Three Books of Occult Philosophy (De occulta philosophia)

gnria's, learned by birds. These they have proved by many ex periments,and examples. For in all things the Oracles of things to come are hid : but those are the chicfest which Ominall birds (hall forerell. These are those which the Poets relate were turned from men into birds. Therefore what the Daw declares,hearken,and mark,obscrving her setting as shests,and Book 1. Of Occult Philosophy. e her manner offlying, whether on the right hand, or left, whether clamorous, or (isent, whether she gocs before, or follows after , whether she waits for the approach of him that passeth . by, or flies from him, and which way the goes ; all these things must be diligently observed. Orus Apollo faith in his Hyerolyphicks, Daws that are twins signifiz marriage, because this Animall brings forth two eggs, out of which male, and female must be brought forth : But if (which seldom happens ) two males be generated, or two females, the males wif} nor couple with any other females, nor females with any other males, but will alwaies live without a mate ; and solitary, Therefore they that meet?a single DaW, divine thereby that they shall live a single life. The samealso doth a black Hen Pigeon betoken ; for after the death of her mate,(he alwaies lives firgle. Thou Thalt as carefully observe, Crows, which are as significant as Daws, yea, and-in greater matters. It was Epiftetus the Stoicks Fhilosophers judgement, who was a Sage Author, that if a Crow did croke over againlt any oae, ic did betoken some evill, either to-his body, fortune, honour, wife, or children.

Then thou shalt take heed to Swans, who foreknow the secrets of the waters, for their cheerfulnels doth presage happy events not only to Marriners, but all 0ther travellers, unless they be overcome by the coming over of a stronger, as of an Eagle, who by the molt potent Majesty of her soveraignty makes null the prediQions of all other birds, it she speaks to the contrary ; for (he tles higher then all other birds, and is of more acute light, and is never excluded from the secrets of 7-piter : She portends advancement,and viRory, but by blood; because she drinks no water but blood. An Eagle flying over the Locrensians, fighting against the Crotoniensians gave them victory. An Eagle letting her self unawares upon the Target of Hiero,going forth ro the first War, betokened that he should be King. Two Eagles fitting all day vpon the house at the birth of Alexander of Macedonia, did portend to him an ome of 'rwo Kingdomes, viz. Asia, and e. An Eagle also taking off the hat of Lucias Tarquinins

Euro Prison; Son to Demarath«s the ( orinthian (fAying from home by 12 } | Of Occult Philosophy. Book 1, by reason of some discord, and being come into Herraria,and going to Rome ) and then flying high with it, and afterwards putting it upon his head again, did portend to him the King. dome of the Romaxs. Vulturs allo signifie difhulty, hardness, ravenousness, which was verified in the beginning of building of | Cities. Also they foretell the places of laughter,coming seven dayes before hand; and because they have molt respeRt to that place where the greatest slaughter shall be, as if chey gaped after the greatest number of the slain; therefore the ancient Kings were wont to send out spics to take notice what place he Vultur{had most respe& to, The Phoenix promiseth (ingu. lar good success, which being seen anew, Rome was built very auspiciously, The Pellican, because she hazards her self for her young, fignifies that a man (hould out of the zeal of his love undergo much hardihip. The painted bird gave the name to the City of Pi&avia, and forelhewed the lenity of that people by its colpur, and voice. The Heron is an Angurium of hard things. The Stork is a bird of concord, and makes concord. Cranes gives us notice of the trechery of enemies. The bird Cacupha berokens gratitude, for she alone doth expres love to her Nam, being spent with old age. On the contrary, Hippopotamus that kils his Dam,doth beroken ingratitude for good turn, also injustice. The bird Origis is most envious, and berokens envy.

Amone(st the smaller birds, the Pie is talkative, and foretels ouests. The bird Albanellus flying by any one, if from the left to the right, betoken cheerfulness of entertainment, if contrarywise , betokens the contrary, The scrich Owl is alwaies unlucky, soalsois the horn Owl, who because she goes to her young by night unawares, as death comes unawares, 1s therefore (aid to foretell death : yet sometimes , because she is not blind in the dark of the night, doth beroken diligence, and watchfulness, which (he made good, when she fate upon the spear of Hiero. Dido, when she sees the unlucky Owl, pittied e/Exeas, Whence the Poet sang, Book E Of Occult Philosophy. The Owl fitting on top of th' house alone, Sends forth her [ad complaints with monrnsull tone, An in another place, T he slothfull Owl by mertals is efteem'd A fatall omen _ The same bird sang in the Capitoll when the Romane affaires were low at Numantia, and when Fregelia was pulled down for a conspiracy made against the Romans. Almadel faith, that Owls, and night-ravens, when they turn aside to strange councries, or houses, betoken the death of the men of that country, and those houses ; for those birds are delighted with dead Carkases, and perceive them before hand. For men that are dying have aneer aftinity with dead Carkases, The Hawk also is a foreteller of contention, as Nas sings.

we hate the HaWk, because that arms among#t She alwaies lives Lelius the Embassadour of Pompey was slain in Spain 2moneglt the Purveyours, which misfortune, a Hawk flying over his head,is said to foretell. And A/madelsaith, that these kind of birds fighting amongst themselves, signifie the change of a Kingdome ; but if birds of another kind shall fight with them, and are never seen to come together again, it portends 3 new condition, and (tate of that Country. Allo little birds by their coming to,or departing from, fore shew that a family shall be inlarged,or leslened, and their flight,by how much the more serene it is,by so much the more laudable. Whence elamps the Augare conjeQured at the slaughter of the Greeks by the flight of little birds, when he saith, Thou seest that no bird taketh his flight in fair weather, Swallows, because when they are dying they provide a place of safety for their young, do portend a great patrimony, or Legacy after the death of "Of Occult Philosophy. Book 1, friends. A Bat meeting any one running away signifies an eya. sion : for although she have no wings, 'yert she flies. A Spar. row is a bad omen to one that runs away, for (he flies from the Hawk, and makes hast to the Owl, where she is in as great danger : yet in love [he is fortunate, for being stirred up with lust;couples seven times in an hour.

Bees are a good omen to Kings, for they signifie an obsequious people. Flies signif importunity, and impudency, because being oftentimes driven away,they do yet continually return. Also domestick birds are not without some Amugmria's, for Cocks by their crowing promote hope,and the journey of him that is undertaking it. More: over Livia the mother of Tiberins, when she was great with him, took a Hen- Egg and hatched it in her bosome, and at length came forth a Cock chick with a great comb, which the Augares interpreted that the child that should be born of her should be King. And Cicero writes that at Thebars Cocks, by their crowing all night, did presage that the Bzotians would obtain vitory against the Lacedzmonians :' and the reason i according to the Augares interpretations, because that bird when he 1s beaten is filent, but when he himself hath overcome, crows. In like-manner also omens of events are taken from beasts, For the meeting of a Weesel is ominous, also meeting of a Hare is anill omen to a traveller, unless she be taken. 4 Mule alfo is bad, because barren. A Hog is pernicious, for suct is his nature, and therefore (1gnihes pernicious men, A Hort berokens quarrellings, and fightings : whence Anchi/es secin? of white Horses,cries out in Virgil,

With War are Horses arm'd, yea threaten Wav. But when they are joyned together in a Chariot , becauk they draw with an equall yoke, they fignitie that peace is to bt hoped for. An Affle is an unprofitable creature, yet did Me rius good, Who when he was pronounced enemy to his coun: try, saw an Affe disdaining provender that was offered to him, and running to the water, by which A»g»ry,he supposing he saw a way of latety shewed to him,intreated the aid of - friends friends, that they would convey him to the Sea; which being ;ranted, he was 3 into alittle (hip, and so escaped the threats of Silla the Conqueror. If the Foal of an Ale meet any one going to an Avgury,he fignifies labor, patience,and hinderances, A Wolf meeting any one 15 a good {1gn, the effeR whereof was seenin Hiero of Sicilia, from whom a Wolf snatching away a book while(t he was at School , confirmed to him the success 'of the Kingdom : bat yer the Wolf makes him speechless whom he sees first, A Wolf rent in peices a Watchman of PAfricanus, and C. Fulvias at Mintarn, when the Romane Army was overcome by the fugitives in Sicilia. Also he signifies perfidious men, such as you can give no credit to : Which was known in the progeny of Romanes. For the faith which they long since sucked from their mother the Wolf, and kept to themselves from the beginning, as by a certain law of nature,

passed over to their posterity, To meer a Lion, seeing she is amongst Animals the strongest, and (triking terrour into al} the relt, is good. But for a, woman to meet a Lionesle, is bad, because she hinders conception, for a Lionefse brings forth but once. To meet Sheep, and Goats is good. .It is read alsoin the Oftentarian of the Tuscians, if this Animall shall wear any unusuall colour, it portends to the Emperour plenty of all things, together with much happiness. Whence [rgil co Polliofings thus, | | But in the f Meadows Rams shall Sharlet bear, And changing, sometimes golden Fleeces Wear. It is good also to meer Oxen treading out Corn, but better to meet them plowing , which although breaking the way hinder thy journey, yet by the favour of their Auspicinms will recompence thee 28ain, ADog in a journey is fortunate,because Cyrus being-cast into the woods was nourished by a Dog till he came to the Kingdom, which also the Angel, companion of Tobit did not scorn as a companion. The Castor, because he bites off his Testicles, and leaves them to the Hunters, is an ill omen, and portends that a man will injure himself, Also

Of Occult Philosophy. Book Fi amongst small Animals,Mice fignifie danger. For the same day that they did gnaw Gold in the Capitoll, both the Consuls were intercepted by Hanxibal by way of ambush neer Tarencum.. The Locust making a stand in any place, or burning the place, hinders one from their wishes, and is an ill omen; on the contrary the Grass- toppers promote a journey, and fore. tell a good event of things. The Spider weaving a line downwards,is said to signifie hope of money to come. Allo the Pil. - mires,because they know how to provide for themselves, and to prepare safe nests for themselves, portend security, and riches, a great Army. Hence,when the Pismires had devoured a tame Dragon of Tiberins Cesar, it was advised, that he should take heed of the rumulc of a multitude. If a Snake meet thee, take heed of an ill congued enemy; For this Animall hath no other power but in his mouth, A Snake creeping into Tiberins his pallace, portended his fall. Two Snakes were fourd in the bed of Sempronins Gracchns, wherefore a Soothsayer told him, if he would let the male, or the female escape, either he or his wife would shortly dye; he preferring the life of his wife, killed the male, and let the female escape, and within a few dayes he dyed, Soa Viper signties lewd women, and wicked children;and an Eel signifies a man displeased with every body :

For she lives apart from all orher fishes, nor is ever found in the company of any. Bur amongst all A»sþici' and omens, there is none more eftecuall, and potent then man, none that doth (ignifie the truth more cleerly. Thou shalc therefore diligently note, and observe the condition of the man that meeteth thee, his age, profession,station, gesture, motion, exercise, complexion, habit, name, words, speech,and all such like things. For seeing there are in all other Animal so many discoveries of presages,without all question these arc more ethcatious, and cleer, which are infused into mans soul; which Txlly himsclf restifies, saying, that there is a certain Auspicium naturally in mens souls of their eternity , for the knowing of all the courses, and causes of things. In the foundation 0ithe City of Rome the head of a man was found with his whole face, which d:d presage the greatness of the Empire, ar.d gave the name to the Mountain of the Capitoll, The

oY YW an OY UD car wan WE EY Book I. Of Occult Philosophy. Brutian souldiers fighting against Oftavins, and M. Antonius, found an Ethiopian in the gate of their Castle; whom though they did (lay as a presage of il] success, yer they were unfortunate in the batle,and Brxrms, and Cassius bath Generals, were fin. Meeting of Monks is commonly accounted an ill omen, and so much the rather, if it be early in the morning, because these kind of men live for the molt by the sudden death of men, - as Vulturs do by slaughters. How Auspicia's are verified by the light of Naturall instin&,and of some rules of finding of it out. U/picia, and Angnria, which foretell things to come by Animals.& birds,Orphexs the divine himself (as we read) did teach and (hew first of all, which afterwards were had in oreat esteem with all Nations. Now, they are verified by the light of naturall instind, as if from this, some lights of divination may descend upon four-footed bealts, winged,and other Animals,by which they are able to presage to us of the events of things : which Yirgs/ seems to be senlible of, when he sings,

