Man with a Cudgel, driving an Ox to the Slaughter-house. If in the Second Degree, he will be given to Idleness; as the Woman, that holds a Horstaile in her hand. If in the Third, a Woman will desire to marry in her Old Age, and endeavour to be thought young; according to the Figure of the Old Woman, that is covered with a Veil, or else wearing a Pair of Breeches. If in the Fourth, the Child will be Quarrelsome; which is signified by a Woman, figured with a Whip in her hand. And so of all the rest, as you may see in the Author himself. We may conclude then, that these Astrological Devises are no more of the Hebrews, and Egyptians inventing, than the Brazen Horse is of mine. CHAP. XI. What, in Truth, was the Course the Patriarches, and Ancient Hebrews took in their Observations, at the Erecting of a Nativity. THE CONTENTS. 1. THe Celestial Constellations were anciently marked with Hebrew Characters. 2. How the Celestial Signs are figured in the Spheres, and Globes of the Arabians. That of Virgo hath a Mystery in it. 3. A new Observation, on the Hebrew Names of the Planets. 4. A Table, by which the Jews erected their Nativities. The use of it. 5. Demonstrative Reasons, why the Days follow not the Order of the Planets. A Genethliacal Table of the Ancient Hebrews. 6. The Difference betwixt the Ancient's manner of giving Judgement upon a Nativity, and that of the Astrologers of our times. The Fable of Lucina laid open. 7. The Moon, why called Lunus, and Luna; and the Heavens, Coelus, and Coelum. 8. A new, and Certain Reason, why the Poet's report, that Saturn eat up his Children. 9 What Qualities the Ancients acknowledged to be, in the Celestial Signs. 10. The Author's Judgement, upon the Astrological Writings of R. Abraham Aben-Are, translated into Latin by the Conciliator. 11. What Planets were accounted Benign, by the Ancient Hebrews. What Ceremony the New-married Man used, toward his Bride. 12. This Astrology of the Ancients is proved out of the Holy Scriptures. Reasons, which prove, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, (which was the name of one of the sons of Jacob,) is the Planet Jupiter. 13. The Egyptians the First, that corrupted this Astrology. It is False notwithstanding that they were the Inventors of the Characters of the Planets. Fables introduced into Astrology by the Greeks. 14. Athlon, a word in Nativities, used by Manilius, rightly interpreted; contrary to Scaliger. NOw that we have seen, what is Falsely attributed to the Astrology of the Ancients; it remains, that we in the next place show, what we have discovered of the Purity, and Truth of it, in the Writings of those, who have handled this Subject; and which are such, as have been esteemed the most Free from Trifling, by the Learnedest Men of Our Own Nation. I shall then make my Collection of these Secrets, which the world hath hitherto had little knowledge of, partly out of Rabbi Moses, to whom Scaliger hath given this Testimony: † In lib. Horaiot. & passim in li. Mistress Thorab. & Mor. Neb. lib. Taamin, & Astag. Ha●izr. Lib. Milban●t. haschem, tract. 4, 5 & 6. contr. Aver. In Chocmet. bacoc. In Thor. Jessod. laghol. In aghmouq. In Thecum. Primus inter Hebraeos nugari desivit: and partly out of R. Aben-Esra, whom the same Scaliger calls, Magistrum Judaeum; Et hominem supra captum Judaeorum. Out of R. Eli; whom Augustinus Riccius calls, Virum utique Scientiarum omnium plenum. Out of R. Isaac Hazan, whom the Jews conceive to have been the Author of the Astronomical Tables of Alphonsus. Out of R. Abarbanel. R. Isaac Israenlita, R. Jacob Kapol ben Samuel, Aben-Aré, R. Chomer; and some others of the most Learned, and Knowing men of This Nation, as their Write testify of them. First then, the Ancient Hebrews represented the Stars of Heaven, either All Together, or severally, by the Letters of the Alphabet; in the same manner expressing, and distinguishing them, as we do, by the names of Aries, Taurus, etc. And when all the Letters of the Hebrew Alphabet, or what other soever they were, (for I shall clear this Doubt some other time,) were ended; they than went onto express the rest of the Stars by Two Letters together; by this means, making up a Word: to which also they added a Third Letter; the more perfectly to express the nature of the Star, or Constellation. And perhaps a man may be able, by this Doctrine, to put an end to that Long Dispute, that hath been raised, concerning the Signification of those names of Stars, which we meet with in the Bible: as, for Example, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ahs', in Amos; which is Interpreted, Arcturus; or, as Aben-Esra will have it, Isa. 11.6 Thren. 2.3.9. Dan. 7.5 Vrsa. Now we know very well, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ahs', signifies not Vrsa, neither in the Holy Scriptures, nor in any other Author: but, the name of this Beast in Hebrew, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dob; as you may see in Isaiah, Jeremiah, and Daniel. These two Letters therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joined together, might perhaps be only the bare Characters of the Constellation of Vrsa Major. 2. And by this we may see, that the Ancient Hebrews fancied not the Figures of any Living Creatures in the Heavens, as we do. The Ancient Arabians imitated the Hebrews in their Astrological Practices, as Abarbanel testifieth: till at length, the Example of the Greeks', made them make use of Living Creatures. Yet notwithstanding they forbore to express any Humane Figures; as having an Eye to the Zeal of the Hebrews. Thus they represented the Sign of Aquarius, instead of the Figure of a Man pouring out of water, by a Mule with a Pannell on it, and laden with too Vessels, or Barrels: of Gemini, by two Peacocks: of Virgo, by a Sheafe of Corn: of the Centaur, by a Horse: of Ophiucus, by a Crane, or a Stork; as is to be seen, in some Arabic Globes: of Sagittarius, by a Quiver: of Andromeda, by a Sea-calf: and of Cepheus, by a Dog: and so of the rest. The Egyptians also, and Persians, following herein the steps of the Hebrews, represented the Stars, only by certain Characters; till that the Example of their Neighbours drew them also at length, to set down the Figures of Living Creatures; as the same Author testifieth; who says, that the Persians Chief, and after them, the Indians, and Egyptians, expressed by Figures, not only the forty eight Constellations, which are represented on the Globe; but also all other Figures that they could imagine, at the Beginning of every Principal Sign, and in each Degree of it: as appears out of Zadchir. In Astr. Ind. The Figure, by which they expressed the Sign of Virgo, is one of the most Remarkable; and which hath also moved some of the More Learned Arabians to speak well of our Saviour Jesus Christ, and of his Blessed Mother. And indeed it is not without some Mystery, that the Tradition of the East representeth this Constellation in the form of a Fair Damsel, with a Comely long head of Hair, which seems to add much Grace to her, while she reacheth forth two Ears of Corn, to a young Child, to whom she seemeth to give Suck. Intentio est, (saith Alboazar, who is falsely called Albumazar, and is translated into Latin by Hermanus Dalmat.) quòd Beata Virgo habeat figuram & imaginem, infra decem primos gradus Virgins; et quòd not a fuit, quando Sol est in Virgin, et ita habetur signatum in Kalendario, et quòd nutriet filium suum Christum Jesum, in terra Hebraeorum. Whence the Author of the Book, which is entitled, Vetula, took occasion to say, O Virgo foelix! O Virgo significata Per Stellas, ubi Spica nitet.— 3. The Indians then, the egyptians, Persians, and Arabians, having all thus introduced the Figures of Living Creatures into their Astrology; the Hebrews were necessitated to imitate them, in some sort; and to take up, though not their Figures, yet the Names of them at least. Yet did they nevertheless abstain from the very Names also, of those Figures of Men, which the Arabians made use of. Thus they call Aquarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deli; which signifies, not a Man; but a Vessel to take up water with: Sagittarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keshet; which signifies only, a Bow: Saturnen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scautai, Rest: Mars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Maadim, Red; which is the Colour of this Star: Venus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nogah, Brightness; a name very suitable to this Planet: Jupiter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedek, Just; because it makes them so, that are born under its Influence: Mercury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cocab, signifying only, a Star; or else, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Catab, to Write, or Writing; because this Planet is very Favourable to Learning. And there is but one only Sign, of all those that have any Humane Figure, that hath retained the Humane Name, save only that of the Virgin, which is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bethola; not without some Design in it; although it is often called by the Rabbins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shiboleth, the Ear of Corne. So true it is, that those of This Nation are not only very free from Idolatry; but even from the Name also, of what ever they conceive to be an Idol: which hath not been hitherto observed by any man. Let us now return to their Forefathers, who knew nothing of any of these Names, in their Astrology. 4. This way of Expressing the Celestial all Constellations, by Letters and Characters, being presupposed; the Ancient Hebrews, when they went about to erect a Nativity, observed on what Day, and under what Sign, the Child came into the world; and what Planet ruled, at the hour of its Birth: and which Particulars they afterwards set down in Twelve Places, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Machataloth, that is to say, Ligaturae. Ben David saith, that these were the same, which the Astrologers now call, Houses. Now these Ancients had perfect knowledge of all the Particulars above specified, by looking on the Table hereafter described; which R. Kapol Ben-Samuel hath rescued from Oblivion, in his Book entitled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahmouk ahmoukim, vecol devar kaschah; Profunditas Profunditatum, & omnium rerum difficilium, which was Printed at Cracovia, An. 358. according to the Jews Later way of Computation; which answereth to the Year of our Lord, 1498. I borrow of this Learned Jew, a great part of these Astrological Curiosities; and I do it with so much the more Confidence, in that he was accounted one of the best Astrologers of his Nation; having diligently examined, all that the most Learned men had ever written, of these kinds of Antiquities. The 24 Hours of the Night and Day. The Signs for the Beginning of the Night. The Signs for the Beginning of the Day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Table seems something Difficult at the first appearance: and yet it is not so, if a man but consider; that the Seven Letters of each Row, running from the Right hand toward the Left, or from the Left hand to the Right, signify the seven Planets; and these are the first Letters of their several Names; which are these following. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schautai, Saturn, Saturday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedek, Jupiter, Thursday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maadim, Mars, Tuesday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamah, Sol, Sunday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nogah, Venus, Friday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cocab, Mercury, Wednesday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levanah, Luna, Monday. Now, if I would know, what Planet rules, at the first hour of the Night on Saturday; (that is to say, the first hour after Sunset:) I presently have recourse to the Table; where having found the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which stands for Saturn; I say, that this Planet rules at that hour. And so, going down along that Column, under the said Letter; I find that Jupiter, which is noted by this Letter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rules at the second hour; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Mars, at the Third; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sun, at the Fourth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venus, at the Fift; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mercury, on the sixth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Moon, on the Seventh; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saturn, on the Eight; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jupiter, on the Ninth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mars, at the Tenth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sun, at the Eleventh; and lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venus, on the Twelfth. Then going down further, in the same Column, I find that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mercury rules, over the First hour of the Day; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Moon, over the Second; and so of the rest. 5. And yet there may be two Doubts raised, upon this Table. The First is, why it should begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mercury, which is the Planet of Wednesday; rather then with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol, which is the Planet of Sunday? seeing that This Day was the First created. The Second is, why the Days follow not the Order of the Planets? Or, why Sunday follows next after Saturday? To the First of these, R. Kapol answers; In ord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 9 quod incip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 19 colum. 2. that the Planets, as well as the rest of the Stars, were made, or Created upon the Fourth day: and that according to this Order, Mercury was to rule the First hour; as any one may see saith He, that will but take the pains to compute the Revolution of Days. You may have recourse, for the fuller satisfaction herein, to those among our Latin Authors, who have taken any notice at all, Not. & Emendat. in Manil. In Sphaer Io. de Sacrobose. Part. 1. of the Horoscope, or Nativity of the World; which hath been Erected particularly, by Scaliger, and junctin. To the Second Doubt, We answer; that the Days observe not the Order of the Planets; because that, according to the Order that they are ranked in, they make in their Courses, by an Equal Interval, as it were seven Angles of a Geometrical Figure, which is called Isosceles, or Equicrural; the Bases whereof, are the sides of a Heptagone, described within a Circle; as you may see in this Figure following, which more clearly explains the Motions of these Planets. motions of the planets where you see, that on the outside of this Figure, all the Planets are set in Order; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn, Jupiter, Mars, Sol, Venus, Mercury, Luna. Within the Figure, you see it is otherwise: for, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saturn, you pass to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sol; from hence, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luna; from Luna, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mars; from Mars to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mercury; from Mercury, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jupiter; from Jupiter, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venus; and from Venus, to Saturn again: which motion makes in Order the days of the Week, Saturday, Sunday, Monday, Tuesday, Wednesday, Thursday, and Friday. But now all the Characters of these Tables, are according to the Modern Jews. The Ancient Table, from which R. Kapol Ben-Samuel drew that before set down, is This that followeth; wherein you are to proceed in the same manner, as in the other: only the Planets have other Characters; which are these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saturn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jupiter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mars; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sol; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mercury; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luna. THE ANCIENT GENETHLIACAL TABLE OF THE HEBREWS. The 24 Hours of the Night and Day. The Signs for the Beginning of the Night. The Signs for the Beginning of the Day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. These Ancient Fathers then, having found out the Planet that ruled at the Nativity of a Child; they presently began to foretell, in General Terms, according to the Quality of the Sign, what manner of Person it was like to be. I say, in General Terms: not standing to reckon up so many Particulars, as Astrologers now a days do: who will undertake to assure us, that if a Child be borne in an hour, for Example, that Saturn governs, it will be an Arrogant, Slothful, Dreaming, Melancholic, Subtle, Wary, Impudent, Sad person; and shall love Black things, be very Meager, and Lean, shall have much, and black Hair, shall be Pale, Envious, Hollow-eyed, given to stealing, shall keep his Anger long, will be stubborn, and self-conceited, and shall not much care for the company of Women; he will soon grow grey, and shall not be very rich; he will be a hater of all Company, and will be given to talk to himself; and, above all, will be a faithful keeper of Secrets. The Ancient Hebrews, I say, took no notice of all these Particulars; neither did they admit of any Distinction of Signs Humane, and Brutish; Double, or Single; Right, or Crooked; Terrestrial, or Aquaticke; Fruitful, or Barren; Strong, or Weak; Lying, or Standing; Seeing, or Hearing; Loving, or Hating; that is to say, that they are the Authors of Seeing, Hearing, Loving, Hating, and the like; All which Effects are specified by Manilius. But they said only, that the Child would be Healthful, or Sickly; without particularising any Disease; that it would be Fortunate, or Unfortunate; without specifying wherein. And, in brief, they foretold, in General Termes, the Good, or Ill, that should befall it; according to the Benevolent, or Malignant Nature of the Signs. For they saw, that Saturn, by reason of its being so Cold; and Mars, by reason of its great Dryness, were very Malignant: Jupiter, and Venus, being Temperate, were very Favourable Stars; as also was the Sun: and Mercury, of an Indifferent Nature. But as for the Moon, they thought so diversely of It, as that when it was at the Full, they accounted it Fortunate; but when it was Horned, they thought it to be so Malignant, as that, if a Child were borne under some certain of its Aspects, it died not long after; or, if it lived, it would prove to be guilty of Crimes, as great, as its Temper was Black. And this is that, which moved the Wise Women among the Hebrews, to write, or cause to be written upon the Walls of their Bedchamber, at the time of their Falling in Travel, these words, as Abiudan testifies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adim, Chavah, Chouts Lilith: Adam, Eve; Out Lilith. that is to say; Let not Lilith enter here. Now this Lilith, is no other, than the Moon; being a name derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lailah, which signifles, the Night. I shall not here set down, what strange Conceits the more Superstitious Jews, that came a long while after, have vented, concerning this Daemon, called Lilith; which they said, had its Residence, in some certain Influences of the Moon. But I conceive, that the Greeks, and Latins, who borrowed the greatest Part of their Theology, from the Idolatrous Syrians, and Chaldeans; have, among the rest, lighted upon these Traditions of Lilith; which they called by the Name of Lucina, accounting her the Goddess that ruled in chief at Childbirths: because they had heard say, that the Moon being at the Full, was a very Favourable Planet to Women with Child: which gave occasion to Horace, to sing thus of her; Montium Custos, Nemorumque Virgo, Quae laborantes utero puellas, Ter vocata, audis, adimisque letho; Diva Triformis. 