Three Books of Occult Philosophy (De occulta philosophia)

Henry Cornelins AgripÞgy | OF NETTESHEI 'Counsellerto Cuantes the Fish, EMPEROR of Germany: | AND K. / "Lip of the Prerogative Court. | — | 4:03 Translated out of the Latin into the English Tongue, By :F. F. — w—Y 8+ FrY Printed bo R.W. for Gregory Moule, and areto be sold at the Sign of the three Bibles neer the West-cnd of Paris. 1 65 I. ( ; f fu Fo R #4 - KL w _E "Ss ay * er} + + Emry Cornelius Agrippa , Descended Belgia, DoRor of the Laws and Phy- the spiricuall Conrt, from his yourh he & applycd his mind co learning, and by ' his happy wit obrained great knows- | | ledge in all Arts and Sciences; afcerwards also he followed'the Army of the Princes, and for his valor was created Knight in the Field ; when he was by these means famous for learning and Arms abour 1530. He ave his minde to writing,and composed three Books Of Occult Philosophy ; afterward an InveRtive or Cynicall declamation of the uncertainty and vaaity of all things, in which he teacherh that there is no certainty in any thing, bat-in thefolid words of God, and that, to lie hid in the eminency of Gods word; healso wrote an History of the: double Coro-

. nation of the Emperor Charls, and also oh the excellency of the feminine sexe, and of the apparitions of spirits; bur secing that he published commentaries on the Ars Brevis of Raymun- des Lully, and was very much addifted co Occult Philo- sophy and Astrology, there were those who thought that he enjoyed commerce with devils, whom -notwithstanding he confuted in his published Apology, and shewed, that he kept - hims(cif. within the bounds of Art, 1538, He wrote many from a noble Family of Netteso:m in sick, Master of the Rols, and Judge of learned orations, which manifest to all the excellency of his wit; but especially ten; the first on P/atoes Banquet, uttered in the Academy of Tricina containing the praise of Love ; 'the second on Hermes Tf FPaoind of the power and wisdom of God ;' the third for one who was to receive his degree of DoRor,; the fourth for the Lords of Aderz, when he was chosen their Advocate, 'Syntiice and Orator'; the fifth ro the Senate of Lwxenburg, for the Lords of Metz; The lixth to salute the Prince and Bishop thereof, written for the Lords of Metz; the seventh to salute a noble man,written likewise for the Lords of Metz ; the cighth for a certain kinsman of his, a Carmelite,made Bachelor of Divinity, when he received his

regency at Paris'; the-ninth for the sorfof Gristiern King of . Denmark, Norway, and Sweden, delivered at. the coming of. the Emperor; the tenth at the Funerall of the Lady CIar- /gret, Princess of Austria and. Burgundy ; he wrote also a Dialogue concerning man, and a Declamgtion of a disputable Opinion concerning originall sin to the Bishop of Cyrene ; an Epistle to Michael de Arando Bishop of Saint Pawl; a complaint upon acalumny not proved, Printed at Strarburg 1539. and therefore! by these monuments published, the name of Cornelzus for his variety of Learning was famous, not only amoneglt the Germanes, but also other Nations; for somes himself carpeth at all amongst the gods ; amongst the Heroes, Hercales hunteth after Monsters; n—_ the divels Plato the king of hell isangry with all the ghosts ; amongst Philosophers Democrirxs laugheth at all things, on the contrary Heraclit#s weepeth at all things ; Pirrhias is ignorant of all things, and Aristotle thinketh he knoweth all things ; Diogees contemneth all things ; this Agrippa spareth none, he contemneth, knows, is ignorant, weeps, laughs, is angry, pursueth , catps at all things, being himsclt a lulosopher, a Demon, an Heroes, a god,and all things. |

AS to EL, WES at RT hn. WE W*. re " PT» I , _ PEP PEEPPPEPP DPPPPPE of ] he three B C oe xnighe, 3y Fagenics Philalerhes, * ohh Gu" ron Per-man | whom I should not name, CI. c&I might Scem to measure Thee by Fame. Natures Aposite, and her Choice High Pricft, Her MysticaÞ, and bright gomgay | How amlT yapt when 1 contemplate Thee, And winde my se!f above AK that I [ce ! "The Spirits of thy Lines infule a Fire Like the z#or{ds Soul, which makes me thus asdire ; I am «body d by thy Books, and Thee, And. inthy Papers inde my Extasfie, Or if I please but to descend a strain, Thy Elements do shreen my Soul again. I can w1ndress my Self by thy bright Glass, And then resume th" Inclosure, as I was- Now1T am Earth, and now a Sta;, and then A Spirit : now a Star, and Earth agen; Or if I will but ramafle all that be, In the least moment I ingro/s all Three. I span the Hcaven and Earth, and things above, And which is more, joyn Natures with their 7ove. He Crowns tay Soul with Fire, and there doth shine Bur like the Rain-bow in a Cloud of mine.

® Yet there 5a Law by which I di/compose The Ashes, and the Fire it (elf disclose, But in hls Emraid still He doth appears They are bur Grawe=clothes which he scatters hene, Who sees this Fire without his Mash, His Eye Must needs be swaktow'd by the Light, and die. T hese are the Mysteries for which I wept Glorious Agyippa, where thy manta wh Where thy dark Texture made me wander far, Whiles through that pathless Night, I rrac'd the [{a;, But I have found thole Mysteries, for which Thy Book was more then thrice-pil'd o're with Pitch. Now anew East beyond the ftays I see Where breaks the Day of thy Divinitie : . Heav'n states a Commerce here with Man, had He But gratefull Hands to take, and Eyes to see. Hence you fond School: men, that high truths deride, And with ao Arguments but Noyse, and Pride ; You that damn al/ but what your (elves invent, And yet find nothing by Experiment ; Your Fate is written by an ua/cen Hand, But his Three Books with the shall Rand. w» - +» **f3© Do not doubt but the Title of our Book of Occult Philosophy,or of Magick, may by the rarity of it allure many to readit, aW 1mong st hich, some of a crasie judgement, . and some that are perverse willcome to hear What I can say, Who by their rash igW norance may take the name of Magick 1:

the worse sense, and though scarce having seen the title, cry out that I teach forbidaen Arts, sow the seed of Heresies, offend pious ears, and scandalize excellent wits ; that I am a sorcerer, and superstitions, and divellish, who indeed am a Magician : to whom I anstver, that a Magician doth not among st learned men signifie a sorcerer, or one that ts superstitie , ous, or aivellsh; but a wise man, apricst, a prophet ; and that f theSybils were Magicianesses,& therefore prophecyed most eleerly * of Christ; and that Magiciqns , as wisemen,by the wonderful secrets of the world, knew Christ the author of the world to be born, ana came first of all to wor ship him ; and that the name of 1Ma- + giche was received by Phylosophers, commended by Divines,and * rot wnacceptable to the Gospel. 7 believe that the supercilious censors Will objeft against the Sybils ; holy Magicians, and the A Ges*

: [7 v0. IN | -4i[® uT ”, BZ QY Gospel it self sooner then receive the name of Magick intofavor; so consciencious are they, that neither Apollo,nor all the Muses, nor an Angel from Heaven can redeem me from their curse. whom therefore I advise, that they read not our Writings ,. nor understand them,nor remember them. Foy they are pernicious, and full of poyson; the gate of Acheron is in this book; it speaks stones, let them take heed that it beat not out their brains. But you that come without prejudice to read it, if you have so much discretion of prudence, as Bees have in gathering hony, read se. curely,and believe that you shall receive uo little profit, and much leasere ; but if you sball find any things that may not please you, let them alone, and make no use of them ;, for I do not ay- - prove of them, but declare them to you ; hut do not refuse other things, for they that look into the books of Physitians,do together with antidotes and medicines, read also poysons. I confess that Atagich it self teacheth many superfluous things and curions prodives for ostentation , leave them as empt 7 Things, yet be not To zorant of their causts. But those things whith are for the profit of man, for the turning aWvay of evil events , for the destroying of sorceries, for the curing of diseases , for the exterminating of | phantasmes, for the preserving of life, honor, fortune, may be done Without off ence to God, or injury to Religion, betanse they are, as profitable, so necessary.

But I have admomphed you,that I have Writ many things,rather narratively then aftrmmtively; for soit seemed neeaful that ne shonld pass over fewer things follow. ing thy judgements of Platonilts, and other Gentile Philosophers when they did suggest an argument of Writing to our purpose: therefore if any error have been committed, or any thing hath been spoken more freely, pardon my youth; for I wrote this being searce a yong man, that I may excuse my {elf, and say, whilest 1 Was a child, I spake as a childe, I understood as a child, but being ecome a man, 1 retratled those things which I did being a boy, and in my book of the vanity and uzcertainty of Sciences I di1 for the most part retralt this book. But here baply you may blame me again, saying, Bekold thay being a youth didst write, and now being old hast retrafted it ; What therefere hast thou (et forth ? I confess Whilst 1 was very youg, I set upon the Writing 0

of these books, but hoping that 1 should set ther forth with core reftons and enlargements, and for that cause 1 gave them to Tritemius a Neapolitanian Abbot, formerly 4 Spanhemensian, a man very industrious after secret things. But it happened af. terwards, that the Work being intercepted, before I finished it, was carryed about imperfett, and impolished, and aid fly abroal in [taly , in France, in» Germany through many mens hands,and [ome men,Wvhether more impatiently, or impudently,1 knoWv not, world have put it thus imperfe(t to the press, With Which mis- cyeif I being affefted, determined to [et it forth my self, thinking that there might be less danger if these books came out of my hands. with some amendments, then to come forth torn, and in fragments out,of other mens hands. Moreover I thought it no crime if I should not suffer the testimony of my youth to perish. Also We added some Chapters,and We inserted many things,which did seem reyfit to pass by, which the curious Reader shall be able to rnderstand by the inequality of the very phrase ; for we were un- willing to begin the work, aneW, and to unravel 4ll that We had

dowe, but to corrett it, and put some flourish upow\'it, Wherefore noW [ pray thee,CurteonsiReader, again, Weigh not these __ according to the present time of setting them forth, but paraon ' may curious youth, if thou shalt finde any thing in them that may di'please thee, To R. P.D. lobn Tritemins, an Abbor cf Saint Fames in the Suburbs of Her bipoli s, Henry Cornelus eAgrifpa of Nettesheym {cndeth greeting, Hen I was of late (most reverend > Fathcr) for a while converlsart N with you in your Monastery of N Eeroipels, we conferred together of other ran which as yer lye hid in LES | any and Arts; and then there was one great question among(t the rest, why Maeick, whereas It was accounted by all ancient Philosophers the chicfest Science, &by the ancient wile men, & Priests was always had in great veneration, came at last after the beginning of the Catholike Churchto be alwaics odious ro, and suspeted by the holy Fathers,and then exploded by Divines,and condemned by sacred Canons, and moreover by all laws,and ordinances forbidden. Now the cause, as I conceive 15 no other then this,v/F. becaule by a certain fatall depravation of times, and men,many false Pht-

-, *s 4 - F" - . a ” . e A+; - : ” — ——— » * - 4 — "I. 5 — tn ae "Tas. / ; * fo wah - % a of ” 8 wo ; ; ow I ae IE : . * 2 CH: - was %. \ . 4 Philosophers crep in, ard these under the name of Magicians, heaping together through various sorts of errors and faQions of false Religions, many cursed fupersticions and dangerous Rites, and many wicked Sacriledges,out of Orthodox Religion,even tro the perfeRion of nature, and defstrution of men, and injury of God, ser forth very many wic' cd,and unlawtult books, such as we sce carryed about in these daycs, to which they have by ftcalth prefixed the most honeit name, and ticle of Magick. They therefore by this sacred ticle of Magick, hoped to , gaincredieto their curfed and deteitable fooleries. Hence it is that this name of Magick, formerly honorable, is now-in these dayes become most odious to good and honest men, and accounted a Capiral crime,"if any one dare profess himself ro be a Magician, cicher in Doarine or works, unless haply some ecnain old doting woman, dwclling inthe Country, would be believed to be s\ilful, and have a Divine power,that(as saith Apslcius she can throw down the Heaven, lift vp the earth, harden foun-' tains, wash away mountains, raise up Ghosts, caft down the Gods, cxtinguth the Scars, illumnate hcl,

er as #ir*l fings, Shel promise by her charms to cast exeatcares, Or ease-the mind) of men, and make the: Stars For to go back, and rivers to stand still, And r «rst the wiahily ghosts eugn at her wilt, To make the earth togroan, andirees 10 fall From the mount «ns | Hence those things, which Lucan relates of Thessals that Magicianess, and Homer of the omnipotency of Circe, whereof many Iconfess are as well of a fallacious opinion,as superstitious diligence,8& pernici- ous labor,as when theycannot come under a wicked Art, yet they presume they may be able to cloak themselves under that venerable title of Magick. Since then these things arg so, I wondered much, and was not less angry, that as yer there hath been no man, who did challenge this sublime and sacred discipline with the crime of impiety, or had delivercd it purely,and sincerely to us, fince I have seen of our modern writers Roger Bacon, Robert an English man, Peter A pponus, Aivertus the Teutonich, ArnolAus ag villa Nova, Anselme the Parmensian, Picatrix the Spaniard, Cicclus Asculus of Florence, and many othefs, bur writers of an obscure name, when the promised to treat of Magick, to do nothing but irrationall roies, and superstitions unworthy of honest men. Hence my spirit was moved, and by reason partly of admiration, and partly of" indignation, I was willing to play the Philosopher, supposing that I should do no discommendable work, who have