Nor think I Heaven on them such knowledge states, Nor that their prudence 15 above the fates. Now this instin& of nature, as saith 7illiam of Pars, is more sublime then all humane apprehension,and very neer, and most like to prophecy. By this instin there is a certain wonderfull light of divination in some Animals naturally , as it manifestly appears in some Dogs, who know by this instinR theeves, and men that are hid, unknown both to themselves, and men, and finde them our, and apprehend them, falling upon them with a full mouth. By the like instinR Vulturs foresee future slaughters in batles,and gather together into places where _ Of Occult Philosophy. E: Book I. shall be, as if they fore-saw the flesh of dead Carkases.* By the same instinR Partridges know their Dam, which they never faw and leave the Partridge which stole away her Dams Eggs, & (ate upon them. By the same instinR also certain hurtful and terrible things are perceived (the foul of the men being alto- {ether ignorant of them ) whence terror , and horror ceaseth much upon men when they think nothing of these things, So a thief lying hid in any house, although no- body knows, or thinks of his being there,{trikes fear, and terror, and a troublesomeness of mind into the inhabitants of that houle, although haply not of all, because the brightness of this instinR is not in all men;

yet of some of them. So a harlot being hid in some very large house, is sometimes perceived to be there by some one that is altogether ignorant of her being there. It is mentioned in Histories that Heraiscus a certain Egyptian, a man of a divine nature, could discern unclean women, not only by his eyes,but by their voice, being heard afar off, and thereupon did fall into a most grievous headach. william of Paris allo makes mentian of a certain woman in his time, that by the | same instin& perceiveda man whom she loved, coming two miles off, Also he relates that in his time was a certain Stork convicted of inchasticy by the fmcll of the male, - who being judged guilty by a multitude of Storks whom the male gathered together,discovering to them the fault of his mate, was, her feathers being first pulled off, torn in pieces by them. He also makes mention of a certain horse, who not knowing his dam, and leaping of her, when afterwards he understood what he had done, birt off his own Stones by way of revenge upon himself for his incest, The same doth Yarro, Aristotle, and P/:ny relate concerning horles. And Pliny makes mention of a certain Serpent, called the: Asp, that did such a like thing, for she coming to a certainmans table in Egypt, was there daily fed, and she having brought forth some young, by one of which a son of her hosts was killed, after she knew of it, killed that young one, and would never return to that house any more.Now by these examples you see,how the lights of presage may descend vpon some Animals, as signs, or marks

Book I. Of Occult Philosophy. of things, & are set in their gesture,motion,voice,flying,going, meat, colour, and such like, For according to the doAtrine of the Platonists, there is a certain power put into inferiour things, by which for the molt part they agree with the superiours; whence also the racid consents of Animals seem to agree with divine bodies, and their bodies, and affeRions to be affeRed with their powers, by the name of which they are ascribed to theDieties. We must consider therefore what Animals are Saturnall, what are Joviall, and what Martiall, and fo of the rest, and according to their properties to draw forth their presages : so those birds which resemble Satwrs, and Mars, are all of them called terrible, and deadly, as the Scritch Owl, the Hawlert, and others which we have mentioned before, also the horn Owl, because she is a Saturnall Solitary bird, also nightly, and is reputed to be molt unfortunately ominous, of which the Poet saith, T he ngly Owl, which no bird Well resents, Foretels misfortunes, and most sad events. $ But the Swan is a delicious bird, Venereall, and Dedicated to Phebs, and is said to be most happy in her presages, cspecially inthe A#sþicia's of Mariners, because (he is never drown. edin water, whence Ovid (ings,

Most happy ts the cheerfull, singing Swan In her presages — —— —— There are also some birds that presage with their mouth, and (inging, as the Crow, Pie, Daw, whence Yirg:!, ——— T hs did fore- show Oft from the hollow holm that ominous (row. Now the birds that portend future things by their flying are,viz, Buzzards, the bone- Breakers, Eagles, Vulturs, Cranes, SWans, and the like 3: for they are to be considered in their Of Occult Philosophy. Book 1. flying, whether they fly lowly, or swiftly, whether to the right hand, or. to the left, how many fly together : apon this account if Cranes fly apace, they signifi a tempest : when slow. ly, fair weather. Also when two Eagles fiy together, they are said to portend evill, because that 18a number of confusion. In like manner thou shalt enquire into the realon of the rest, as this is shewed of number. Moreover it belongs to an artist to observe a similitude in these con;cRures, as in Viror/}] ens difsembling,tcachcth her fon /£3ca in thele veries, -———— All ths :s yot for taught, Flse we in vain my parents eAugnry taught, Lo! twice six SWans in 4 glad company

Joves bird pursued through the etheriall Skie la Heavens broad tracks : now earth ina long train They seem to take, or taken to disdain ; As they return with sounding Wings they (port, And Heaven surronnaing in a long consort. ?ust so, I say, thy friends and fleet have g.un'd T he port, or with full sailes the Bay obt.un'd, Molt wonderful is that kind of Auguring of theirs, who hear, & underitand the speeches of Animals,in which as amongst the Ancien's, Mel:mous, ard T irefias, and Thales, and Apolloni:ts rhe T y.inen, Who as we read,excelled, and whom they report had excellent $ki!l in the language of birds: of whom Philestrat, and Porphyriccs spears, saying, that of old when Apollo2irrs (ate in company amonest his friends, seeing Sparrows (itting upon atrec, and one Sparrow coming from elswhere unro them, making a grea: chatcering and noise, and then flying away, all the rest following him, he said co his companions, that that Sparrow told the rest that an Asle being burdened with wheat fell downin a hole necr the City, and that the wheat was scattered upon the ground : many being much moved with-these words, went to see, and fo it was, as eApolonins (aid, at which they mich wondered. Also Porphyrim the Platonist in his third book of Sacrifices, saith, that there

Book 1. Of Occult Philosophy. 21 wasa Swallow : for it was certain, because every voice of any Animall is s1gnificative of some passion of its soul, as joy, sadness, or anger, or the like, which voices it is not so wonder. full a thing (should be understood by men conversant about b them. Burt Democritzes himself declared this art, as faith P/rxy, 0 by naming the birds, of whose blood mixed together was pro- : 0 duced a Serpent, of which whosoever did eat, should under- 4 stand the voices of birds. And Hermes faith, it any one shall o forth to catch birds on a certain day of the Kalends of November, and (hall boil the fiift bird which he catcheth, with the heart of a Fox, thar all that shall eat of this bird, (hall under. tand the voices of birds, and all other Animals. Also the Arabians (ay, that they can understand the meaning of bruits, who (hall eat the heart, and liver of Dragons. Proclz« also che!latonist believed, and wrote,that the hcart of a Mole conduceth to presages. There were also divinations, and Ansþicia s Which were taken from the inwards of facritices, the 1nventor whereof-was Tages, of whom Laxcar sang,

And if the InWvards have no creat gained, And if this Art by Tages was but feignea, The Romane Religion thought that the liver was the head of the inwards. Fence theSooth. fayers enquiringafter future things in the inwards, did first look into the hver, in which were two heads, whereof the one was called the head for the City, the other for the enemy;and the head of this,or another part being compared together, they pronounced ViRtory, as we read in Zecan, that the inwards did s1gniftie the flaughter of Pompeys men, and the Vitory of {e/ars, according to thele verses, Fth' inWvards all defetts are ominous On part, and branch gf th entrals doth incre.tse, eAnother part is weak, and flagging lies, Beats, and moves With quick pulse the arteries, —— MY WW. 7 MM” ED aw” Of Occult Philosophy. Book |. Then the bowels being finished, they search the heart. Now if there were a sacrifice found without an heart, or a head waz wanting in the Liver, these were deadly presages, and wete called piacularia. Allo if a sacrifice fled from the Altar, or being smitten,made a lowing, or fell upon any part of his body then he ought to do, it was the like ominous. We read that when 7lixs («sar upon a day went forth to procession with his purple Robe, and (itting in a golden chair, and sacrifice. ing,there was twice a Heart wanting;

And when C. Aarin Utica was sacrificing, there was wanting a Liver. Also when ( ains the prince, and M. Marcellus, C. ( lawdins, and L. Pe. tellius Coss: were offering sacrifices, that the Liver was consumed away suddenly : and not long after, one of them dyed of a disease, another was slain by men of Lyguria, the entral; foretelling so much : which was thought to be done by the power of the Gods, or help of the divell : Hence it was ac counted a thing of great concernment amongst the Ancients as oft as any thing unusuall was found in the inwards : as when Sylla was sacrificing at Laurentum, the figure of a Crown ap. peared in the head of the Liver : which Posthumiwus the Soothsayer ,interpreted to portend a Vitory with a Kingdome, and therefore advised that Sy//a Chould eat those entrals himself. The colour allo of the inwards is to be considered, Of these Lucan made mention,

Struck at the colour Prophets Were With fear, For with foul spots pale entrals tinged Were. Both black, and blew, with specks of [prinkled blood T hey Were = E—_— There was in times past such a venerable esteem of these arts, that the most potent, and wile men sought after them.yea the Senate, and Kings did nothing without the Counsell of the Augures. But all thele in thele dayes,partly by the negligence of men, and partly by the authority of the Fathers, ace abo- Book 1. Of Occult Philosophy. Of the Sooth sayings of Flashes, and Lightenings, and how Monstrous, and prodigious things are to be interpreted, Ow the Sooth-sayings of Flashes, and Lightenings, and of wonders, and how monstrous, and prodigious things are tobe interpreted, the Prophets, and Pricfts of Hetruscus have taughc the Art. For they have ordained (ixteen Regions of the Heavens, and have ascribed Gods to every one of them; and besides eleven kinds of Lightenings, and nine Gods, which should dart them forth, by (shewing rules for the understanding the signification of them, But as often as Menstrous, prodigious, and wondrous things happen, they do presage, as is molt certain, some great matter. Now their interreter mult be some excellent conjeQurer of similitudes, as alb some curious searcher , and of them who at that time are employed about the affairs of Princes, and Provinces. For the Celcstials rake such care only for Princes, peoples, and provinces,that before the rest wa might be pretigured, and admonished, by Stars, by Constellations, by wonders, and by prodigies.

Now if the same thing, or the like hath been seen in former Ages, we mult consider that very thing, and what happened after that, and according to these, ro foretel] the same,or the like, because the same signs are for the same things, and the like for like, So prodigies have come before the birth, and death of many emient men and Kings; as Cicero makes mention of 11:4s a boy, into whose mouth, whilest he was sleeping, the Pismire put corns of Wheat, which was an omen of great riches. So Bees sate upon the mouth of P/ato when he was slceping in the Cradle, by which was foretold the sweetneks of his specch. Hecwba, when (he was bringing forth Part,sfaw a burning Torch, which should ser on fire Troy, and all Asia. There appeared unto the mother of Phalar:s the image of Mercury pouring forth blood upon the earth, with _ ene

Of Occult Philosophy. Book | thewhole house was over-flowed. The mother of Dionysiu dr2amed she brouzht forth a Satyr, which prodigious dream the event that followed made good. The wife of Targuixin Priscus seeing a flame lick the head of Servins Twllius, fore. rold that he should have the Kingdom. In like manner afte Troy was taken, /£xeaxs disputing with Anchises his fathe concerning a flight, there appeared aflame licking the Crour of eAscanins his head , and doing of him no hurt + whid thing, seeing it did portend the Kingdom to eAscaniws, per: swaded him to depart, for monltrous prodigies did fore: rut great and eminent destrution. Sowe read in Pliny, thu M. Arrtilivs, and C, Portins being Consuls,it rained Milk and Blood, which didpresage that a very greatPestilence should the next yeer over-spread Rome. Also in Lucania it rained spongi ous Iron.& in the yeer before Marcns Crassus was (lain in Par thia; with which allo all the souldiers of Lucania,being a ver; numerous Army,were slain. Also L. Paxlas, and C. Marcelly being Consuls,it rained Wool about the Castle of Corisanum, neer which place a yeer after 7) Anzins was (lain by Miln, a Trumpet was: heard in the Aire. And L:vie concerning th: Macedonian wars, faith, in the yeer when efnnibil dyedit rained blood for two dayes, Also concerning the second pu nick war, he faith, that water mixed with blood came down from Heaven like rain, at that time when Amnnibal did spoil Italy.