7. But, that we may not dwellany longer upon Fables, you may perceive, that the Wisemen among the Hebrews acknowledged their Good, or Ill Fortune, to have been caused by this Star, as Chomer testifieth; and that either by Its being in the Full, or in the Wane: seeing that they called it by two names; by a Masculine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jareach, which signified, Good Fortune; and by a Feminine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levanah, which denoted Ill Fortune. And Possibly the Latins also may have imitated them in this Particular, in these two Names of This Planet, Lunus, and Luna: which neither Scaliger, nor Casaubon, searching after this Etymology, did observe. I am not ignorant, that Julius Firmicus, and the Platonists are of Opinion, that in these names, Masculus significat Virtutem Efficientem; Foemina Virtutem ipsam, ac potentiam capientem Numinis. And if we but rightly consider this Doctrine, we shall find it, to be very little different from the former. And perhaps, for this reason it was, that the Heavens also were called, Coelum, & Caelus; as Pighius Campensis testifies, in his Themis; where he produceth this Ancient Inscription, COELUS AETERNUS JUPITER: Or else, according to our former Conjecture, the Heaven was so called; because it was Favourble to some; and either Indifferent, or else Adverse to others. 8. As concerning the Planet Saturn, these Ancient Hebrews stood in great Dread of It: because they did observe, that those, that were borne under the Dominion of this Star, were Melancholic, and Sickly. And this is the reason that the Chaldeans, who gave themselves over to the Worship of many False Gods, observing, that this Star was very Hurtful to them; thought good, by some Sacrifice or other, to render it more Propitious, and Favourable to them. And there being no other Sacrifice more Proper for It, then that whereon It so often shows Its sad Effects; that is to say, newborn Children; they began to sacrifice of These, to this Planet under the name of Moloc, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melech; that is to say, a King: because it reigned Imperiously over Men; or rather, shown itself a Tyrant over them, by afflicting them with Diseases, and a thousand other Disasters, at Its own Pleasure; as Tyrants use to do. And this is confirmed also, by that other name of Baal, by which the Idol of this Star was likewise called; which signifies as much as Master, or Lord. And my Opinion is, that from hence it is, that the Greeks', and Latins have taken occasion to invent the Fable, of Saturn's Eating his own Children. I shall not here proceed any further, in setting down the rest of those Choice observations, concerning this Moloc, which are delivered by Aben Esra, upon Amos, In cap. 1. Amos. Vbi Molos. Ki. un, Pe●sicè, et Arabice vocari asserit. because that, besides that they are not any thing at all to my Purpose; they are also too long, to be inserted here. 9 After the Observation of the Planets, these Fathers, saith Kapol, entered next upon that of the other Stars, which are usually called Constellations. I shall not here bring in, what Aben-Arè hath collected out of the Ancients, touching these Stars now mentioned: because I intent not to produce any thing, that is translated into Latin, and that the World hath already seen, or may see, if it please: as namely, the Works of this Learned ginger, which are translated into Latin, by the Conciliator. I shall only note this by the Way, which the Translator observed not, concerning the Original Text; that where Aben-Aré speaks of the Nature of these Signs; he doth not therein follow the example of the Ancients, who never descended to Particulars, as the Later Astrologers have done since; who tell us, for example, what Signs cause a Quick Wit; and what render Men Goodnatured, Courteous, and Affable; as, Gemini, Virga, and Libra: and which make them Dull, and Brutish; as Aries, Taurus, Leo, and Capricorn: which make them Fruitful; as Scorpio, Pisces, and Cancer: and which, on the Contrary, make them Barren; as Gemini, Leò, and Virgo: and so of the rest, which are all reckoned up by this rabbin. But they pronounced only in General Termes, of these Fixed Stars, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oghmedim; as they did of the Planets, which they also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechet, Ambulones, Wanderers; De Art. Cap. Lib. 3. as Reuclin hath observed. 10. And here, since we are fallen upon the Works of Aben-Aré, which are translated by the Conciliator; I shall give the Learned this Advertisement, that the Translation doth not always exactly answer the Original; and that there are also some certain Tracts added, which are not found at all in the Hebrew. Those Pieces, that are Legitimate, are these that follow: First, a Tract entitled, Initium Sapientiae; which is called by the Conciliator, Introductorium: which is indeed a very Choice Peice; and contains in it, what ever is necessary to be observed, in the Nativity of a Child. Another, called Liber Rationum; where he discourseth of the Natures of the Signs, the Revolution of Days, and Ages; and of those Angels, which have the Government of the world, in their several Turns; which is a Position maintained by Robert Flood also, in his Apology for the Brethren of the Rosy Cross: as we have observed, in our Notes upon R. Elcha. Then follow in order these other Books. Liber Interrogationum. Liber Luminarium; et Cognitio dici Critici: seu, de Cognition cause Crisis. De Mundo, vel seculo: which the Translator calls, Liber Conjunctionum Planetarum, & Revolutionum annorum Mundi: where he makes a Repetition of many things, which are set down, only in the Second Book, by the Author. It appears then by this Catalogue, that those two Tracts, which the Conciliator makes to follow these, and entitles, Liber Nativitatum, & Revolutionum earum: and, Liber Electionum, are not found in the Hebrew: neither could I ever meet with any such Tracts, in any one of all those Copies that I have seen of this Rabbins Works: nor yet, with divers other things, which are handled in That Collection, which the Translator calls, Tractatus insuper Particulares ejusdem Abrahae, in quibus tractatur de Significationibus Planetarum, in duodecim domibus. However, the Learned are very much obliged unto him: seeing that, before this Translation of his came abroad into the World; the Astrology of the Hebrews was wholly Unknown to the Latins. But to return. 11. We have showed, what Stars these Ancient Astrologers accounted Malignant, in the Nativities of Children: Let us now see, which were those they accounted Benign, and Favourable; and from whose Aspects, they Presaged all Good Fortune to the Newborn Child. Abarbanel then saith, that Sol was the Chiefest, from whom they took their Omens of Good: and this was the reason, saith the same Author, that when God caused King Hezekiah to be borne again, as it were, the second time; he made choice of the Sun, to be the Sign, by which this Miracle should be wrought. Next after the Sun, they accounted Venus to be most Propitious: and perhaps from this Observation of the Ancients, it was, that next to the Sun, and the Moon, This Planet was most especially Worshipped, throughout the whole East; as it is affirmed by R. Kapol Ben-Samuel. These Ancient Hebrews acknowledged also the Planet Jupiter, (which they sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad, and sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mazal Tob, and those that came after them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cocheb tsedek;) to be a very Favourable Star. For which reason it was, that the New-married Man was wont to give his Bride a Ring, whereon was ingraved the forenamed words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mazal tob; that is to say, in the Natural signification of the Words, A Good Star, or Good Fortune: desiring, by this Ceremony, that She might be delivered of all her Children, under this Favourable Star: as it hath been observed, both by Munster, Aben-Ezra, and Chomer. Insomuch that the Later of these Authors affirms, that even in His time there were some that were so Curious (as he calls them) in these Observations, (or rather, as we may justly say, so Melancholic, and Foolish;) as that they would not lie with their Wives, but at some certain hours; to the end, that if they should prove with Child, they might be brought to bed, under this Star; whose Revolutions they were most diligent in Calculating. But these Strange Fancies are found, only among the Later Jews; and never entered so much as into the Thoughts of their Forefathers, the Ancient Hebrews; (as the same Chomer affirms;) who observed only That, which a certain Pure Innocence dictated unto them; attributing no other Effect to the Stars, than what were merely Natural; and whose causes were imprinted on these Celestial Bodies, by Him, who created all things in their Perfection. 12. But it is now time, that we answer this Weighty Objection, that is made against us: namely, that seeing that the Holy Scriptures make not any mention, of any of these Astrological Curipsities, in the Lives of the Patriarches, whom we affirm to have been Calculaters of Nativities; a man may very well account them to be False, if not Dangerous: seeing they are grounded only upon the Fantastical Conceits of the Rabbins, who are known to have been of the Faction of the Judiciary Astrologers. If I had not already elsewhere defended the Innocence of the Learned Jews, See my Advertisement to the Learned, touching the Oriental Languages. in this Particular; I should in this place have taken an occasion to show, how much our Christian Writers have injured them, by charging them unjustly with such things, as they were never guilty of. But now I shall only here make it appear, that these Astrological Curiosities may be proved out of the Holy Scriptures. For confirmation then, of what we have here proposed, we read in Genesis, that Leah, jacob's Wife, Gen. 30.11. called one of her Sons by the name of the Planet Jupiter, which is called Gad; under which, no doubt he was born: et peperit Zilpah, saith the Latin, following the Original, ancilla Leah ipsi Jacob filium; et ait Leah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bagad; et vocavit nomen ejus, Gad. The Vulgar Translation, and S. Hierome, instead of Bagad, translate Foclicitér: which is the same with, Cum Bona Fortuna; as it is proved by S. Angustine; who reprehendeth those, that collected from this Text, that the Ancients worshipped Fortune. Vnde videtur Occasio (saith he) non benè intelligentibus dari, tanquam illi homines Fortunam coluerint, etc. And that it may clearly and evidently appear, that the Vulgar Translation understands by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gad, Fortuna Bona, which is one of the Epithets, that is given to the Planet Jupiter, as is acknowledged on all hands; we need but turn to the 65. Chapter of Isaiah, ver. 11. where the same word is rendered by, Fortuna: Vos qui dereliquist is Dominum; qui obliti estis montem Sanctum meum; qui ponitis Fortunae, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legad,) mensam, et libatis super eam. The Sepuagint also had long before given the same Interpretation of this word, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bagad, in Fortuna. Now that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad is the Planet Jupiter, Aben-Esra testifieth expressly, In Sphaet jud. part. 3. sec. 5. col. 2. where he says; that the Targum purposely retained this word, as being the most proper for the expressing of this Star. And Abarbanel, upon the same Text of Genesis, expounds this Passage without any Scruple at all, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vegad hou Cochab Tsedek: that is to say; This Gad is the Planet Jupiter: as you may see in the Learned Pagnin; who, being a Christian, Thesaur. lingu. in Gad. ought the less to be suspected. The Learned may also have recourse to the Great Masoreth; where this word is reckoned in the number of those Fifteen, that are written Imperfectly; and yet are read, as though they were perfect, and wanted not any Letter. And this is the reason, that in all the Correct, Hebrew Bibles, you always see this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text, expressed by a little Mark, which sends you to the Margin; where you find it written at length, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bagad. All these things being considered, it will appear most evidently, that this Child of jacob's, was born under the most Propitious Planet Jupiter, which is, for This Reason, called by the name of Gad; which name was also given to the same Child. Now if it be demanded; why do we not then any where else meet with the like Example? Jacob Ben-Samuel answereth: that This was observed, chief, by reason of the Jealousy, that was betwixt the two Sisters, Leah and Rachel, Jacob's Wives. For, Leah seeing, that her Sister had two Children already; which made her so proud, as that She began to boast, Comparavit me Deus cum sorore mea: fearing, lest that after She should have given over Childbearing, her Sister would have the upper hand of her, and that She should be no longer beloved by her Husband; She gave her Maid unto him, and caused him to go in unto Her: and as soon as she perceived her to be with Child, she observed so well the time of her falling it Travel; that seeing her bring forth a Mar Child, and that under the Planet Jupiter too as she had learned to speak, from her Husband she accounting herself now more happy than her Sister, would have him called also by the name of this so Propitious a Planet. And these were the Astrological Observations of these Patriarches; which were so much the more Holy, and Religious, in that they wrought in these Good Men, a Continual Admiration of the Works of God. But, those that came after them, mixing superstition with this Astrology of their Forefathers; it came in a short time to be Corrupted, and to lose its First Purity. 13. Thus the Egyptians, who were neighbours to the Chaldeans, of whom they also learned this Science; were the first that filled it with a world of Vanities, or rather, Abominations: as you may see in Rabbt Moses his Ductor dubiorum; who often citys these Books: De Servitio Egyptiaco: De ritu Zabiorum: &, De Arte Magica, which is otherwise a very choice Book; a part whereof I have seen in Hebrew; but it was Originally written in Egyptian, by Centir the Philosopher. The Egyptians than were the first Authors of this Alteration in Astrology: yet were they not, nevertheless the Inventors of the Characters of the Planets; ♄ ♃ ♂ ☉ ♀ ☿ ☽: for, none of them, except one, or two, are to be found in any of the Ancient Monuments of this Nation: and besides, those that are found there, have a clear different signification, from what at this day they have with us. And certainly, if they had desired to have represented Saturn, by a Sickle; they would have figured a Sickle; and not have set down this Character ♄, which is no whit at all like it: and so of Jupiter, ♃; of Venus, ♀; and the rest. And now let any one judge, what reason we have to give any Credit, to the Author of those Collections, which are inserted at the end of Hyginus his Works; when he tells us, that these Characters came, not only from the Egyptians, but from the Chaldeans also. Chaldaicae sunt, (saith he) atque Egyptiacae Notae, quibus Planetae ab Astronomis insigniuntur. But he, good Man, understood not, that the Reasons, why Saturn is pictured with a Sith, or Sickle; and Jupiter, with a Thunderbolt, were things these People never dreamt of; and were a long time after forged, by the Giddyheaded Greeks', who turned all manner of things into Fables; and who thought, they should never be taken for men of worth; unless they invented, and published to the world, these their Fooleries; which have since wrought us this Unhappiness, that we have but a Dark, Confused Notion, of the Wisdom of the Ancients. So that, endeavouring to give us a New Kind of Astrology, which was stuffed up with Fables; their Horoscopes were erected upon an infinite Rabble of False Deities, which they assigned to the Stars. And thus at length, they began to teach, that the Planets themselves were Gods; whereof some were of a Gentle, and others of a Stern Nature; calling Saturn, by reason of its Malignancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of a Certain Goddess, the Reyengeresse of Injuries; so called, say They, ab Indignatione. Jupiter was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Victory: Mars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Boldness: The Sun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Good Daemon: Venus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love: Mercury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Necessity: and the Moon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good Fortune: searching after the good Fortune of the Child, in these Appellations, which they called, Sorts Fortunae. 14. Now as it was their Design, to imitate the Ancients, and to follow them in their Inventions: So did they notwithstanding endeavour, either to corrupt their Doctrine, or else to add something to it: that they might not be thought to have borrowed the Whole from any body: such is the power of Ambition, and Vain-glory. Thus in the twelve Houses, wherein the Planets mutual Aspects to each other, throughout the Signs of the Zodiac, are set down; they thought sit to foretell of the Child, not such things as take their Original from the Instant of the Child's Birth, which are called Congenitae; and which the Ancient Hebrews also observed; but, from those rather, that happened after its Birth. Those that are desirous to be satisfied herein, may have recourse to Scaligers. Notes upon Manilius; where he sets down the manner of erecting this kind of Theme, or Figure of a Nativity: where the First House shows, that the Child shall be a Housekeeper: the Second, that he shall be a Soldier, and a Traveller; the Third, that he shall be a man of great Employment; and so of the rest. These Houses, Manilius calleth, Athla; as, for example, when he would say, the First House, he says, the First Athlon; or the Second, the 2d. Athlon, etc. Whereupon Scaliger takes occasion to refute Picus Mirandula, and Jo. de Roias', a Spaniard, for saying that these Athla, mentioned by Manilius, were only the Theme of a Nativity, or Horoscope, as they are now usually taken: whereas He affirms, on the Contrary, that the Author understands hereby, whatsoever is Acquired, beside the Natural Inclination of the Child. Et ut meliùs, saith he, mentem Manilij aperiam, duo Themata homines praecipua instituit; alterum Geniturae, alterum Actionum. So that these Athla are not the Theme, or Figure of the Nativity, or of such things, as are borne with us; but rather, whatsoever we Acquire afterwards. And here Scaliger takes occasion to let the world know, that Himself is the only Man, that hath rescued his Athlon, out of the very Jaws of Oblivion; which, he says, is a word used only by Manilius; and which, though it be very Ancient, yet neither the Jews, Greeks, nor Arabians had any knowledge of. He confesseth them, that it is very Ancient: Now would I very feign ask this Question of Him: Whether this Word, if it be so Ancient, be either Greek, Hebrew, or Arabic? I suppose, he would be very wary, how he answered this Question, lest he should be forced to contradict himself. Let us see then, if we can discover the true Original of this Word; and briefly set down, whence this Athlon, whose Etymology hath been for so long time unknown, is derived. We have formerly showed, that the Ancient Hebrews digested all the Observations which they made, at the Nativity of a Child, into Twelve Places; either on some Instrument, or else in a plain Figure only. We have also said, that these Twelve Places, according to Abarbanel, & R. Jacob Kapol, were called by one General name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Machataloth, that is to say, Ligaturae: not according to the Usual Acception of the Lature Word Ligatura, which signifies a little Scrol tied about the Neck, or Arm, for the cure of some Disease or other. R. Nathan much abuseth himself, in taking the word in this Sense, and saying, that they used to tie the Geniture, or Figure of the Nativity, about the Neck of the Child; which Abarbanel proves to be very False: But they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machataloth, from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chatal, which signifies, to Bind; because that they were taken, and considered all together, as United; and not severally, and apart. For, if any one of them were omitted, there could no perfect Judgement be given of the Fortune of the Child. Now, from this Chatal, or Machataloth, is Athlon corrupted; which Manilius, describing the Astrology of the Ancients, hath so often made use of, and none but He. And thus you see, whence this word, which Scaliger so much rejoiceth over, and will needs persuade us, 'twas utterly Unknown to the Hebrews, is derived. As for the Greeks', though perhaps they might have it; yet the Vainglory wherewith they were puffed up, made them forbear the use of it; and put them upon inventing of new Terms, for all that they ever had received from the Ancients; by this means depriving Us of the knowledge of Antiquity; the hidden Mysteries whereof we shall more fully discover, in our Cribrum Cabalisticum; and shall there also more fully prosecute this Choice Point of Learning, touching the Astrology of the Ancients. Let us now descend to the Reading of the Stars. PART. FOUR Of the Reading of the Stars, and what ever else is seen in the Air. CHAP. XII. Whether it be Possible to read any thing in the Clouds, and in all other Meteors. THE CONTENTS. 