been always from my youith a curious, and undaunt-. cd scarcher of wondertull effects,and operations full of mysteries; if I should recover that ancient Maeick thediscipline of all wise men from the errors of impiety , purifie and adorn it with its proper lustre, and vindicate it from the injuries of calumniators; which thing though I long deliberared of it in my mind, yer never dutst as yet undertake , but after some conference betwixt us of these-rhings at Herbipolts, your transcending knowledge, and- learning, and your ardent adhortcation pur courage, and boldness inro me. There scle&ing the opinions of Philosophers of known credit, and purging the introduction of the wicked (who difsemblingly, with a- counterfeired knowledge did reach, rhat traditions of Magicians must be learned from very reprobate books of darkness, as from in- . stitutions of wonderfull operations) and removing - & - % : ua + . Wo all darkness, have at last composed three compendious books of Magick, and titled | . Of occult Philosophy, being a title less offensive, Fhich books I submir (you excelling in the knowledge of these * things) to your correction and censure,thar if I have wrote any thing which may tend either to the contumely of nature, offending God,or injury of Religion,you may condemn theerror ;z bur if the scandal of impiety be diflolved and purged,you may defend the tradition of truth; and that you would do so with these books, and Magick it self, that nuthing may be concealed which may be proficable,and nothing approved of which cannot bur do hurt, by which means these three books having pafsed your examination with approbation, may at length be thought worthy ro come forth with good success in publike, and may not be afraid to come under '

the censure of posterity. Farewell, and pardon these my bold undertakings. \. , * 5 "I * © : #. 1 - P be Lo - G . Fohn Tritemius, Abbot of Saint Fames of Herbipolis, formerly of Spanhemia, to his Henry Cornelius Agrippa of Nettes-heym, health and love. 8 Our work (most renowned. Agrippa) g Entituled Of Occult Phylosophy, FI which you have sent by this bearer to. me tobe examined, with how much pleasnre 1 received it, no mortall fomgue can ever express, nor the pen UM NPIS iy write; 1woundred it your more then vulgar learning, That you being so your should pe- ignorant ,arcording as you your self are divinely enlightned , neither let the consideration of idle vain fellows withdraw you from your purpose, 1 say of them, of whom « * " ROS my | it sad , The wearyed Ox treads hard, Whereas no man, ro the judgement of the wise, can be truly learned, who « sworm tothe rudiments of one only facalty ; But you hath God gifted with a large, and snblims wit, not this should imitate Oxen,but birds , neither think it suffuient that you stay about particulars, but bend your mind ronfudently to nniversals, for by so much themure leayned uy one #s thought, by how much fear vhings bt & ignorant of, Moreover your wit u fully apt i all things,

and to be rationally employed, not in a few, or low things, but many, aud sublimer. Tet this one rale 1 advise you to observe, that you communicate wnlgar secrets to wwlgar friends, but higher and secret 10 higher , and secret friends only. Grve Hey to an Ox, Sugar i0 a Payret 01- ly ; understand my meaning, least you be trod under the oxens feet, as oftentimes 71 fals ont.. Farewell my hap- py friend, and if it lye in my power to serve you, com- mand me, and according to your mr og it shall without delay be done ;, also let our friendship increase daily , write often to me, and send me some of your labors I ear- westly pray you. CAgain farewell. From our Monastery of Peapeli,, the $. day of April, An, M.D.X. To the Revernd Father in Christ, and most Illustrious Prince, Hermannus, Earl of Wyda, by the Grace of God Archbish-p of the holy Church of Colonia, Prince Elector of the holy Romane Empire, and Chict Chancellor through Italy, Duke of Westphalia, and Angaria, and de- {cended of the Legatc of the holy Church of Rome, one of the Vicar Generals Court, Henry Cornelius Agrippa of 'Nettes-heym, (cndeth gree-. ting.

I Uch is the greatness of your tenowned fame (molt reverend, x, and [[lustrious Prince.) such is " the greatnels of your vertues, ' and Iplendor of learning, and frequent exercise of the best learning, and orave oration,with solid prudence, and elegant readines of speaking knowledge of many things constant Religion and commend- <» Fs *3 = able conditions, with which you are endowed beyond the common custom of others, I say nothing of those ancient monuments of your eminent nobility, the treasures of your riches, both old,and'new,the largness of your dominion, the ornaments of the sacred dig. nities, with the excellency whereof you excel, together with the comely 'torm ,* and strength of the body. Though all thele things be very great,yet I elteem you far greaterthen all thele, for those your Heroick, and superillustrious vertues, by which you truly have caused, that byhow much the more any one is learned, & loves vertue, so much the more he may defire to infinuate himself into your favor, whence allo am-resolved that your favor shall be obtained by -me , bur' after the manner of the people of Parthia, i.e. not without a present, which custom of saluting Princes, is indeed derived from the Ages of the Ancients, unto thele very times, and still we lee it oblerved. And when I see certain other very learned men to furnish you with fair, and great presents of their learning, least only should be a neglecter of your worship

and reverence,l durst not apply my self with. empty hands to your greatnels. Now being thoughrfull , and looking about in my study to sce whar present 1 fhould bestow upon such an IIluftrious Prince, behold !: amongft {uch things are were closely laid up, the books UfOccult Philosophy,or of Magick, presencly offered themselves, such as I attempted to write whilest | was very yong, and now many yeers being past, as it were forgetting them,have neglected co perfect them , | pres fencly made hast as it were to pay my vows, to presentthem-to your honor to. complear them. Fyuly 1 was. perfwaded thar | could give nothing more acceptable to you, then a new work of most ancient and: abftruse kearning; Lsay a work of my eurious youth, | buradectrine of antjquiry, by: nene | dare fay hitherto. atrempred. to. be restored. Yet my works are not wrote to-you, because they are worthy: of you, but that they might make a way open-for meto-gain. your favor. ] belcech you,if ir may be, let them-be excu- sed by you.l shall be deveredly yours,if these | Sudies. of my: youth shall by the authori- ty of your greatness come into knowledge, envy beth chased away by the power of your worthiness, there remain the memory of them to me , as the fruitof agood conscience, seeing many no in them seemedto me, being older,as most profitable, so most neceflary ro be known, You have therefore the work, not only of my youth, but of my present Age, for I have corrected many Errataes of the work of my youth, [ have inserted many things in many places, and have added many things to manyChapters, Which may easily be perceived by the inequality of the stile; and so shall you know thart I shall all my life be devoted to your plealure. Farewell most happy Prince

of happy Colonia. | P ' From Mechlinia, Anno M. D.X X X II. 1# the moneth of January. | —— « * - ———— > —— — @ Here t5 the outside, and the inside of PhiloWS /ophy ; but the former without the latter JN # but an empty flourish; yet with this a= lowe most are satisfied, To have a bare notion of a Diety, to apprehend (ome motions of the Celesiials, together with the /" common operations thereof, and to conceive of some T errestial produttions, is but what it (uperficiall, and vulgar; But thus ts truethis 1s sublime, but Occult Philosophy ; to mnderstand the mysterious influences of the intellefuall world upon the Celestial, and of both upon the Terrestiall ; and to know hoW to dispose, and fit our selves so, as to be capable of receiving those superiogr operations, Whereby we may be enabled . to operate wonderfull things, which indeed seem impossible, or at least unlawfull, When as inaced they may be effetted by a ag=-/ turall power, and Withont either offence toGod, or violation o Religion, Toaefend Kingdoms, to discover the secret connsels of men, to overcome enemies, to redeem captives, to increase riches, to procure the favor of men, to expell diseases, to preserve health; to prolong life, to reneW youth, to foretell future events, to see and know things done many miles off, and such like as these, by vertre of sn:pertor influences , may seem things incredible;

Tet read but the ensning Treatise, and thox stralt see the possibility thereof confirmed both. by reason, and example. 1 speak now to the judicious , for as for ethers, they neither know, nor bel:eve, nor wil! know any thing, but What t5 vulgar, nay they think, that beyoud this there 1s scarce any thing knoWable ; When 45 indeed there are profound mysteries in all beings, even from Ged.n the highest heavens, to the divels in the lowest hell ; Teain wiry numbirs, names, litters, charatters, oestrires, time,

place and such like, ail which arc by this learned «Author pro-. founaly pression therefore 1 have expressed them inLatinisms orGreci/ms, foundly discussed. 1 cannot deny but in this his Work there ts much superstition, and vanity. But remember that the best Gold must have the greatest allowance;consider the time of darkwess, and of hu youth, When, the place Where, and the things Which he hath discovered and wrote, and thow wilt rather admire his solidity ,then condemn ht; vanity. Gold hath much blackness adhearing to it assoon asit uu taken out of the earth. Mysterious truths do not presently shine like rayes of the Sun assoon as they are recovered from a lons darkness, but are clouded With some obscurity. Nay 1 nill not suy but this ' Agrippa might obscure these mysteries like an Hermeticall Philosopher, on purpose ,that only the sons of eArt might understand them. He perhaps might mix chaffe With hi Wheat, that quick. sighted birds only might find it out, and not [Wine trample it underfoot. From saying much as touching the excusing, or commending this «Author, IT amalready prevented; For at the beginning and ending of this book there are several Epistles of his own to others, Wherein he excuseth what may be excepted against him ; and of others to him sufficiently commending what 1 praise Worthy in him;to which may be added that honorable testimony given to hins by the author of that wrost witty, ([ublimeThe-anthroposophia Theo-magica, /ately ser forth. «All that I shall say to perswade thee to read this book 1s but to desire thee to cast thine eye upon the Index of the Chapters contained therein, which ts at the end

' thereof : and thou shalt therein see such variety of wonderful [ub- jefts,that at the sight thereof thou Wilt be impatient till thou hast read them. I shall crave leave now to speak, one Word for my self” If this my translation shall neither answer the worth of the Anthor,or expeflation of the reader ;consider that the unquathness of the Authors stile in many places, the manifold Errata's, as well literall,as those inrespett of Grammatical construftion,may happily occasion some mistakes in this my translation.Tet nowithttanding,] hope Thave,though without much elegancy (which indeed the matter would not bear) put it into as intelligible .an En lish phrase as the orginal would afford. As for the terms of art, which are many, divers of them Would not bear anv E nolish ex* — a>. <2 —- according a1 1 have found the, 1 hops an Artift will be able to understand them ; as for Errata 7, as 1 ear{ovily read ever the book, 1 observed these as yousee mentioned. If thou shalt meet with any more, as it 1s pefsible thou mayst, be thou caydid,and impute thems tothe Printers mistake; for Which,as also for taking in the best sense, what here I present thee withall,thow sodlt for ever

had = * Lads. ud £6 * hs To my most honorable, and no less learned Friend, Robert Childe, Doctor of Phyfick. SIND IR! Great men decline, mighD ty men may fall, but an ho- a We nt Philolopher keeps his SEEN Station for ever. To your felt C / , therefore I crave leave to preT sent, what I know you are able to protect;nor with (word, but byreason; & not that only, bur what by your acceptance you are able to givea lustre to. I see it is Hot in vain that you have compassed Sea and Land, for thereby you have made a Prole- lyte, not of another, but of your (elf, by being converted from vulgar, and irrational incredulities to the rational embracing of the sublime, Hermerticall , and Theomagicall truths, You are skilled in the one as if | Hermes had been your Tutor; have insight in the arher, as if Agrippa your Master, Many transmarinePhilolophers, which we only read, you have conversed with : many Countries, rarities,and antiquities, which we have only heard of, and admire,you havescen. Nay you have not only heard of, bur seen,not in Maps, but in Rome it self the manners of Rome. "There you have

seen much Ceremony, and little Religion , and inthe wilderness of New England, yon have seen amongst some,much Religion,and little Ceremony ; and amongst others, I mean the Natives thereof , neither Ceremony, nor Religica , bur what nature diQatcs to them. In this there 15 no small yariety, and your obszrvation not little. In your passage thither by -Sea, you have seen the wonders of God in the Deep; 2nd by Land, you have seen the astonishing works of God in the unacce{;1b'e Mountains. You have lefc no stone untarned, that the turning thereof might cor:duce to the discovery of- what was Occilt,and worthy to be known. It is part of my ambition to let the world know that I h-nor such as your self, & my learned rriead, & your experienced fellow-traveller, Door Charlet, who have, like true Philoso- +» | de 2 P ; $a 4 phers negle&ted your worldly advantages to become masters of that which hath now rendred you both truly honorable. If 1 had | , as many languages as your selves , the rhe- - toricall and patheticall expressions thereof would fail to signifie my estimation of,and affections towards you both. Now Sir ! as in reference to this my translation, if your judgement shall finde a deficiency. therein,

| let your candor make a supply thereof. Let. \ this Treatise of Occult, Philofophy coming as a stranger amonglt the English, be patro- - nized by you, remembring that you your self was once a {ranger in the Country of its Nativity. This stranger I have drelled in > an English garb, butif ic be not according * tothe fashion, and therefore ungrateful to | any,leryour approbation make it the mode, — OT" IN + FP — erattFf wv Ava". i tc you knowltrangers most commonly induce a fashion,especially it any once _ tO ap- prove of their habit. Your approbarion is chat which it will stand in need of, and which will render me, SIR, | : bl - wel F y m 's Ragmatick Schoolmen, men mad: ip of pride, ' 3 And raling p_— who truth deride, | And scorn all else but what your selves devise, And think these high-learned [rafts to be but lies, ; Do not presume, unle(s with hallowed hand | Ll To tonch these books who with the world [hall stand; And far transcend the ordinary pitch. | Three Books of OS-utt Philosophy , or of Magick ; Written by Famous Man Henry Cornelius «Agr ippa, Knight,