A little before the destruRion of leucra the Lacede. monians heard a noise of Arms in the temple of He-cxles, and at the same time in the temple of Herexles, th: doors that were shut with bats, opzned chemselves, and the arms tht were hanged on the wall, were found on the ground, The likt events may be prognosticatzd of ocher like things, as often times in times past something hath been foretold of them. But concernin{ these also,the judgements ot theCelcftial influencie mult not be negleRted, of which we shall more largely creat in the following Chapters,

Book 1. Of Oceul! Philosophy. Of Geomancy, Hyaromency, eAeromancy, Pyromancy, four Divinations of Elements, Oreover the Elements themselves teach us fatall events; whence those four famous kinds of Divinations, Geo- mancy, Hydromancy, Aeromancy, and Pyromancy, have got their names, of which that Sorceress in Lacan seems to boast her self, when she saith, The Earth, the Aire, the Chaos, and the Skie, The Seas, the Fielas, the Rocks, and Mountains high The first therefore is Geomancy, which foresheweth future things by the motions of the carth, as also the noise, the swelling, the trembling, the chops, the pits, and exhalation, and other impressions, the art of which «Almaadelthe Arabian sets forth. Burt there is another kind of Geomancy , which Divines by points written upon the earth, by a certain power in the fall of it, which is not of present speculation; but of that we shall speak hereafrer. Now Hydromancy doth perform its presages by the impressions of water, their ebbing and flowing, their increases, and depressions, their tempests, and colours, and the like ; ro which also are added visions, which are made in the waters. A kind of Divination tound by the Persians, as Varro reports, a boy saw in the water the effigies of Mercury, which toretold inan hundred and fifty verses all the event of 11:ithridates his War. We read allo that Nama Pompilizs praftifed Hydromancy ; for in the water he called up the gods, and learned of themthings to come, Which arr alto Pythagoras, a long time aitcr ama praftised. There was of old a kind of Hydromancy, h:d in great esteem amongst the Assprians, and it was cal-

led Lecanomancy, from a skin full of water, upon which they put " Of Occult Phussophy. Book [, put plates of Goid, and Silver, and pretious: Stones, written upon with certain images, names, and characters. To this may be referred that art, by which Lead, and Wax being melted, and cast into the water, do express manifest marks of images what we defire to know. There were allo in former ycar Fountains that did foretell thinzs to come, as the Father. Fountain at \chaia, and that which was called the water of Zno in Epidanris ; but of these more in the following Chap. ters, where we thall'speak of Oracles. Hither also may be referred the divination of Fishes, of which kind there was use made by the Lycians in a certain place, which was called D5za, neer the Sea, in a Wood dedi. cated to Apollo, made hollow in the dry sand, into which , h: that went to consult of future things, let down roasted mea; and presently that plate was filled with waters, and a great multitude of Fish, and of strange shapes,unknown to men, did appear, by the forms of which the Prophet foretold what should come to pass. These things doth Arheners more uf large relate out of Polycharms,in the History of the Lyciar:

After the same maner doth Aeromancy divine by atry inpressions, by the blowing? of the Winds, by Rainbows, bj Circles about the Moon and Stars, by Mists, and Clouds , an{ by imaginations in Clouds, and visions in the Aire. . So also Pyromancy viviuco by fery impressions, and þ; Stars with long Tailes, by tiery Colouts, by visions,and imag. nations in the fire, So the wife of Cicero foretold that he would be Consul the next year, because when a certain man after the Sacrifice was ended, would lookin the ashes, there suddenly broke forth a flame. Ot this kind are those that Pl. »7 speaks of, that terrene, pale, and buzzing fires presage tem. pests, Circles about the snuffs of Candles beroken rain ; if the flame fly turning,and winding, it portends wind. Also Torchs when they strike the fire before them , and are not kindled: Also when a Coal sticks to Pots taken off from the fire , and when the fire casts off the ashes, and sparkles, or when ashe 2re hard grown together on the hearth , and when a Coal is very bright, To Book [ja Of Occult Philosophy. | 127 To these is added Capnomancy, so called from smoak because it searchethinto the flame, and smoak, and thin CO» lours, sounds, and motions, when they are carryed upright, or on one (ide , or round, which we read in these Verses in Statis, |

Let Piety be bound, and on th's Altar laid, Let us implore the Gods for divine aid. | She makgs acute, red, towring flames, and bright, Increas'd by th aire, the midale being white ; Ard then she makes the flames without all bound, For to wind in and ont, and to run round, Like to a Serpent Also in the Athnean Caves, and Fjelds of the Nymphs in Apollonia, Auguries were taken from fires, and flames; joyful, if they did receive what was cast into them, and fad, if they did rejeR them, But of these we shall speak in the following Chapters, amongst the answers of the Oracles. Of the revsving of the dead, and of sleeping, and wanting victuals HE eArabian Philosophers agree, that some men may 4 clevate themselves above the powers of their body , and above their sensitive powers ; and those being surmounted, receive into themselves by the perfeRion of the Heavens , and Intelligencics, a divine vigour. Seeing therefore all the souls of men are perpetual, and also all the spirits obey the perfect souls; Magicians think that perfe& men may by the powers of their soul repair their dying bodies with other inferiour souls newly separated, and inspire them again; As a Weelell that is killed, 1s made alive again by the breath, and cry of his

Dam; And Lions make alive their dead Whelps by breathing vpon Of Occult Philosophy. Book 1, upon them. And because,as they say, all like things being ap. plyed to their like , are made of the same natures; and eyery patient , and thing that receives 1nto it self the aR of any agent , is endowed with the nature of that agent, and made con-naturall. Hence. they think, that to this vivification , or making alive , some Hearbs, and Magicall confeRiong, such as they say are made of the ashes of the Phenix, and the cast skin of a Snake do much conduce, which indeed to many seems fabulous, and to some impossible, unless it could be ac. counted approved by an Historicall faith. For we read of some that have been drowned in water, others caft into the fire,and put upon the fire, others slain in war, others otherwise tryed, and after a few dayes were alive again, as Pliny testifies of eAsviola,a man pertaining to the Conlull,of L. Lamia, (4. lins, T wbero, { orfidins, Gabients, and many others, Also we read chat e£/op the Tale-maker, T indorens, Hercules, and Palicy, the lons of 7wpiter, and Thalia being dead, were raised

to life again; also that many were by Phylitians, and Magicians raised from death again, as the Historians relate of eAsculapius; and we have above mentioned out of 7444, and | Xanthw, and Philostrarus concerning Tl/o,and a certain Aras bian, and Apollonins the Tyanean. Allo we read that Glancrs,a certain man that wasdead,whom they fay,beyond all expetation, the Phy{1tians coming to see it, the hearb Dragon- wort restored to life. Some say that he revived by che puting into his body a medicine made of Honey , whence the proverb, Glaucrs was raised from death by taking in Honey into his body. Apwleirg also relating the manner. of these kinds of restorings to life, saith ot Zachla the Egyptian prophet : The propher being thus favourable, layes a certain Hearb npon the mouth of the body of a young man being dead , and another upon his brest, then _ rowardsthe Ealt, or rising of the (475, ena Sun, praying filently (a great afsembly of people riving to see it) in the first place heaved up his brest, then makes a beating in his veines, then his body co be filled with breath, after which the Carkase ariseth, and the young man speaks, If these things are truc,the dying souls mult,tometimes

Book 1. Of Occult Philosophy. = a lying hid in their bodies, be oppressed with vehement extasies, w., and be freed from all bodily ation : So that the life, sense, w - motion, forsake the body, bur so, that the man is not yet truly dead, but lies astonied, and as it were dead for a certain time. And this is often found, that in times of Pestilence he many that are carried for dead to the graves to be buryed, re- "i BY vive 2pain. The same also hath often befaln women,by rea- , son of firs of the Mother. And Rabbi Moises out of the book of Galen, which Patriarcha translated, makes mention of a man, who was suffocated for six dayes, and did neither ear, nor drink, and his arteries became hard. And it is faid in the | same book , that a certain man by being filled with Water, "5 Wi lost the pulse of his whole body, so that his heart was not - © WE perceived to move, and he lay like a dead man. Allo it is faid that a man by reason of a fal from an high place,or great noise, or long staying under the Water, may fall into a swoun, which may continue fourty eight hours, and fo he lyeas if he were dead, with his face being very green. And in the same place there is mention made of a manthar buried a man that seemed to be dead seventy two hours after his seeming decease, and so killed him, because he buried him alive, and there are given signs whereby it may be known who are alive ;

alchough they seem to be dead, and indeed will dye, unless there be some means used to recover them, as Phl-botomy , or some other cure. And these are such as very seldom. happen. This is the manner, by which we understand Magicians, and Physitians do raise dead men to life,as they that were tryed by the stinging of Serpents, were by the Nation of the Asarss, and the Pjilli restored tolife. Now we may conceive that tuch kind of he Bi exra/ies may continue a long: rime, although a man be not ct Bcruly dead, as it is in Dor-mice, and Crocodiles, and many

he Bf other Serpents, which sleep all Winter, and are in such adcad ' le sleep,that they can scarce be awakened with fire. And.I have 1 Wi often (cen a Dor -moule:difleed , : and continue. immovable, ch BI as if ic were dead; untilt she was boyled, and theo presently an WF in boyling the warer the difseacd members did shew hte, Allo, 'Of Occult Philosophy. Book], Historians,that some men hvac slept for many yeers together, and in the time of sleep, untill they awaked , there wa no alteration in them, as to make them seem older : The same doth Phy testific of a certain boy, whom he saith, being wearied with heat, and his journey, slept fisty seven yeers ina Cave. We read also that Epimenides Gnosius slept fifty seven yeers in a Cave. Hence the proverb arose,. To out{leep, Epi menides. 1M. Damascene tels, that in his time a certain coun- | try man being wearied in Germany, slept for the space of ; whole Autumn , and the Winter following, under a heap of hay, untill che Summer, when the hay began to be eaten up, then he was found awakened as a man halfe dead,and out of his wits. Eclesiasticall Histories confirm this opinion concerning the seven sleepers,whom they say slept 196.yeers. There was i Norvegia a Cave in a high Sea-shore,where,asP anlus Diaconn, and Methodins the Martyr write,seven men lay sleeping a long time without any corruption;

and the people that went inty disturb them were contraQted,or drawn together, so that afte a while being forewarned by that punishment, they durst na hurt chem. Now Xemocrates,a man of no mean repute amongs Philosophers was of opinion, that this long sleeping ws appointed by God as a punishment for some certain (ins, Bu . Marcus Damascenxs proves it by many-reasons to be possible, and naturall , neither doth he think it irrationall, that some should without meat, and drink, and avoyding excrementz, without consuming, or corruption, {lcep many monerths. And this may befall a man by reason of some poisonous potion, ot sleepy disease, or such like causes, for certain dayes, moneths or years,according to the intention, or remission of che powet ofthe medicine, or of the pastons of their mind. And Phy tians say that there are some Antidotes, of which they that take too great a potion, (hall be able to endure hunger a = rime, as Elias in former time being fed with a certain f

by an Angell,walked, and fasted in the strength of char meu, fourty dayes. And 7ohn Rocatins makes mention of a mania his time,in Venice, who would every yeer fast four dayes with out any meat. But that was a greater wonder, that there ws Book I. Of Occult Philosophy. | 2 woman in lower Germany at the same time, who took no food till the thirteenth ycer of her age, which co us mayseem incredible, but that he lately confirmedic; as also he tels of a Miracle of our Age,that his brother Nicolaus Stone, an Helvetian by Nation, who lived twenty yeers in the wilderness without meat; till he dyed. That also ts wonderfull which Theo- braftus mentions concerning a certain man, called Philinus, who used no meat, or drink, bestdes Milk. And there are grave Authors who describe a certain hearb of a, With which they say the Scythians can endure twelve dayes hunger, without meat or drink, if they do bur tast it, or hold it in their mouth. cs CHAP. LIX. Of Divination by Dreams. Here is also a certain kind of Divination by Dreams, con. firmed by the traditions of Philosophers, the authorities of Divines, the examples of Histories, and daily experience. A Dream I call here,not yain Dreams, or idle imaginations - for those are vain, and have no Divination in them, but arise from the remains of watchings, and disturbance of the body. For as the mind is taken up about, and wearied with cares, it sugvests it self to him thar is asleep.