1. HOw many ways this Reading by the Meteors may be performed. 2. Battles, and fearful Prodigies, seen in the Air. 3. The Reasons they give, who are of Opinion, that these Prodigies are Supernatural. 4. Reasons given to the Contrary. Angels, and Saints, how they have sometimes been seen to appear in the Clouds. 5. A new, and Acquaint Opinion, touching the divers kinds of Figures that appear in the Clouds: and a Conjecture upon the Secret, mentioned by Trithemius, of conveying News, agreat Distance off. 6. The Author's Resolution, concerning strange Sights in the Air. 7. The Raining of Blood, in the figure of a Cross, not Natural; against Cardan. 8. The Manna in the Wilderness, marked with the Hebrew letter. Vau, according to some of the Rabbins: and, what Consequence we may hence deduce, against Them. 9 Hail in Languedoc, figured like Arms: Snow, like Stars in shape, spoken of by Kepler. 10. The Rainbow, the Hieroglyphic of Sorrow. 11. Divers Opinions, concerning the Generation of Comets: and whether they Natuturally presage some Evil to come, or not. 12. Rules to know, what Pillars, Swords, Bucklers, Trumpets, and fiery Arrows, seen in the Air, foretell. Hebrew Letters sometimes seen in the Air. 13. What Letters have been devised, in Imitation of the figures, made by Cranes in their Flight. Presages of Accidents to come, taken from Birds. I Make no Question, but that those, who account Averroens an Atheist; Cardan, a Libertine; and Pomponatius, an Ungodly person; and who, being charmed with the Doctrines of some Over-scrupulous men, will not be beaten out of the Common Road; will look very strangely upon this Proposition which I have here made, touching this so Unheardof Kind of Reading. But leaving them to their own Astonishment, and taking little notice of what they can say; since They are not the men, to whom we writ; let us come, in the last place, to discover the Secrets of this kind of Reading. 1. First, Reading presupposeth some Visible Sign; whether it be in Letters, Characters, Marks, cyphers, Staves, Torches, Darts, Javelins, Knots, Streaks, Colours, Holes, Points, Living Creatures, or any other Sensible thing. Now all these Figures, or Signs, may be represented in the Clouds: and the Reading of them may be performed, three manner of ways. Either by Letters, or Known Characters; or by Hieroglyphickes; or lastly, by Signs, or Marks, which do represent Perfectly, and not Obscurely, that which we read. For, these Signs are different from Hieroglyphickes, in this; that Hieroglyphickes do represent things Obscurely; as, for Example, expressing a Battle by a Sword: but the other contrary wise, Clearly, and Plainly; as namely, one Battle, by another. Now all these Letters, Marks, and Hieroglyphics, are represented not only in the Clouds, but sometimes also in all the other Meteors; as Comets, Lightning, Rain, Hail, Snow, Manna, and White Frosts; as we shall see hereafter. We begin with the Clouds. 2. The most Intelligible Signs, Marks, or Characters, that are figured in the Clouds, are Armed Men, Onsets, Arms, and Battles; which appearing in order, for many days together, do give notice to Men, of some semblable Event to follow. Now whether these Prodigies proceed from some Natural Cause, or else are produced by the power of Almighty God, for to admonish us of our sins; we shall examine hereafter: but this is most certain, that we never fail of seeing the Event to answer the Sign; and that to the great Astonishment of all those men, who would reduce all things, to the Principles of Philosophy. About twenty four years before the Birth of our Saviour Christ, there were two Armies seen to encounter each other, in the Air; and that with so great violence, as that men might hear (if at least the story be true,) the Running of their Horses, Vid. T. Liv. l 2. Decad. 1. Plutarcb. in Vit. Caes. Dion, & Suet. Appian. l. 44. Alex. ab Alex. l. 3. c. 15. Eueas Sylu. Deser. Europe c. 15. Fincil. in nou-evang. Lycost. Beaistcau, Tesserant, & Belleforest. in their Histories of Prodigies. the Voices of the Men, and the Clashing of their Armour. Not long after, was the truth of this Vision made manifest to the world. For Marius and Sylla, by their Factions, making, as it were, a Shambles of the Fields; were the cause of so much Bloodshed, as that the Romans never received a greater Blow, then This. In like manner, when the Goths, Huns, and Lombard's, invaded Italy: the Europeans, Palestine; and the Turks, Constantinople; there were seen in the Air, Arms all bloody; Men, raging like Mad; and Dogs, so fierce, and cruel; as that the very Description is full of Horror. But, that we may not borrow Examples abroad; it is reported, that in the year 1561. the like Prodigies were seen in our own Country of France, and even in the City of Paris also; which, not long after, suffered under an infinite number of Calamities. Of late years also, while the King continued his Siege before Montauban, there appeared, at Caen, at the beginning of the Night, very many Dreadful Sights in the Air. A City seemed to be besieged, Ordnance planted, Soldiers drawn forth, and the Clouds moving forward and backward, appeared like to two pitched Battles, that stood ready to charge each other: and that which caused the greatest Terror in the Beholders, was, that these Figures seemed to be all bloody, and, as it were, Inflamed; and the Face of the whole Heavens also was most dreadful to behold. Now these Hieroglyphics, and Letters that are seen in the Clouds, are more Frequent than others, though not so certain. And, because people do not much take care to observe them, I doubt not, but if I should here set down, what I myself have sometimes seen in the Clouds, I should be laughed at; notwithstanding, the Consideration of These Things ought not to be rejected, by those that are Curious; as we shall show hereafter. For, besides those wonderful Effects, which Philosophers have observed do happen daily in the Clouds, it is also an Admirable thing to see, Qu' elles se forment En cent divers portraicts, dont les events les transforment, En Centaurs, Serpens, Hommes, Oyse aux, Poissons. Et d'vne form en autre errent en cent fasons. In English thus. How into several Forms themselves they throw; Which Winds change into Shapes of Things below: Biras, Fishes, Serpents, Centaurs, Men; and thus Shift, in a Round of Figures various. 3. Let us now proceed to the Consideration of these Prodigies; and discover, whether there be any Secret meaning in them, or not. Those men that are of opinion, that these strange Sights in the Clouds are not Accidental, and have no Signification in them, endeavour to prove their Assertion by these three Reasons. The First is, because their Generation is wholly above the Power of Nature; seeing that no man can assign any Natural Cause for it. The Second is, because that their Duration is much different, from that which Philosophy alloweth them. For; if we consider the Figure of a Cloud, we shall find, that it cannot preserve itself, in the same Form, and bigness, the space of one hour only; but is presently scattered, and changed into some other shape, very much different from the former. But as for these Prodigious Figures which we speak of, they have been sometimes seen to last, for the space of forty days; as the Author of the History of the Maccabees testifieth; who reporteth this wonderful strange Story, 2. Maccab. c. 5. here following. Eodem tempore Antiochus secundam profectionem paravit in Aegyptum. Contigit autem per universam Jerosolymam civitatem, videri diebus quadraginta, per aenra, Equites discurrentes auratas stolas habentes, & hastis, quasi cohortes, armatos, et cursus equorum per ordines digestos, et congressiones fieri cominùs, et scutorum motus, et Galeatorum multitudinem gladijs districtis, et telorum jactus, et aureorum armorum splendorem, omnisque generis loricarum. A like Prodigy happened to the same City, a little before the utter Destruction of it by Titus, son to the Emperor Vespasian; who was the Instrument of punishing the Inhabitants thereof, for committing the most Horrid Crime, that ever the Sun beheld. For, there were seen at that time, for above a whole day's space; Armies of men, running up and down in the Clouds: Joseph. de Bel. Jud. l. 7. c. 12. and Chariots likewise; the very sight whereof astonished the Beholders. The Third Reason, to prove that these Figures are not Accidental, nor produced by the Power of Nature only, is; because that the Prayers of Godly men have oftentimes been the cause, that there have appeared in the Clouds, the Figures of Angels, and of Saints, whose Assistance hath been implored, in some Calamitous Times: as S. Celestine was seen at Aquileia; and S. Petronia, at Bologne. 4. But those, who are of a Contrary Opinion, bring Arguments against the former; and maintain; that there is nothing seen in the Clouds, but what may be Natural. For, as concerning the manner how these strange Sights are generated, it is every whit as much known to us, as that of Comets; which are often engendered in various, and several shapes; as, Pointed, Round, Long, Large, and in the Figure of Hair; according as the Matter is Disposed. In like manner may the Body of a Cloud be form by the Wind, which carrieth it to and fro, into ten thousand several shapes, which appear strange to our sight; though, in themselves, they are clean otherwise. And thus the First of the aforesaid Reasons is overthrown. The Second seems to have much more Force; but in Truth, hath none at all. For, though the History of the Maccabees say, that these Fearful Sights of Armies appeared in the Clouds, for forty days together; yet it doth not say, that they were Really such; but only, that they Appeared to the Beholders, to be such. Now their Sight might be deceived, by a strong Imagination, caused from having seen it once; as it often happens, in the like case. If it be Objected, that though one Single man might have been deceived; yet, that Many could not possibly: and that therefore, the same thing having been seen by All, it must necessarily be Real, and not Imaginary. To this I answer, that Many may be deceived, as well as One single person; seeing that the Imagination of Many is altogether as strong, as that of a single person; and besides, that if the Cloud, wherein these Figures appear, be Thick, and Moist; the Rays of our Eyes, being prepossessed by our Imagination, may easily think they see, that which we fancy to ourselves. This Answer is set down more fully by Pomponatius; De Incant. who, treating of so difficult, and bold a Subject as this; might have cleared himself of the Objections made against it, by using another Reason, (which we shall produce hereafter,) which is both easy, and better known; without casting himself upon the Maxims of a Philosopher, that scarce any body understands. As for the Long Continuance of these Prodigious Sights in the Air, it may be answered in a word, that it was Natural: seeing that the Histories do intimate, they were not seen continually, and without Intermission: and by Consequence, it might so fall out, that at some time or other the next day, the Winds might possibly dispose the Clouds after the same manner, as on the day before. The Third Reason, which is, that the Figures of Angels have been often seen in the Clouds, is not of sufficient Force to prove, that these Effects are Supernatural. For, oftentimes the Clouds, if they be Thick, and Smooth, do receive the Rays, and Species of things here below; which is the Cause that we see them by Reflection, as in a Looking-glass. By reason whereof, Cardan reports, that one day there was the Appearance of an Angel, seen in the Clouds, at Milan; which caused great Astonishment in the People, till such time as Pelicanus, a Philosopher, made it plainly appear to them, that this Angel was nothing else but the Reflection of an Image of Stone, that was on the top of the Church of S. Godart, which was represented in the Thick Clouds, as in a Looking-glass. And thus might Pomponatius have given a reason of the Apparitions in the Air , namely of S. Celestine, at the City of Aquileia, and of S. Petronia, at Bologne; without engaging himself in so long, and tedious a Disputation. 5. From this Emission of the Rays, and Species, some have conceived, that all those Figures that are seen in the Air, are nothing else, but the Images of things here below. And therefore they say, that those Armies, which have been often seen in the Air, were the Rays of some Armies, that were in some part of the Earth, or other. And so, that Navy of Ships, that was seen floating in the Clouds by the Romans, when they were preparing to go against the Genois; and against Perses, the last King of the Macedonians, who was vanquished by Aemilius, was likewise nothing else, but the Image of their own Navy, which appeared upon the smooth surface of a Cloud. And according to this Doctrine, peradventure, the Armies of Foreign Kings may be known; and News may be conveyed, at a vast distance; there being nothing to hinder it. For, as for those Objections which are made against the Reading, that Cornelius Agrippa speaks of, which he said might be done, by the help of the Moon, which should receive the Species of the Characters, as a Looking-glass doth; they can have no place here; for as much as the Clouds are not very fare removed from us; and the Rays of Characters, or any other things, presented before them, cannot be spent, before they can reach so fare, as they must needs do with the Moon, by reason of its too great Distance. And thus perhaps is that Secret of Trithemius discovered; where he undertakes to send News abroad, and make it known a great distance off in an Instant, by the help of certain Spirits, whose names he there sets down; which are, in my Opinion, nothing else but the Winds; some whereof are more proper for the disposing of of the Clouds, than others are. We may possibly discourse some other time, more fully, of these Secrets of his; which have been hitherto accounted, either utterly False, or else Diabolical. 6. It remains now, that we satisfy this Doubt here proposed: Namely, whether these Figures that are seen in the Air, and in the Clouds, be the Images, and Representations of things here below, and consequently purely Natural, and are of no signification: Or, whether they are produced, and form, by the Providence of God, who ceaseth not continually to forewarn us, by some Visible Sign, or other, of what Evils soever are to befall us; as we have formerly said. Chap. 3. To which I shall give this Answer, which I conceive to be most True: Namely, that, without all doubt, Many of these Figures are Natural; and are produced, either Accidentally, in the Clouds, or else by the Emission of the Image, and Species of things here below, as we have already said: But that there are also some, which we must refer to the wonderful works of God. Of this Later kind are Those, spoken of by the Author of the History of the Maccabees; 2 Mach. cap. 10. where Judas, fight in Heaven's Quarrel, had an Apparition sent him, of five Horsemen, appearing in the Air; which pursued his Enemies with so great violence, as that above twenty thousand of them fell upon the place. Sed cum vehemens pugna esset, apparuerunt adversarijs de caelo viri quinque in Equis, fraenis aureis decori, ducatum Judae is praestantes: ex quibus duo Machabaeum medium habentes, armis suis circumseptum incolumem conservabant: in adversarios autem tela et fulmina jaciebant; ex quo et caecitate confusi, et repleti perturbatione, cadebant. If it be here objected, that these five Horsemen might possibly have been the Image, and Species of some of the Army; I answer, that it appears by the Circumstances, that this could not be so; it being most evidently true, that these Horsemen did not only seem to fight; but did Really fight, and charge the Enemy. And if the Lightning here mentioned, had been Natural, and had been discharged from the Clouds; Both Armies should then have felt it alike. But seeing, in that confusion, and mixture of both Armies together, the Darts fell from Heaven upon One of them only, and not upon the other; we must necessarily conclude, that this was the Hand of God: Besides, that this Prodigy happened also, in a clear, bright day, when the Air was darkened with no Cloud. So that, as I am of Opinion, with Cardan, and Pomponatius, that oftentimes we may see in a Cloud, as in a Looking-glass, the Species of the Statue of an Angel, or of a Saint, placed either on the top of a Church, or elsewhere; or else, that our Sight may be deceived, and betrayed by our Imagination: so do I likewise believe, that these Visions may sometimes also be Divine; as was that Image of a Cross, shining most gloriously in the Air, which was seen by Constantine the Great; who afterwards found the Event to follow, according to the words, that he saw written on it: In hoc signo vinces. An. 316. Hist. Tripart. l. 1. c. 5. The Histories of the Lives of the Saints, are full of the like Visions, which cannot be attributed to the Power of Nature alone. 7. After the Consideration of the Clouds, we shall in the next place come to that of Rain: wherein we can make use of no other way of Reading, besides the Second; which is, by Hieroglyphickes. And of this kind, is the Raining of Blood; or, of Water of a Bloody Colour: such as was that, which fell in Switzerland, Anno. 1534. which fell upon People's , in the form of Crosses. Jo. Picus Mirandula hath Immortalised this Prodigy, by a Large Copy of Verses; among which, you have the story of the Wonder fully delivered, in these few that follow. Permixtamque Crucem rubro spectavimus olim. Nec morum discrimen erat; Sacer, atque Prophanus, Jam conspecta sibi gestabant Mystica: Patres Conscripti, & pueri; conscriptus sexusuterque; Et Templa, & Vestes, a summa Caesaris aula, Ad tenues vicos, ad dura mapalia ruris, Cernere erat liquidò deductum ex Aethere signum. Cardan cannot believe, that there is any Extraordinary Matter in This Rain: for as much as, the Red Drops (saith He) lighting upon men's , might appear in the form of a Cross, by reason of the Waters spreading itself all along the threads, which are wrought Crosse-wise. But here he takes no notice, that the Historians, that report this Story, affirm; that these drops of Blood fell in the form of Crosses, not on only, but upon the Stones also, and upon their Meal: which is an Evident Demonstration, that the Cause of it was not Natural, but proceeded from some Divine Power. And certainly, the same kind of Rain, figured like Crosses, which happened in the time of Julian the Apostate, what could it betoken, but the Sufferings of the Church, and the Ignominy of the Cross? If you but run over the Annals, and consider these several years, 747.783.959.1503.1507. you shall find, that the like Prodigies have been the Forerunners of such Truths, as have most certainly afterwards come to pass. I shall not here speak of the Raining of Wheat, Wine, Oil, Honey, Mice, and Frogs; because that their Causes are more Natural. Neither will I deny, but that These Things are sometimes also true Hieroglyphics: as it hath been sometime observed in Germany; where the People being, by an Intolerable Dearth, brought almost to Despair; they were suddenly comforted by a Shower of Wheat, which was seen to fall from the Clouds, presaging the great Plenty of Corn that should follow: which, accordingly came to pass. 8. All the Other Meteors also, though they are Naturally produced, do yet sometimes serve for Signs; which God makes use of, when he intends to communicate unto us some Secret, worthy of his Greatness. Thus the Manna, wherewith the Israelites were fed in the Wilderness, besides the many Wonders, that it was endued withal, had This also added to the rest, (as some of the Rabbins report,) that the grains of it were figured with the Hebrew Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van, very perfectly expressed: and this was the Principal Reason, (say they) that the Israelites, wondering at the Novelty of this Character, said one to another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man hon? which is as much as to say, What meaneth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau? And so going on upon this Ground, they afterwards find out a thousand Mysteries; raising from hence a strange King of Doctrine, which seemeth to be Repugnant to the very Principles of Common Theology. However, we may take Advantage hence, and make use of these Conceits of Theirs, in confuting the Peevishness, and Stubbornness of this People: and thus far it is Useful to us. As for Example, when they say, Exod. 6. that This Letter, which, in Numbers, signifies Six, gave them to understand; that, during the six days of the week, they were to gather this Manna: and that this Number Six, denoted also unto them, the Misery, and Sorrow wherewith God threatened them, if they murmured any more against him. Now, that this Number (say they) is the Hieroglyphic of Labour, and Servitude, appears out of Leviticus, Levit. 