And Doctor of both Laws, Counsellor to * Cesars Sacred Majesty, and Judge of the Prerog oative Court. * How M.rgicios Colict vertnes fy oms the three-fold World, Fa i dec, ied 13 these three Books, aSEcing there is a three f-14 World, Eicmentary, Celestiall,and inteliect; aajl and every inferior is poverncd by 1s supertor, and receiyeth the influence of the vertues thereof, {o that the very origin2l, J and chief Worker of all doth by ange ls, X 4 L +3 A *.* > 4 —ISLS IL... . —_— 4 4 Sv SL. plants, Metal: p, and Stones convey from himself the — his Omnipotency upon us, for whose B | service Of Occult Philofophy. Book | service he made,and creafed all these things : Wise men conceive it no way irrationall that it should be possible for us to ascend by the s5me degrees through each World, to the same very originall World it self, the Maker of all things, and first Cause,from whence all things are, and proceed ; and allo to enjoy not only these vertues, which are already in the more exceilent kind of chings, bur also besides these, to draw new vercues from above. Hence it is that they seck afcer the vertues of the Elementzry world, through the help of Physick, and Natural Philosophy in the various mixtions of Naturall things, then of the Celestiall world in the Rayes, 2nd influences there-

of, according to the rules of Altrologers, and the doArines of | Mathemaricians, joyning the Celestiall vertues to the former : divers Intelligencies, through the sacred Ceremonies of Religions. The order and procels of all these I shall endeavor to deliver in these three Books : Whereof the first contains naturall Magick, the second Celelstiall, and the third Ceremonial. But I know not whether ic be an unpardonable presumption in me, that I, a man of so little judgement and learning should in my very youth so confidently ser upon a business so difficult, so hard,and intricate as this is. Wherefore, whatsoever things | have here already, and (hall afterward be said by me, I would not have any one assent tothem, nor shall I my self, any further then they shall be approved of by the Untiversall Church, and the Congregation of the Faithful], What Magick ts, What are the Parts thereof, and how the Professors thereof must be qualified. " Agick isa faculty of wonderfull vertue , full of most high mysteries, containing the most profound Con- ; ' templation of most secrer things, together with the nature, power, quality, substance, and vertues thereof, as also the Book 1. Of Occult Philosophy.

knowledge of whole nature , and it doth instruR us concern- ; ing thediffering, and agreement of things amongst themselves, ** whence it produceth its wonderfull effects, by uniting the ver- -2Z tues of things through the application of them one to the 02F ther, and to their inferior sutable subjeRts, joyning and knit- # ting them rogether throughly by the powers, and vertues of ® the superior Bodies. This & the most perfeR,and chief Science, 2 that sacred,and sublimer kind of Phylosophy , and lastly che i most absolute perfeion of all most excellent Philosophy. For 22 sceing that all regulative Philosophy is divided into Naturall, 'X Mathematicall,and Theologicall: (Naturall Philosophy teach- -& eth the nature of those things which are in the world, 425 searching and enquiring into their Causes, EfteAs, Times, Places, 7 Fashions, Events, their Whole, and Parts, als6 The Number and the Nature of those things, (al d Elements, what Fire, Earth, eAtre forth brings: | From Whence the Heavens their beginnings had ; - C Whence Tide, Whence Rainbow in gay colours clad. What makes the Clouds that gathered are, and black, To send forth Lightnings, and a T hunaring crack,; hat doth the Nightly Flames, and Comets make ;

What makes the Earth to swell, and then to quake : What ts the seed of Metals, and of Gold What Vertues, Wealth, doth Nature s Coffer hold. All these things doth naturall Philosophy, the viewer of na- - rare contain , teaching us according to Yire:l's Muse, ————hence all things flow, Whence Mankind, Beast, Whence Fire, whence Rain, and Snow, Whence Earth-quakes are, Why the Whole Ocean beats Over his Banks, and then again retreats : hence strength of Hearbs,whence Conrage, rage ef Bruits, All kinds of Stone, of Creeping things, and Fruits, | But Mathematicall Philosophy reacketh us to know the B 2 \ quantity =: Of Occult Philosoptly. Book 1. quantity of naturall Bodies, as extended into three dimensions, as also to conceive of the motion, and course of Celestiall ' Bodies, ! - —=—— Ain great haft, 1 1 hat mkes the col-len Star; to march so fast ; WOh- What makes the loom sometimes to m.1k hey face, | T he Sun also, as if in some disgrace. And as Virol sings, How th' Sun aoth rale with trbel ve Zodiack Signs. The Orb thats measur'd round about with Lines, It doath the Heavens Starry way mike knows, eAnd strange E clipses of the Stn. and Moon, WF eArtiurns also, and the Stars cf Rin,

12T T he seaven Stars likewise, and Charles bis 13715 | Why Winter Suns make tow'ras the Well [0 f.:jÞ ; What makes the-Nights so long ere they he past ? - o T ———— - Y » © + =— — - wy _ — "—OmqC— a . . All which are understood by Mathematicall Philosophy. Hence by the Heavens we may foreknow T he seasons all ; times for to reap and sow, Ana when *t:s fit to launch into the deep, | eAnd when to War, and When in peace to sleep, Ana when to dig up Treer, andthem again | Toset ; that so they may brias forth amain. Now Theclogicall Fhilosophy, or Divinity, teacheth iyhar God is, what the Mind, what an Intelligence, whar. an Angel, | ' What a Divell, what the Sou), what Religion, what sacred In+# Ny + stitutions, Rites, Temples, Observations, and sacred Mysteries? are : Jt instru us allo concerning Faith, Miracles,the vertucs 3 of Words and Figures , the secret operations and mysteries of Seals, and as: Aprlzizs faith , it teacheth us rightly to under- 3 stand, and to be $Killed in the Ceremoniall Laws, the equity of Holy things, and rule of Religions. But ro recolleR my self ) | \ theses

OMP o—— CR > O——_ —— * borean, Charmondas, Damigeron, Euaoxus, Hermippus follow- . ed : there were also other eminent, choice men, as Mercnurir * Tresmegistius, Porphyrins, Tamblicus, Plotinns, Proclus, Dar3 danus, Orphens the Thracian, Gog the Grecian, Germa the Ba- 2 bilonian, Apolonixs of Tyana, Osthanes allo wrote excellently +; inthis Art; whose Books being as it were lost, Democritns of Abdera cecovered, and set forth with his-own Commentaries. Belides P3thagoras, E mpedocles, Democritns, Plato, and many other renowned Philosophers travelled far bySea to learn this { Art : and being returned, published it with wonderfull de- ” vyoutness, esteeming of it as a great secret. Also it is well known thatPythagoras,and Plato went to the Prophets of Memphis { tolcarn it, and travelled through almolt all Syria, Egypt, Judea, and the Schools of the Caldeans, that they might not be ignorant of the most sacred Memorials, and Records of Mao1ck, as also that they might be furnithed with Divine things. = Whosoever therefore is desirous to study in this Faculty, if he” 2 be not killed in naturall Philosophy, wherein are discovered $ the qualities of things, and in which are found the occult propertics of eycry Being, and if he be nor skilfull in the Mathematicks, and in the AspeQts, and Figures of the Stars, upon which depends the sublime vertue, and property .of every thing ; and if he be not learned in Theologie, wherein are manffested those immateriall sn>stances, which dispence, and minister all things , he cannot be possibly able to understafd the rationality of Magick. For there is no work that is done by meer Magick, nor any work that is meerly Magicall, thar doth not comprehend these three Faculties.

Of Occult Philosopby. Book 1. . Of the four Elements, their qualities, and mutuall mixtions. 45” Here are four Elements, and originall grounds of all cor- 'poreall things, Fire, Earth, V Vater, Aire, of which all eclementated inferiour bodies are compounded ; not by way of heaping them up together, but by transmutation,and union; = and when they are destroyed, they are resolved into Elements. _ .. For there is none of the sensible Elements that is pure, but they are more or less mixed, and apt to be changed one into the other : Even as Earth becoming dirty, and being disfiolved, becomes Water, and the same being made thick and hard, become Earthagain ; but being evaporated through heat, passeth into Aire, and that being kindled, passethinto Fire , and this »-being extinguished , returns back again into Aire , but being cooled again after its burning, becomes Earth, or Stone, or Sulphur, and this is manifested by Lightening : Plato also was of that opinion,that Earth was whollychangeable,and that the rest of the Elements arecchanged, as into this, so into one another successively, But it is the. opinion of the sabtiller sort of Philosophers, that Earth is not changed, bur relented and mixed with other Elements, which do difsolve it, and that it reeurns back into it self again. Now every one of the Elements hatiz rwo specificall qualities, the former whereof it retains as proper tO it self, in the other, as a mean, it agrees with that which comes next after it.

For Fire is hot and dry, the Earth dry and cold, the V Vater cold and moist, the Aire moist and hot. And so after this manner the Elements,according to two contrary qualities, are contrary one to the other, as Fire to ' + VVarer, and Earth to Aire. Moreover,the Elements are upon another account opposite one to the other : For some are heavy, as Earth and V Varer, and others are light, as Aire and Fire. V Vherefore the Stoicks called the former paslives , but the latter aQives. And yet once again P/ato distinguisheth them aftey another manner, and assigns to every one of them -

RP | th a 4 OO IE TIN 2 Book I. Of Occult Phil»sopby. Z three qualities, viz. to the Fire brightness, thinness, and mo. tion, but to the Earth darkness, thickness and quietness. And according to these qualities the Elements of Fire and Earth are 3 contrary. But the other Elements borrow their qualities from these, so that the Aire receives two qualitics of the Fite, thin« & ness and motion ; -and one of the Earth, iz. darkness. In like manner Water receives two qualities of the Earth, dark2 ness-and thickness, and one of Fire, viz. motion. But Fire is =} twice more thin then Aire, thrice more moveable, and four : times more bright” : and the Aire is twice more bright, thrice -# more thin,and four times more moveable then Water. Where- = fore Water is twice more bright then Earth,thrice more thin, 4 and four times more moveable. As therefore the Fire is to the Z Aire, so Aire to the Water, and Water to the Earth ; and a- & gain, as the Earth is to the V Vater, so the V Vater to the Aire, # and the Aire to the Fire, And this is the root and foundation .2# of all bodies, natures, vertues, and wonderfull works; and he

* which shall know these qualities of the Elements, and their : mixtions, shall easily bring to pass such things that are won- derfull, and astonishing, and shall be perfeR in Magick. CHAP. IV. Of a three. fold consideration of the Elements. '4 '] Here are then, as we have said, four Elements, without the 4 perfet knowledze whercof we can effeA nothing in MaF gick. Now cach of them is three-fold, that fo:the number of 2 four may make up the number of twelve ; and by passing by the nuger of seven into the number of ten, there may be a progresMo the supream Unity , upon which all vertue and wonderfull operation depends. Of the first Order are the 2 pure Elements, which are neither compounded nor changed, FF nor admit of mixtion, but are incorruptible , and not of which, but through which the vertues of all naturall things are brought forth into aR. No man isable to declare their _— [7 B 4 C- Of Occult Philosophy. Book I [ because they.can do all things upon all things. He which is $ige norant of these, shall never be able to bring to pals any wonderfull matter. Of the second Order are Elements that are compounded,changeable,and impure,yet fuch as may by art be reduced to their pure fiaplicicy, whole vertuc, when they are thus reduced to their (implicity, doth tdove all things perica all occult, and common, operations of nature :

and [these are the foundation of the whole naturall Magicix. Of the third Order are those Elements, which originally -and of themselves are not Elements, bur are twice compounded, Various, and changeable one into the other, They are thenfallible AMedi4m, and therefore are c2lled the middle nature, or Soul of the middle nature: Very few there are that undzritand the decp mylterics thereof. In them is, by means of certain numbers, degrees, and orders, the perfeRion of every efteRin what thing soever, whether Naturall, Celestiall, or Supercelestiall ; they are full of wonders, and mysteries, and are operative, as in Magick Naturall , so, Divine : For from these, through them,proceed the bindings, loo{ings, and transmutations of all things, the knowing and forerclling of things to come, also the driving forth of evill, and the gaining of good spirits, Let no mat) therefore, without thele three sorts of Elements, and ' the knowledge thereof, be conlident that he is able to work © any thing in the occulc Sciences of Magick, and Nature. But whosoever shall know how to reduce those of one Order, into those of another, impurc into pure, compounded into simple, * and shall know how to understand distintly the nature, ver- # rue, and power of them in number, degrees, and order, withOur dividing the substance, he (hall ea(ily atrain to the know-

ledge, and perfeR operation of all Naturall things, and Cele- (tiall secrets, ( gnmnnDd WW PR yo AFL Tr ww = FTY MY mm ' pos ws 57” We s - #.0 Py ay * * 4%» 2 Book I. Of Occult Philosophy. CHAP. V, Of the wonderfull Natares of Fire, and Earth. Here are two things {( saith Hermes ) viz. Fire and Earth ,which are sufhicient for the operation of all wonderfull things : the former is ative, the latter passive. Fire (as saith Diony/izs) inall things, and through all things, comes and goes away bright, it is in all chings bright, and at the same time occult, and unknown ; When it is by it. self (no other matter coming to it, in which it should. manifest its proper ation) it is boundless, and invisible, of ir self sufficient for every ation that is proper to it, moveable, yielding it self after 2 maner to all things thatcome nexeto it, renewing.guarding nature, enlightening , not comprehended by lights that are vailed over, clear, parted, leaping b:ck, bending upwards, quick in motion,. high, alwayes raising motions, comprehending another, not Comprehended ir self, not standing in need of another, secretly increasing of it self, and manifesting its greatness tothings that receive it, Active,

' Powerfull, Invisibly present in all things at once ; it will not be affronted or.oppoled, bur as it were in a way of reverige, it will reduce on a sudden things into obedience to it self, incomprehenlible, impalpable,nor lessened, most rich in all dispensations of ic (elf. Fire- (as faith P/ny) is the boundless, and mischievous part of the nature of things, it being a question whether it destroys, or producech molt things. Fire it self is one, and penetrates through all things (as say the Pythagorians) also spread abroad in the Heavens, and shining : bur in the infernall place streightened, dark, and tormenting, in the mid way it partakes of both. Fire therefore in it self is one, but in that which receives it, manifold, and in differing subjecs it is distributed in a different manner, as Cleanthes witnesseth in Cicero, That fire then which we use is fetched out of other things. Itis in stones,and is fetched out by the stroke of the Keele : it is in-Earth, and makes that, after digging up, to s\moake ; it is in Water, and heats springs, and wells: it 1s in the | depth Of Occult Philosophy. — Book 1.