I call that a Dream here,which iscaused by the Celestiall influences in the phanrastick spirit, mind, or body, being all well disposed. The rule of interpreting this is found amongst Astrologers, 1n that part which is wrote concerning questions; but yet that isnot sufficient, because these kind of Dreams come by use to divers men after a divers manner, according to the divers quality, and dispolitions of the phantaltick spirit : wherefore there cannot be given onecommon rule to all for the interpretation of Dreams, But according to the opinion of Sy»efins, seeing there are the same accidents to things, and like befall like; so he which hath often fallen upon the same visible thing, hath assigned ro himself the same opinion, passion, fortune, ation, event, and as K 2 Aristotle

Of Occult Philosophy. ; Book [ Aristotle saith,the memory is-confirmed by sence,and by keeping in memory the same thing knowledge is obtained, as allo by the knowledge of many experiences,by little, & lirtle,arcs, and sciences are obtained. After the same account you must conceive of Dreams. Whence Synesinvs commands that every one - should observe his Dreams, and their events, and such like rules,viz. to commit to memory all chings that are seen, and accidents that befall, as well ir s1:ep, as watching, and witha diligent observation consider with himself the rules by which these are to be examined, for by this means shall a Diviner be able by litcle, and littleto interpret his Dreams, if so be nothing slip out of his memory. Now Dreams are more efficatious, when the Moon over- runs that Sign, which was in the ninth number of the Nativity, or revolution of that yeer, or in the ninth Sign from the Sign of perfeRion, For it is a most true, and certain divination, neither doth' it proceed from narure or humane Arts, but from purilied minds, by divine inspr ration. Now we (hall discuss, and examine that which belongs co prophecyings, and oracles. — —————— -— CO TE ES Ur EC A I, ti — —_— In

Of Madness, and Divinations Which are mage when men art a\vake, and of the power of a Melancholy humor , by which Spirits are sometimes induced into mens bodies, ] T happens also somerimes,that not only they that are asleep, but also they that are watchfull do with a kind of instigatr on of minde, Divine , which Divination Aristotle cals ravilhr ment,or a kind of madness, and teacheth that it proceeds from a melancholy humor, saying in his Treatise of divination: _ Melancholy men, by reason of their earncstness, do far better conjeture,and quickly conceive a habit, and most ealily receive an impression of the Celestials. And in his Problemes faith, that the $yb;/s,and the Bacchides,and Niceratus the Syracusan, and e mon, were by their naturall Melancholy complexion Icep, gal vist from 100: ctter ceive -xion {WoltinR, antiquity testifies men have been made drunk, and —P———w— ww —— — O- ” O— —— Book 1. Of Occult Philosophy. | Prophets, and Poets. The cause therefore of this madnels, if it be any thing within the bbdy, is a melancholy humor, nor that which they call black choller, which is so obstinate, an cerrible a thing , that the violence of it is said by Phylirians, and Naturall Phylosophers, besides mandnefs, which it doth induce, also to entice evill spirits to seize. upon mens bodies, Therefore we understand -a melancholy humor here, to be a natural], and white choller, For this, when it is stirred up, burns, and stirs up a madness conducing to knowledge, and divination, especially if it be helped by any Celestiall- influx, especially of Saturn, who seeing he is cold, and dry, as is a melancholy humor, hath his influence upon it, increascth, and preserverh it. Besides, seeing he is the Author of fecret contem-

plation, and estranged from all publike affairs, and the high- st of all the planets, doth alwaies as with call his mind from purward businesses, so also makes it ascend higher, and de- stows upon him the knowledge, and passages of future things, \nd this is Arisftotles meaning in his book of Problemes. By Melancholy, saich he, s©me men are made as it were divine, orctelling things to come,and some men are made Poets. He aith also,that all men that were excellent in any Science, were or the” molt part melancholy. Democriras, and Plato attest he same, saying, that there were some melancholy men, thar ad such excellent wits, that they were thought, and+seemed 0 be rather divine then humane.So also there have been many elancholy men art first rude, ignorant, and untractable, as they say, Hesrod, Jon, T ynnichns,( alcinenses, Homer,and Lucreins were, who on a suddain were taken with a madnels , and decame Poets, and prophecied wonderfull, and divine things, hich they themselves scarce understood. Whence divine Plato in Jon saith, many Prophets, after the violence of their adness was abated, do not well understand whar they wrote, et treated acurately of each Art in their madnels,as all Arcilts dy reading of them judge. So great allo they fay the power df melancholy is of, that by its force, Celeltiall spirits allo are ometimes drawn into mens bodies, by whose presence, and

Of Occult Philosophy. — Book 1. spake most wonderful things. And that they think happens unhs a threefoold differencegaccording to a threefold apprehenfion of the soul,vie. imaginative, rationall, and mentall. They say therefore, when the mind is forced with a melancholy humor , nothing moderating the power of the body, and passing beyond the bonds of the members , is wholly carried into imagination, and doth suddenly become a feat for in. ferior spirits, by whom it ofcentimes receives wonderfull wayes, and forms of manuall Arts, So we see that any most ignorant man doth presently become an excellent painter, or contrivers of building,and to become a malter in anyluch Art, But when these kinds of spirits portend to us future thingy, then they (hew those things which belong to the disturbing of the Elements, and changes of times, as rain, tempests, innudztions, earthquakes, great mortality, famine, slaughter, and the like, As we read in Awlns Gelins,that Cornelius Patarns his Priest did at that time,when Cesar, 2nd Powpey were t0 fight in Thessalia, being taken with a madness, foretell che time,order, and issue of the battell. But when the mind is turned wholly inco reason, it becomes a receptacle for midle spirits, Hence it obtains the knowledge,and undersianding of natural, and humane things. So we see that aman sometimes doth 01 a suddain become a Philosopher, Phylitian, or an excellent Orator,and foretels mutations of Kingdomes, and resticution of Ages, and such things as belong to them, as the $yb1i/l did to the Romaxes;

but when the'mind is wholly elevated into the understanding, then it becomes a receptacle of sublime spirits and learns of them the secrets of divine things, as the Law of God , the orders of Angels, and such things as belong to the knowledge of chings eternall,and salvation of souls. It foresee things which are appointed by Gods special] predestination,s future prodigies, or miracles, the prophet to come, the changing of the law. So the Syb;/ls Prophecyed of Christ a lo

time before his coming. SoY/irgil understanding that Chri was at hand, and remembrivg what the $yb;{ Cumea had faid, lang thus to Po/jo. | Book 1. Of Occult Philosophy. Last times are come, Cumaa's prophesie Now from high heaven springs a new progenie, eAnd times great order now again t# born, The Maid returns, Saturnian Realms return. And alittle after intimating that original sin shall be of av efteR,saith, If any prints of our old vice remain'd By thee they'r voyd, and fear shall leave the Land ; He a Gods life shall take, with Gods shall see Mixt Heroes, and hims{elf their objett be, Rule with paternall power th appeasedearth He hall — - Then he adds, that thence the fall of the Serpent, and the poi. son of the-tree of death, or of the knowledge of good, andevill shall be nulled, saying, T he Serpent shall And the deceitful hearb of venome fall. Yet he intimates that some sparks of origtnall sin shall remain, when he saith, : Some steps of ancient fraud shall yet be found. And at last with a molt great hyberbole cryes out to this child, as the oft-spring of God,adoring of him in these words,

Dear race of Gods,great stock of Jupiter, Behold! the world shakes on its ponderons axe, See earth, and heavens immense, and th Ocean trafts, How all things at th approaching Age rejoyce | Oh ! that my life would last so long, and voyce, eAs would suffice thy ations to rehearse. There are also some prognosticks, which are in the midle, beewixt naturall, and snpernaturall divination, as in those who are neer to death,and being weakened with old Age, do sometimes foresce things to come, because as faith P/ato, by how much the more men are less aindred by their sence,so much the more acurately they undetitand. and because they are neerer tO the place whither they mult go , and their bonds being as it were 2a little looted , seeing they are no more subjeR to the body, eafily perceive the light of divine revelation, K 4 CHAP, Of Oceult Philosophy. ; Of the forming of Man, of the external Senses, and also the In: Ward, and the Mind; of the threefold appetite of the Soul, and passions of the Will, T is the opinion of some Divir.es, That God did not im. rn creat the body of man, bur by the assistance of the heavenly Spirits compound, and trame him; which opinion eAlcinons, and Plato favour ; thinking that God is the chief Creator of the whole world,of the spirits both good and bad, and therefore immortalized them :

but that all kinds of mortall animals were made at the command of God; for if he should have created them, they mult have been immortall. The spirits therefore mixing Earth, Fire , Aire, and Water together, made of them all, pur together, one body, which they subjeRed to the service of the soul, assigning in it severall Provinces to each power thereof, to the meaner of them, mean and low places : as to Anger the Midrift, to Lusi the Womb, but to the more noble senses the Head, as the Tower of the whole body, and then the manifold Organs of

Speech. They divide the Sense into External, and Internalk The externall are divided into five, known to every one , to which there are allotred five Organs , or subjefts, as it were Foundations; being so ordered, that they which are placed in the more eminent part of the body , have a greater degree of purity. For the Eyes placed in the uppermost place , art the most pure , and have an atknity with the Nature'of Fire,and Light : then the Ears have the second order of place, and purity, and are comparcd to the Aire : the Nostrils have the third order;and have a middle nature betwixt the Aire,and the Water; then the Organ of talting,which is orofser and most like to the nature of Water : Last of all,the couching is diffused through the whole body, and is compared to the orollnels of Earth. The more pure senses are those which perceive their Objedt farthest off , as Seeing,and Hearing,then the Smelling, Book [. Of Occult Philosophy. then the Tast, which doth not perceive but those that are nigh. But the touch perceives both wayes , for it perceives bodies nigh; and as Sight discerns by the medium of the Aire, sothe touch perceives by the medium of a stick or pole, bodies Hard, Soft,and Moilt.Now the touch only is common to all animals. For it is most certain that man hath this sence, and in this, and talt he excels all other animals, but in the other three he is excelled bysome animals,as by a Dog, who Hears,Sees,and Smels more acutely then Man, and the Linx, and Eagles see more acutely then all other Animals,& Man.Now the interior senses.

are, according to Averrors , divided into four, whereof the first is called Common sence, becaule it doth first colle, and ife all the representations which are drawn in by the outward senses. The second is the imaginative power, whose office is, seeing it represents nothing , to retain those representations Which are received by the former senses, and to present them to the- third faculty of inward sense, which is the phantasie, or power of judging, whose work is also to perceive, and judge by the representations received, what or what kind of thing that is of which the representations are , and to commit hap things which are thus discerned,and adjudged,to the memory to be kept. For the vertues thereof in general, are discourse, dispolitions, persecutions, and flights, and stirringsup to ation : bur in particular, the understanding of intelleRuals, vertues, the manner of Discipline, Counsel, Election. And this is that which (hews us future things by dreams : whence the Fancy is sometimes named the Phancasticall TntelleR. For it is the last impression of the understanding ; which, as faith Tamblicas, is belonging to all the powers of the mind, and forms all figures , resemblances of species, and operations, and things seen, and sends forth the impressions of other powers unto others : And those things which appear by sence, tstirs up into an opinion, but those things which appear by the IntclleR, in the second place it offers to opinion , but of it self it receives images from all , and by its property , doth properly assign them,according to their assimilation , forms

all the aRions of the soul, and accommodates the externall ro the Of Occult Philosophy. : the internall, and imprefles the body with its impression, Now these senses have their Organs in the head, for the Common sence, and imagination-take up the two former Cels of the brain, akhough 4ristor/e placeth the Organ of the Commonsence in the heare, bur the cogitative power possesleth the bighest, and middle part of the head; and taltly,the memory the hinmost part thereof. Moreover, the Organs of Voice, and Speech are many, as the zgnward muscles of the breast be twixt the ribs, the breasts, the lungs, the arteries , the windpipe, the bowing of the Tongue , and all those paits and muFcles that ferve for breathing. But the proper Organ of Speech is the Mguth, in which are framed words, and hes , the Tongue, the Teeth, the Lips,the Palate, &&c. Above the senfibk . soul, which expresseth its powers by the Organs of the body, rhe incorporcall mind pofsefieth the higheft place , and it hath a double nature, the one, which inquireth into-the eanses, properties,and progress of those things which are contained in the order of nature, and is content in the contemplatt on of the truth , which is therefore called the contemplative intelleft, The other is a power of the mind , which difcerning by consulting what things are to-be done, and what things to be shunned is wholly taken up in consultation , and aQtion, and is therefore called the Active IntelleRt.