25 Exod. 21 and elsewhere; where it always signifies, Labour: as, for Example. They were to work Six days: and to Till the Ground likewise Six years. So an Hebrew Servant was bound to serve his Master Six years: and Job was tried by Six Tribulations. But suppose we should reply upon them, job. 5. that all these Mysteries are more fully figured in our Messiah, would they conceive themselves bound (think you) to believe us; seeing that we take our Foundation out of Their Own Doctrine? Let us suppose then, that the Manna was marked with the Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau; according to Themselves, this Character signifies, the Fruit of Life; and it is the Character also of the Messiah, as it is proved by a Learned Venetian. This Eating of Manna then, Georg. Venet. i● Harm. Mund. might also figure out unto them, their Ear-ring of the Bread of Life, which they One Day should enjoy, as the Christians Now do. Besides, that it may appear, that the Number of this Character, which is Six, doth perfectly agree with all things, that have been spoken of CHRIST; according to Their own Computation, we have long since arrived to the Sixth Age of the World; which is the Age, wherein our Saviour CHRIST appeared, and not in Any Other: so that this Number seemeth chief to point at, and to concern Him. Secondly, if we would make known to the Samaritans the Wonders of his Love, it is not without some Mystery, that he sat him down at jacob's Well, De Trin. l. 4. c. 4. about the sixth hour. Whereupon S. Augustine saith: jam incipiunt Mysteria: non enim frustrà horâ sextâ sedet: quare horâ sextâ? quia aetate seculi sextâ. Thirdly, we find in the Gospel, that in the sixth Month the Messiah was foreshowed by an Angel, Lu. 1.26. and at the same time conceived also, in the Womb of the Virgin his Mother. Fourthly, Many are of Opinion, that he was borne on the sixth day of the Week; and that on the same day also he ended his Long, and Tedious Fast. Fiftly, that he came Six days before the Passeover, to Bethany, which is interpreted, The House of Obedience. Lastly, that upon the sixth day of the Week, and at the sixth hour of that day, he died for us upon the Cross. See now, whether the Jews are not confounded, (at least, should be persuaded out of their Perverseness,) by their Own Principles. But, to leave these My steties, which we shall more fully examine in another place, and shall clearly demonstrate That, which shall be enough to convince the most Obstinate of this Naiton; and to return to our Meteors. 9 Snow, Hail, and Frost, do also bear sometimes certain strange Characters; the Reading whereof we are not to neglect. For, there hath Haile been often seen, which hath borne the Figure, either of a Cross, a Buckler, a Heart, or of a Death's-head: and if we do not carelessly pass by these Wonders, when we meet with them; we may, no doubt, afterwards find the truth of the Events, foretold by these hieroglyphical Figures. It is not many years since, that, in Languedoc, a Friend of mine, being abroad on hunting, was upon the sudden amazed, at an Extraordinary Noise of Thunder, and of a most Violent Wind: which made him bethink himself, how to get to some Shelter. But, as he was got a good way into the Wood, which led to his Dwelling; thinking with himself, that he should not be able to reach his own House, before the Rain fell, which commonly follows such kind of Tempests, he took up his harbour under a Rock: under which he had not stayed about the space of a Quarter of an hour, but that, thinking the Malice of the Storm had been spent, by a light Shower of Rain that had fallen; he began to go on with his Journey. But he was not gone a Stones cast, but he saw some Hail begin to fall; which made him think of going back again. Notwithstanding, upon better Consideration, he began to think, that this Hail could not be very troublesome to him, seeing it fell in so small a Quantity; and presuming withal, that the Thickness of the Trees would be well enough able to secure him from the violence of it. This Consideration had certainly put him upon his Journey again; had he not by Chance, casting his eye upon some of the Hailstones, as they fell, observed, that they appeared to be of another kind of shape, then commonly they used to be. This made him stay, to take better notice of them; so that taking one of the Hailstones up in his hand, he instantly perceived a Fearful Prodigy in it. For, some of them bore the figure of a Head-piece; others, of a Scutcheon; and others, of a Sword. This Prodigious Novelty amazed him, and the Apprehension of some Disaster at hand, made him return back to the Rock again: where he was no sooner arrived, but that there fell so great, and so violent a Storm of Hail, as that it killed not only Birds, but very many Beasts also. The like to this, I myself have also sometime observed, in Provence. This man then, returning home, after the Storm was past, could find no more such figures upon the Hailstones, as he had seen at first: which made him conclude, that this Prodigy would not end with the Death of these Beasts: as he had indeed most Truly Conjectured. For, within a little while after, this Miserable Country had its Fields covered with Soldiers, and its Revolted places besieged, and assaulted, with so much Bloodshed, that the very Memory of it will be always very grievous unto us. The Story of this Figured Hail, In Cosmocrit. l. 1. c. 8. confirms that which Cornelius Gemma hath observed, in these words: Inventa est saepiùs Grando, cui futurárum rerum manifestè, ut Mortis, Clypei, aut pugnae, aut Crucis insculptae imagines spectarentur. Kepler hath observed, that Snow also is not without Its Wonders: for he affirms, that Himself hath seen some, figured like a Star, having perfectly Six Angles, of an Exact Proportion. Others have also observed some, that hath had the Figure of Branches of Trees, or Leaves: and Some, which by its small, Unequal Parts, represented the figure of some Old Ruins of Buildings; but without any Design, in my opinion; the Generation of It being Natural, and daily to be seen: as you may see in the said Kepler. And yet perhaps, if These Figures were not too Frequent, They also would be observed to foretell something to come, as well as any of the rest, which are observed to happen but very seldom; which God makes to serve for Admonishments to Us; as we shall show more plainly, when we come to discourse of Comers. 10. I had almost forgot to set down this following Observation, upon the Rainbow, one of the most Noble Meteors, that are form in the Clouds: namely, that the Figure of it, as R. Kapol saith, represents the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph, which the Jews writ in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which might peradventure be the Reason, why God placed it in the Heavens, to be a Sorrowful Memorial of the Deluge past. For, This Character standeth for 20. which is the Number of Sorrow, Thus we read, Gen. 37. that Jacob served in Laban's house, Twenty years: and Joseph was sold for Twenty Pieces of Silver. The Flying Roll, wherein were written the Sins of all Men, was Twenty Cubits long: and at Twenty Years of Age, Num. 7. the Israelites were reckoned able to serve in the Wars. And Helena, in Homer, Hiad l. 24. complaining of her own Misfortunes, takes notice of this number also. Quatuor hic jam lustra moror, quo temport nunquam Iratus miserae mihi verba indigna dedisti. In a word, the Poets, as well as the Prophets, when they would express any thing of Sorrow, made use of no other number. Thus Ulysses is reported to have endured full Twenty year's Misfortunes: Quosque tuli post tot terrae, pelagique labores, In patriam veni jam nunc labentibus annis Vicenis. Many Examples, of this Nature, Numb. Myster. Num. 20 are produced by Bungus; which I shall here omit, that I may proceed to Fiery Meteors. 11. And among These, Comets are the First, which are of use, in the discovery of such Secrets, as we now treat of. I am not Ignorant, that many are of opinion, that These Wonderful Lights, are not Exhalations, drawn up from the Earth; because it is Impossible in Nature, that it should be so: for as much as the whole Earth, converted into Exhalations, would not be sufficient, (say they) to produce so Vast a Body, as that of a Comet is; if so be it be true, which some have observed; that they are not in the Air, but in the very Heavens. But let us Suppose them to be, either mere Exhalations, drawn up from the Earth, and Kindled in the Air, which was the opinion of most of the Ancients; and, among the Moderns, of Picolomeneus, Regiomontanus, Vogelinus, Libr●● Met● and Fracastorius: or else, Beams gathered together, or Exhalations, sent forth from the Stars, De Comet. as Snellius affirms: Or else, Air condensed by the Cold, as Fromundus thinks: or Thick, and Diaphanous Air; Shining, and not Burning; De Comet. l. 1. Parad. 5. p. 27. De nov. Sid. Serp. cap. 19 De nov. Stel. l. 1. p. 793. & seq. Rab. Panissahal de Animant, aethereis: interpr. Petro Cambaforte. as Puteanus: or, a kind of Celestial, Waterish, or Oily substance; as Kepler endeavours to prove: or, some of the Grosser Parts of the Galaxia, or Milky way; as Tycho Brahe maintains: or lastly, whether these Comets be certain Fiery Animals, which sometimes appear on the Superficies of That Element; as one of the Rabbins will have them to be: however, it is most certain, that they do appear to us in some kind of Figure, or other; which is the business of our present Discourse. Now, whether the Body of a Comet, or its Figure, do naturally presage some disaster to follow upon the vanishing of it; the reason of its so doing is not easily given. Yet many are of opinion, that the Body of a Comet being kindled, produceth by its Heat, a very great Drowth upon the Earth; which ordinarily causeth the death of Princes, and great Potentates; who are otherwise much dried up, by their Cares, Watch, Rich Wine, and high Odoriferous Meats. And this is the reason Julius Caesar died, shortly after the appearing of the like Comets. Non aliàs Caelo toties cecidêre sereno Fulgura, nec diri toties arsêre Cometae. saith Virgil. These Comets therefore may presage the Death of Great Persons; De Subtle. l. 4. and be not only the Sign of it, as Cardan holds, but, the Cause also. See what Ericius Puteanus hath said, De Comet. in this Particular. They may also cause Barrenness; and consequently, Famine: for, the Earth being two much dried; and suffering an Alteration, either by the Exhalations that are drawn out of it, or else by the immoderate Heat of the Air; and being also corrupted, by the stinking Fumes, issuing from the body of the Comet; cannot give any perfect, and Sufficient Nutriment to the Corn, and other Fruits. Then followeth the Pestilence, and all other Diseases, by reason (saith Kepler) of the Corruption of the Air; and Earthquakes also, which are caused, not by Winds that are generated by the Vapours issuing from the Comer, and getting into Caverns, and Subterraneous places; as Kepler maintains: but, by the Vapours that are Naturally engendered within the bowels of the Earth, by the great Heat caused in it; which, searching for some passage to get forth at, and finding none, by an extreme Violence causeth this Motion; which is for the most part accompanied with some Diseases, or other; caused by the Noisome Vapours, that ascend out of These Caverns. Besides, the Air being Heated, together with the Malignity of the Matter of the Comet after it is extinguished, or else, when it beginneth first to ascend, over-heating our blood, is a Means of driving Princes, and Great personages, into strange Furies; whence presently follow Wars, Battles, Heresies, and a world of other sad Accidents. Thus, a little before the Wars of Peloponesus, there appeared a Terrible Comet, for the space of Seventy five days together. So did another, before the Athenians suffered that great Loss in Sicily: another, before the Lacedæmonians were vanquished by the Thebans: another, before Arrius vented his Heresy: another, before the Change of the Roman Empire: another, before the Mischiefs that happened, during the time of Claudius the Emperor: and this Comet is reported to have lasted six months. Another presaged the Wars of Achaia; and, the Destruction of Corinth, and of Thebes. Another appeared, immediately before the Goths invading Italy: another, before the Army of Charles the Fift sacked Rome: another foreshowed the breaking forth of the Faction of the Guelphs and Gibelines: another, the Bulgarians breaking in upon Thrace: and another, the Civil Wars of Caesar & Pompey; of which Lucan writes thus. Jgnota obscurae viderunt sidera noctes, Ardentemque polum flammis, Caeloque volantes Obliquas per inane faces, crinemque tremendi Sideris, et terris minitantem bella Cometem. Now all these Effects may proceed merely from some such Causes as These: But if it be so, that Comets burn not, nor are generated by any Elemntary Exhalations here below; but, that they are Above, in the very Heavens; which is the Opinion of the Learnedest Mathematicians; we must then search for some other Causes: so that those men then, who affirm, that these New Fires, are Miracles; are not wholly to be neglected: for as much as it is recorded, that in the time of Augustus, there was seen One of these Comets, wherein appeared the Figure of a Child. Whereupon the Divines, being demanded what they thought of it, returned answer; That, This Child should be Greater, and more Powerful, then Augustus himself; and such a one, as should deserve to be Worshipped by Him. But, now whether these Comets be the Handiwork of God; or whether they be but mere Exhalations; or lastly, suppose them to be New Stars, appearing in the Heavens; we shall in the next place proceed to show, that their Figures are Mystical Characters; or, as it were, a kind of Hieroglyphics, by which we may be able to read, by virtue of Analogy, what Good, or Evil accidents shall befall us. The General Rules whereof do here follow. 12. The First is, that if they are figured like a Column, or Pillar; they denote the Constancy of some Prince, or of some Great Saint, or else of some People, or Nation. And hence, some of the Jews have taken occasion to affirm, that the Pillar of Fire which went along with the Children of Israel in the Wilderness, was given unto them, as a Hieroglyphic of Constancy, and Steadfastness: and that it was no Ordinary Comet; whatever Andreas Rosa affirms to the Contrary: De nov. sid. l. 1. pag. 783. who maintains, that it was merely Natural, and had nothing Divine in it: it being the Ordinary Course of Nature, (saith He) once in two Thousand years to produce some such Light, as This. Thus, two thousand years, or thereabout, after the Creation of the world, This Pillar of Fire appeared: Two Thousand years after, which was the Second Age, was That Wonderful Star seen, that appeared to the Wise men, at the Birth of our Saviour Christ: and Two Thousand years after that, which is the Third Age, and which We Now live in, a New Star appeared in the Constellation of Cassiopeia. Seneca, Phavorinus, Alpetragius, and Elias Talmudista, 7. Qu. Nat. cap. 19 Apud Agell. Not. Att. c. 1. Apud Tichon. Brah. de nov. Stel. p. 783. seem to favour this Opinion: But it hath nothing of Truth in it. For, besides that this Pillar of Fire had no Proper Motion at all, as other Compets have; no more than had the Star, which appeared to the Wise men; which had nothing of the Nature of the Other Stars in it, but only the Figure, and Light: neither yet did it appear in the Second Age, (as Rosa affirms,) but in the Third; for, they reckoned then Five Thousand years from the Creation:) these New Stars, and Comets have been known to appear much oftener: and consequently it is most False, that they are seen but every. Two Thousand years. De nov. astr. & Comet. l. 2. c. 51. Thus, the Learned Licetus hath observed, that within the space of 30. years, or thereabouts; namely, betwixt the years 1572. & 1604. Three new Stars were seen: One, in Cassiopeia; another, in the Constellation, called Serpentarius; and a Third, in the Neck of the Swan. The Second Rule is, that when a Comet, or fiery Meteor, is Round, Clear, Bright, and not Duskie at all, but looks as it were, like another Sun; it may signify the Birth of some Great Prince: as Justin, the Historian writes, that the year that Mithridates was borne, during the space of seventy days, there appeared a Comet; (some say, that it was a Star,) but so Wonderful a one, as that the Greatness of it took up the fourth part of the Heavens; and the Light of It, eclipsed That of the Sun. Name (saith he) et quo genitus est anno, et ex eo quo regnare primum caepit, stella Comets, per utrumque tempus, septuaginta diebus ita luxit, ut coelum omne conflagrari videretur: nam et magnitudine sui, quartam caeli partem occupaverat, et fulgore sui, nitorem solis vicerat: et quum oriretur, occumberetque, quatuor spatium horarum consumebat. We have already set down, what Presages may be made, from the Colour of these Comets. The Third is, that if they be of a Pyramidal Figure, we shall then suffer great Losses by Fire; and, by way of Analogy, may conclude, of some Tyranny approaching. And this is the Opinion of Cornelius Gemma, who expresseth himself in these words. De Nat. Divin. Charact. l. 1. c. 6. Fortassis, quae in acutam Pyramidem desinunt, Ignis praedominia magis, et ex Analogia, in Republica Tyrannidem praesignificant. The Fourth is, that if they be of much Extent, Waved, and Dissipated here and there, in the form of Waters; they then denote Seditions in the People: seeing that among all the Hieroglyphical Characters, that signify the People, This of Water is the Chiefest; according to that Vision of the Prophet: Aquae multae, populi multi. And it hath been very often observed, that after any Inundations, either of the Sea, or of Rivers; the People have presently also made Insurrections. The Fifth is, that if they be of the figure of a Horn, which is the Hieroglyphic of Power; as may be observed out of the Scriptures, in very many places: they foreshow the Great strength of some Monarch, and an Absolute Power. Historians report, that when Xerxes invaded Greece, with a Million of Men; there appeared one of this kind of Comets, shining most resplendently. The sixth is, that if they bear the figure of a Sword, they presage Desolations, which shall be caused by the Sword. Such a one was that, that appeared over the City of Jerusalem, for the space of a whole year together, and did fore-shew the death of Eleven Hundred Thousand Jews, as Josephus testifieth; De bell. jud. the greatest part of which number fell by the sword. And in the year 1527. a Comet of the like Figure appeared, for many days together; with this strange Spectacle attending it, that it was encompassed round about with Lances, Pikes, and Halberds, with such a great number of Heads cut off, as that the Description of it was full of Horror. Those that are the least versed in History, cannot but know, how Calamitous a Time this was. If the Comet be figured like a Trumpet; it then also foretells of Wars: but if it be of the form either of a Dart, or Arrow; or else of a Javelin, it denounceth both War, and Pestilence; the Effects whereof fly abroad, as swift as an Arrow. Such a one, as this, appeared An. 80. Now, although that in all Comets, these several Figures may be produced Naturally; (if so be, that the Matter (which we suppose to be Elementary) be aptly disposed,) whether they be Long, Large, Pointed, Square, Oval, Triangular, or Round; from whence proceed, Beams of Fire, Bucklers, Caprae Saltantes, which are so called, not, for having the figure of a Goat; but, either because this Comet hath something of the Resemblance of a Goat's Beard, as Philoponus 〈◊〉 Olympiodorus affirm; or else, because at the matter of it being dispersed, takes 〈◊〉 degrees, one part after another, seeming herein to imitate the skipping of Goats; 〈◊〉, for the Reason that is given by Seneca which I profess I understand not,) where, speaking of these Comets, he says: Aristoteles quoddam genus illorum, Capram, vocat; quasi Ignis globum: although, I say, these Figures may be Natural; yet do they notwithstanding foretell, (whether it be, by the Power of Resemblance, which we have spoken of formerly; or by some other way, which is Unknown to us;) all those Events, which we have now delivered; and that, most Certainly too, as Experience itself testifieth. There have been oftentimes seen of these Meteors in the Air, which have represented the figure of some of the Hebrew Letters; and that in a reasonable perfect manner expressed too: as, for example, that, which they call, Ara Coeli, represents the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin; the Chasma, represents the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man; or else, the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech: and so, of many others. Wherein notwithstanding I can discover no Secrets to lie hid; at least, that do satisfy me at all. In our Cribrum Cabalisticum, we examine all these Mysteries; and discourse at ●●ge, of all that ever the Cabalists have writ●●● of this Particular. 