objeR, subjeR, and receptacle of all Celestiall rayes, and depth of the Sea, and makes that , being tossed with winds, warm : it is in the Aire, and makes it (as we oftentimes see) to burn. And all Animals, and living things whatsoever, as also all Vegetables are preserved by heat : and every thing that lives, lives by reason of the inclosed heat. The properties of the Fire that is above, are heat, making. all things Fruitfull, and light, giving life to all things. The properties of the infernall Fire are a parching heat, consuming all things, and darkness, making all things barren. The Celestiall, and bright Fire drives away spirits of darkness ; also this our Fire made with VVood drives away the same, in as much as it hath an Analogy with, and is the vehics/am of that Superior light ; as also of him, who saith, 7 am the Light of the World,which is true Fire, the Father of lights, from whom every good thing that is given, Comes ; sending forth the light of his Fire, and communicating it first to the Sun, and the rest of the Celestiall bodies, and by these, as by mediating instruments,conveying that light into our Fire. As therefore the spirics of darknels are stronger in the dark : so good spirits, which are

*Angels of Light, are augmented, not only by that light, which is Divine,of the Sun,and Celestiall, but also by the light of our common Fire. Hence it was that the first, and most wise instirutors of Religions, and Ceremonies ordained, that Prayers, Singings, and all manner of Divine Worships whatsoever should not be performed without lighted Candles,or Torches. (Hence also was that significant saying of Pythagoras. Do not speak of God without a Light) and they commanded that for the driving away of wicked spirits, Lights and Fires should be kindled by the Corpses of the dead, and that they should not be removed, untill the expiations were after a-Holy manner performed,and they buried. And the great Jehovah himself in the old Law Commanded that all his Sacrifices should be offered with Fire, and that Fire should always be burning upon the Altar, which Custome the Priests of the Alcar did always observe, and: keep amoneg(t the Romaxes. Now the Basis, and foundation of all the Elements, is the Earth, for that is the n 4 - * PL: » . M6... TM p . . : % " +3 x = X x —"— os A . >>. b x " ” LY — 7 * o . is th 4 s XZ + F ; wb} ">, 26 . 2 ya" "eh. 4 "© +4 ws. FR ” —- © bil. —— » Hf _* ' ”

” - b . " K P " . _ "* 4 » by 0 " + *. on + , " JEET UT ” 3 £K2..4 1 A, fp 44 wa 2 Book 1. Of Occult Philosophy. | influencies; in it are contained the seeds,and Seminall yertnes of all things ; and therefore itis said to be Animall, Vege. _ table, and Minera!l. It being made fruitfull by the other Ele- ments, and the Heavens, brings forth all things of it self; It receives the abundance of all things, and is, as it were the first fountain,from whence all things spring, it is the Center, foundation, and mother of all things. Take as much of it as you please, seperated, washed, depurated, subrilized, if you let it lye in the open Aire a little while, it will, being full, and 7bounding with Heavenly vertues, of it self bring forth Plants, Worms, and other living things, also Stones, and bright sparks of Metals. In it are great secrets, if at any time it shall be. purified by the help of Fire, and reduced unto its simplicity by az conventrent washing. It is the first matter of our Creation, and the truest Medicine that can restore , and preserve us.

CO eee a er = — — — Of the wonderfull Natnres of Water, Aire, and Winds. He other two Elements, viz. Water, and Aire are not less efficacious then the former ; neither 1s nature wantingto work wonderfull things in them, There is so great a necessity of Water, that withour ir no living thing can live. No Hearb, nor Plant whatsoever, without the moistening of Water can-branch fotth. In it is the Seminary vyertue of all things, especially of Animals , whose seed'is manifestly waterish. The seeds also of Trees, and Plants, although they are earthy, must notwithstanding of necessity be rotted in Water, before they can be fruitful; whether they be imbibed with the moisture of the Earth, or with Dew, or Rain, or any other W ater that is on purpose put to them. For Moses writes, that only Earth, and Water bring forth a living soul. But he ascribesa twofold produRtion of things to Warer, viz. of things swimming in the V Vaters, and of things flying in the -= above the Earth. And that those produttions that are made in, and upon the Earth, are parcly attributed to the very Water, the same <cripture restifies, where it saith that the Plants, and the Hearbs did not grow, because God had not caused it to rain upon the Earth, Such is the efficacy of this Element of Water, that Spirituall regeneration cannot be done without it, as Christ himself testified to Nicodemrs. Very great allo is the vertue of it in the Religious Worthip of God, in expiations,

and purifcations; yea,the necessity of it isno lels then that ot Fire. Infinite are the benefits, and divers arc the uscs thereof, as being that by vertue of which all things subsist, are gene* rated,nourished,and increased. Thence it was that T hales of Miletws, and Hesied concluded that Water was the deginning of all things, and aid it was the first of all che Elements, and the molt potent, and that because iz hath the mastery over all the rest. For, as Pliny saith, Waters swallow up the Earth, extinguish flames, ascend on high, and by the stretching forth of the clouds,challznge the Heaven for their own : the same falling down become the Cause of all things that grow in the Earth. Very many are the wonders that are done by Waters, according to the Writings of Plizy, Solinns, and many other Historians, of the wonderfull vertuc whereof, . Ovid allo makes mention in these Verses. ornd Hammons Waters at high noox Are cld ;. hot at Sun-rise, and setting Sun, Woodl, put in bubling Athemas zs Fir'd, T ht Moon then farthest from the Sun retir a, iconian s{reams congeal his guts to Stone T hat thereof drinks ; and what therein 15 thrown, Crathis, a»dSybaris (from the Mountains rold) Color the hair like Amber, or pure Gold.

Some fountains, of a more prodigious kinde, Not only change the body, but the minde. Who hath not heard of obscene Salmacis? Of th' Athiopian lake ? for Who of this - - © an gs; of ae — * ITE "A 4 a » b .__- + at”) * x k $. 5 | 1 "x : n T Book 1. Of Occult Philosophy. But only tast , their Wits no longer keep, Or forthwith fall into a deadly sleep. who at Clitorius fountain thirst remove, Loath Wine, and abstinent, meer Water love. With streams oppos to these Lince [tus flowes : They reel, as drunk, who drink too much of those. A Lake in fair Arcadia stands, of old Call'd Pheneus ; /uspetted, as twofold : Fear, and forbear to arink thereof by night : By night unwholsome,whol/ome by day light. Josephus also makes relation of the wonderfull rature of acerrain river betwixt Arcea,and Raphane:, Citics of Syria : which runs With a full Channell all the Sabboth Day, and then on 2 sudden ceascth, as if the springs were stopped, and all the (ix dayes you may pass over it dry-([hod : but again on the seaventh day (no man knowing the reason of it) the Waters return again in abundance, as before. Wherefore the inhabirants thereabout called ir the: Sabboth- day river, because of the Sexventh day, which was holy to the Jews. The Gospel allo testifies of a sheep-poole, ifito which whosoever stepped fist, after the Water was troubled by the Angel, was made whole of whatsoever disease he had.

The same vertue,and efficacy we read was in a spring of the Foniav Nymphs, which was in the territories belonging to the Town of E1/:s.at a Villige called Heraclea,ncerthe river Citheron: which whosoever stepped into,being diseated came forth whole,and cured of all his diseases. Pansartias allo reports, that in Lycens, a mountain of Arc-diagthere was a spring called Agria, to which, as often as the dryness of the Region threztned the destruRion of fruits, J-epiters Priclt of Lyzceres went, and after the offering of Sacrifices, devoutly praying to the V Vaters of the Spring,holding a Bough of an Oke in his hand, put it down to the borrome of the hallowed *pring ; Then the waters being trow bled, a Vapour ascending from therce into the Air was blown into Clouds, with which being joyned together, the whole Heaven was overspread : which bcing a litle after dissolved

Of Occult Philosophy. Book 1. into rain,watered all the Country most wholsomly. Moreover Reffus a Phylitian of Ephesus , besides many other Authours, wrote strange things concerning the wonders of VVaters, - which, for ought I know,are found in no other Authour. It remains that I speak of the Aire( This is a vitall spirit, passing<through all Beings, giving life, and subsistence co all chings, binding, moving, and filling all things. Hence it is that the Hebrew DoRors reckon it not amongst the Elements, bur count it as a Medium or glew, joyning things together, and as the resounding spirit of the worlds in(trument. It immediatly receives into it self the influences of all Celestiall bodies, and then communicates them to the other Elements, as also to all mixt bodies: Also it receives into it felf,as if it were a divine Looking-glass, the species of all things, as well naturall, as artificiall, as also of all manner of speeches, and, retains them ; And carrying them withir, and entering into the bodies of Men, and other Animals, through their pores, makes an Impression upon'them, as well when they sleep, as when they be awake, and affords matcer for divers strange Dreams and Divinations. Hence they say it is, that a man passing by a place where a man was {lain,or the Carkase newly hid,is moved with

fear and dread ; because the Aire in that place being full of | the dreadfull species of Man-slaughter, doth, being breathed in, move and trouble the spirit of che man with the like species, whence it 15that he comesto be afraid. For every thing that makes a sudden impression, astonisheth nature. Whence it is, that many Philosophers were of opinion that Aire is the cause of dreams, and of many other impressions of the mind, rhrough the prolonging of Images, or similitudes, or speties (which are fallen from things, and speeches, multiplyed in the very Aire)untill they come to the senses,and then to the phan_ © tasy,and soul of him that receives them,which being freed from cares, and no way hindred, expeRing to meet such kind of species, is informed by them. For the species of things, although of cheir own proper nature, they are carryed to the senses of men, and other animals in generall, may notwithstanding ger some impression from the Heaven, whilest they - ww Rs - K > ME- 15" + act ENS ary 3-6 b* vY w - - by . > atks a o " * ORE aa - Book 1. Of Occult Philosophy.

be in the Aire, by reason of which, together with the aptness and disposition of him that receives them, they may be carryed to the Ts of one, rather then of another. And hence it is possible naturally, and far from all manner of superstition, no other, spirit coming between, that a man should be able in a very.time to signific his mind unto another man, abiding at a very long and unknown distance from him ; although he cannot precisely give an estimate ofthe time when ir is, yet of ne- + cescity it mast be within 24. hours ; and I my self know how todo it, and have often done it.. The same also in time past did the Abbot Tr:tenizs both know and do. Also when cerrain appearances, not only spirituall, but also naturall do flow forth from things, that is to say, by a certain kind of flowings torth of bodies from bodies, and do gather strength in the Air, they offer, and (hew themselves to us as well through light as motion, as well to the (ight as to other senses, and somerimes work wonderfull things upon us, as P/otinws proves and teach. eth. And we see how by the South wind the Air is condensed into thin clouds, in which, as in a Looking: glass are refleRed representations at a great distance of Caliles, Mountains,

Horses, and Men, and other things, which when the clouds are gone, presently vanish. And Ar:fforle in his Meteors shews, that a Rainbow is conceived in a cloud of the Aire, asin a Looking: glass. And Alberts saith,that the effigies of bodies 3 may by thestrength of nature, ina moist Aire be easily repre- sented, in the same manner as the representations of things are in things. And Aristotletels of a man, ro whom ir happened by reaton of the weakness of his (ight., that the Aire that was near to him, became as it were a Looking-glass tohim,and the optick beam did refle& back upon himself, and could nor penetrate the Aire; so that whithersoever he went, he thoughe he saw his own image, with his face rowards him, go before him. In like manner,by the artifhicialness of some certain Looking-glafses, may be produced at a distance in the Aire, beside the Looking-glasses, what images we please ; which when ignorant men see, they think they see the appearances of fpirits, or souls ; when indeed they are nothing else but semblanees kin of Occult Philosophy: Book I. kin to themselves, and without life. And itis well known, if in a dark place where there is no light but by the coming in of abeam of the Sun somewhere through a litle hole , a white paper,or plain Looking-glass be set up againlt that light, that there may be sceh upon.them, whatsoever things are done withour, being shined upon by the Sun. And there 1s another sleight, or trick yet more wonderfull, If any one {hall take images artificially painted, or -writren letters, and in a clear night ser them againlt the beams of the full Moon, whose resemblances being multiplyed in the Aire, and cavght upward, and refleed back together with the beams of the Moon, any other |

man that is privy to the thing, at along distance ces, reads, and knows them in the very compals, and Circle of the Moon, which Art of declaring secrets is indeed very profitable for thagoras long since did often do, and which is not unknown |! tosome in thele dayes, I will not except my felf. And all thefe, and many more, and greater then these are grounded in the very nature of the Aire, and have their reasons, and causes declared in Mathematicks, and Opticks. And as these re- 's semblances are refieRed back to the sight, lo also sometimes to the hearing, as 15 manifest in the Zcho, But there are more secret arts then these, and such whereby any one may at a * very remote distance hear, and understand what another speaks, or whispers lofcly. | | There are alio from the airy Element VVinds. For they ? are nothing else, but Air moved, and stirred up. Of these 3 there are four that are principall, blowing from the four cor. ? ners of the Heaven, viz. Not from the South, Boreas from ®! the North, Zephyrus from the West, Enras from the East, which 3%