This Order of powers therefore nature ordained in man, that by the cxternall sences we, might know corporeall things, by the internall the representations of bodies, as also things abstrated by the mind and intelle&, which are neither bodies , nor any thing like them. And according to this threefold order of the powers of the soul, there are three apperites in the son] : The firlt is naturall, which is an inclination of nature into itsend , as of a stone downward, which is in all tones : another is animal, which the sense follows, and it is divided into irascible, and concupilcible - the third is intelleive, which is called the will, diftcring from the senficive.in this, the tepfirive is of it felt, of these things, which may be presented to the sens, de: ring,nothing unless in some manner comprehended. But the will, although ic be of it (elf, of all things that arc possible,

Book 1. Of Occult Philosophy. yet because it is free by irs essence, it may be also of things that are impossible, as it was in the Devil, deficing himself co be equall with God, and therefore is altered and depraved with pleasure and continuall anguish, whilest ic afsents to the inferiour powers. Whence, from its depraved appetite there arise four passions in it, with which in like manner the body is affected sometimes. Whereof the first is called OdleRation, which is a certain quietness or assentation of the mind or will, because it obeys, and not willingly consentsto that leasanrness which the senses hold forth ; which is thereG defined to be an inclination of the mind to an effeminate 'pleasure: The second is called effusion , which is a remishon of, or dissolution of the power , viz. when beyond the obleRation the whole power of the mind, and intepsion of the Present good is melted ,, and diffuseth it selt ro enjoy it. The third is vaunting , and lofriness, thioking it self ro have attained to some greac good , in the enjoyment of which it prides it self, and glorieth.The fourth and the last is Envy, or acertain kind of pkasure or delight at another mans harm , without any advantage to it self. Ir is said to be without any advantage to it self, because if any one ' should for his own profit rejoyce at an other mans harm, this would rather be out of love to himfelf,chen out of ill wil co another. And these four passions ariling from a depraved appetite of pleasure, the grief or perlcxity it self doth also beger so many contrary passions, as Horror, Sadness, Fear, and Sorrow at anothers good, without his own hure, which we call ew þ ,,e.Sadness at anothers prosperity , as pity is a certain kind of sadness at anothers 4 any

CHAP. LXII. Of the Passions of the Mind,their Original difference, and kinds. Ji passions of the mind are nothing else but certain mo- tions or iaclinations proceeding from the apprehension of % any ——— — = WI— ————— LL oo—_——— Of Occult Philosophy. Book I, any thing, as of good orcvill, convenient or inconvenient, Now these kind of apprehensions are of three sorts, viz, Sen. sual, Rationall, and IntelleAuall. And according to thele three, are three sorts of passions in the Soul ; For when they follow the sensitive apprehension, then they respeR a temporall good or evill, under the notion of profitable , or unproh. table, delightfull and offensive, and are called naturall, or animall passions. When they follow the rational apprehen. sion, and so respe& good or bad,under the notions of Vertue or Vice, praise or disgrace, profitable or unprofitable , honest or dishonest, they are called rationall, or voluntary passions, When they follow the IntelleQuall apprehension , and respeR good or bad,under the notion ofjust or unjust, true or false, they are called intelleRuall passions, or synderesis, Now the subjeR of the passions of the soul, is the concupitive power of the soul, and is divided into- concupiscible , and ira scible, and both respeR good and bad, but under a different notion. For when the concupiscible power respeAs good, and evil-absolurely; Love or Lust, or on the contrary, hatred * is caused : When it respeAs good, 3s absent, so desire is caused ;

or evill, as absent, or at hand, and so is ca sed horror, flying from, or loathing : or if it respe& ood,as present, then there 1s caused delight, mirth, or pleaure; but if evill, as present, then sadness, anxiety , grief, But the irascible power respeAs good or bad, under the notion of some difhculty ; to obtain the one , or avoid the other, and this sometimes with confidence : and fo thereis caused Hope or Boldness; but when with diffidency , then Despair, and Fear. But when that irascible power riseth into revenge, and this be onely about some evi!l past , asit were of injury or hurt offered, there is caused Anger, Ando we find eleven pafsions in the mind, which are, Love, Katred, Defire, Horror, Joy, Grief, Hope , Despair , Boldness, Fear, and Anger.

Book [: Of Occult Philosophy. How the passions of the mind change the proper body, ' by changing the eAccidents, and moving the spirit. He Phantasie, or imaginative power hath a ruling power T over the passions of the sou], when they follow the sen- suall apprehension. For this doth of its own power, accotUing to the diversity of the Passions, First of all changethe proper body with a sensible transmutarion, by changing the Accidents in the body, and by moving the spirit upward or downward, inward, or outward, and by producing divers qualities in the members, So in joy, the spirits are driven outward, in fear, drawn back , in bashfulness, are moved to the brain.' - So in joy,the heart is dilated outward, by little, and little, in sadness,is constringed by little, and little inward. After the same manner in anger or fear, but suddenly. Again anger, or defice of revenge produceth heat, redness, a bitter cast , anda loosness. Fear induceth cold, trembling of the heart, speechlesness, and paleness. Sadness causerh sweat , and a blewish whiteness, Pitty,which is a kind of sadness,doth often ill affe the body of him that takes pitty, that ic seems to be the body of another man affected. Allo ic is manifest,that amongst some lovers there is such altrong tye of love, thar what the one suffers,the other suffers. Anxiety induceth dryness, and blackness. And how great heats love itirs up in the Liver, and pulse, Physitians know, discerning by that kind of judgement the name of her that is beloved , in an Heroick Passion.

So Navustratus knew that Antiochus was taken with the love of Stratonica, it is alsc manifest that such like "Passions, when they *are most vehement, may cause death. And this is manifest tv all men,that with too much joy, sadness, love, hatred, men many times dye, and are sometimes freed from a disease. So we read, that Sophocles, and .Dionysins the Sicilian Tyrant, did both suddenly dye at the newsof a Tragicall victory. So a cer-

tain woman seeing her son returning from the Canerspcar Rog batcle, Of Occult Philosophy. — Book, battle,dyed suddenly. Now what sadness can do, is known to all. We know that Dogs oftentimes dye with sadness for the death of their masters. Sometimes also by reason of these like Passions, long diseases follow,and are sometimes cured. So also some men looking from an _ place, by reason of great fear, tremble, are dim-sighted, and weakened, and somerimes loose their senses. So fears, and falling-fickness, sometimes follow sobbing. Sometimes wonderfull effeRs are produced, as in the son of Cres#s, whom his mother brought forth dumb, yeta vehement fear, and ardent affeion made him speak, which naturally he could never do. So with a suddain fall oftentime; life,sense, motion on a fuddain leave the members, and pre sently again are sometimes returned. And how much vehement anger,joyned'with great audacity,can-do, Alexander the - great shews, who being circumvented with a battle in Indi was seen to send forth from himself lightening and fire. The Father of Theodoricss is (aid to have sent forth out of his body, sparks of fire ; so that sparkling flames did leap out with: noyse. And such like things sometimes appear in beasts, asit

Tiberius his horse, which is said ro send forth a flame out of his mouth. How the Passions of the mind change the body by Way of 1mitas on from some resemblance; Also of the transforming, an translating of men,and What force the imaginative poWer hui not only over the body,bnt the soul. "JH foresaid Passions sometimes alter the body by way D imication,by reason of the yertue which the likness of tf thing hath to change it, which power the vehement imagunaty on moves,as in setting the teeth on edge ar the sight or hearity of something, or because we see or imagine another toe sharp or soure things: So he which sees another gape, gap* also; and some when they hear any one name soure things their tongue waxeth tart. Also the seeing of any filthy _ cau Book I. —Of Occult Philosophy. causeth nauscousness. Many at the sight of mans blood fall into a fwoun. Some when they see bitter meat given to any, perceive a bitter spitle in their mouth. And #/{;ams of Pars faith, that he saw a man , that at che sight of a medicine, went to stool as oft as he pleased; when as neither the substance of the medicine, nor the odour, nor the cast of it came to him : but only a kind of resemblance was apprehended by him. U this account some that are in a dream think they burn, andare in a fire, and are fearfully rormented, as if they did truly burn, when as the substance of the fire is not neer them, bur only a resemblance apprehended by their imagination.

And sometimes mens bodies are transformed , transfigured, and also transported, and this oft-times when ' they are in a dream, and sometimes when they are awake. So pros after he was chosen King of JTtaty, did very much wonder at, and meditate upon the fight, and victory of Buls, ' andin the thought thereof did fleep a whole night , but in the morning was found horned, no otherwise chen by the vegctative power being stirred up by a vehement imagination, elevating corniferous humors into his head, and producing hors. For a vehemene cogitation, whilest it vehemently moves the species, pitures out the figure of the thing thought on, which- they represent in their blood, and the blood imprefseth from ir self,on the members that are nourithed by ic,as upon those of the fame body, so upon those of anothers. As imagination of a woman with child impresseth the mark of the thing longed for upon her infant, and che imagination of a man bit with a mad Dog, impresleth upon his Urine the image of Dogs. So men may grow grey ona suddain, And some by the dream of one night, have grown up from boies into men. Hitherto may be referred those many scarrs of King Dagobertns,and Marks of Franci/cus , which they received, the one whilest he was afraid of correRion, the other whilest he did wonderfully medicate upon the wounds of Christ; So,many are transpored from: place to place, passing over rivers, fices, and unpassable places, viz. when the species of any vehemene defire, or fear, or boldness are impressed _ their pirits,

of Occult Philosophy. Book I. spirits, and being mixed with vapors, do move the Organ of the touch in their original,togecher with phantasie, which is the original of locall motion. W hence they str up the members, and Organs of motion to motion, and are moved without any mistake unto the imagined place,not out of sight, bur from the inceriour fantasy. So great a power is there of the soulupon the body,that which way soever that imagines,and dreams that it-goes, thither doth it lead the body. We read many other examples by which the power of che soul upon the body is won- - derfully explaned, as is that which Avicen describes of a certain man, who when he pleased could affeRt his body with the palsie, They report of Gallus Vibins, that he did fall into madness,not casually,bat on purpose : for whilest he did imi. tate mad men, he assimilated their madness to himself, and became mad indeed. And Asi» makes mention of some met who would move their ears at their pleasure, and some tha would move the crown of their head to their forchead, and could draw it back again when they pleased: and of an other that could sweat at his pleasure. - And -it is well known, that some can weep at their pleasure, and pour fort abundance of tears : and that there are some that can bring u what they have swallowed, when they please, as out of a bag by degrees.

And we see that in these dayes there are many who can so imitate, and express the voices of- Birds, Cattk, Dogs, and some men, that they can scarce at all be discerned Also Plixy relates by divers examples,that women have beet turned into men. Pomanus testifierh that in his time a certail women called'Caietava, .and another called Aemilia,who afte many years, .after they were married, were changed into me + Now how much imagination can do upon the soul, go mans ignorant: for it isneerer to the tubstance of the tþulghen sense is; wherefore iraRts more upon the. foul chen.the seal doth. -yo women by certain strong imaginations,, dreams, ant suggestions brought 1n- by cercainMagtcall; Arts do-ptrentins | bind them inco mpsittirong Joving of .any anc. $091 they i that Medea only by'a-dream,vurnt in love towards fuser, 5 the soul sometimes 1s by a vchement imagination, or {peculs rich

Book I. Of Occult Philosophy. tion altogether abstrated from the body , as (*1/*« relates of a certain Presbyter, who as oft as he pleased, could make himsclf senseless, and lie like a dead man, that when any one pricked, or burned him, he felt no pain, but lay without any motion or breathing, yet he could, as he said, hear mens voices 25 it were afar off, if they cryed out aloud, But of these abstraRions we shall discourse more fully in the following Chapters. ow the Passions of the Mind can Work ont of themselves upon anothers Body. FT'HE Passions of the Soul which follow the phantafie,when they are mosh, vehement, cannot only change their own dody, bur also can trar ic n4 lo, as co work upon another boIv, fo that forne wor dit wmpreffione are thence produced 1 E'emenr+, and «x: ilccall thing , and al'o can fo take away, 1 bring some d .ca'es of the mind or body. For the +afsions ff the Soul are the chicfeit cance of the temperament of its rroper body. So che Soul being strongly elevared, andinlamed with a strong imagination,sends forth health or sickness, ot only in its proper budy, but also in other bodies. So eAicen is of the opinion, thac a Camel] may fall by the imagiation of any one, So he which is bitten with a mad Dog prently fals into,a madness, and there appcar in his Urine the apes of Dogs. So the longing of a woman with Child, doth & upon anothers body, when it Signs che infant in the womb ith the mark of the thing longed for. So,many monstrous enerations Proceed from monstrous imaginations of women | L with

Of Occult Philosophy. Book I ' with Child, as Marci Damascenu reports way at Petra San. fa, a Town scituared upon the territories of P;/a, viz. a wench þ that was presented to Charls King of Bohemia,who was rough and hairy all over her body, like a wild beast, whom her mo. ther affcAed with a religious kind of horrour upon the piRure of John Baptift, whey ye by her bed, in time of conception, afterwards wr cer this fashion. And this we see is not only in men, bur allo 1s done amonest bruit Creatures. So we read that Zacob the Patriarch , with his speckled Rods ser in the watering places, did discolour the Sheep of Labar. So the imaginative powers of Pea-Cocks, and other Birds, while they be coupling, impress a colour upon their wings. Whence we produce whice Pea- Cocks, by hanging round the place; where they couple, with white Clothes. Now by thele examples it appears how the afteAion of the phantasie , when it vehemently intends it self, doth not only affffeR its own proper body, but also ancthers. So allo the defire of Wirche ro hurt, doth bewitch men most perniciously wich stedfas lookes. To thele things Avicen, Aristotle, Alp.izel, and Ga len affent, For it is manifest thar a body may most easily be affeRed with the vapour of anothers diseased body , whid| we plainly see in the Plague, and Leprofie, Again, in the v-| pours of the cyes theres so great a power , that they can be.s witch and infec any that are near chem, as the Cockatrice, oÞ1 Basilisk , killing men with cheir looks.