〈…〉 here I thought to have ended 〈…〉; but that I now remember, that 〈…〉 to treat of all sorts of Reading, that 〈…〉 performed in the Air. Now, one of 〈…〉 Natural, of all these kings, is that which may be taken, from the Flying of Cranes: Ep. 4. ad Rust. Monac. of which S. Jerome saith: Grues unam sequuntur, ordine literato. These than change their Order, and shift their Ranks, at the Instant that the Wind turns; that so, by means of a different Figure, they may be able to fly, with the greater Ease, and Swiftness. Thus, when the Wind blows behind them, one, or two of them, by turns, place themselves behind the rest; so that they are, as it were, a kind of shelter to the main body of the Flight, which is divided into two Branches. But if the wind chance to blow against them, they then presently change their whole Order: For, whereas before, the Forepart of their Body was divided into two Ranks, they now divide the Hinder part into two Ranks, representing the Figure of a V, one of them only, flying in the head of the Company, and dividing the Air before them; and all the rest, flying smoothy after it, as if they were joined together in a Line, make way for the Wind in such sort, as that meeting with no Resistance, they fly with all possible ease, and pleasure. Sometimes they make a perfect Triangle; or a Semicircle, like to a C; or else, a perfect Round O; as, when they are set upon by an Eagle; by this means defending themselves from his assaults. For, on which side soever the Eagle comes, he encounters with nothing but Bills: just as a Body of Horse, setting upon a Party of Foot, meets with nothing but Points of Pikes. And hence we may conclude, that Lucan is much mistaken, when he says, that all the Figures, which these Birds imitate in Flying, are merely Accidental, and Made by Chance. Strymona sic gelidum, bruma pellente, relinquunt, 1. De bell. Phars. Poturae te, Nile, grues: primoque volatu Effingunt varias, casu monstrante, figuras. Mox, ubi percussit tensas Notus altior alas, Confusos temerè immixtae glomerantur in Orbs, Et turbata perit dispersis littera pennis. So Cranes in Winter, Strymon's cold forsake, Translated by T. M. To drink warm Nile: and in their first Flight make (As Chance directs,) of Letters various forms. When their spread Wings are by the Violent storms Of strong South-winds assailed, by and by In a confused globe all mingled fly: The Letter's lost in their disranked wings. For, besides that in Battle, they never observe any other Order, or manner of Marshalling themselves; 3. de Animal. c. 13. Chiliad. & alib. 2. de nat. Deor. De solert. Animal. et in vit. Thesei. Ornitholog. a man may observe also in their Flight, that when either the Wind ceaseth, or another gins to blow; they presently break their Ranks, and cast themselves into another Figure. These Truths are largely discoursed of, by Aelian, Tzetzes, Cicero, and Plutarch: and Particularly by Aldrovandus, who reports, from divers of the Ancients; that, from this Diversity of Figure in the Flying of these Birds, Palamedes, in the time of the Trojan War, took occasion to invent divers Letters of the Alphabet; which he added to those other, that the Phoenicians had before. In Xenijs Whence Martial Says: Turbabis Versus, & litera tota volabit, Unam perdideris si Palamedis avem. And certainly we often see, that Cranes, in flying, do strangely imitate these Greek Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 8. var. cap. 2 Cassiodorus goes further yet, and assures us, that not only some Letters, but generally All of them, were invented by Mercury, in Imitation of the several Figures he observed, in the Flying of these Birds. His words are so Considerable, as that I think fit to insert them here. Ut aliquid certum, & exquisitum dicere videamur, has (Literas) primum, ut frequentior tradit Opinio, Mercurius, repertor Artium multarum, volatu Strymoniarium avium collegisse memoratur. Nam hodiè Grues, qui classem consociant, Alphabeti formas, Natura imbuente, describunt; quas in ordinem decorum redigens, vocalibus, consonantibusque convenienter admissis, viam sensualem reperit, per quam altè petens, ad penetralia Prudentiae Mens possit alta pervenire. They say, that Wild-Geese also observe the same Method, that Cranes do. Now the Letters, which all these several Birds make in their Flying, show us only the Diversity of the winds; or else, the manner of their ordering themselves in Battle; and no more. But their Fight, Singing, and manner of Feeding, and going to Rest, are of more Signification than so: for these are often Signs of things to come. Thus we usually see, a Sick person is near his End, when a Raven is observed to come croaking, and to light upon, or fly near the Chamber where he lies: the like whereof is observed also of Screech-owls, and Horn-Owles; Birds, which by reason of their delighting in Darkness only, and Shady places, are accounted Unfortunate, and Ominous. The Fight, and Gathering together of all other sorts of Birds, especially Birds of Prey, and which feed upon Flesh, doth likewise often foreshow some sad Accident approaching. Thus Dion reports, that when the Armies of the Triumvirate marched forth against the Complices of Pompey, Lib. 50. to take a just Revenge of Coesar's blood, there were seen, hover over the Troops of Brutus, and Cassius only, great numbers of Ravens, and Vultures; which by their Many, and Fearful Cries, did foreshow the Ruin of These Two Murderers. Neither need we travel so far, for Examples of this Nature: for, we have a like Story to this, delivered by Aeneas Silvius; who, coming to be Pope, was afterwards called by the name of, In Europe. Pius II. and it is this. In that Part of Gallia, (saith he,) which is furnamed Belgica, not far from the City of Liege, a Falcon, as she was sitting upon her Eggs in her Nest, a company of Ravens, perceiving her, set upon her; and not content with beating her, devoured her Eggs also; and that, with such Strange, and Unusual Out-cries, as that the Boors, and Shepherds thereabout, who had observed this Strange Piece of Tyranny, acted upon the Falcon, were very much amazed at it. But at length, the Falcon, though with much ado, being gotten from them, the Shepherds thought the Quarrel to be now certainly over, and that they should hear no more of these Out-cries. But, which much increased their Wonder, on the Morrow, they saw gathered together, in the very same place, so infinite a number of Falcons, and Ravens, as that they could not have believed before, that there were so many in the whole world: all which were now gathered together to decide this Difference, betwixt the Falcon and the Ravens; the Place, and Combat being, as it were, agreed on, on both sides. The Falcons pitched their Battle toward the South side of the Place; and the Ravens toward the North: and both the One, and the Other, observed their Ranks, and Order as exactly, and beheld each other with as fierce Countenances, as if they had been Armies of Men. At length, after they had been observed to keep this Order, for some little time, (some of them being, as it were, in the Main Body of the Army; and others, in the Wings,) the Fight began, with such Fury; as that, in an Instant, the place all about was covered with Feathers, and Blood, and with dead bodies of both Parties. But in Conclusion, the Falcons won the Day: and it seemed but Reasonable; that They, who fought in so just a Cause, should bear away the Victory. Now that this Battle, fought betwixt these Birds, did presage some Battle to be fought by Men in the same place, Edovardus Scleikel endeavoureth to prove, by the Event: who writing the History of the year 1391. tells us; that not long after this happened, two Bishops, pretending Right each of them to the Bishopric of Liege, were so incensed against each other, as that filling all the parts round about with Soldiers, they made a Sad, and Bloody Decision of the Controversy. For, Benedict XII. and Gregory XIII. (whose Factions had likewise made a Division in the Church, about the Popedom,) maintaining each of them the Bishop of his own Election, drove on the business to so great a Height, as that it was to be determined only by the Sword. The Liegeois favoured the one Party; and John Duke of Burgundy, the other. But in the end, the Duke being stronger than his Enemies, gave them Battle in the very same place, where these Birds had fought before; and won the Day, with the loss of three Thousand of the Liegeois. The like also happened An. 1484. when Lewis, D. of Orleans fought against Charles VIII. And that I may not trouble myself any further, in collecting Instances of this kind, you may have recourse to the forenamed Scleikel, and Belle-forest, who will furnish you with good store of the like Presages: Hist. Prod. it not being my Purpose to give you a Catalogue of them, but only to examine their Cause. We say then, that Birds may Naturally foreshow sad Accidents approaching; if we except all such, as depend upon the Will of Man; as, to give Battle, or, Not to give Battle: for, in this case, all Presages are Vain. And if by Chance the forementioned Battles were observed to be fought, after those of the Birds; yet the Birds cannot be thought to have fore-shewed them: since it is by mere Accident, that the Birds fought in the Air, either before, or at the same time, that men fought upon the Earth: or else, perhaps, God may sometimes make use of these Extraordinary Signs, to prepare us, (as we have said before,) against the Evils that we are to encounter with. To keep ourselves therefore within the Compass of Natural Causes; we affirm, that we may foresee Fair weather, Rain, Thunder, Pestilence, the Overwhelming of Cities, and Hills, and also the Natural Death of Men, by the Natural Disposition of Birds; and that, three manner of Ways. The First is, by their Flight: the Second, by their Singing; or Crying: and the Third, by their Leaving, and Forsaking a Place, The Later of these doth manifestly foretell the Falling of Mountains, and of Cities, and Houses; the Pestilence, and Famine approaching: And the Two Other fore-shew the Change of Wether, and the Natural Death of Men. And here I cannot but wonder, that among all those Historians, that have written of the Presages of Birds; there is scarcely any of them that have endeavoured to give the Natural Causes of them. They will tell you perhaps, that against Rain, some certain Birds will fly close to the side of Rivers; but they do not tell, what should be the Cause of their Flying thither, rather than to any other place. But, seeing that all these Actions are not done, without some Reason, or other; we shall here endeavour, in a few words, to discover what it may be. It is certain then, that Birds which keep always in the Air, have a more perfect Sense, and Apprehension of the present Temper of It, than We can have: and this is the reason, why against all Changes of the Air, and of the Wether, they are wont to give us some Sign of it: as, for example, to Sing, and Chirp very pleasantly, when the Air is Clear, and Calm; and on the other side, to change their Note, when it gins to be troubled and overcast; and to fly to Rivers sides, when it is like to Rain; especilly those that delight in eating of Worms; which abounding most about River's banks, by reason of the Corruption, and Humidity, always come abroad out of the Earth, against Wet weather. And this is the Reason, why Crows fly to Rivers sides, when it is like to Rain. Secondly, if the Air begin to be infected with any Contagion; they, finding themselves annoyed thereby, presently get them gone, and quit the Country; although it be so Fat, and plentiful a one, as that it affords them more store of Food, than any other place can. Thirdly, they use to fly away, and forsake a City, or Hill, which is near falling to Ruin, and to be Overwhelmed; by reason that the Hill, or City, not falling to the ground suddenly, as it seems to Us to do; but, by little and little; there are caused by this means certain Rifts, and Openings in the Earth, out of which ascends so Contagious an Air, as that the Birds, (which are far quicker Scented than We are,) perceiving it, presently leave the place, and fly away. Thus did those Birds, which we have formerly mentioned, out of Rab. Elcha, fly all of them away, even as much as the very Poultry, when the City, wherein they were, was now ready to be overwhelmed by the Ruin of Two Mountains. We have also said before, that in a certain Village, in Suitzerland, called PLOURS, the very Bees did the like. The Instance of a Man near death, doth also confirm this Truth: for, when he is at his last Gasp, the Pores being opened, by a Certain Violent Labouring of Nature, send forth so Corrupt an Air, or Sweat; that the very Fleas, not enduring it, leave the place. The same is also reported of Rats, and Mice; who will be sure to forsake a house, that is ready to fall. And certainly no man can doubt, but that the Air which is penned up in the Close holes, either of a Mountain, or of the Foundation of a City, or of the Walls of a House, must needs be very Corrupt, and Putrified Air; which, when it cometh to be exhaled, must necessarily be very dangerous, De Variet. l. 3. c. 3 to all those that shall take it in. And in this sense we are to understand Cardan, when he says; that a City is near its Ruin, when the Ravens are observed to croak, more than usually: forasmuch as, these Birds having a Sent of the Putrid Air, that issueth out of the Earth, think it to be Carrion; after which they are so greedy, saith Aelian, as that getting to the tops of Trees, or else flying about in the Air, they turn themselves about toward every blast of Wind, that so having a Sent of any, they may go, and feast themselves upon it. And for the same reason, if they chance to fly over a house, where any are Sick, and that they alight upon it, and cry more than they use to do; they have some Sense, by reason of the Air that cometh out of the Sick persons Chamber, of his approaching Death. The Augury therefore, or Divination by Birds, used by the Ancients, was not altogether so Ridiculous a thing, and fit to be accounted only as a Piece of Superstitious Foolery; Disquis. Mag. l. 4. c. 2. q. 7. Sec. 2. as Delrio would make it to be. And here I cannot choose but laugh at those men, that will needs have Apollonius Tyaneus to be a Sorcerer, and a Magician; because he was able to imerpret the Language of Birds: as if we might not see the Experience of this every day, and perceive, that a Hen useth always one Certain Tone, when She calleth her Young ones about her; and a quite different one, when she hath laid an Egg; and makes a Third Kind of Noise, Unlike either of the Former, when she is any way frighted. So that, when I hear a Hen make a Noise, I may say, that either she hath found some Corn, and now she calleth for her Young ones; or else, that now she hath laid an Egg; or else, that she is frighted. And what should hinder, but that by long Experience, a man might be able to do the like, by all other Birds? As for the other Presages, that may be taken from them, and which are more Common; Lib. 1. de Divin. Lib. 1. Georg. De Temp. mut. Repert. de mut. ●eri●. Prognost. perpet. De ventis. Deprogn. temp. Ephemerid. Prognost. temp. Ephemerid. aer. perp. I must refer the Reader to Cicero, Virgil, Alchindus, Firminus, Hieronymus Tortus, Federicus Bonaventura, Augustinus Niphus, Alliacensis, Minerva, Gul. Gratarolus, and Antonius Mizaldus. CHAP. XIII. That the Stars, according to the Opinion of the Hebrew Writers, are ranged in the Heavens, in the form of Letters: and that it is Possible to read there, whatsoever of Importance is to happen, throughout the Universe. THE CONTENTS. 1. THe Celestial Configurations, devised by the Greeks, permitted by the Church, though Dangerous. This New Doctrine, of the Reading of the Stars, no whit repugnant to the Christian Faith. 2. This Reading, proved out of the Scripture. Divers passages of Scripture, tending to this purpose, interpreted. 3. The Opinions of the Ancient Hebrews, Greeks', and Latins, in this Particular. 4. The reason, why so few Authors, of these Later times, have meddled herein. What our Modern Writers, as Reuchlin, Picus Mirandula, Agrippa, Kunrath, Banelli, and Flood, have delivered of this Subject. 5. Postell's Intention of bringing it into Europe. 6. The Stars ranged, not in the form of Arabic, nor Samaritane, but of Hebrew Characters. The Superstition of the Arabians, in reading some kind of words. Their Letters, borrowed from the Hebrews. 7. The hieroglyphical Living Creatures of the Egyptians, placed in the Heavens, are not to serve for Letters. The Constellations Imperfect. 8. What things are to observed, that one may be able to read the Heavens. What the reason is, that New Stars often appear; according to the Rabbins. 9 A Continued Enumeration of the several Means that must be used, for the rendering a Man Capable of this Reading. The Star in the Tail of Ursa Major, the fore-shewer of the Change of Empires; and how. 10. On which side we are to begin this Reading of the Heavens, and how we must Interpret the words we find there. 11. Of those Celestial Letters, that have foreshown all the Great Mutations in States. The Fall of two Potent Kingdoms in the East, read in the Heavens by R. Chomer. 