( ola Boreas from the top of 'lympus blows, And from the bottom cloudy Norus flows. From setting Fhoebus frwitfull Zeph'rus flies, And barren Eurus from the Suns up-rise. Book I. © Of Occult Philosophy. Notrus is the Southern Wind, cloudy,moist, warm, and (ick- * * ly,which Hieronim cals the butler of the rains. Ovid describes WW > i Ont flies South-Wind, with dropping wings, who /\rowas rr *# His fearful aspett inthe pitchie clouds, e 35 Hes White Haire streamvs, his Beard big-(woln with showres ; r = Mists binde hu Brows, rain from his Bosome povvrec. 4 £- But Boreas is contrary to Notws,and is the Northern Wind, r | Fierce, and roaring, and discussing clouds, makes the. Aire erene, and binds the Water with Frost, Him doth Ovid thus ring in speaking of himself. Force me befits with this thick, clouds I drive ; T oss the blew BilloWs, knotty Okes up-rive ; ** {ongeal soft SnoW, and beat the Earth with haile : d -: When 1 my brethren in the eAire assaile, d >» (For thats onr Field) Wwe meet with such a shock, ** That thuwaring Skies with our encounters rock, eAnd cloud:struck lightning flashes from on high,

when through the Crannies of the Earth [ flie, *# And force her in he? hollow { aves, I make nd Zephyrus,which is the V Vestern Wind,is molt sofr,blowng from che Welt with a pleasanc gale, it is cold and moilt, emoving the efteRs of Winter, bringing forth Branches, and lowers, To this Emrus is contrary , which is the Eastern ind, and is called Apeliotes, it is waterish, cloudy,and raven- Dus, Of these ewo Ov14 (ings thus 3 To, Perlis, and Sabea, Eurus flies ; : Whose gums perfume the blushing Mornes up-rile : ext tothe Evening, and the Coast that glows With setting Phoebus, flowry Zeph'rus blows : C Of Occult Philosophy. Book I. . . * < - > 5 7. do oti th = A. 5 0" k A %. ©. v - > b —"= . In Scythia horrid Boreas holds his rain, Beneath Boites, and the frozen Wain : The land to thu oppor d doth Anster steep with fruitfull howres, and clouds which ever weep. nap - —— A Of the kinds of ('ompounds, What relation they stand ito the E= _ lements, and What \welation there 1s betwixt the Elements L them{clues, and the soul, senses, and dispositions of men. ; Ext after the four simple Elements follow the four kinds *

of perfe& Bodies compounded of them, and they are Stones, Metals, Plants, and Animals : and although unto the * generation of each of these all the Elements meet together” .* in the composition, yet every one of them follows, and resembles one of the Elements, which is most predominant, For © all Stones are earthy,for they are naturally heavy,and descend, and so hardened with dryness,that they cannot be melted. Bur Metals are waterish, and may be melred, which Naturalists confess,and Chymilts finde to be true,viz. that they are gene- 7 rated of a viscous Warer, or waterish argent vive. Plants have % such an affinity with the Aire, that unless they be abroad in * the open Aire, they do neither bud, nor increase. So also all -* Animals Have in their Natures a most fiery force, And also spring from a (eltstiall source. And Fire isso naturall to them, that that being extinguished % they presently dye. And again every one of those kinds is © distinguished within it self by reafon of degrees of the Elements. For amongst the Stones they especially are called *8 earthy that are dark, and more heavy ; and those waterish, | which are transparent , and are compacted of water, as Cy 4

: Book 1. Of Occult Philosophy. 24 tall, Beryll, and Pearls in the Shels of Fishes : and they are 2 called airy, which swim upon the Water, and are spongious, = asthe Stones of a Sponge, the pumish Stone, and the Stone 4; Sophus: and they are called fiery, out of which fire is extraR- # ed, or which are resolved into Fire, or which are produced of 4 Fire : as Thunderbolts, | Fire-stones, and the Stone Asbestus. 2 Alsoamongt Metals, Lead,and Silver are earthy;Quick(ilyer is > waterish : Copper, and Tin are airy : and Gold, andIron are a * fiery. In Plants also, the roots resemble the Earth,by reason of 's j their thickness : and the leaves, Water, because of their juice : -# Flowers, the Aire,because of their subtility , and the Seeds the ls called some hot, some cold, some moist, some dry, borrowing e their names-from the qualities of the Elements. Amongst e RV Animalsalso, some are in comparison of others earthy, and many other small creeping Vermine : others are watery, as \r Fishes; others airy, which cannot live out of the Aire : others 4. . allo are fiery, living in the Fire, as Salamanders, and Crickets, 2$sfuch as are of a fiery heat, as Pigeons, Estriches, Lions, and 22ich as the wise man cals beasts breathing Fire. Belides, in A- *MFnimals the Bones resemble the Earth, Flesh the Aire, the vital *Wspirit the Fire, and the humors the Water.

And these humors Iso partake of the Elements, for yellow choller is instead of Fire, blood instead of Aire, Flegme instead of Water, Hand black choller, or melancholy instead of Earth. And lastly, nthe Soul it self, according to. eL#stin, the understanding resembles Fire, reason the Aire, imagination.the Water , and - Fiche lenses the Earth. And these senses also are'divided amongs\t >Fhemselves by reason of the Elements, for the sight is tery,neiFther can it perceive witaout Fire, and Light : the hearing is Fairy , for a sound is made by the {triking'of the Aire; The "Zs\mell, and trast resemble the Water, without the moisture of 4 +Fwhich there is neither smell, nor tast ; and lastly the feeling is '& wholly earthy , and taketh gross bodies for its objeR. .1 he

. 7 aRtions also, and the operations of man are- governed bythe & Elements. The Earth hgnifies a flow, and firm motion ; | C 2 The bd. By = kl > © dwell in the bowels of the Earth , as Worms and Moles, and — > 20 Of Occult Philosophy. Book -] q The Water signifies fearfulness, & luggishness, and remisleness '% in working : Aire signifies chearfulness, and an amiable disposition : but Fire a fierce, quick, and angry disposition, The Elements therefore are the first of all things, and all things are of, and according to them, and they are in all things, and diffuse their vercues through all things. —— — — = m— — * How the Elements are in the Heavens, in Stars, im Divels, ta + Angels, and lastly in God himself. ; T is the unanimous consent of all Platonists, that as in the originall, and exemplary World, all things are in all; fo also in this corporeal world, all things are in all : so also the Elements are not only in these inferiour bodies, but also in the Heavens, in Stars, in Divels, in Angels, and lastly in God, the maker, and orginall example of all things. Now inthese in- _ feriour bodies, the Elements are accompanied with much + | gross matter ; but in the Heavens the Elements are with their 3 | natures, and vertues, viz.

after a Celestiall, and more excel- 3 lent manner, then in sublunary things. For the firmness of 7 . the Celestiall Earth is there without the grossness of Water : ? and the agility of the Aire without running over its bounds ; 2 the heat of Fire without burning, only shining, and giving life to all things by its heat. Amongst the Stars also, some are *% fiery, as Mars, and Sol: airy, as Jupiter, and Venus : watery, *: as Saturn, and Mercury : and earthy, such as inhabit the 7 cighth Orbe,and the Moon (which notwithstanding by many _,* 's accounted watery ) seeing, as if it were Earth, it attraRs to &? ir self the Celestiall waters, with which being imbibed,it doch by reason of its neerness to us power out, and communicate ? tous. There are allo amongst the Signes, some fiery , some *} earthy, some airy, some watery : the Elements rule them al- 3 so in the Heavens, distributing to them these four threefold considerations of every Element,viz, the beginning, middle, | | and

" Wes * - : . —_ 7 , Sun Ho won +4 7 Book 1. Of Occult Philosophy. els S cad end : so Aries poslesseth the beginning of Fire, Leo the 3 | progress, and increale, and Sagittarins the end. T azirws the {beginning of che Earth, 7 ;rgo the progress, Capricors the end, *$Gemixi the beginning of the Aire, Libra the progress, «Aqua- $27: the end. Cancer the beginning of Water, Scorpins the "Fmiddle, and Pisces the end. Of the mixtions therefore of Zrhese Planets, and Signes, together with the Elements are all *bodies made. Moreover Divels also are upon this account Zdistinguished the one from the'other , so that some are called Mery, some earthy, some airy, and some watery. Hence also those four Infernall Rivers, fhery Phlegethoy, airy Cocytus, waery Styx, carthy Acheren, Also.in the Gospel we read of Hell Fire, and erernall Fire, into which the Cursed shall be ztommanded to go : and in the Revelation we read of a Lake of Fire, and //aiah speaks of the damned, that the Lord will ZImice them with corrupt Aire. And in ob, They shall skip rom the Waters of the Snow to extremity of heat, and in the

*Fame we read, That the Earth is dark, and covered with the _Qarkness of death, and miscrable darkness. Moreover also -Fhese Elements are placed in the Angels in Heaven, and the "Þ1efsed intelligencies ; there is in them a stability of their efFence, which is an earthy vertne, in which is the sted(ast sear df God; also their mercy, and piety is a watery cleansing Fertue. tence by the 'P/almi/t they are called Waters, where Kc speaking of che Heavens, faith, Who rulest the Waters that Sre higher then the Heavens ; alfoin them their subtil! breath *& Aice, and their love is shining Fire : Hence they are called in Scripture the Wings ofthe Wind; and in another place the Palmist speaks of them, 17ho mikest Angels thy Spirits and | » hy Ministers a flaming fire. Ailo according to orders of An- >Fels, some are hery, as Seraphin, and anthoricies, and powers ; *Fatchy as Cherrbin : watery as Throne, and Archangels : airy #5 Dominions,and Principalities. Do we nor also read of tke Forizinal maker of all things, that the earth shall be opened "Fand bring forth a Saviour? Is it not spoken ofthe fame, that he shall be a founcain of living Water, cleansing, and regeneFrating ? Is not the same Spiric breathing the breath of life : and

which' none of the other qualities can do, And some are in # things compounded of Elements, and these are more then firlt #8 qualities, and such are those that are macuraring, digesting, retolving, mollifying, hardening, restcinging, absterging, corroding, burning, opening, evaporating, ftrengthening, mitt- - gating, conglutinating, obstruZung, expelling, retaining, at- 3 cracing, repercussing, stupifying, bestowing, lubrifying, and _# many more. Elementary qualities do many things in a mixt body, which th:y cannot do in the Elements themlelves. And -$ these operations are called secondary qualities, because they tollow the nature, and proportion of the mixtion of the firlt 3 . vertues, as largely it istreated of in Phylick Books. As matu- 8 ration, which is the operation of naturall heat, according to a * certain proportion in the substance of the matter. Induration 1s the operation of cold ; so also is congelation, and fo of the ? rest. And these operatrons sometimes a& upon a certain mem- uy ber, as such which provoke Urine, Milk , the Menstrua, and } p: Book 1. Of Occult Philosophy. they are called third qualities, which follow the second, as the 2 second do the first, According therefore to these first, second, 2 and third qualities many diseases are both cured, and caused. .* Many things also there are artificially made, which men mich -* wonder at; asis Fire, which burns Water, which they call the

$ his particular Treatise of this subjeR. In like manner there is * made a Fire that is extinguished with Oyl, and is kindled with .. cold Water, when it is sprinkled upon it ; and a Fire which is + kindled cither with Rain, Wind, or the Sun; and there is - 2 madea Fire, which is called burning Water, the Confe&ion 7 whereof is well known, and it consumes nothing bur it self : 2 and also there are made Fires that cannot be quenched, and in- 2 3 combustible Oyles, and perpetuall Lamps, which can be cxtin- * guilhed neither with Wind, nor Warer, nor any other way ; # which scems utterly incredible, but that there had been such a +23 most famous Lamp, which once did shine in the Temple of | ; Venus, in which the stone Asbests did burn, which being once - © fired can never be extinguished. Also on the contrary, Wood, 232 or any other combustible matter may be so GENE NO if can receive no harm from the Fire ; and there are made cer- tain ConscRions, with which the hands being anointed, we may carry red hot Iron in them, or put them into melted Metall, or go with our whole bodies, being first anointed therewith, into the Fire without any manner of harm, and such like things as these may be done. There is also a kind of flax, which Pliny cals Asbeftum , the Greeks call 47C:52y , which is not coniumed by Fire, of which Anaxilare saith, that a Tree compassed about with it, may be cut down with insenfible blows,

" 3 rhat cannot be heard. => _— OO | Is Of Occult Philosophy. Book I. Of the occult Vertnes of things. '] Here are also other vertues in things, which are not from any Element, as to expell poyson,to drive away the n0xi6us vapours of Minerals, to attract Iron,or any thing elle;and z this yertue is a sequell of che species, and form of this or that thing ; whence allo it being litle in-quantity, is of great efficacy ; Which is not granted to any Elementary quality. For these vertues having much form, and litle matter, can do very much ; but an Elementary vertue, because it hath more mate- -tality,requires much matter far its acting. And they are called occult qualities, because their Caules lie hid,and mans intelleR ths” cannot 1n any way reach, and tind them out: Wherefore Phi- | losophers have attained to the greatelt part of them by long experience, rather then by the search of reason : for as in the Stomack the meat is digested by heat, which we know ; so it is changed by a certain hidden vertue which we know not : for truly it is not changed by heart , because then ir should rather be changed by the Fire (ide, then in the Stomack. So there are in things, besides the Elementary qualities which we know, } other certain imbred vertues created by nature, which we ad- © mire, andare amazed at, being such as we know not, and in- - deed seldom or never have seen, 'As we read in Ov4d of the Phenix, one only Bird, which renews her self.

. = — AE a. A All Birds from others do derive their birth, But yet one FoWle there 15 in all the Earth, { all d by th* Assyrians Phoenix, Who the Wain Of age, repairs, and /oWs her self again. And in another place, SEgyptins came to see this Wondrous fight : -» Andthisrare Birdus welcom'd With delight. CD + m— - 7. Fl Fo "TY —- , Or Book 1. Of Occult Philosophy. Long fince Metreas brought a very great wonderment upon the Greeks, and Romans concerning himself. He said that he nourished, and bred a beast that did devour it self. Hence ma- © ny to this day are solicicous,what this bealt of M{arreas should -* be. Who would not wonder that Fishes should be digged our | 2 ofthe Earth, of which Aristotle, Theophrastus, and Polybirs " © the Historian makes mention ? And these things which Pax- : =» sanias wrote concerning the finging Stones ? All these are efTt »- feAs of occult yertues. So the Estrich concods cold, and most ” # hard Iron, and digests it into nourishment for his body ; Tt >» whose Stomack they also report, cannot be hurt with red hot )J © Tron. So that: little Fish called Echeness doth so curb the vio= * +» lence ofthe Winds, and appeale the rage of the Sea, that, ler © the Tempests be never so imperious, and raging, the Sails also 4 3 bearing a full Gale, it doth notwithstanding by its meer touch 0 % {tay the Ships, and makes- them stand still, that by no means S —- theycan bemoved.