And certain womeÞ in Scythia, amongst the 7/lyrians, and Triballi,killed whomso-M! ever they looked angry upon. Therefore let no man wonder : that the body, and foul of one may in like manner be affeReiÞk with the mind of another, seeing the mind is far more power Þ fall, strong, fervent, and more prevalent by its motion ther Þþ vapours exhaling out of bodicg; neither are'there wanting Þ Mediums, by which it should work, neither is anothers bodjÞ less subjected co anothers mind, then to anothers body. Up| on this account they say, that a man by his affeRion, and habitÞ only, may a& upon another, Therefore Philosophers ad: vise, that the society of vill , and mischievous men be shun-

Book I. Of Occult Philosophy. ned , for their soul being full of noxious rayes , infeRts them chat are near with a hurtfull Contagion. On the contrary , they advise that the society of good, and fortunate men be endeavoured after, because by their nearness they do us much 200d. For as the smell of Afsa-ferida, or Musk, fo of bad something of bad, of good something of good, is derived upon them that are nigh, and sometimes continues a long time. Now then if the foresaid Passions have so great a power in the Phantasie, they have certainly a greater power in the reason, in as much as the reason is more excellent then the Phantasie ; and lastly, they have much greater power in the mind; for this, when it is fixt upon God for any good with its whole intention, doth oftentimes affeR anothers body as well as its own With some divine gift. By this means we read that many miracles were done by eApollonixs, Pythagor4s, Empedacles, Philolaus, and many Prophets, and holy men of our Religion. , But of these more fully in the following Chapters, where we shall discourse of Religion. That the Passions of the mind are helped by a Celestial season, and bow necessary the Constancy of the mind is

$ hy Passions of the mind are much helped, and are helpfull, and become most powerfull by vertue of the Heaven, as KY - they % .ceiver, to him that co-operates in any. thing , and gives power or voluntary Eletion. For as saith Pro/omews, he which choo. eth that which is the better, seems to difter nothing from him who hath this of nature. It conduceth therefore very much for the receiving the benefit of the Heavens, in any work, if we shall by the Heaven make our selves sutable to it in our thoughts, affcRions, imaginations, eleRions, deliberations, contemplations, and the like. For such like passions do vehe. mentlystir up our spirit to their likeness,and suddenly expols us and ours to the superior significators of such like passions; and also by reascn of their dignity, and neerness to the supe. riors, do much more partake of the Celestials, then any ma. teriall things. For our mind can through imaginations , of reason by a kind of imitation, be so conformed to any Star, as suddenly to be filled with the vertues of that Star, as if it were a proper receptacle of the influence thereof, Noy the contemplating mind, as it withdraws it felf from all sen, |

imagination, nature, and deliberation, and calsit self back to things separated), unless as it. exposeth it self ro Satury, is not of present-consideration, or enquiry. , For our mind doth effec divers things by faith, which is a firm adhesion, 1 fixt intension, and vehement application of the worker, or re. to the work which we intcnd to do. So that there is made as it were in us the image of the yertue to be received, and the thing to be done in us, or by us. We must therefore in every work, and application of things, afte& vehemently, imagine, hope, and believe strongly, for that will be a great help. And -it is verified amongst Phylitians,that a strong belief, and an un- doubted hope, and love towards the Physitian, and medicine, conduce much to health, yea more sometimes than the medicine it self. For the same that the efficacy, and vertue of the medicine works, the same doth the [trong imagination of the Phylitian work, being able to change the qualities in the body of the sick, especially when the patient placeth much confidence in the Physitian, by that means disposing himself for. the Book 1. Of Occult Philosophy.

receiving the vertue of the Physician, and Physick. Therefore he that works in Magick, mult be of a constant belief, be credulous, and not at all doubr of the obtaining the effeR. For as 2 firm, and strong belief doth work wonderfull things, although ir be in falle works, so distrust and doubting doth dispate,and break the vertu of the mind of the worker, which is the medium betwixr both extreams, whence it happens, that heis fruftrated of the desired influence of the superiors, which could not be joyned,and united to our labours without a firm, and soltd vertue of our mind, How mans mind maybe joyned With the mind, and Intelligencies of the (eleftials, and together with them tmpress certain wonderfull vertues upon inferiour things, 'T ie Philosophers, especially the .Arabians, say, that mans mind,when it is'molt intent upon any work, through its passion, and effeRs, is joyned with the mind of the Stars, and Intelligencies, and being so joyned is the cause that some wonderfu!l vertue be infused into our works, and things ; and this, as because there is in it an apprehension, and power of all things, so because all things have a natucall obedience to it, and of necessicy an efficacy, and more to that which desires them with a strong desire. And according to this is verihed the Art of CharaRers, images, inchantments, and some speeches, and many other wonderfull experiments to every thing which the mind affes, By this means whatsoever the mind of him that is in vehement love affeRs, hath an efficacy to caule love, & whatsoever the mind of him that stronglyhates,dictates,hath an efficacy to hurt , and destory. The like is1n other things, which the mind affeRs with a strong desire. For all chose things Which the ,mind as, and diQates by ChariRters, Figures, Words, Speeches, Gestures, and the like, help the appetite of the soul, and acquire certain wonderfull vertues, as from the L 3 soul

CT —— xc cD2c——<- Of Occult Philosophy. Book I. soul of the operator,in thar hour when such a like appetite doth invade it, so from the opportunity, and Celestiall influence, moving the mind in that mariner.' For our mind, wten it is carried upon the great excess of any Passion, or vertue, ofren. tires presently cakes of it self a strong, better, and more convenient hour, or opportunity. Which Thomas Aquinas in his third book against the Gentiles, contefseth, So many wonderfull vertnes both cause, and follow certain admirable operations by great affeRions, in thuse things which the soul doth dictate in that hour zo them, But know.,that such kind of chings confer nothing, or very lictle but to che Author of them, and to him which is inclined to them, as if he wer: the Author of them : And this is the manner by which their ethcacy is found out. Andir is a general rule in them, that every mind thar is more excellent.in its defire,and aft-Aion, makes such like things more fit for it self, as also cfhcattous to that which it desires. Every one therefore tha is willing ro work in Magick, must know the vertue, measure, order,and depree of his own soul,in the power of the universe, :

_—D——— —— OO OA OY GA O16 a HoWw our mind cau change , and bind iaferiour things to th: * Here is also acertain vertue in the minds of men,of chang: ing,attraQting, hindring, and binding to that which they desire, and alt things obey them, when they are carcied into : grea: excels of any Passion or vertu,so as ro excecd those thing: which they bind. For the superior binds that which is inferior, and converts it to it felf, and the inferior is by the same reason converted to the superior, or-is otherwise affcRed , anl wrought upon. By this reason things that receive a superio! degree of any Star,bind,or attraR,or hinder things which hav: an infertor, according as they agree, or disagtee among( themselves, Whence a Lion is atiaid of a Cock, because the Book [. Of Occult Philosophy. Y presence of the Solary vertue is more agreeable to-a Cock then to a Lion : So a Loadstone draws Iron, because in order it hath a superior degree of the Celestiall Bear. So the Diamond hinders the Loadstone, because in the order of Mars it is superior then it. In like manner any man when he In is opportunely exposed to the Celestiall influencies, as by the w: affeRions of his mind, so by the due applications of naturall n things,if he become stronger in a Solary vertue,binds and draws

the inferior into admiration, - and obedience, in order of the b Moon to servitude or infirmities, in a Saturnall order to quietnessor sadness; in order of Zupiter to worship, in order of Mars to fear, and discord,in order of Yexxs to love,and joy,in a Mercnriall order to perswaston, and obsequiousness, and the like, Now the ground of such a kind of binding is the very vehement,and boundless afteRion of the souls, with the concourse of the Celestiall order. But the difsolutions,or hinderances of such a like binding, are made by a contrary effet, and that more excellent or {trong, for as the greater excels of the mind binds, so also it looseth,and hindreth. And lastly,when the fearest Venus,oppose Saturn, When Saturn or Mars, oppose V'enzs or Jupiter : for Arltologers fay, that these are most 2t enmity, and contrary the one to the other (e.s. )causing contrary effes in these inferior bodies; For in the heaven,where there is nothing wanting, where all things are governed wich love, there can inno wile be hatred, or enmity, ——— OO = OC I no O——— — ———— - — > —CC—G: — - — — - — is | Of Speech, and the wvertue of Words.

asor T- being shewed that there is a great power in the affeRions and of the soul, you must know moreover, that there is no less ws Vertue in-words, and the names of things, but greatest of all ay in speeches, and motions, by which we chiefly differ from bruits, and are called cationall, not from reas6n, which is taken for that part of the soul, which contains the affeRions, : L 4 - Which — ao — CG MO CO TO CO Of Occult Philosophy. Book I, which Galen faith, is also common to bruits, although in a less degree; but we are called rationall, from that reason which is according to the voice understood in words, and ipeech,which is called declarative reason, by which part we do chiefly exce[l all other Animals. For 3:5 in Greck (12nifies, reason, specch, and a word. Now a word is twofold, viz. internall, and. uttered; An internall word is a conception of the mind, and motion of the soul, which is made without a voice. As in dreams we seem to speak, and dispure wich our selves, and whilest we are awake we run over a whole speech filently, Bur 2n uttered word hath a certain aQt in the voice, and properties of locution, and is brought forth with the breath of a man, with opening of his mouth, and with the speech of his tongue, in which nature hath coupled the corporeall voice, and speech to the mind, and understanding.

making that a declarer,and in. rerpreter of the conception of our intellect to the hearers, And of this we now speak. Words therefore are the fittest medium betwixt the speaker and the hearer,carrying with them not only the conception of the mind , but also the vertue of the speaker with a certain cthicacy unto the hearers, and this oftentimes with so great a power, that oftentimes they change not only the hearers,but also other bodies, and things that have no life. Now those words are of greater efficacy then others, which represent greater things, as intelleRuall, Celestiall, and supernaturall,as more expresly,so more misteriously. Also those that come from a more worthy tongue, or from any of a more holy order : for thesc,as it were certain Signs, and represen. eations,receive 4 power of Cel-ttall,and sapercelestiall things, as from the vertue of things explained, of which they are the

vehicula, so from a power put into them by the vertue of the speaker, | | Of the vertue of proper names. * Hat proper names of things are very necessary in Magicall operations, almost all men testthe ; For the naturall power of things procceds first from the objeRs ro the d senses, and then from these to the imagination, and from this to the mind, in which it is first conceived, and then is exprelsed by voices, and words. The Pl/atonists therefore say, that in © 0" gy | n, this very voice,or word, or name framed,with its Articles, that 4 the power of the thing as it were some kind of life, lies under þ the form of the-{ignihcation. Firlt conceived in the mind: as it were through cercain secds of things, then by yoices.or words, d aS 2 birth brought forth, and lastly kept in writings. Hence Magicians fay, that proper names of things are certain rayes of things, every where present art all times, keeping the power discerned in them, and know the things by them, as by pro- 1: WJ per, and living Images. For as the great operator doth pro- the Heavens, and by the Elements, rogether with the vertues iq of Planers;so accordingto the properties of the influencies pro- (- WH per names result to things, and are put upon them by him who numbers the multitude of the Stars, calling them all by ' their names, of which names Christ in another place speaks,saynz, Tour names are.