12. The Author's Judgement, concerning this Reading of the Heavens. THose, who have diligently examined the Choicest parts of the Learning of the Ancients, have observed, that there is nothing that is more Absurd, in Appearance, than the Figures of the Celestial Constellations. For, what a Confused thing is it, (say They) that, in those places, which are destined to be the place of abode for the Blessed Spirits only, there should be lodged such numbers of Beasts; and, some of them so dreadful, as that we cannot think of them, but with Horror? If they had placed only Men there, and had allotted a Castor, and a Pollux, Dominion there; this might have been interpreted an Error of Love; which suffers us not to be content, in wishing small Honours to those we Love. This Consideration might also have satisfied those, who complained, that the Celestial Figures were nothing else, but the Representations of the several Scapes of Jupiter; & that the whole Face of the Heavens was filled, with the Notes of his Incestuous Pranks: so that if any one should undertake to excuse these Amorous Signs, he would be the less blame-worthy; in that he did it, only in Defence of the most sweet, and Powerful of all our Passions. The Excuse of those, who imposed upon these Incorruptible Bodies, the Figures of Brute Beasts that are most subject to Corruption, and even of Things Inanimate also, was most just; seeing that, in so doing, they had no other Design, but what was Religious. Thus we see Fishes there, Censers, and Ears of Corn in a Virgin's hand: And, those who are skilled in the Secrets of the Ancient Theology, know well enough, that it was not without some Mystical reason, that they placed one Crown in the South part of Heaven, consisting of Thirteen Bright Stars; and another in the Northern part, containing eight stars in it. But to place Dragons there, and Serpents, and Hydra's; Reason can never endure. And yet, see the Strangeness of the thing! For Though the Ancienes had thus filled the Heavens with Brute Beasts; and that, according to this their Doctrine, one would have imagined this Celestial Paradise to have been, an Habitation of Monsters, and a Dreadful Wilderness, rather than the Seat of the Blessed, & a Place abounding with all manner of Pleasures; yet notwithstanding neither hath the Church ever reproved it, nor any of the Ancient Fathers disavowed it. Now the Subject we treat of, is much less Scandalous; and, by Consequence, more Tolerable. For, what danger can there be, in affirming; that the divers Figures of the Stars represent, and make up the different Characters of the Hebrew Alphabet? And, that as These Letters have some Signification, when they are Single, as well as when they are joined with others: in like manner the Stars, either alone, or joined with other Stars, do note unto us some Mysteries? Yea rather, this Doctrine of ours is so fare from being such, as men should beware of, and hold it Suspected; as that, on the Contrary, it teacheth the Manifold Wonders of God; and proveth, that all these Stars have not their Order bestowed on them in vain; and that their Motions, and different Aspects are not utterly useless, and without any Design. Insomuch that, in my Opinion, it would be no less than Blasphemy in any man, to affirm the Contrary; or to say, that they are placed there, only for Ornament, and to beautify the Heavens, and to give Light; and for no other cause at all. But, what Madness is it to confine these Wonderful Lights to One only Operation; seeing that, besides that Experience teacheth us, that the Moon is the Governess of all Humours; the Sun, the Principle of Life; Saturn, a Malignant Star; Jupiter, a Benign; the Sign of Taurus, cold and dry; that of Gemini, Hot and moist; Aries, Hot and dry; and so of the rest: we do also see daily, that one and the same Simple here below, serveth to divers and sundry Operations: and therefore, if the Properties of Herbs, are not restrained to the narrow limits of One Sole Effect; why should we think so unworthily of the Stars, as not to believe the same of them? We conclude therefore, that beside those Wonderful Qualities, which we acknowledge to be in them; they may also represent, by their Diversity of Aspects, certain Figures, or Characters, by which we may have some Apprehension of the Greatest Changes, that happen here below. And this Truth we will now endeavour to prove, out of the Holy Scriptures. 2. If then we can any where find, in these Holy Scriptures, that the Heavens have been called by the Holy Ghost, A BOOK; then doubtless we may conclude, that there are, in this Book, Letters, and Characters, which may be Understood by some or other. Now, that it is called a BOOK, appears out of the Prophet Isaiah, who speaking of the Last Day, wherein all things shall Cease, Isa. 34.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith, Complicabuntur, sicut Liber, Coeli; where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph, in Hebrew, which the Latin translateth, Sicut, signifieth, in the Original, Quia. So that, as Isaiah hath said, that the Heavens shall be rolled together; so hath he, at the same time, given the Reason of it also; Because they are a Book. If it be Objected, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify, Sicut as well; I answer, that those, that are but meanly versed in the Holy Scriptures, know well, that this Latin word, is not always a Note of Similitude, Facti sumus Sicut Consolati: (was the song of the People, returning out of Captivity:) as Men that are Comforted; shall we conclude hence, that they were not Really so? No: But this word Sicut, AS, is Redundant in this place, and might as well have been away. So likewise in this passage; Transivimus Sicut per Ignem: and in many more the like. Therefore Complicabuntur Coeli, Quia LIBER sunt. But if it be still Objected, that for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph, signifies sometimes sicut, in the Original; there is no more reason, why it should be rendered Quia, then Sicut: and Consequently it will still hold true; that the Heavens are not a Book, but are only as a Book. To this it may be answered, that the Holy Scripture doth elsewhere fully decide this Controversy; seeing that, speaking of the Heavens, it makes mention of Lines, and Letters, which are words, that are most properly, and Essentially spoken of a Book; and maketh no use of the word Sicut, As, at all: which is an Infallible Argument, that these words, in the passage before cited, Complicabuntur, SICUT Liber, Caeli, are not expressions of Similitude. Now that the Scripture, speaking of the Heavens, nameth expressly the word LETTER, will appear out of the very First Verse of the Bible; where the Hebrew Text runs thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith bara Elohim ET haschamaim: that is to say: In the Beginning God created the LETTER, or CHARACTER of the Heavens. For, this is the meaning of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ET; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aot, which signifieth a LETTER. And as for the word, LINE, we find it much more plainly set down in the 19 Psalm, Verse. 4. In Omnem terram exivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kavam, LINEA corum. I shall not here enter into any tedious Dispute, Whether it be to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kolam, Sonus eorum, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kavam, Linea eorum: and so consequently, whether the Passage cited by St. Paul, out of the Interpretation of the Seventy, be corrupted: or else, the Hebrew Text. In my Advis sur les langues Orientales, I show, with Titelmanns, Bredembachius, Malvenda, Mercerus, & Genebrard, that the Places are not at all Corrupted, neither in the one, nor in the other: but that the Septuagint, and St. Paul had regard to the Sense of the Words, rather than to the Letter; saying, Sonus eorum, to make it suit more aptly with the following Words: Et in fines Orbis terrae verba eorum: because that, the Sound, the Voice, and the Words, do very handsomely accord, and suit together. We may add also, that they made use of a Sublime, and Allegorical sense of these words, applying them to the Preaching of the Apostles. And thus St. Paul, and the Septuagint, being fully reconciled to the Hebrew Text; we may the more boldly stick to the Letter, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kavam, Linea eorum; understanding it spoken of the Stars, which are ranged in the Heavens, after the manner of Letters in a Book, or upon a Sheet of Parchment. For which reason also, God is said, in the Holy Scriptures, to have stretched out the Heavens, as a Skin: calling this Extension, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachia; from whence perhaps the Greeks' might take their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a Skin, or Hid; it being most proper to a Skin, to be Extended, or Stretched forth. Now upon this Extension, as upon a Skin, hath God disposed, and ranged the Stars, in the manner of Characters; whereby, as by a Sacred Book, the wonderful Works of God are set forth, to all those that know how to read them. Coeli enarrant gloriam Dei; saith the Psalmist. And here peradventure some may say, that the Wonderful Works of God are set forth by the Heavens, in their Prodigious Extent, Harmony, Brightness, Order, and admirable Motion; and not by way of any Writing. But R. Moses, a very learned Jew, assureth us, that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saphar, to Declare, or Set forth, is never attributed to Things Inanimate: so that from hence He concludes, that the Heavens are not without some Soul; which is no other, then that of those Blessed Intelligences, who have the Conduct of the Stars, and dispose them into such Letters as God hath ordained; declaring unto us Men, by means of This Writing, what Events we are to expect. And for this cause, this same Writing is called by all the Ancients, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetab hamelachim, that is to say, The Writing of the Angels. And that this passage, Coeli enarrant gloriam Dei, is clearly meant of this Celestial Writing, appears by the words immediately following; In omnem terram exivit Linea eorum. I know very well, that according to St. Paul, and the Septuagint, a man may understand, by the Heavens, the Apostles; or, as some others will have it, the Prophets. But, if pursuing the Allegory, a man should take occasion to deny the Literal Sense; this would be no small Crime, in in the Judgement of the Fathers. Scripturae Verba, says the Whole School, propriè accipienda sunt, quando nihil inde Absurdi fequitur. So that if we stick to the Letter of the Text, not only this Passage alleged, but many others also, which I omit, that I may come to the Main Matter in hand, do very much confirm this Writing. 3. Now, as the Prophets have done before, so have all the Learned among the Ancients also, after their Example, called the Heavens, SACRED BOOKS: as, among the Jews, R. Simeon Ben-Jochay, in the Zohar, on the Section Temourah; which is the 25. Chapter of Exodus, Cifr. 305. where he speaks very largely of this Celestial Writing, Lib. Moreh. Seps. Kab. Beres. The●il. Maguid Misnah. In Misn. Milchamot Adonai. Galg. Hass. in Beres. though very Obscurely. R. Abraham also, in his Jetsira, or Book of the Creation, delivers many Mysteries of it; and after them, R. Moses Aegyptius, Moses Ben-Nachman; Abraham, the Son of Dior, his Contemporary; Aben-Esra, David Chimchi, Jom Tof Ben-Abraham, Joseph the Son of Meir, Levi Ben-Gerson, Chomer, Abarbanel, and many others; which I shall here omit, that I may come to the Greeks', and Latins, who will peradventure be better received. The Learned Origen, interpreting, after his manner, that is to say, Subtly, and Quaintly, this Passage in Genesis, Et erunt in Signa; Praep. Evang. lib. 6.9. affirms, (as he is reported by Eusebius,) that the Stars were placed in this Order in the Heavens, for no other end, but to show, by their divers Aspects, Conjunctions, and Figures, what ever is to happen, while the World endures, as well in General, as in Particular: yet not so, as if they were the Cause of all these things; never any such thing came into the Thought, much less into the Writings, of this Learned man. For, as the Prophecies, that are written in Books, are not the Cause of those Events, which they foretell shall happen; but only, the Sign: in like manner, saith he, may the Heavens very justly be called a Book, wherein God hath written, all that is, hath been, and hereafter shall be. And, for confirmation of this, he citeth a passage out of a Book, the Title whereof is, Narratio Joseph, a Book in his time highly esteemed by all men: wherein the Patriarch Jacob, giving his Blessing to all his Children, tells them, that he had read in the Tables of Heaven, all that ever was to befall Them, and their Posterity: Legi, saith He, in tabulis Caeli, quaecunque contingent Vobis, et filijs vestris. Whence the same Origen concludes, as well in his Tract on this Question, Vtrùm stellae aliquid agant? as in his Book, De Fato, Cap. 6. that some Mysteries may assuredly be read in the Heavens; by reason, that the Stars are disposed, and ordered there, in the form of Characters. The Conclusion of this Learned Father is so much the stronger, in that, where the Vulgar Translation reads, Sintin Signa, the Original Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehaio● leototh; that is to say, word for word, Et sint in Literas. Lib. 9 de Fato, cap. 35. This Doctrine is of so great Importance, as that Julius Sirenus hath undertaken the Defence of it; and maintains, that it is a most True, and Safe Opinion; and such as hath been Entertained by most Religious Men. Neque in illis corporibus Coelestibus (saith St. Augustine) hic latere posse cogitationes credendum est, Lib. 2. contra Manich. c. 2. quemadmodum in his corporibus latent; sed, sicut nonnulli motus animorum apparent in vultu, et maximè in oculis; sic in illa perspicuitate ac simplicitate coelestium corporum, omnes omninò motus animi latere non arbitror. In Gen. l. 2. de Astron. c. 4. I am not Ignorant, that Pererius endeavours to find out another Sense, in these words of St. Augustine: but it is an easy matter to say, what one pleaseth, in interpreting the words of a man that is Dead. Now this Celestial Reading may the more easily be believed to have been the Real Meaning of This Learned Father, seeing that many others of the Fathers have strongly confirmed it: as, St. Ambrose, and Prosper; who call the Heavens, Ep. 8. ad. Demetr. De vera Rel. 3. & in Ps. 41. De Mirab. De Fid. Orthod. lib. 3. c. 1. by the Epithets of PAGES; and, WONDER FULL INSTRUCTIONS: Albertus Magnus styles them, an UNIVERSAL BOOK. And John Damascene goes yet farther, and says that they are CLEAR MIRRORS; intimating, that we may see, distinctly There, even as fare as to the most Secret, and Weightiest Motions of our Soul: which gave occasion to St. Augustine to utter those words, which we have before cited. All the Platonists in a manner, were likewise of the same Persuasion: and this is the reason that Porphyry assures us, that when he had resolved to have killed himself, Plotinus, having read his Intention in the Stars hindered him from doing it. Orpheus also had knowledge of these Secrets, as appears by these Verses of his: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certus tuus Ordo, Immutabilibus mandatis, currit in Astris. 4. As for our Modern Writers, it would even amaze a man to consider, that among such infinite numbers of Books, wherewith our Libraries are stuffed, there is hardly Five, or Six to be found, that have taken any Notice at all, of this Curious Piece of Antiquity, concerning this Celestial Writing. I know very well, that Ignorance will be presently ready with this Answer; that the Vanity of the Subject, is the reason of this Their Silence. But why then have such an infinite number of other Fooleries been taken into Consideration, and thought a fit Subject for their Learned Pens, which are a thousand times more Ridiculous in Appearance, than This is? whereas, on the Contrary, there is no ginger, to whom this Science is not Necessary; nor any Searcher into the Choicer Pieces of Theological Antiquity, to whom in like manner it may not be useful; if at least it be True. I am therefore apt to believe, that the true reason is, the Neglect rather of the Oriental Languages; whereon these Curiosities do so necessarily depend; as that, without the knowledge of them, they cannot possibly be explained, or understood: insomuch that, we had no notice at all of these Mysteries, till such time as they were brought into Europe by those men, that addicted themselves to the study of the Eastern Languages. Capnio was the First, that, De Art. Cab. in an Age when Barbarism reigned, adventured to make some of these Choice Discoveries. Picus Mirandula likewise, who was the Phoenix of the Age he lived in, took some pains in searching into these Secrets; and also proposed the Question in hand, in these terms: Utrùm in Coelo sint descripta, & significata omnia, cuilibet scienti legere? Quest. 74 Cornelius Agrippa also hath delivered His opinion herein. Pierius Valerianus, in his Hieroglyphics, Occult. Philos. Lib. 44. fol. 366. c. hath these words. Illa Extensio in modum pellis, tanquam literis, inscriptae luminaribus, & stellis, dicitur Rakia, etc. Blaise de Vigenere; in his Book Des Chifres', makes a long Discourse on this Particular. Banelli, an Italian, hath said more to this purpose, than all the others, upon those Words of S. Luke: Gandete, quòd nomina vestra scripta sint in Coelis. Kunrath, according to his usual manner of Fooling, makes a Riddle of it; In Amphith. In quo sunt pueri quotquot in Orb Viri. It seems, that these kind of Authors writ to no other end, but that they may not be understood: by this means seeming to make war against Nature; which hath given us a Tongue, and the use of Speech, that we might be able to express our Conceptions: whereas these men, on the contrary, Endeavour to be Obscure, and Dark. Robert Elud, in his Apology for the Brethren of the Rosy Cross, hath gone on very far with this Celestial Writing; the Characters whereof he affirms to be made, in the same manner that Others are. In Coelo, (saith He) inserti & impressi hujusmodi Characteres, Apeloget. Ed. Lug. Bar. An. 1617. qui non aliter ex stellarum ordinibus conflantur, quam lineae Geometricae, & Literae Vulgares, ex punctis; Superficies, ex lineis; & corpus, ex superficiebus: at length concluding, that who so is able to read these Characters, shall know not only what ever is to come, but also all the Secrets of Philosophy. Fol. 62. Quibus hujusmodi linguae, & Scripturae Arcanae, Characterumque abditorum cognitio à Deo concessa est; his etiam datum erit, veras rerum naturas, mutationes, alerationes, & proprietates siderum, omnesque alias operationes & executiones, oculis quaasi illuminatis legere, & legendo intelligere. 