So Salawanders, and Crickets live in the ec Fire ; although they seem sometimes to burn, yet they are not js - hurt. The like is said of a kind of Bitumen, with which the r 4 weapons of the e Amazons were said to be smeared over, by r ->* which means they could be spoiled neither with Sword nor e * Fire; with which also the Gates of Casþia, made of Brass, are ' Freported to be smeared over by Alexander the great. We - *readalso that Noah's Ark was joyned together with this Bitu- - 7 men, and that endured some thousands of years upon the © * Mountains of Armenia. There are many such kind of wonder. * full things, scarce credible, whigh notwithstanding are known

+ by experience. Amongst which Antiquity makes mention of } Satyrs, which were Animals, in shaþe half men,and half bruits, -* yet capable of speech, and reason ; one whereof S. Hierome 7 reporteth, spake once unto holy Antonin the Hermite, and & condemned the errour of the Gentiles, in worshipping such © poor creatures as they were , and desired him that he would {7 pray unto the true God for him ; also he affirms that there ..# was one of them (hewed openly alive, and afterwards sent to 2% Constantine the Emperour, : | CHAP, Of Occult Philosopby. © Book 1. How Occult V ertries are infused into the several kinds of thinss hy Ideas, throngh the help of the Soul of the World, ana rayes of the Stars * and what things abound most With 11: Verinue. F Litonists say that all inferiour bodies are exemplined by the superiour 1dea's. Now they define an 14ea to be a form, above bodies, souls.minds,and to be but one,fimple,pure,immutable, indivisible, incorporeal, and eternall : and that the nature of all /dea's is the same. Now they place 1dea's in the firit place in very goodness it telf (4.e,) God, by way of cause ; and that they are distinguished amonglt themselves by some. relarive considerations only , least whatsoever is in the world, should be but one thing without any variety, and that they aorce in cfsence, lealt God thould be a compound substance. In the second place,they place them in the very intelligible.ic (elf (i.e. ) inthe Sonl of the world, diftering the one from the 0-

. ther by absolute forms, fo that all the 7gea's in God indeed are bur one form: "but in the Soul of the world they are many, They are placed in the minds of all other things, whether they be joyned to the body, or teparated from the body, by a cer- tain participation,and now by degrees are distinguished more, and more. They place them in nature, as certain small seed ot forms infused by the 7dea s, and lastly they place them in matter,as shadows. Hereunto may be added, that in the Soul of the world there ve as many Seminal forms of things, as 1dca's in the mind of God , by which forms she did in the Heavens . " = - - - -» . ”",A% as ce llc... [i..Q. = above the Stars frame to her self shapes also, and stamped-up- © on all these some properties ; on these Stars therefore,thapes, - and properties, all vertues of inferiour species, as: also their properties do depend) »fo that every ipecics bath its CeleRtiall - shape, or figure that is sutable ro it, from which also proceeds a wonderfull power of operating, which proper gift it receives fromits own 74, through the Seminal forms of the

Book I. Of Occult Philosophy. ”-— Oo mm yo ee wr rw — Soul of the world. For /dea's are not only efsentiall causes of every species, but are also the causes of eyery vertue,' which is in the species : and this is that which many Philosophers ' fay, that the properties, which are in the nature of things (which vertues indeed are the operations of: the /dea's) arc moved by certain vertues,w:. such as have a certain, and sure foundation , not fortuitous, nor casuall, but efficatious, powerfull, and sufficient, doing nothing in vain.,.Now these Vertues donot err in their atings, but by accident, viz. by reason of the impurity, or inequality of the matter : For upon this account there are found things of the same species, - more,or less powertul,according to the purity,or indispolition of the matter ; for all Celeltial influencies may be-hindred by the indispolition,and infuiiciency of che matter. Whence it ... was 4 Proverb amongst the Platonists, That Celestial Verties were infused according to the desert of the matter : Which allo /3roil makes mention of, when he (ings, T heir aatures fiery are, and from above, end from gross bodies freed, divinely move.

: | | | Wherefore those things, in which there 1s less of the 1dez of the matter (z.e.) such things which have a greater resem- ;blance of things separated, have more powerfull vertues in ;operation,being like to the operation of a separated [dea. We +see then that the (ituation, and figure of Celestials is the cause ot all chose Excellent \ ertues, that are 1n inferiour species. 2 How it 1s that particluar Vertues are infused into particular In3 dividuals, even of the same Species. g i AGE are also. in many Individuals, or particular things, peculiar gifts, as wonderfull, as in the species, and these #$ also are from the figure, and situation of Celestiall Stars. For Jill: Wi POT (41100 T9ve... Wi bi ; t "if | ; 100 Er —_ — O— OC — — every Individuall, when it begins to be under a determined Horoscope, and Celctiall Conlteilation, Contradts together with irs c{sence a certain wonderfull vertue both.of doing,and Auffering something that is remarkable, even belides that which it receives from its species, and this it doth partly by the influence of the Heaven, and partly through that obedientixlness of the matter of things ro be generated, to the Soul of the World, which- obedientialness indeed is such as that of our bodies to our souls. For we perceive that there is this in us, that according to'our conceptions of things, our bodies are moved, and that cheerfully, as when we are alraid of, or fly from any thing.

So many times when the Celestial souls conceive several things, then the matter is' moved obedientially toit: Also in Nature theie appear divers prodigies, by reason of the imagination of superiour motions. $0 allo they conceive,& imagine divers vertues,not only things naturall, but also sometimes things artificial, and this especially if the Soul of the operator be inclined cowards the lame. Whence Avice; faith, that whatsocver things are donc here, m.\t have been before in the motions,and conceprtons of the Stars,and Orbes, So in things, various cffeRs , inclinations, and dispositions are occasioned not only from the matcer variously disposed, as many suppose,but from a various influence, and diverle form ; not truly with a specihcal diftcrence, but peculiar, and proper. And the degrees of these are variously distributed by the tir(: Cause of all things, God himself, who being unchangeable,

distributes to every one as he pleaseth , with whom notivith - standing second Cautes, Angelical, and Celestial cooperate, dilposing of the Corporeal matter, and other things that arc committed to them.- All vertues thereiore are infused by God, through the Soul of the World, yet by a parcicular power of | - resemblances,and intelligences over-ruling them,and concourse of the rayes, and aspeas of the Stars in a certain peculiar harmonious consent, 7 Book. — Of Occult Philosophy. * whence the Occult Vertnes of things proceed. 6 | JE is well known to all, that there 1s a Certain vertue in the , : | q Loaditone, by which it attracs Iron, and that the Diamond - 2 :doth by its presence take away that vertue of the Loadstone : " | bbed, and warmed draw a | sJoalso Amber, and jeat rubbed, an : y raw - ro them, and the Stone Asbestus being once fred is never, or G scarce extinguished : a Carbuncle (hires in the dark, the Stone IS Macites put above the young fruit of Women ,' or Plants, 2 "Rrengthens them, bur being put under, cauleth abortion; the Y, Tasper ftencheth blood ; the litle fish Feheners stops the (hips :

Firs rb expels choller; the liver of the Camelioz burnt, raiseth '”. Zhowers, and cthunders. The Stone Heliotropium dazles the al fight, and makes him that wears ir to be invilible, the Stone # _ *Lyucurius takes away delusions from before the eyes, the per- " fume of the Stone Lypparis cals forth all the beasts, the Stone ynochitis brings up infernal Ghosts, the Stone Anachitis akes the images of the Gods appear. The EnneQis put under Fthem that dream,causeth Oracles. There is an Hearb in «/E2hi0p:ia, with which they report ponds, and lakes are dryed up, '* Andall things that are shut, to be opened; and we read of an [ *Heatrb called Latace which the Persian Kings give to their Em- 5 A as\adours, that whithersoever they shall come, they shall a- = Sound with plenty of all things. There is also a Scythian - -Hearb, with which being tasted, or at least held in the mouth, © *Fhey report the Scythians will endure twelve dayes hunger, , And thirst ; and Apalerrss saith, that he was taught by an Oraf le that there were many kinds of Hearbs, and Stones? with which men might prolong their lives for ever, but that it was Mot lawsull for men to under{tand the knowledge of those things, because, whereas they have bur a short time to live, they -Ntudy mischief with all their might, and attempt all manner of wickedness; if they should be furebf a very long time, they would not spare the Gods themselves, But from whence these

Of Occult Philosophy. Book 1. - yertues are, none of all these have shewed, who have set forth huge VolumesIof the propertics of things, not Hermes, not Bochus,not Aaron, not Orphens, not T heophrasts, not T hebith, not Zenothems,not Zoroaster, not Evax, not Dioscorides, not Isaaick the Jew,not Zacharias the Babilonian , not Alberts, not eArnoldnus ; and yer all these have confefled the same, that Z acharias writes to Mithridites, that great power,and humane destinies are couched in the vertues of Stones, and Hearbs. " But to know from whence these come, a higher speculation is required. Alexander the Peripateticke not going any further then his senses, and quasities, is of the opinion that these proceed from Elements, and their qualities, which haply might be supposed to be true, if those were of the same species ; - but many of the operations of the Stones agree neither in genere, nor specte. Therefore Plato, and his Schollers at- tribute these vertues to 1dea's, the formers of things.. But Avi- * cen reduceth these kinds of operations to Intelligencies, Hermes to the Stars, eA!bert:zs to the specificall forms of . © oy -. wad inthe: a. _ things. And although these Authors seem to thwart one the o- |

ther, yet none of them, if they be rightly understood, goes be- {ide the truth : since all their sayings are the same in effeR in - most things. For God in the first place is the end, and begining of all Vertues, he gives the seal of the /dea's to his servants the Intelligencies; who as faithfull officers fign all things in- + trusted ro them with an Ideall Vertue, the Heavens, and Stars, as instruments,disposing the matter in the mean while for the receiving of those forms which reside inDivine Majesty(as faith Plato 1nT rmers ) and to be conveyed by Stars ; and the Giver of forms distributes them by. the Ministery of his Intelligencies, Which he hath ser as Rulers, and Controllcrs over his Works, to whom such-a power is intrusted in things commit- W ted to them, that so all Vertue of Stones, Hearbs, Mecals, and © all other things may come from the Intelligencices,the Governours. The Form therefore, and Vertue of things comes first from the 1de«'s, then from the ruling, and governing Intelli- | J gencies, then from the aspeRts of the Heavens dispoling, and 4 lastly from the cempers of the Elements diiposed, answering. {

| | the | =— > 4 -# w & : » *=q = - WE — wa Y CE Book I. Of Occult Philosophy. the influencies of the Heavens, by which the'Elements themselves are ordered, or disposed. These kinds of operations therefore are performed in these inferiour things by express forms, and in the Heavens by disposing vertues, in Intelligencies by mediating rules, in the originall Cause by 7dea's,and ex- * emplary forms, all which mult of necessity agree in the execu. tion of the effeR, and vertue of every thing. There is therefore a wonderfull vertue, and operation in every Hearb, and Stone, but greater in a Star, beyond which, even from the governing Intelligencies every thing receiveth, > and obtains many things for it felf, especially from the Su. ; pream Cause, with whom all things do mutually, and exaRly ..* correspond, agreeing in an harmonious consent, as it were in = Hymnes, alwaics praising the highest Maker of all things,as by the threeChildren in the fiery furnace were all things called up-* on to praise God with singings. Bless ye the Lord all things that grow upon the Earth, and all things which move in the Warters, all ftowls of the Heavens, Beasts, and Cattle, together with the sons of men. There is therefore no other cause of the

necessity of effeRs, then the connexion of all things with the first Cause, and their correspondency with those Divine patterns, and eternall /dea's, whence.every thing hath its deter- minate , and particular place in the exemplary world, from whence it lives, and receives its originall being; And every - vertue of Hearbs,Stones, Merals, Animals, Words, and Speeches, and all thinzs that are of God, is placed there. Now the first Cause, which is God, although he doth by Intelligencies, the Ecavers work upon these inferiour things, doth sometimes (these Mcdinms being laid aside, or their officiating being suspended) works those things immediatly by himself, which #7 works then are called Miracles : But whereas secondary causes, which Pats, and others call handmaids, do by the Command, XZ and appointment of the first Cause, necessarily a, and are ne- cessitated to produce their effeRs, if God shall notwithstanding according to his pleature fo discharge, and suspend them, 4 that they shall wholly detist from the necefsiry of that Com- mand, and appointment ; then they are ealled the gre Of Occult Philosophy: Book I. burn the Children : So allo the Sun at the Command of Foshna - thing went out, and went into another thing, altering it, and 3

Miracles of God. So the fire in the Chaldeans furnace did not went back from its course the space of one whole day ; fo alfo at the prayer of Hezek#ah it went back ten degrees, or hotirs. + So when Christ was Crucitied the Sun was darkened, though ut + > full Moon : And the reasons of these operations can by nv rationall discourse, no Magick, or occulc,or profound Science # whatsoever be found out, or underitood, but are to be learns ed, and inquired into by Divine Oracles only. Of the Spirit of the World, What it 15, and how by Way of medium : it mites occult Vertres to their subjects, Fn and Orphers, and many Pythagorians having most diligently searched inco' the vertues of Celestial! things, and natures of inferiour things, said, That all things are full of God, and not without cause : For there is nothing _ of such transcending vertues, which being destitute of Divine + assistance, is content with the nature of it self. Also they called : those Divine powers which are diffused in things, Gods: ' which Zoroaster called Divine allurements, Syncsizes Symbolicall inticements, others called them Lives,and some also Souls; saying, that the vertues of things did depend upon these ; be. ©: cause it is the property of the Soul ro be from one matter ex- ©: tended into divers things, about which it operates : So 15a? man, who extends his intellect unto intelligible things, and his 7 tmagination unto imaginable things; and this is that which | they understood, when they said, viz. That the Soul of one

hindering the operations of it - As a Diamond hinders the operation of the Loadstone, that it cannot attra&t Iron. Now # seeing the Soul is the firlt thing that is moveable, and as they say,is moved of it self; but the body,or the matter is of it self unable, and unkic for motion, and doth much degenerate from % the # Book [. Of Occult Philosophy. Zthe Soul, therefore they say there is need of a more excellent ua FHMedinm, vis. Such a one that may be as it were no body,out so as it were a Soul, or as it were no Soul, but as it were a body, 's. 4212, by which the soul may be joyned to the body. Now 14 | iz. that which we call the quintessence : becaule it is nor From the four Elements, bur a certain first ching, having its ben4 Ing above, and besides chem. There is therefore such a kind of spirit required to be, as it were the medizm, whereby Celesti- all Souls arc joyncd to grols bodies, and beltow upon them wonderfull gifts, This spirit 1s afcer the same manner 1n the ody of the world, as ours is in the body of man. For as the Þowers of out soul are communicated to the members of che "Dody by the spirit, so also the Vercue of the Soul of the World