Written in Heaven. e Adam therefore that gave the first names co things, knowing the influencies of the Heavens, and properties of all things,gave them all names according to their natures, asitis written in Gexesis , where God brought all things that he had created before Adam, that he should name them, and as he named any thing, so the name of it was, which-names indeed contain in them wonderfull powers of the things ignited. Every voice therefore that is lignificative, first of all signifies by the influence of the Celemall harmony : Secondly, by the imposition of man, although

OO DO a ___— Of Oceule Philosophy. — Bookl oftentimes otherwise by this, then by that. But when both significations meet in any voice or name, which are put upon them by the said harmony or men, then that name is witha double vertue,v:z. naturall, and arbitrary, made most efficatious to aR, as oft as it shall be uttered in due place, and time, and seriously with an intension exercised upon the matter rightly disposed, and that caa naturally be ated upon by it. So weread in Philoftratus, that when a maid at Rome dyed the same day she was married, and was presented to Apolioniny, he acurately inquired into her name, which being known, he pronounced some occult thing, by which (she revived. It ws an observation amongst the Rowanes in their holy rites, that when they did besiege any City, they did diJigently enquire into the proper,and true name of ic, and the name of that God, under whose proteQtion it was , which being known, they did then with some verse call forth the Gods that were the proteAors of that City,and did curse the inhabitants of chac City, soat length their Gods being absent, did overcome them, x

T hat kept thu Realm, our Gods Their Altars have forsook,and blest abodes. Now the verse with which the Gods were called out, and the enemies were curst , when the City was affaulted round about , ler him that would know, finde it out in Livy, and Macrobixs ; but also many of these Serenns Samonicws in hi book of secret things makes mention of. Book I, — Of Occult Philosophy. Ati» Of many words joyned together, asin sentences, and verses, and me, of the vertmes, and astrittions of charms, Ecdes the vertues of words, and names, there is also a greater vertue found in sentences, from the truch contained in them , which hath a very great powcr of imprefling, be BY changing, binding, and establishing, fo that being used it doth ws WW shine the more, and being relisted is more confirmed, and con tha WY folidated ; which vertuc is not in {imple words, but-in sentenuire WY ces,by which any thing is aftirmed,or denyed,of which sort are verses, inchantments, imprecations, deprecations, orations, indid MF vocations, obtestations, adjurations, conjurations, and such "70-W like. Therefore in compoling verses, and orations, for the atty, WY traRing the vertue of any Star, or Deity, you must diligently consider what vertues any Star contains, as also what effes, and operations, and to infer them in verses, by praising, extolling, amplifying, and setting forth: thosc things which such a kind of Star is wont to cause by way of its influence,and by vilifying, and dispraifing those things which it is wont to destroy , and hinder, and by supplicating , and begging for and that which we defire to get, and by condemning,and detesting und that which we would have destroyed.

& hindred-and after the nl same manner ro make anelegant oration, and duly distin by bY Articles, with competent numbers,and proportions. More - over Magicians command that we call. upon, and pray by the names of the same Star, or name,to themto whom such a verse belongs, by their wonderfull things, or miracles, by their courses, and wates in their sphear, by their light, by the dignity of their Kingdome, by the beauty, and brightness that is in it, by their strong, and powerfull vertues, and by such like as these. - As Psyche in eApuleinr prayes to Ceres ; saying, I deseech thee by thy froicfull right hand, I intreat thee by the joyfull Ceremonies of harvelts, by the quiet filence of thy chests, by the winged Chariots 0f Dragons thy servancs, by the

" 56 Of Occult Philosophy. Book I furrows of the Sicilian earth, the devouring Wagon, the clam my carth, by the place of going down into cellars at the light Nuptials of Pro/serpina,and returnsat the-light inventions of her daughter, and other things which are concealed in her temple in the City Elexsis in Attica, Belides, with the divers sorts of the names of the Stars, they command us to call upon ghem by the names of the Intelligencies, ruling over. the Star themselves, of which we shall speak more ar large in their proper place. They that defire further examples of these, let chem search into the hymns of Orphexs , then which nothing is more efficatious in naturall Magick, if they together with their circumstances, which wise men know, be used acgording to a due harmony, with all attention. But to return to-our purpose. Such like verses being aptly,and duly made according tothe rule of the Stars,and being full of (ignitication, & mean. ing, and opportunely pronounced with vehement affeRion, as according to the number,proportion of their Articles,fo according to the form resulting from the Articles, and by the violence of imagination; do confer a very great power in the inchanter, and sometimes transfer it upon the thing inchanted,to bind, and direRit to the same purpose for which the af. feRions, and speeches of the inchanter are intended. Now the instrument of the inchanters is a most pure harmoniacal| spiric,warm,breathing,living,bringing with it motion,affeRion Þþ and fignification , compoled of its parts, endued with sence, and conceived by reason, By the quality therefore of this spirit, and by the Celeftiall Gmilitude thereof , besides those things which have already.

been spoken of, verses also from the opportunity of time, receive from above molt excellent yertucs and indeed more sublime,and ethcatious then spirits, & vapors exhaling out of the Vegetable life, ouz of hearbs, roots, gums, aromaticall chings, and fumes, and such like. And thaggfore Magicians inchanting things,are wont to blow, and breattupon them the words of the yerse, or co breath in the vertue with the spicit, that so the whole vertue, of the foul be direRed to "the thing inchanted, being disposed fpr. the receiving the. laid

vertue. And here it is to be nored, that every oration, writting, JED and Also Virgzl in Damon. Book I, ' Of Occult Philosophy. and words, as they induce accustomed motions by their accu» stomed numbers, and proportions, and form, so also besides their usuall order,being pronounced, or wrote backwards,more unto unusuall effeas, CHAP. LXXII. ' Of the Wonderfull power of Inchantments. f Han say that the power of inchantments, and verses is so great, that it is believed they are able to subvert almost all nature, as faith Apxleis, that with a Magicall whisperin swift Rivers are turned back,the slow Sea is bound, the Win are breathed out with one accord, the Sun is stopt, the Moon isclarified, the Stars are pulled out, the day is kept back, the night is prolonged, and of these sings Lucar, T he courses of all things did cease, the night Prolonged Was," tWas long before 'twas light, ” , Astonied was the headlong World, all this Was by the hearing of a verse | And a little before. T hefsalian verse did into*s heart so flow, T hat it d;d make a greater heat of love. No aregs of poison being by him drunk, Hy wits aecay dinchanted ——

Charms can command the Moon doWn from the Skie, . Circes Charms chang'd Ulisles company. Of Occult Philosophy. Book]. A cold $ wake being charm, burst in the Mead;. And in another place. - , Charms bear ( orn standing from anothers Farm. And Ovid in his book, size T:irule,(aith, with charms doth with'ring Ceres dye, Dryed are the fountains all, Acorns from Okes,inchanted Grapes And Apples from trees fall. ; If these things were not true, there would not be such sti penall Statutes made against chem, that should inchant fruit And Twb#llu« saith of a certain Inchantress, Z Her with Charms drawing Stars from Heaven, I And turning th' Course f rivers, aid espy, She parts the earth, and Ghosts from Sepulchers DraVvs up, and fetcheth bones away from th' fires, þ And at her pleasure scatters (londs ith eAir, And makes it Snow in Summer hot, and fair. At Will, I make swift streams retire To their fountains, whilest their banks admire ; peas toss, and smooth ; clear Clouds, with Clouds deform, With Spels. and Charms I break the Vipers jaw, Cleave Solid Rocks, Oakes from their seasures draw, Whole Woods remove, the airy Mountains shake, Earth for to groan, and Ghosts from graves awake And thee 0 7 "a Lyra] <p ;

Book I. Of Occult Philosephy. | Moreover all Poets sing, and Philosophers do not deny; that ; by verses many wonderfull things may be done, as Corn to be removed, Lightenings to be commanded, diseases be cured, and I (ch like. For Caro himself in Country affairs used some in- J cant in his writings. chantments against the diseases of beasts, which as yet are exAlso 7osephus testifies that Solomon was $illed in those kind of inchantments, Also Celsus Africanus reports.according tothe Egyptian doAtine, that mans body, according to the number of the faces of the Zoarack Signs, was taken care of by so many, viz. thirty fix spirits, whereof each undertake . and defend their proper part, whose names they 2 cajl with a peculiar voice, which being called upon, restore co © hcalch with their inchanements the diseased parts of the body. 2 w * » } ] $ Of the vertue of writting, and of making imprecations, and in- HE use of words, and speech,is to express the inwards of the mind, and from thence to draw forth the secrets of the thoughts,and to declare the will of the speaker. Now writ- Jing is the last expreffion of the mind, and is the number of JF speech and voice, as also the colle&ion, state, end,continuing, FJ and iteration, makin

a habit, which is nor perfefted with the at of ones voice. _ whatsoever is in the mind, in voice, in $ word, in oration, and in speech, the whole, and all of chis fs in writing also: And as nothing which is conceived in the mind is not expressed by voice , fo nothing which is exprefled is not also writren, And therefore Magicians command,that in every g work, there be imprecations, and infcriptions made, by which the operator may express his affetion : that if he gather an g Hearb, or a Stone, he declare for what use he doth ie; if' te g make x piQure, he say, and write to what end he maketh it; which imprecations, and inscriptions, Albertws also in his call | — — te. Ml eee Of Occult Philosophy. Book 1. called Specu/um,doth not difallow,without which all our works would never be brought into effeR ; Seeing a disposition doth not cause an effcR, but the aR of the disposition. We find also that the same kind of precepts was in use amonglt the Anci. ents, as Virgil reltifies,when he (ings, IEGI—_ MW eo My fot AY Oo erm apo - +

A + re Ee USED SIN - 'T walk a round First with these threads,in number which three are, "Bout th' Altars thrice I shall thy Image bear. And a little after. K nots, Amaryllis tye ! of Colours three, T hen say, these bonds I kyit, for Venus be. And in the same place, > As With one fire this clay doth harder prove, - The wax more soft ; so Daphnis With our love. Of the proportion, correspondency, redaftzon of Letters to the Celestiall Signs, and Planets, according to various tongutt, With aT able fhevwing this. Le” gave to mana mind,and speech, which/as saith Mer: curims Trismegistus ) are thought to be a gifc of the same vertue, power,and immortality. The omnipotent God hath by his providence divided the speech of men into divers languages; which languages . have according to their diversity received divers,and proper CharaQters of writing, consisting in their certain order, number, and figure, not so disposed, and formed by hap, or chance, nor by the weak judgement of man, but from above, whereby they agree with the Celestiall, and divine bodies, and vertues, But before all notes of languages, the writing of the Hebrews is of all the most sacred in the figures of CharaRers, points of vowels, and tops of accents, as consting in matter, form,and spirit.

The position of the Stars being firt made in the seat of God, which is heaven , after the figure of them (as the masters of the Hebrews testifie) are most tully formed the letters of the Jo by che numbers (ignified by them, as also by their various harmony of their conjuntion. Whence the more curious Mecubals of the Hebrews do undertake by the figure of their letters, the forms of CharaQters, and their (1gnacure, simpleness, ompolition, separation, crookednels, direAness, defeR, adounding, greatness, litlenefs, crowning opening, shutting, order, cransmutation, joyning together, revolution of letters, and of points, and tops, and by the supputation of numbers by he letters of things ({1gnified ro explain all things, how they proceed from the first cause, and are again to be reduced into he same. Moreover they divide che lecrers of their Hebrew $lphaber, viz. into twelve (imple, seven double, and three others, which they say signific as CharaRers of things, the welve Signs, seven Planets, and three Elements, viz. Fire, ater, and Earth,for they account Aire no Element, but as the lew, and spirit of the Elements. To these also they appoine doints, and tops : As therefore by the aspects of Planets, and Signs, together with the Elements, the working spirit, and ruth a!l things have been, and are brought forth, so by these haraQers of letters, and poincs,lignifying those things that re brought forth, the names of all things are appointed, as ertain Signs, and vehicula's of things explained carrying with hem every where their essence, and vertues, The profound eanings, and Signs are inherent in those CharaRters, and gures of them, as also numbers, place, order, and revolution;

d that Origenes therefore thought that those names being anslated into another Idiome, do not retain their proper ertue. For only originall names, which are rightly imposed, ecause they signify naturally, have a naturall aRivity : Ir is ot so with them which (ignifie at pleasure, which have no aQvity, aAivity',as they are signifying, but as they are certain naturall things in themselves. Now if there be any originall, whose words have a naturall siznification, it is manifest chat this is the Hebrew, the order of which he that shall profoundly,and rad. cally observe. and thall know to resolve prop»1tionably the . letters thercol,shall have a rule exactiy to hind out any Idiome, There are therefore two and twenty Letters, which are the foundation of the world, and of creatures that are, and are ramed in it, and cvery saying, and every creature are of chem, and by their revolutions reccive their Name, being , and Vertue. He chercfore that will find them out, must by each joyning rogether of the Letters so long examine them, until] the voice of God 1s manifest, and the framing of the most sacred letter be opencd and discovered. Fpr hence voices, and words hay: efficacy mM Magical'works : because thac in which nature fir cxerciseth Magicall ethcacy, is the voice of God. Burt these art of more deep speculation, then to be handled in this book. Buff ro return to the division of the Letters, Ot these,amongst thi Hebrews,are three mothers, viz.