5. But of all the Moderns, who have spoken of these Celestial Characters, postel is the only man, who seemeth to have had the greatest knowledge in them; as may appear, out of the greatest part of his Books; among which, that which he hath written upon the Jethsira, gives us an Account of what himself had had experience of. Si dixero, me in Coelo vidisse, in ipsis Linguae Sanctae Characteribus, ab Esra primum publicè expositis, ea omnia quae sunt in rerum natura constituta; ut vidi, non explicitè, sed implicitè; vix ●llus mihi crediderit: tamen testis Deus, & Christus ejus, quia non mentior. Now that which makes me believe, that this Learned Man had some ground of this his Confident Assurance of having such Knowledge in these Curiosities, is, that beside the Experience which possibly he might have had, he had often also travailed into the Eastern Parts; where he had no doubt seen the Books of the Arabians, which are all full of this kind of Secret Learning. And John Leo, in his History of afric, affirmeth, that, in Morocco, there is nothing more Common: and the first book which he makes mention of, is a book written by Elboni, an Arabian, the Title whereof is, ELLYMAHEMORAMITH: which book scarcely treateth of any thing else; and it teacheth particularly, how to describe all the Constellations in Arabic Letters, and to picture them Elegantly within little Tables; such as the Arabian Hermit's do always carry about them, and have them ready for their Use, in applying them to the Rules of their Zairagia, or Divination. And this confirms that which I shall bring hereafter, concerning the Mahometans searching after no other Figures in the Heavens, then in their own Characters, reading therein what ever is to happen, in a very strange, and unusual manner. Whence the postel, upon the same book of the Creation, In jethzira. saith: Decreti itaque sunt demum delineati, suisque figuris adumbrati igne divino in aquis Coeli scilicet expresso sancti Characteres, & tanta virtute in Coelis expressi, ut possit etiam vertias futurorum haberi: cujus scientiae adhuc vestigium in Marocho, et multis alijs Ismaelitarum civitatibus; licèt sint apud eos admodùm depravatae, & adulteratae figurae Sanctae. I have sometimes thought, that this Author put forth this Book of his, De Configuratione Signorum Coelestium, as a Preparative only, to make way for the better entertaining of this Doctrine, among the Europeans. For having showed, that all the Stars, instead of representing the Images of Living Creatures, do no more but only make up certain Square Figures; it would have been no hard matter afterwards, to have persuaded men, that these Figures were nothing, but Hebrew Letters, the figure whereof comes very near to that of a Square. For if he should have gone to work otherwise, and should have endeavoured to have put these Celestial Letters upon the world, without any Preparing of men's Minds to receive them; he would doubtless have been taken for an Impostor. And he had been formerly sufficiently cried down; so that he needed not to have exposed himself anew, to the Calumny of every black Tongue, by broaching new Propositions; which he could never think would down with them, unless he had first prepared their Palates to relish them. After the world had once been satisfied in the Probability of this his Doctrine, he then intended to make a Full Discovery of all these Secrets, in his Commentaries upon the Zohar: wherein he had laid together such Variety of Curious Learning, as himself witnesseth in divers places of his Printed Books, as that it was not without reason that he so earnestly commended This most Excellent Piece to the World, in his Last Will and Testament, written with his own hand. But since I have here made mention both of Hebrew, and of Arabic Letters; it may very well be doubted, which of the two, this Celestial Writing is expressed in; and, which of these Languages these Letters make up. This Doubt therefore I think fit to decide, before I go any further. The Ismaelites, or Arabians, who have never wanted Men, that have been very well skilled in all manner of Choice Learning, (though they have fallen sometimes upon Ridiculous Studies also:) being moved with a vainglorious desire of concealing this Truth; namely that Their Language depended upon the Hebrew; have not only altered their Characters, which were before very like to the Hebrew; but have also adulterated their Names: and, the better to cover their knavery, have also added certain Letters: which the Hebrew Alphabet never knew: as, their Ssim, Dsal, Thsda, or Tsa, etc. Insomuch that a certain Learned man, that was very well skilled in their Language, says: Arabes, Postel. de Phoen. Char. versutissimum hominum genus, & planè Ismaeliticum, id est, adulterinum, postquam cognoverunt, suas Literas ortum ducere ab Hebraicis; satagerunt non tantum absolutè dissimiles forma reddere, sed ordinem etiam perturbare, & nominum bonam partem mutare studuerunt. They have had the Confidence also to affirm, that Their Letters are the First that ever were; and, that if there be any Mysteries to be found, either in the Signification, or Figure of Characters; we are to look for them not where else, but in Their Language. For which cause, interpreting their Alphabet, they deduce, from the first Letter, which is ALIPH, this Verb Conjungere: from the second Letter, which is B A, this word, Inire: from T A, the Third Letter, Producere: and so of the rest: making up a Prayer out of it, which they say, no other Alphabet is able to show. So that it is no marvel, that they are able to produce so many several meanings of words, after this Rate of Interpretation; seeing that, as Kirstenius saith; Integra Volumina de solis Nominibus literarum Alphabeti. Arabici conficiqueunt: sed longè adhuc plura de ordine, figura alijsque accidentibus conscribi possent. These Niceties have made the Arabians so superstitious in the Pronunciation of their Letters, as that when they meet with many words united together by the means of an Aliph, they will pronounce them all in a Breath, though there should be an hundred of them, and though they should be in danger of expiring in the Act. Those that are Curious after satisfaction herein, may have recourse to the Arabic Grammar, Printed at Rome. Now, as all Superstition is attended on, by a certain Foolish Credulity; so are these men certainly persuaded, that the Heavens being figured with Their Letters, (and not with the Hebrew,) do fore-shew all things to come. And this is the reason, that, besides the Division of their Letters into Gutturalls, or, such as are pronounced in the Throat; into Vuales, as the Latins call them, that are sounded in the furthest part of the Roof of the Mouth; as others are by the Palate; by the Gums; by the Lips; by the Teeth, and the Tongue together: and also into some, that are pronounced with a kind of Sibilation; others, with a certain Stammering; and some, with a gentle turning of the Tongue, which They call, Dsalqijetun; and the Latins, Flexae: into others again, that are Short, Long, Radical, or Trancall, and Servile: I say, that besides all these Divisions, they do yet divide them again, (the better to accommodate them to this Celestial Writing) into Schemsijun, and Kumrijum, that is to say, into Solar, and Lunar, which are particularly known, by those that observe the Rules of the Zairagia, it being unlawful for them to devise them. And perhaps it is in Observation to this Doctrine, that the Mahometans do never begin to write the first part of a word, at the end of a Line, and the rest of it at the beginning of the next Line; as the Greeks', and Latins use to do: but if the space be not sufficient to hold the whole word, they draw a stroke from the last Letter of the Last word, to the end of the Line. Now we affirm, that though these Letters are very much altered, and corrupted; yet may it notwithstanding very easily be discovered, by the Figure of a great number of them, that they have been taken from the Hebrew: and even Children may be able to judge of the Truth hereof, by comparing but the Arabic Hha, with the Hebrew He; the Cha, with the Cheth; the Ramires, with the Resch; the Zain, with the Zain; the Sin, with the Schin; the Tha, with the Teth; the Ain, with the Aghin; the Pha, with the Pe; the Caph, with the Caph; the Lam, with the Lamed; the Vau, with the Vau, etc. So that consequently, if we are to search after any Mysteries in these Letters, it ought to be, not in a corrupt Copy, but rather in the Original. The same is to be said of the Samaritane Characters also, which are corrupted from the Hebrew: and this is so certain a Truth, as that it is a Point of Infinite Perverseness to offer to doubt of it; as I have proved elsewhere against Scaliger. 7. The Reasons brought by the Ethiopians, or Egyptians, in the behalf of Their Letters, is not so easily answered, as those of the Arabians, and Samaritans: for as much as, their Letters being only Hieroglyphics, expressing the figure of an Ox, of a Horse, of a Lion, of a Bear, of an Eagle, and in a manner of all other Living Creatures; they do (say They) represent in the Heavens, whatsoever is to come to pass in this world. And therefore, if there be any thing to be read there above, by means of the Stars; we must read it in these Hieroglyphics, and in this Language, and not in any other; since that in Ancient times in stead of Letters, they made use of the figures of Living Creatures. To this it is answered, as we have formerly said, that these Living Creatures have been represented in the Heavens, only by reason of a certain Correspondency, that the Stars of which these Constellations consist, are observed to have, with these Living Creatures upon the Earth: and what other Reasons of it soever are given, they are Vain, and Foolish. Such as are those, alleged by the aforenamed Lazaro Banelli; who accommodates the Properties of these Celestial Animals, to several Kingdoms, over which they rule: as, for Example, the Constellation of Aries rules over France, Germany, Syria, Palestina minor, Suevia, and the Upper Silesia. That of Taurus governs Persia, the Isles of the Archipelago, Cyprus, the Maritime parts of Asia Minor, Polonia major, Russia alba, Switzerland, the Country of the Rhetres, Franconia, Ireland, Lorraine, and part of Swethland. But, to leave this Italian to please himself with these Trifles, and likewise Albertus de Marchesijs de Cottignola, Caeliloq. Mor. a Franciscan Friar, who moralizeth this Astrology after a way of his own; we affirm, that all these Celestial Living Creatures signify no more than what we have said before; and do therefore by the same reason conclude, according to the judgement of the Rabbins, that we must not search after any Mysteries, nor any other Characters, made up by the divers disposition of the Stars, but only in the Hebrew; and consequently, no Signification in any other Language, but in the Holy Language: it being most proper, that That Language, which was the First in the whole World, and which was spoken by God himself, should give us notice Above, what things are hereafter to come to pass; seeing it hath informed us here Below, namely in the Holy Scriptures, of all Things that are past. And this Conclusion is a most true one, say the same Rabbins, for as much as in a clear, bright Night, a man may see in the Heavens all the Hebrew Characters perfectly figured: which one cannot do of those several Living Creatures, that are placed there; seeing that the Imagination cannot be any whit satisfied, when, for example, in the Stars that make up the Constellation of Aries, there are Five Other to be seen close about it, which by reason that they are not comprised within the Figure of this Beast, do disturb the Fancy, and hinder it from making up the Figure it desires. The same also may be said of Taurus: for there are Eleven Stars to be seen there, which are Essentially of this Constellation; and yet are not brought in, in the Picture of it. So likewise in the Constellation of Gemini there are Eleven Stars belonging to it, which are distinguished from those Nineteen, that represent the Figure of this Sign: as Cancer also hath Four bright Stars, which lie Lose from those Nine, which make up the Image of this Living Creature. But as for the Hebrew Letters, there is nothing to hinder us, from finding them distinctly described: and if any one do chance to find either Arabic, or Samaritane Letters there; this is still but to return bacl to the Original, from whence they were taken. 8. First then we are to take notice, that the Stars which make up these Letters, are not disposed into the order they appear in, at all adventures, nor in any confused way, as they seem to us to be: but are placed thus, with some Design, and in a Divine Order; God having made all things in full Perfection. Those that understand not the Play of Chess, seeing the Pieces stand here and there, so confusedly, will be apt to think, no doubt, that they stand in that confused manner by mere haphazard, seeing that in some places there are a great many; and in some, very few; and one side of the Chessboard is full, and the other side quite bare; and in a third place perhaps you shall have but two, or three: In a word, this Difference in the placing of the Pieces is so great, as that he will certainly conclude, that the whole Business is clearly without any Design at all: notwithstanding that they are all ranked in very exact Order; and that there is not the least Piece there, but is of use, and doth its proper Office. After the same manner is it with the Stars, which we see in the Heavens: for, though in some places you see many together, & in others but a few; and that the Order they stand in, looks confusedly, and in a manner ridiculous; yet nevertheless is it most Admirable, in itself, and proceeds from some most wonderful Design; which Those Men perfectly understand, who by their Holy Life, are elevated above all that is here below. Thus it is storied of S. Anthony, that he perfectly understood this Heavenly Writing. Secondly, that although the Stars which are in the Eighth Heaven, (if at least there be any such thing as an Eighth Heaven,) be Fixed; yet do they not therefore always compose the same Letters; at least, the greatest part of them; but they have their Changes, according to the Divers Aspects of the Planets. Thus those Stars, that, ten years since, made up, for Example, a Teth, shall now perhaps make a Man, or a Lamed. Which is the reason, say the Rabbins, that This Writing serves not, but for the showing of things to come. In the Third place they say, that we are most especially to observe what New Stars soever shall appear; because that These do fore-shew the greatest Mutations: God making use of these, in making up, by means of their Aspects, and Conjunctions, New Letters; whereby he either expresseth unto us his Wrath, or his Mercy: as having determined with himself, to chastise us, if we continue in our sins; and to pardon us, if we repent of them. Thus, before almost all the greatest Mutations, that have happened in the World, have some of these New Stars been observed to appear; and they have been such Stars too, as have been really found to be in the very Heavens. Such, as was That, observed by Hipparchus, 125. years before the time of our Redemption; which Star presaged the end of the Grecian Monarchy approaching. Another the like appeared also in Claudean's time, in the year of our Saviour Christ 388. Another, in the time of Messahalah, Haly, and Alhumazar, Arabian Astrologers; which appeared in the 15. Degree of Scorpio, and cast forth as great a Light, as the Fourth part of the Moon could do. Another, in the time of the Emperor Adrian; and another also under the Emperor Otho; which appeared betwixt the two Constellations of Cepheus, and Cassiopeia. Another in the year 1264. not far from Cassiopeia, tending towards the North: and Another likewise that appeared afterwards, on the Chair of the same Constellation, about the beginning of December, Anno 1572. and continued for the space of six Months. Another, that appeared Anno 1596. in the Constellation of the Whale: another, of the Third Magnitude, observed in the neck of the Swan, Anno 1600. and another, that was seen, two years after, in Pisces. Another, that appeared two years after That, in the Constellation called Serpentarius, An. 1604. and was called by the name of the said Constellation. There are some others besides, De Nou. Astr. & Com. l. 5. à Cap. 6. ad 23. which Licetus hath collected together, out of Homer, Varro, S. Augustine, Pliny, Albumazar, Pherecides, Athenaeus, Eustathius, Germanicus, Cyprianus, Leovitius, Cardan, Paulus Hajazelius, Galiaeus, Thomas Fienus, Cuspinianus, Tycho Brahe, Gul. Jansonius, who was his Scholar, Jo, Kepler, Alphetragius, David Chytraeus, Fabricius, Hieronymus Munosius, Wenceslaus Pantaleo, Beyerus, Pyrgius, Michaël Coignetus, Cornelius Frangipanus, etc. some of which Authors have particularly observed the truth of this Doctrine which I have here delivered; namely that all These New Stars have been the Forerunners of the Greatest Mutations that have happened: and that in default of These, Comets have appeared; which, though they are easily distinguished from True Stars, and have their place of Being in the Air only; yet have they served to represent, by their divers Aspects, (according to the Doctrine of the Rabbins,) Other Letters, and to fore-shew the Disasters that have happened: it being very necessary (say They,) to have a special regard to these New Lights; which are, as a new Letter, which being added to a Word, altars the sense of it. As, for Example, in this Word AKE, if one add an L, it will be no longer ACHE, but LAKE. Or if in the midst of this word AKE, one insert an R, it will alter the word, and make it ARK. So that we see, one only Letter, as an L, or an R, utterly changeth the whole Sense. In the same manner is it with the Stars; where a New Star added, varieth both the Writing, and the Sense. 9 In the Fourth place, that we may be able perfectly to understand this Celestial Writing, we must exactly observe the Vertical Stars: for, those which are over a Kingdom, saith Abiudan, do ordinarily show; what ever is like to befall it. And in this Sense, it will not be any hard matter to apprehend the meaning of Cardan, when he says, speaking of the Star in the Tail of Ursa Major, that it hath fore-shewed the Changes of all the Great Empires: understanding this to be the Sense of this Truth, delivered by Cardan; that, according to the Doctrine here laid down, this Star, though not Alone, and by itself, yet joined with others, hath showed these Changes; making up, by their Conjunction, such Entire words, as did fore-shew the Fall, or Rise of these Empires, either clearly, and plainly; or else perhaps, more secretly, and Mystically, as we shall show hereafter. Now, as in all sorts of Writing, there is One certain Letter, both in Nouns and Verbs, which is more Frequent than any other; and hath the Preeminence throughout all the several Conjugations, and Declensions; in like manner in this Celestial Writing, it hath been observed, that in all the Mutations of Empires, This Star, in the Tail of the aforesaid Constellation, hath been more Eminently noted, than any other: Either because it is more Frequent, in the Discourse of Monarchies, than any other: Or else, that it is as the Capital Letter, in the most Significative Words; as we see there is in all Proper Names, of almost all the Languages in the World: as for example, in the name of Peter, the first Letter is greater, than any of the rest that follow. And thus may we answer this Question, which some may happily make; namely, Why, in this Celestial Writing, there are both Little, and Great Stars also? If it be further demanded; Why, in this kind of Writing, there are, in one and the same word, Great, and Small Letters, or Stars, mingled together? it may be answered, that the Reason is, to make us take more Notice of those Letters in the Word, which are the Most Significative; which is a Course, that the Anagrammatists are very well acquainted withal. As, for Example, if in the word Sovereignty, I would have VERITY, to be especially observed, I will write the word Sovereignty, in this manner, sovereignty: where the Letters of the Word VERITY, are greater, than any of the rest. Or if in the Word, Representative, I would have, Present, to be Chief taken notice of, I would then write the Whole Word thus; rePRESENTative. We are not then to wonder, if in the Heavens we often see two, or three Great Stars to go to the Composition of a Word, wherein there are Small Stars also: and this is that, which we are to have most particular regard unto, (as we have already showed, When they are Vertical to any Place. And by this means may we be able to give a Reason of that, which hath been hitherto Unknown: as, when the Astrologers affirm, that when Caput Algol, or Medusa's Head, was Vertical to Greece; the Stars did fore-shew the Calamities, which afterwards happened unto it, by the Tyranny of the Mahometans; without giving us any Reason Why: no more than they do of their Confidence, in assuring us, that the same Constellation, which will in a short time be Vertical to Italy also, foreshows a strange Desolation, that is to fall upon this Pleasant, and Fertile Country. Now all these Disasters, though, according as they are foretold, so do they Certainly come to pass; yet nevertheless is the Foreseeing of them grounded merely upon Experience; neither can the Authors of these Predictions, for the Most part, give any other Reason of them. But now, according to this Doctrine of the Celestial Writing, we know, that these Mutations shall happen on the Earth, because we see, they are written in the Heavens. And this is the Reason that R. Chomer affirms, that the aforesaid Medusa's Head, or, the Stars that Compose it, did foretell the Lamentable Desolation of Greece, because that Five of the Principal Vertical Stars did for a good while together, make up this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charab. Which, in the Second Conjugation, signifies, To be Desolate: understanding This, particularly of Greece, over which these Stars shone; because that the number of its Letters, which are, Jod, Vau, Nun, and which being put together, make up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Javan, that is to say, Greece, do yield the same number, that Charab doth: as you may here see. 228 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charab, Destroyed, Desolate. Summ. 12. 561 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Javan. Greece. Summ. 12. According to these Principles, any man may foresee, by the putting together the Stars of the same Constellation, the Disasters that Italy is threatened with. However it be, Junctin, an Italian Priest, and a very excellent ginger, is bold to utter these words: Illud verò (saith He, In Sphar. Io. de Sacrohos. c. 1. speaking of this Medusa's Head,) Toleto nunc, Apuliae, & Neapolitanorum regno est verticale; moxque Italiam invadet: quibus suam quoque cladem allaturum esse, maximoperè est verendum. Now how long before hand, these Celestial Letters do foreshow the Changes that are to happen; no one Author, that I know of, hath precisely determined: they only say, that, Before they are Vertical, they do fore-shew this Change, and whatsoever is to happen: God being willing thus to prepare us for the Evils which are to befall us. And after that they are precisely Vertical, if our Repentance hath yet found any place in his Mercies; He than causeth some New Star to appear, and, by its Intervening, to show (as we have formerly said) a quite Contrary Thing, to what was before signified. 