» & diffused chrough all things by the quinteflence : For there is gothing found in the whole world, that hath not a spark of 10 e Vertue thereof. Yet itis more,nay most of all infused into al! ole things which have received,or ta enin moltof chis spirit: os ow this spirit is received or taken in by the rayes of the ig 5 tars, 10 far forth as things render themlelyes conformable to 1 em. By this spirit therefore every occult property is conveywy. 2d into Hearbs, Stones; Metals, and Animals, through the Sun, ©: Woon, Planets, and through Stars higher then the Planets. i. o\w this spirit may de more advantagious to us, if any one (ic. s$oew how to separateit from the Elements : or ar lealt co use -. > Hole chings chyctly, which do most abound with chis spirit. For - {cle things, inwhich this spiricis els drowned in a body,and ; F'+ checked by matcer, do more powerfully, and perteAly Is and allo more readily generate their like : for im itare all 4 t.octative,& seminary Vertues, For which cause the Alchymists 4>Er.dcavour to separate this spirit from Goid,and Silver; which *Scing rightly separated, and extrated,if thou shalt afrerward *Droj<& upon any matter of the same kind (3 e.) any Mctall, Srelently will curn ic into Gold, or Silver. And we know *Hovw to do that, and have seen it done : bur wecould make nv More Gold, then the weight of that was, our of which we exFraced the lpirit, For {ceing char is an extense form,and not ll ; incense,

they conceive such. a medium to be the spirit of the World, Of Occult Philosophy. Book 1 b intense, it cannot beyond its own bounds change an _ fe& body into a perfe& :.which I deny not, but may be done by another way. Hows we must find oxt, and examine the Vertnes of things by w.;; lh is now manifest that the occult properties in things _ are not from the nature of the Elements, but infuted from above, hid from our senses, and scarce at lalt known by our + reason, which indeed come from the Life, and the Spirir of the '**; World, through the rayes of the Stars : and can no otherwise *- but by experience, and conjeQure be enquired into by us: Wherefore, he that desires to enter upon this study, must consider, that every thing moves, and turns it self to its like, and inclines that to it self with all its might, as well in property, - viz. Occult vertue, as in quality, viz. Ejementary vertue. Sometimes also in substance it self, as we see in Salt, for whatsoever hath long stood with Salt, becomes Salt : for every a- *:; gent; when it hath begun to aR, doth not attempt to make a thing inferiour to it self, but -as much as may be, like, and su- + table to it self, Which also we manifestly see in sensible Ani- + mals, in which the nutritive Vercue doth not change the meat + into an Hearb, or a Plant, but turns it into sensible flesh.

In? what things therefore there is an excess of any quality, or pro- - : perty, as heat, cold, boldness, fear, sadness, anger, love, ” hatred, or any other passion, or Vertue z whether it be in | > them by nature, or somerimes also by art, or chance, as bold- 3 .nessinaharlot; these things do very much move, and pro- * voke to such a quality, passion, or Vertue. So Fire moves to *# Fire, and Water moves to Water, and he that is bold moves * to boldness. And it is well known amongst Physicians, that brain helps the brain, and lungs, the lungs. So allo ic is said, 5 that the right eye of a Frog helps the soreness of a mans right eye,

Book T. Of Occult Philosophy. p eye, and the left eye thereof, helps the soreness of his lefe " eye, if they be hanged about his neck in a Cloth of its naturall ' Colour: The like is reported of the eyes of a Crab, So the foot **. of a Tortoise helps them that have the Gout in their being > applyed thus , as foot to foot, hand to hand,” right to right, * left to lefr. After this manner they say, that any Animall that is barren ..causeth another to be barren;and of the Animall,cspecially the "Testicles, Matrix, or Urin. So they report that a woman shall 5 not conceive, if (he drink every moneth of the Urin of a = *Mule,or any thing steeped in ic. If therefore we would obtain ur any property or Vertue, let us seek for such Animals, or such he other things whatsoever, in which such a property is in a more se eminent manner then in any other thing, and in these let us 15; Make that part in which such a property, or Vertue is most n. *Figorous : asif at any time we would promote love, let us

ad Neck some Animall which is molt loving , of which kind are Pigeons, Turtles, Sparrows, Swallows, Wagtailes : and, in - wh these let us take those members, or parts, in which the Vene- 'r. Fall appetite is most vigorous, and such are the heart, testicles, af atrix, yard, sperme, and menstrues. And it must be done ac That time when these Animals have this affeRion molt intense: I *For'then they do much proyoke, and draw love. In like manji; Mncr to increase boldness, let us look for a Lyon, ora Cock, and At frhese let us take the heart, eyes, or forchead. And so we mult understand that which P/elxs the Platonist faith,viz. *1io the Nightingale, and Bat, and horn O:vle, and in these A ne heart,head,and cycs especially. Therefore ir is faid,if any Mall carry the heart of a Crow, or a bat about him, he shall *Mot sleep till he cast it away from him. The same doch the {head of a Bat dryed, and bound co the right” arme of him that 5 awake, for if it be put upon him whea he is asleep, ic is said, #That he shall not be awakcd till it be takzn off fromhim. After he same manner doth a Frog, and an Owle make one talka221ve, and of these specially the rongue, and heart ; So thr -Fongue also of a Water-freg laid under the head,makes a man D 2 speak

36 ; Of Occult Philosophy. Book 1: , speak in his fleep,and the heart of a scrich-Owle laid upon the +» left breast of a woman that is aslcep is said to make her utter - ? 2 all her secrets. The same also the heart of the horn Owle is © © said to do, also the sew:t of a,Hare1aid upon the breast of * onethat is asleep, Upon the lame account do Animals that arc long Iv.d, conduce to long |:fe; and whatsoever thin2s : | _ havea power in themseives, to renew themselves, conduwy 2 n . * tothe renovation of our body, and restoring of youth, which -* i Physitians have often profeiled they know to be true; asis manifest of the Viper, and Snake. And it is known that Harts _ ; x renew the:r oid age by the eating of Snakes, Aiter the same ©" manner the Phoenix is renewed by airrc which the makes fo: ; her self ; and the like vertue there 1-in a Pellican, whose right foot being put under warm dung, after three moneths there is - * of that generated a Pellican. | herefore some Phylitians by 7 some certain confetions made of Vipers, and Hellebor, and the flesh of some such kind of Animals do restore youth, and. ; indeed do sometimes restore it so, as Medea restored old +» Pileas. Ttis also believed that the blood ofa Bear,if it be sucked out of her wound doth increase the strength of the body, * because that Animall is the strongelt creature,

How the operations of several Vertwes pass from one thing into « another, and arecommunicated one to the other, neer them, by their Vertue, but also belides this, chey infule# into them a like power. through which vy the same Vertue 7 they also work upon other things, as we see in the Loadstone, . : which Stone indeed doth not only draw Iron Rings, bur allo 2 infuseth a Vertue inco.the Rings themselv.s, whereby they can # do the same. which Astin, and Alberts say they saw. Affeer% this manner it 1s, as they fay, that acommon hailot, grounded 2 _—____— i _———A__— a ; Book 1. Of Occult Philosophy. 37 =. inboldnefs, and impudence doth infe& all that are neer her, ter by this property, whereby they are made like her self, There- - 15 * * fore they say that if any one shall put on the inward garment of ,* of an Harlor, or shall have aboar him that looking glass, which nat + shedaily looks into, he (hall thereby b e bold, confident, '25 # impudent,and wanton.In like maner they say;that a cloth that w 2 was about a dead Corpes hath received from thence the pro- : cn + perty of sadness, and melancholy - and that the halcer where-

S's - witha man was hanged hath certain wonderfull properties. t5 27 The like story rels Pliny, if any (hall put a green Lizard made me 2 blind,together with Iron, or Gold Rings into a glass-veslel, for # putting under them some earth, and then shutting the veslel, 2ht and when it appears that the Lizard hath received bis sight, * 15 ++ 7 shall put him our of the glass, that those Rings shall help sore by eyes. The same may be done with Rings, and a Weelscl,whose nd #eyes after they are with any kind of prick pur our, it is certain nd Fare restored to sight again. Upon the same account Rings are old - job for acertain time in the nest of Sparrows, or Swallows, ra which afterwards are used to procure love, and favor. / Þ ed; and found out. | | be the next place it is requisite that we consider that all 3 Þ& things have a friendliness, and enmity amongst themselves, all Fand every thing hath something that it fears & dreads,that is an re>- enemy, and deltruRive toir; and on the contrary something ise 8x that it rejoyceth, and delighteth in, and is strengthened by. ue 2 So in the Elements, Fire is an enemy ro Water, and Aire to c, F Earth , bur yer they agree amongst themselves. And again, lo WM in Celestiall bodies, ercury, Jupiter, the Swn,and Moon are an Þ friends to Saturne ; Mars, and Venus enemies to hm; all the er Planets besides Aars are friends to Fwpiter, also all besides Ved 2 1% hate Mars; 7upiter, and Venus love the Swn, Mars, Merng D 3 cur),

"op Of Occult Philosophy, Book I. © cury, and the Yoon are enemies to him, all besides Satwrre 2? love Venus ; 7upiter, Venus, and Sarwrne friends to AMeronry, the Sus, Moen, and Mars his enemies. 7upiter, Tens, Saturne are friends to the soon, Mars, and Aercary her encmies. There is another kind of enmity amongst the Stars, viz. when they have oppolite houles ; as Satzrne to the Sun and Moon, Jupiter to Mercrtry; Mars to Venus. And their enmity is stronger, whose exalr-cions are oppolite : as of Sutrrne, and the Sun ; of Zapites, and Mars; of F'enus, and AMercary. Bur their friendship is the strongest, who agree in nature.quality, substance, and power ; as 1fars with the Sun, and ens with the Moon, as 7-pitcr with Ferns, 35 allo their friend(hip whose exaltation is in the house of another, as that of Sarxrrxe with Venxs , of Zupiter with the Moon, of I7.irs with Surtnra, of the Sun with AZars, of Years with 71p;ter, of the Moon © with Jens. And of what sort che friendihips,and enmicics of - : the superiours be, such are the inclinations of things sub;cRed 1? tothem in these inferiour. These dispositions therefore of fricndship,and enmity are nothing else but certain inclinstions of things of the one to another, -defiring such, and such a thing if it be absent, and to move towards it, unlefs it be hindred, and to acquiessin it when it ts obtained, thunning the contrary, and dreading the approach of it, and noc resting in, or being contented with it.

Heraclirss theretore being guided by this 0- »yinion, professed that all things were made by enmity &friend. thip. Now the inclinations of friendship are sach inVegetables and Minerals,as is that attrative inclination, which the Load- © (tone hath upon Iron,and the Emrald upon riches, and favour; © the Jasper upon the birth of any thing, and the Stone Achates ; upon Eloquence; Inlike manner there is a kind of Biruminous ©! Clay that draws Fire, and leaps into it,wheresoever it sees it: . Even sq, doth the root of the Hearb Aproxis draw Fire from '** afar off. Alio the same inclination there is betwixt the male *3 palme,and female: whereof when the bough of one shall crouch * the bough of the other, they fold themielyes into murual eni- Þ braces, neicher doth the female bring forth friit without the #8 male. And the Almond tree, when she 1s alone is '-{= tr11tt ll, 8 \ Fac þ

* Book 1. Of Occult Philosophy. I The Vines love the Elme, and the Oltve-tree, and myrtle love )» © one the other : also the Olive-tree, and Fig tree. Now in os Animals there is amity betwixt the Blackbird, and Thrush, 5. » betwixt the Crow, and Heron, betwixt Peacocks., and Te . Pigeons, Turtles, and Parrats. Whence Sappho writes to id 2 Phaon. e; ** To Birds unlike oftimes joyned are white Doves ; 'Y. eAlso the Bird that s green, black T wrtle loves. "ww n Again, the Whale, and the little Fish his guideare friendly. 'P > Neither is this amity in Animals amongst themselves, but alto ne > with otherthings, as with Merals, Stones, and Vegetables; so >” the Cat delights in the Hearb Nip, by rubbing her self upon on >.which the is said to conceive without a male; and there be of - 3<Mares in Cappadecia, that expose themselves ro the blast of c 4 the wind, and by the attraRtion thereof conceive. So Frogs, of '** Toads, Snakes, and all manner of creeping poisonous things a” delight inthe Plant called Pas flower, of whom, as the Phyns * fitians say, if any one eat, he shall dye with laughing,

'd, 7 The Tortoise also when he is hunted - by the Adder, ry be: cats Origanum , and 1s thereby {trengthened : and the vg .%$ Stork, when he hath eat Snakes, seeks for a remedy in Ori0- 2 ganum : and the Weelell, when he goes to fiohe with the Basj2 lisk, eats Rue, whence we come to know that Orgianum, and # Rue are cffeRuall against poison, So in some Animals there d- 2'ts an imbred skil, and medicinall art; for when the Toad is r; *# wounded with a bice or poison of another Animall he is wont tes # to goto Ruc,or Sage,and Rub the place wounded, and so e(- Jus k capes the danger of the poison. So men have learned Many Cxt: 22 cellent remedies of diseases,& vertues of things from bruits;So Y % a S + * >" & 3% Swallows have shewed us that Sallendine is very medicinable ile © & for the sight, with which they cure the eyes of their young, ch "2F and the pye when she is sick, puts a Bay-lcafe into her nest, and 7;- WF is recovered, In like maner, Cranes, Daws, Partriges, Blackbirds ne WF Purge their nauseous stomacks with the same, with which also