10. In the Fifth Place, the forenamed Authors affirm, that to be able perfectly to understand this Celestial Writing, we must know how to distinguish exactly, which Stars are Oriental, and which Occidental, Meridional, and Septentrional: forasmuch as these Quarters of the Heaven are very Essential in this Reading. For, if any one desire to know, say They, the Good Fortune, and Prosperity of a Kingdom, or of any Other thing: he must then read those Letters which are Vertical to him, (or which want not much of being so,) from the West, toward the East. And if he would be informed of the Evil Accidents, and Misfortunes that shall befall a place; he must then begin to read, from the North, towards the West. Now, why the Good Fortunes of a Place should be read, from the West, toward the East, rather than from the East, toward the South: and why the Ill Fortune is likewise to be read, from the North, toward the West; I have not found any Reason given, by any Author. However, I shall adventure to give this Conjecture at it: namely; that seeing that Nature, being at Liberty, and not hindered by any thing, always tendeth to the Best: and that, as Aristotle saith, It would always bring forth Males, as being more Perfect Creatures than Females are, if it were not hindered by some Repugnant Cause: it is most proper, that Good Things, and all Perfections, should be read from the West toward the East, seeing that This is the Free, and Natural Motion of the Stars; the other, from the East to the West, being a Contrary, and Forced Motion. As for Ill Fortune, and Disasters, they might according to this Principle, have been read from the East toward the West, had not the Oracle which cannot lie, uttered this Wonderful Truth: A Septentrione pandetur malum: jer. 1.14. All Evil cometh from the North. But, why from the North, rather than from any other part of the World? The Reason of this is not so easily given: yet I conceive, it would stand with sound Philosophy, to answer; that, by reason of the Darkness, and Gloominess of the Air of those Parts; caused by the great distance of the Sun; and also, by reason of the Evil Spirits, which are the Authors of so much Evil, and which inhabit Dark Places; a man may very Reasonably say, that all Misfortunes come from the North; as being a Place, which is full of these Evil Spirits, or Demons; as Historians testify. And from hence, it will be an easy matter to apprehend the Reason, why the Ancients figured in these Northern Parts of the Heaven, a Serpent, or Dragon, close by the Two Bears: Uid Theodor. Graminaij Mist. Aquil. seeing that these Creatures are the True Hieroglyphickes of Tyranny, Violence, and all manner of Oppression. And certainly, who ever shall but run over the Annals, will find, that all the Great Desolations that have ever happened, have come from the Northern Parts. The Assyrians, or Chaldeans, set on by Nabuchadonosor, and Salmanasar, have sufficiently manifested the Truth of this, in burning to the ground a City, and a Temple, that was both the most Sumptuous, and the most Holy in the world; and in the Utter Ruin of a People, whom God himself had taken into his own Special Protection, and whose Father he particularly called Himself. Sub Honorio, Martiano & Justiniano, àn. 412.456. & 551. And hath not Rome, like a Second Jerusalem, in like manner often felt the Fury, of this Accursed Generation of the North; when, by the Cruelty of Alaricus, Gensericus, Totilas, and the rest of the Gothick, Hun, Vandale, and Alane Princes, It saw its Altars overturned, It's Stately Palaces burnt to Ashes, and Its Inhabitants consumed by Fire, and Sword! Thus hath not This Nation spared at all, the Two Spouses of the Living God; and doth still torment the Later of these, by the Tyranny of the Turks, which also came out of the North. Most Properly therefore do we, in this Celestial Writing, begin to read Disasters, and Misfortunes, from the Northern Part; seeing that A septentrione pandetur omne malum. Or Else we may say, that we begin to read on this side, because that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipatach, which, in this Prophecy, is translated, Pandetur, signifieth also in the Original, Depingetur: so that we may render this Prophecy in these words: All Evils shall be described, (or, written) from the Northward. And if written, then certainly to be read from This Side. Now this Celestial Writing doth not always represent in Words at length, what things are to happen; but sometimes in a more compendious manner, and by way of Abbreviation: in like manner as was that Vision, which appeared to Belshazzar, foreshowing the Destruction of his Kingdom, According to the Hebrew, MENE, THECCHEL, PARSIM. and which was interpreted by Daniel: MANE, THECEL, PHARES. And as none but Daniel, who was a Just Man in the Sight of God, could interpret this Vision: in like manner, say the Jews, it appertaineth only to Good Men, and not to all manner of Persons whatever, to interpret those things, that are found Written in the Heavens; which are, for the most part, very Obscure, and Difficult; and which require, for the Perfect Interpretation of them, that a man should be skilful in the GEMATRIE, NOTARICON, and the TEMURAH; which are the Three Parts of the Cabal. The First of which, (the name whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gematria, Gen. 49.10. is corrupted from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or else this Later from the other;) considereth of the Numbers that are contained in the Letters; and, by comparing them with others the like, gives an Explication of what was before Obscure. As, for Example, where it is said in Genesis, concerning the Coming of the Messiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Java Schilo, Shiloh shall come; these Hebrew Letters make up the number 358. which is the Number also of the Letters of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maschich: so that the Prophet saying, Donec venerit Schiloh; it is as much, as if he had said; Donec venerit Messiah. The Second Part is of use, when the several Letters of a Word do represent, each of them, a whole Word: as, in this Devise of the Romans; S. P. Q. R. Senatus Populusque Romanus: and in this Hebrew Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam; the First Letter whereof signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epher, Dust; the Second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam, Blood; and the Third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marah, Bitterness: Intimating, that Man is nothing but Bitterness, and Sorrow; but Corrupt Blood, and Sin; and, lastly, but Dust, and Ashes. The Third and Last Part, (the name whereof, Notaricon, is taken likewise from the Latin, Notarius; or else this Latin word, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natar, which signifies, to Transfer, or Transpose; a word very proper to the Art of Anagrammatisme;) is, when either Two, or more words are united together; or are read backwards, or otherwise, after the manner of Anagrams; or else, are divided into several other words, by the Transposition of the Letters: As, for example, where God saith to in Children of Israel; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jelec Malachi lepanecha, My Angel shall go before you: where, it is demanded, what Angel this was? and it is answered, that it was Michael: because that the Letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malachi, Transposed, make up that Name. You may see many Examples of this Nature in my Advis sur les Langues, etc. and in my Apology for the Cabal, the Title of which Treatise, is, Abdita Divinae Cabalae Mysteria, contra Sophistarum Logomachiam, defensa. 11. we will now discover, according to these Rules laid down, some certain Secrets of this Celestial Writing, which are delivered by R. Kapol, Chomer, and Abiudan; which are the Three, that have written the most, of this Subject, of any. We have formerly showed, how the Stars of the Constellation called, Caput Algol, being Vertical to Greece, did foreshow the Desolation of it. The like is to be observed in the rest of the Stars, when they are Vertical to any other Kingdom, though they are perhaps ordered, and to be understood otherwise. Thus, a little before the Temple of Jerusalem was burnt, and utterly consumed by Nabuzaradan, it was observed, that Eleven of the Stars, that were the most Vertical to it, composed, for a pretty while together, these five Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being joined together, made up this Word, (reading it from the North toward the West,) Hikschich; which signifieth, to Reject, and Forsake, without any Mercy: and the Number of Three of them added together, amounteth to 423. which is the Space of Time, that this Stately piece of Building had stood. In like manner, a little before the Jews saw their Sceptre cast down to the ground, and their Liberty carried Captive into Babylon, Five Stars were, for a long time together, observed to compose these Three Mystical Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nataq, a word which signifieth, to Break, Cast Down, and to Drive out. And the Number of these Letters, which is 505. was the Exact Number of years that the Jewish Kingdom had lasted, from Saul, to the Deplorable King Zedechias. Neither are the Jews the only People, who have been advertised, by this Celestial Writing, of the Miseries that were to befall them: but all the other Nations of the World might have read in the Heavens in like manner, the Evils that have happened unto them; as the forenamed Authors affirm. Thus the Persians, or Assyrians, who were the Ruin of the Monarchy of the Jews, saw the Period of their own Empire, after that Four of their Vertical Stars had composed these Three Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rob, which make up the Number of 208. which was the time of the Duration of this Monarchy, which was founded by Cyrus. The End of the Grecian Empire was likewise fore-shewed, by Four Stars, which made up the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parad; which signifieth, to Divide: and that in This Wonderful Manner, as that the very same Letters did produce also the Number of years that this Monarchy lasted, which took beginning, at the time that Alexander the Great subdued the last Darius. That of the Athenians lasted but 490. years; which is the Number of these Three Letters, which Four Stars, that were Vertical to this Place, did compose; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsarar, which signifieth, Angustijs affici. Besides these Four Stars, saith Ch●mer, there were Four other observed also, which made up two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphs; I know not Why though, saith He; unless it be, that these Letters are Fatal, and of Sad Omen. I shall add my Conjecture here, that possibly they might point out these Two Names, Cecrops, and Codrus; which are the names of those Two Kings, under whom this Powerful Monarchy had its Rise, and Fall. The Roman Consulate could not maintain Its Power beyond the Term of 500 years: because that these Bounds were determinately prefixed to it, in this Celestial Book, by Eight Vertical Stars, which composed this Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raasch, which bore this Sense, & Number: Cacumen, 501. The Monarchy of Julius Caesar, which was built upon the Ruin of the Consulate; as This also was, upon the Ejection of the Kings, was very near of the same Continuance; and the End of it was in like manner prefixed by Six Sars, which made up these Three Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scavar, which signifies, To Break; the Number whereof is 502. But, that we may produce something, concerning Things Yet to Come, R. Chomer assures us, that it is now a good while since, that this Celestial Writing hath pointed out the Declining of Two great Empires of the East. The First is, that of the Turks; over which there are observed seven Vertical Stars, which being read from the West to the East, (for, it would be a great Blessing, to see the Ruin of this Empire,) make up this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caah; which signifieth, to be Battered, Feeble, Languishing, and Drawing to an End. But now, Aleph, which in humbers, signifieth, 1. standeth also for 1000 as the rest of the letters also do; as may be observed out of Hebrew Grammars. seeing it may be doubted at what time this Empire shall be reduced to this Extremity; the same Letters do clearly resolve this Doubt. For, the Middle Letter, which is Aleph, being made up of Brighter, and more Sparkling Stars, than the Others are, sheweth, saith Chomer, that Its Number is the Greater; so that, in This place it standeth for 1000 and the First letter signifieth, 20. and the Last, 5. So that, when this Kingdom shall have accomplished the number of 1025. years, it shall then be overthrown, and brought to Ruin. Now, if we reckon from the year of our Lord 630. which was the year, (according to our Vulgar Compution,) wherein the Foundation of this Empire was laid; we shall find, that it is to last till the year of our Lord 1655. for the completing of the aforesaid number 1025. so that, reckoning from this present year, 1650. this Kingdom is to last but Five years longer. The Other Eastern Kingdom, whose Declining is pointed out by the Stars, according to K. Chomer, is that of China: but this Rabbin delivers himself in such an Obscure manner, in discoursing of this last piece of Celestial Writing; as that, till I understand it better, I shall forbear to set it down. He produceth also divers Others, which do define the Particular Durations of most of the Kingdoms of Europe: all which I may happily communicate to the World hereafter, when I have first seen, how these Curiosities are received. 12. Now, that I may freely deliver my own Judgement concerning this Celestial Writing, I must take Liberty to propose some few Objections, which, I have found, may be brought against it. The First is, that if so be, by this Writing, all the Great Mutations in the World may be known; it is possible then, that the End of the World may in like manner be found out by It; as being the Greatest, and most Important of all the rest: so that Men may, by a natural Means, attain to the knowledge of This Great Secret: which is Contrary to the Holy Scriptures. The Second is, that Astrologers have been able to foretell many of these Mutations, which have afterwards come to pass accordingly; and yet have never had any knowledge of This strange Kind of Writing: It is therefore Useless, and Imaginary. The Third is, that the Position of the Stars is not so Essential to the Letter, which it is brought to make up; but that the same Star may as well make, for Example, a Resch, as a Daleth; and so of all the rest: and Consequently, Several Men, forming several Characters of the same Stars, may draw from them Contrary senses, the one to the other. But to all these Objections, I answer briefly thus. To the First, I say, that it is not Necessary, that this Celestial Writing should foreshow the end of the World; because that God may have reserved this Secret to Himself: Or else; Math. 24.29. Mar. 13.24. Luc. 21.25. that It will Really foretell This hereafter; when those Other Signs, set down by the Evangelists, shall show it also: it being all one to say, that the Stars shall fore-shew it by some certain Writing; as to say, that the Sun, and the Moon shall foretell it, by their being Darkened. To the Second, I answer; that the Four Grand Causes, Card. 1. Aph. which (according to the Opinion of Astrologers) produce the greatest Mutations; the First whereof is, the Changing of the Apogaeum, and Perigaeum of the Planets: the Second, the Changing of the Excentricity of the Sun, of Venus, of Mercury, of Saturn, of Jupiter, and of Mars: the Third, the divers Figure of the Obliquity of the Zodiac; and the Fourth, the Conjunction, (chiefly the Great one) of the Superior Planets: I say, that all these Four Causes may, for the most part, be comprised within this Celestial Writing: that is to say, that it hath happened very often, that at what time this Celestial Writing did point out some great Change, there was at the same time also a Conjunction of the Superior Planets; or else, some one of the Three other forenamed Causes. So that They, not understanding any thing of this Celestial Writing, imputed those changes which they observed to come to pass, to those Four Reasons only. But that it may clearly appear unto us, that These have not been the True Causes of all these Changes; we need but have recourse to the Chronologies, and Particular Annals of each several Kingdom, and compare them with the Astrological Observations; and we shall find, that the greatest part of all the Grand Mutations have happened, without any Conjunction of the Greater Planets, or any of the other Causes before specified. So that we must necessarily fly to some other more Certain Means, by which we may be able to foreknow, by the Aspects, and Motions of the Stars, all these Events. Now this Means can be no Other, as it seemeth, but this Celestial Writing. To the Third Objection, which seemeth to have the most Weight in it, it may be answered, that it is true indeed, that a Man may make a Resch of the same Star, that another man perhaps will make a Daleth of: but in This, as in many other things, we are to follow the Tradition of the Ancients, and to rest satisfied with what They have delivered unto us. Otherwise, there will not be any Certainty at all, in any One of the rest of the Sciences; especially in Astrology: which requireth, that those Stars which compose, for Example, the Constellation of Aries, or the Ram, should be described rather in the Figure of this Beast, then in that of an Ox, or a Horse; and so in all the rest. So that who ever should represent the Figure of a Bull, among the Stars that belong to the Ram; and the Figure of a Ram, among those of the Bull; he would destroy the very Principles of Astrology: notwithstanding that the Stars of Taurus would as well bear the Figure of a Ram, as of a Bull. In like manner, he that should make a Resch of such a Star, as he should have made a Daleth of; notwithstanding that the Star would bear it, yet would he overthrow the Principles of this Celestial Writing. If it be now demanded; who it is, that is to judge of the vast number of New Letters that are made daily, by the Divers Aspects of the Planets? I answer; that it appertaineth to those Men, who are Piously, and Religiously versed in this Heavenly Writing; and, not to all kind of Persons indifferently. But I shall as yet suspend my own Judgement, as well in This, as in all the rest of these Curiosities, which I have here delivered; till such time as I shall have found either Weaker, or Stronger Reasons. THE END. The First Table of the Celestial Constellations, expressed by Hebrew Characters. THe Characters of these two Tables are something different from those, which Bonavent ure Hepburn, a Scot, hath out in Wood; and from those 〈◊〉 other also, which Duret hath set down, in his History of Languages. For I have made choice to follow those, delivered by R. Chomer, a man more skil●●● in this Particular, then either of the former: as being one of the most Learned amongst the Jews, of our times. And yet, I confess, some of the characters are not right, through the Gravers fault: yet the difference is so little, as that it cannot be of any great consequence, or importance. The two ●ables are divided by the Equator; and the Stars are ranged here, in the same order, that they are in the Globe: only those Stars, which are under the Aspects of any of the Planets, cannot be supposed to make up the same Letters now, which you here find represented, and which they made before; because that these Planets, which by reason of their Wander, cannot be here set down, do daily, by their various Motions, create New, and Different 〈…〉. THE CELESTIAL HEBREW ALPHABET 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JERSEY Aetatis suae. 10. From thy afflicted Veil, that Cypress Bower still Watereed fresh by thy Celestial shower Come forth, come forth, Bright Captive, & Declare With a Full Orb the Innocent, and Fair.