D 4 | he Of Occult Philosophy. Book [ he be feavorish, is recovered by eating of an Ape. The Lap- :! wing being surfetted with eating of Grapes,cures himseif with ** Southernwood ; sothe Harts have taught us that the Hearb Ditany is very good to draw out Darts; for they being wounded with an Arrow, cast it out by eating of this Rearb : the same do Goats in Candy. So Hinds, a little before they -* bring forth, purge themselves with a certain Hearb called Mountain Ofier. Atso they that are huct with Spiders, feek a remedy by eating of Crabs: Swine also being hurt by Snakes » cure themselves by eating of them ; and Crows when they _ * perceive they are poisoned with a kinde of French poison, seek = : for cure inthe Oake ; Elephants, when they have swallowed a Chameleon help themsclves with the wild. olive. Bears being hurt with Mandrakes, escape the danger by eating of Pilmires. Geele, Ducks, and such like watery fowle, cure themselves with the Hearb called wall-fage. Pigeons, Turtles, Hens, with the Hearb called Pellitory of the wall. Cranes * with Bull-rushes. Leopards cure themselves, being hurt,with the Hearb called Wolfes-bane, by mans dung : Boars with Ivy, Hinds with the Hearb called Cinnara. |

Of the Taclinations of Enmities. N the contrary there are inclinations of Enmities, and they areas it were the odium, and anger, indignation, and a certain kind of obstinate contrariety of nature, so that |: any thing (huns its'contrary, and drives it away out of its presence. Such kind of inclinations hath Rhwbarb against Choller, 8&7 Treacle against poison, the Saphir Stone apainst hot biles,and # feavorish heats, and diseases of the eyes ; the Amethyst a- *; gainst drunkenness, the Jasper against Flux of blood, and % offensive imaginations, the Emrald, and Agnus Castus against ©} Lust, Achates against poison , Piony against the Falling fick- ; nels, Corall against the ebullition of black Choller, and pains | . of of the stomack. The Topaze against spiritual heats, such as are coveteousnels, lust, and all manner of excesses of love. The like inclination is there also of Pismires against the Hearb O- 0-. peru Gf riganusz and the wing of a Bat, and the heart of a Lapwing, from the presence of which they flie.. Also Origarum is contrary to a certain poisonous fly, which cannot endure the Sun, and resists Salamanders, and loaths Cabbage with such a G; deadly hatred, that they deltroy one the other ; so” Cucum-

bers hate oile, and will run themselves into 'a ring least they should touch it. And it is said that the Gall of a Crow makes men afraid, and drives them away where it is, as also certain other things ; soa Diamond doth disagree with the Load stone, that being set by it, it will not suffer Iron to be drawn toit; and sheep fly from Frog-parsley as from some deadiy '3 thing: and that which is more wonderfull, nature hath pitu- red the sign of this death in the livers of sheep, in which the very figure of Frog-parsly being described, doth nuturally appear ; So Goats do fo hate Garden basil, asif there were nothing moxePernicious. And again, amongst Animals, Mice, and Weesels do disagree ; whence it is faid that Mice wilt noc touch Cheese, if the brains of a Weesel be'pur into the renner, and besides that the Cheese will not be corrupt with age. So a Lizard is so contrary to Scorpions, that it makes them afraid with its very sight,-as also it puts them into a cold sweat, therefore they are killed with the eile of them, which oike also cures the wounds made by Scorpions. There is alfo an enmity berwixt Scorpions, and Mice : wherefore if a Mouse be applyed to a prick or wound made by a Scorpion, it cores it, as it is reported. There is also an enmity betwixt Scorpions, and Stalabors, Aspes, and Waspes.

'It'is reported also that nothing is so much-an enemy to Snak&&asCrabs,and that if Swine be hurt therewith they eat them, and are eured. The Sun also being inCaxcer,Serpents are tormented. Also the Scorpion,and Crocodile kil one the other; and if the Bird Ibis doth bne touch a crocodile with one of tis feathers, he makes him immoveable; the Bird casled Bustard flies away at the fight of a horse ; and a Hart runs away atthe (ight of a Ram, as also of a Viper.

* Of Gecult Philosophy. Book I: O Cee ee EE DIR —— ————u Viper. An Elephant crembles at the hearing of the grunting of a Hog, so doth a Lyon at the sight of a Cock : And Pan- - thers will -not touch them that are annointed all over with | the broth of a Hen, especially if Garlick hath been boiled in it. . There is also enmity betwixt Foxes, and Swans, Buls, and Daws. Among(t Birds also some are at a perpetual! strife one with another, as alfo with other Animals,as Daws,and Owles, the Kite,and Crows, the-Turtle, and Ring-taile, Egepis, and Eaples, Harts, and Dragons. Also amonglt Water. Animals there.is an enmity,as berwixt Dolphins, and Whirpools, Mullets,and Pikes, Lampreys, and Congers : Allo the fith called Pourcontrel makes the Lobiter so much afraid,that the Lobster seeing the uther but neer him is {truck dead, The Lobster, and Conger tear one the other, The Civert Cat is said to stand fo in a've of the Panther, that he hath no power to relilt him, or rouch his skin; and they say that if the skivs of both of them be hanged up one againlt the other,the haices of the Panthers sk11 fall off, And Or «Apollo faith in his Bieceglyphicks, if any one be girt about with the skin of the Civer Car, that he may pass fately through the middle of his enemies, ang not at all be afraid, Also the Lamb is very much afraid of the Wolf, and flies from him, And they say that if the taile, or sKin, or head of a Wolf be hanged upon the sheep-coate, the (heep are much

- troubled, and cannot eat their mear for fear. And 'Pliny makes mention. of a Bird called Marlin, that ' breaks Crows Eggs ; whose young are annoyed: by the Fox that she also ' will pinch, and pull che Foxes whelps, and the Fox her self al- so: which when the Crows see, they help the Fox against her, as against a common enemy. The licle Bird called a Linnet living in Thiltles, hates Asses, beczuse they eat the Flowers of Thistles. Alio there 'is luch a bitter enmity berwixt the licle Bird called Eialon, and, the Afle, that their blood will not mix together, and that at the braying of the Afse both the * eggs and young of che Eialon perish, There is also such a difagreement betwixt the Olive-cree and a Harlot, that if she Plancir, it will either be alwayes unfcuitfull, or alcogecher . wither. . A Lyon fears nothing sv much as fired Torches, and bi Bo ok I. Of Occult Philosophy ' e 3 ing of a Cock, A Snake isafraid of a man that is naked, but F ' pursues a man that is clothed. A mad Bull is camed by being d _-* ryedrtoa Fig-tree. Amber draws all things to it befides Gars + den Basill, and those things, Which are smeared with oile, |- * betwixt which there is a kinde of a naturall Antipathy,

—OOgerunm_— STS OR T * HoW the Vertucs of things ave to be tryed and found out , Which ' are in them specifically,or any one Inarviduall by Way of speciall '« gift. Oreover thou mult conl1der that the Vertues of things are in some things according to the species,as boldness, *z and courage in'i Lyon, 8 Cock : fearfulness in a Hare,or Lamb, ** ravenousness in a Wolf, treachery, and deceirfulness in a Fox, **% flattery in a Dog,coveteoulnels in a Crow,and Daw,pride in a Z Horse,anger ina Tygre,and Boar,fadness, and melancholy in a X Car,lust in a Sparrow,and lo ot the rest. For the greacest part of # naturall Vertues doth follow che species. Yet someare in things individually ; as there be some men which do so wanderfally abhor che (1ght, of a Cat, that they cannot loak upon her with» -$ out quaking ; which tear iis manifest, is not ig them-as they f 3X are men. And Aves tels of, a man;that lived. in his time; 2% whom a!l poisonous things did thug, all of them dying, which 2 did by chance bite him,. he himself not being hutt, and'4/- « F bertus reports that in a City of the V6iazs he saw 2 wench 37 which would catch, Spiders to eat them ; and being/much 3 pleaicd with tuch a kind of meat, was wonderfully nourished 2X therewich. So is boldnels in a Harloc, fearfulness in a Thief.

WY O 4a w ha <= Aa = > _ 6. ry Z will be tamed by nothing so much as by these : and the Wolf 3 fears neither sword, nor spear, but a stone, by the throwing of h + which a wound being made, worms breed in the Wolf. A n © Horse fears a Camell, so that he cannot endure to see so much d as his piture. An Elephant when he rageth, is quieted by see- 44 — Of Occult Philosophy. Book I. . ' particular thing that never was sick,is good against any manner of sickness : therefore they say that a bone of a dead man, which never had a feavor, being laid upon the patient, frees | him of his quartane. There are also many singular vertues in. fused into particular things by Celestiall bodies, as we have shewed before. | i | T bat naturall Vertmes are tz some things throughout their Whole 1 substance, and in other things tn certain parts, and members, Cain thou must consider, that the vertues of things are in some things in the whole(-5.e. ) the whole substance of them, or in all their parts, as that little fish Echener, which is »

faid ro stop a ship by its meer touch, this it doth not do ac- cording to any particular part, but according to the whole sabstance. So the Civer Cat hath this in its whole sub. stance ,, that Dogs by the very touch of his shadow hold their peace. So Salendiae is good for the (ight, not according _ to any one; but all irs parts, not more inthe root then in the . leaves, and seeds; and so of the rest.. But some vertuesare in * things according to some parts of it,vsz. only in the tongue,or - ; "fi eyes, or some other members, and parts; so in the eyes of wm a Bafilisk, is a most violent power to kill men, afsoon _ * as they. see them : the like power is there in the eyes of Fi FOO RN che Civer Cat , which makes any Animall that it hath ©: TRAN: looked upon, ro stand still, ro be amazed, and not able [15010 to move it self, The hke vertue is there in the eyes of some > - Wolfes, which if they see a man first, make him amazed,and so hoarse, that if he would cry out, he hath not the ufe of _ his voice : Of this Virgil! makes mention, when he (ings,

©07Y oo br” 320- SRI; Meceris z5 dumb, hath lost his voice, and why ? The Wolf on Mazris first hath cast hu eye. Soalso there were some certain women in Scythia, and amongst the 7/yrians, and Triballians, who as often as they looked angrily upon any man, were said roslay him. Also we read of a certain people of Rhodes called Telckines, who corrupted all things with their sight. wherefore 7apitcy drowned '* them. Therefore Witches, when they would atier this manner * work by witchcraft, usc the eyes of svch kind of Animals in their waters for the cycs, for the like «ffs. In like manner do Pi\mires fly from the heart of a Lapwing, not from the head, ; foot, oreyes. So the gall of Lizards being bruised in Water = 1s said to gather Weelels together, not the taile or the head of it; and the gall of Goats put into the Earth in a brazen Vesel, vathers Frogs together; and a Goats liver is an enemy to Butterflies and al] Maggots, and Dogs shun them that have the heart of a Dog about them,*and Foxes will not touch -> those poultry that have eaten the liver of aFox. So divers things * havedivers vertues disperied variously through several parts, as they are from above infused into them according to the

d versity of things to be received; as in a mans body the bones ; receive nothing but life, the eyes s1ghr, the ears hearing. And - there isin mars body a certain little bone, which the Hebrews call LVZ, of the bigness of a pulle that is hu«ked, which is sub- ; .$ jcRrono corruption, neither 15 it overcome with Fire, but : E after their death. So the litle fish 0% *! is al\waies preserved unhurc,out of which,as they say, as a Plant out of the tced,our Animall bodies (hall in the RelurreRion of the dead spring up And these vertues are not cleared by reason, but by experience. Of the Vertwes of things which are in them only in their life time, and {uch as remain in them even after their death. Oreover we mult know that there are some properties in things only whilest they Jive, and some that remain Echeness stops the ships, and the the Basilisk, and Catablepa kill with their (1ght, when they are aliye;but when they arc dead do no such thing.So they say that in the Colick, if alive Duck be applyed to the belly,it rakes away the pain,and her self dies: like to this is that which Aychytas fayes. If you take a heart newly taken out of an Animall, and whilestic is yet warm, and hang it upon one that hath a quartane feavor, it drives it away. Sv if any one swallow the heart of a Lapwing, or a Swallow, or a Weelel, or a Mole whilest it is yet warm with nacurall heat , ic (hall be helpfull- ro him for remembring, under{tanding, and foretelling :

Hence is this generall rule,viz. Thar whatsoever things zre taken out of Animals, whether they be Stones, any Member, Excrements, as Haire, Dung, Nailes, they must be taken trom those Animals, whilelt they be yet living ; and if it be possible, that so they may be alive afterwards. Whence they jay, when you take the tongue of a Frog, you mult put the Frog into the water again, and if you take the tooth of a Wolf, you mult nor killthe Wolf; and fo of the rest. So writes Democritus, if any one take out the tongue of a water-Frog, yet living, no other part of the body sticking to it, and the be ler go into the W ater again,& lay it upon the place where the heart beats,of a woman, she (hall answer truly whatsoever you ask her. Also they fay,that if the eyes of a Frog be before Sun rising bound to the {1ck party, and the Frog be let go again blind into the Water, they will drive away atertian ague; as also that they will,being bound with the fleth of a Nightingale in the skin ofa Hart, keep one alwaies watchfull without sleep, Also the ray of the fork tish being bound to the Navil,is said to make a woman have an ealie travel, if it be taken from it alive, and that put into the Sea again. So they say the right eye of a Serpent being applyed, doth help the watering of the eyes, if the Serpent be ler goalive, And there isa certain fish, or great Serpent called Ayrus, whole eye,if itbe pulled out, and bound to the forehead of the patient, is said co cure the inflamacion of the eyes, and that the eye of the fish grows again, and that heis taken blind that did not ler the fish go. Allo the teeth of all Serpents, being taken out whilest they