? } XN. seven double, vi. NID2)711 DL Theother 12.712. WPY y 0355 v7 15 aresimple. The same rule is amongst the Chaldeans; And bi the imitation of these allo the letters of other tongues are d# stributed ro Signs, Planets, and Elements, after theirotderÞþ For the Vowels in the Greek tongue, viz. A EHIO TC answer to the seven Planets, BL AZKAMNTPET are attributed to the twelve Signs of the Zodiach, the other ti:Þ © = # X& represent the four Elements,and the spirit of thxÞ world. Amongst the Latine there is the same signification ofÞf them. For the hive Vowels AEIOU, and ] and V Conknants are ascribed to the seven Planets; but the ConsonantÞ BCDFGLMNPRST are answerable to the twelve SignÞ The rest,viz. K Q X Z make four Elements. H the ap ration represents the Spirit of the World. Y because itis:Þ Greek, and not a Latine CharaRter,and serving only to Greesþ words,follows the nature of its Idiome. |

But chis you must not be ignorant of, that ic is observed f Book 1. Of Occult Philosophy. - 163 hose & ail wise men,that the Hebrew letters are the molt efficacious of 5 the 5 all, because they have the greatest similitude with Celestials, -36i. 9 and che world, and that the letters of the other rongues have » the W not so great an efficacy, because they are more distant from »me I chem. Now the dispositions of these, the following Table will c the | explain. Allo all the Letters have double numbers of cheir or- {1 ar 7 derguiz Extended, which (imply exprets of what number the 7 letters are, according to their order : and, colleted, which and recollet with themlelves the numbers of all the preceding Z letters. Also they have integrall numbers, which resulc from nin the names of Letters, according to their various manners of $ numbring, The vertues of which numbers, he that shall know, ces shall be able in every rongue to draw forth wonderfull my(tehav: rics by their letters, as also to tell what things have been - ih past, and foretell things to come, There are also other mystec ar: rious joynings of letters with numbers : but we (hall abundant- - Bu ly discourse of all chese in the following Books : Wherefore tt £J we will now put an end to this ficlt Book,

To the Most Honorable Lord, Most [llustrious Prince, Hermannus of Whyaa, Prince EleQor, Duke of Weftphalia,and Augaria, Lord and Arch-prelate of Colonia, and Paderbornia,his most gracious Master, Henry Cornelius Agrippa of Nettes- heym wisheth health. k TYAN ' . L Ehold now (most Illustrious Prince, and most hoI norable Prelate ! ) the rest of the $ooks of Occult Philosophy, or Magick, which I promised Tour torthiness that [ Would put forth When [ publishP ed the firft of them : but the suddain, and almost unexpetted death of holy Margaret of Austria my Princess coming upon it, hinared me then from the endavoring to pat it forth, Then the wickedness of some Pulpit-[ycophants, and of some School. Sophisters incessantly raging against me for a declamation 1 put forth concerning the Vanity of things, and the excellency of the word of God, andcontending against me continually With bitter hatred, envy, malice, and calumntes, hinadred me from putting of it forth; whereof some very proudly, With a full month, and loud voice aspersed me With impiety in the T emple among #t a promiscuous people. Others With corner-Whisperings from house to house, street by street, did fill the ears of the ignorant With my infamy : others inpublike, ani private assemblies aid instigate Prelates, Princes, and Czlar himself against me. Hence [ beg a tobeat astand, whether ] should put forth the rest of the book or ns, Whilest I 4i4 doubt that I should by this means expose my self to greater calumnies, and a4 it Were cast my self owt of the smoke into the fire, a certain rude fear sei/ed upon me,least by putting them forth I shorld seems more offensive then officions to ya

— — © — * -— —ue cn Gd — R - — ” — —— _ - —__—— and expose your highness to the envy of malicious Carpers, and tongues of detralters. ah these things troubled me with a various arfparation, the quickness of your understanding, exall - 2 discretion, uprightness of *udgement, Religion without super stiti 0n, and other most kmiWn vertues in you, your authority, and in. tegrity beyond exception, which can easily check, and bridle the tongues of slanderers, removed my doubting, and inforced mets | set upon that again more boldly, which I had almost left off by reason of despaire.T herefore (most [Ilustrious Prince) take in good part this second book of Occult Philosophy ,in which We svew the mysteries of the (eleftiall Magick, all things being opened, ani | manifested, Which experienced antiquity makes relation of, and which came to my knoWledge,that the secrets of ( celestial Magick (hatherto' negleftted, and not fully apprehended by men of lattn | times) may with your portettion be by me, after the shewing of na- | turall vertues , proposed tothem that are studiong, apt curiou of these secrets : by which let him that shall be profited, and necein:

benefit, give you the thanks, who have been the gacaswepf thi Edition, and setting of it at liberty to be seen abrogy, © -_ Id —— —— —— -— <a - Ab Rena, ——— The Second Book of Occult Pht- lolophy, or Magick ; written - by Henry | (ornelins 2A erippa. Of the necessity of Mathem aticall learning, and of I% m:ny yonaerfull works wh h are done by Mathematical Arts only, 2& HE Dodtrines of Mathematicks are so ne- (sary to, and have such an affinity with Magick, that they that do profe is it without .hem, are quite out of che way, and tabour 4 yan, and (hall in no wite obtain their de- ircd £4, For whatsoever things are, and itc done in these inferior naturall vertues,are all done, and governed |, x number, weight, measure, harmony, motion,and light; Aud ail chings which we ce in these inferi- Of Occult Philosophy. Book 11, which the Sun shining,al{ things which were illustrated by the ours, bave root, and foundation'in them : yet nevertheles without naturall vertues, of Mathematicall DoRrines only warks like to naturals can be produced, as 'P/ato faith, a thing not partakirig of truth or divinity, but-cerrain Images kin to them,as bodies going,or speaking, which yet want the Animal] faculcy, such as were those which amongst che Ancients were called Dedalus his Images, and -v7%+7z, of which Aristotle makes mention, iz. the threefooted Images of Vulcan, znd Dgdalxs, moving themselves, which Homer saith came out of their own accord to the exercise, and which we read, moved themselves at the feast of Hiarba the Philosopliicall Exerciler :

As also that golden Statues performed the offices of Cup bear. ers,and Carvers to the guests. Alla we read of the Statues of Mercury, which did speak, and the wooden Duve of Arthity, which did fly, and the miracles of Poethins, which Crfi»doru; m2de meantion of, viz Dzomedes in Brass. sounding a Trum- | pet, and « brazen Sriake hissing, and piQtures of birds singing ll | molt swealy. Of this kind are those miracles of Images ll | which proceed from Grometry , and Opricks, of which we Ml ; made some mention-in the first book, where we spoke of the i Ekement of Aire. So there are mage glasses, some Concave, Mt \ others of the form of a Columne, making the representations Mt / of thmgs in the Aire feem like shadows at a distance : of which Ml x sort Apottonius, and V itellius in their Books De Perspettiva, WM i;

and Specnl:4,caught the making, and the use. And we read that Miagnus Pompeins brought acertain glass amongst the spoils from the East,co Kewe, in which were seen Armies of Armed men. And there are made certain transparent glasses, which MW + being dipped in some certain juices of Hearbs, and irragiared Mw with an arrificiall light, fill che whole Aire round about wich Ml 2 visions. And I know how to make reciprocall glasses, in Mof raics thereof are apparently seen many miles off, Hence a Magician,expert 1n naturall Philosophy , and Mathematicks,and knowing che middle sciences consisting of both these, Arithmatick, Musick, Geometry, Opticks , Astronomie, and such sciences that are of weights, measures, proportions, articles, and BookIT., = Of Occult Philosophy. © | and joynts, knowing also Mechanicall Arts resulting from these, may wichout any wonder, if he excell other men in Art, | and wit, do many wygnderfull things, which the most prudent, | and wife men may much adnure, Arethere not some reliques extant of the Ancients works,viz. Hercules, and Alex\nders pillars, the gate of Casþ/a made of brass, and shut with Iron beams, that it could by no Wir or Arc, be broken ? And the Pyramis of 7rlins Cesar erected at Rome neer the hill Vaticanus, avd Mountains buiit by Art in the middle ot the Sea, and Towers, and heaps of Stones, fuchas I saw in England put ropcrher by an incredible Art, Ard we read in faithful Historians, that in former times Rocks have been cur off, and Val. lies made, and Mountains made intoa Plain. Rocks have been digged through, Promontories have becn opened in the Sea, the bowels of the Earch made hollow, Rivers divided, Seas joyned to Seas, the Seas restramed, the bottome of the Sea been searched, Pools exhausted, Fens dryed up, new Islands made, and again restored to the continent, all which,alchough

they may seem to be against nature, yer we read have been done,and we see sume reliques of them remaining till this day, which the vulgar say were the works of the divell, seeing the Arts, and Artificers thereof have been dead out of all memory, neither are there any that care to understand , or search into them. Therefore they seeing any wonderfull fight, do impute it to. the divell, as his work, or think it is a miracle, which indeed. is a work of naturall, or Mathe- maticall Philosophy. As if any one should be ignorant of the vertue of the Loadstone, and should see heavy Iron drawn up- wards, or hanged in the Aire (as we read the Iron Image of Mercury did long since as Treverss hang up in the middle ofthe Temple by Loadstones, this verse accesting the tame. The Iron white rod bearer flies i th Aire. The like-ro which we read was done concerning the image ff the Sun at Rome, in the Temple of Serap#s) (would not fuch an ignorant man, I say, presently say it is che work of the diell? But if he (shall know the vertue of che Loaditone to the Jron,

" Of Occult Philojopty. | - numbers. Numbers therefore are endowed with great Iron, and shall make triall of it, he presently ceaseth to wonder, and doth no more scruple it to be the work of nature. Bur here ic is convenient that you know, that as by natural] vertues-we colle& naturall vertues, so by ablirated, mathematicall, and celestiall, we receive celcltiall vertues, as mo» tion, life, sense, specch, southsaying, and divination, even in matter less disposed, as that which is net made by nature, bur only by art. And so images that speak, and foretell chings to come, are said ro be made, as liam of Pars relates of a brazen head made under the rising of Sat#r», which they say spake with a mans voice. Burt he that will choose a disposed matter, and most fir to receive, and a molt powerfull agent, (hall undoubredly produce more powerfull <ffeAs. For itisa generall opinion of the Pythagoreans, that as Mathematicall things are more formall chen Naturall, so aiso they are more efficacious : as they have less dependence in their being, so also in their operation. But amongst all Mathematicall chings, numbers, as ehey have more of form in them, (0 also are more efficacious, to which not only Heathen Yhilosophers, but also Hebrew, and Christian Divines do attribute _ and- efficacy, as well ro effeRt what ts geod, as what is bad.

Of Numbers, and of their power, and Ver!e- Everinus Boethins faith, that all things which were fit! made by the nature of things in its first Age , seem tobe formed by the proportion of numbers, for this was the prince pall pattern in the mind of the Creator. Hence is borrowel the number of the Elements, hence the courses of times, hence the motion of the 'Stars, and che revolution of the heavet, and the state of all things subsist by the uniting together d — —— - — - -—- -- IP—— ————I_— <> nm oe IE eee Book 11. Of Occult Philosophy. 171 sublime vertues. For it is no wonder, seeing there are so many, and fo great occulc vertues in naturall things, alctough of manifelt operations, that there should be in numbers much greater, and more occult, and also more wonderfull , and | efficacious, for as much as they are more formall, more perfeR, and naturally in the celestialls, not mixt with separated substances ; and lastly, having the greatest, ,and most simple commixtion with the Idea's 1g the mind of God, from which they receive their proper, and most efficacious vertues : wherefore also they are of molt force, and conduce most to the obtaining of spirituall, and divine gifts, as in naturall things, elementary qualities are powerfull in the transmuting of any elementary thing. Again, all things that are, and are made, sublist by, and receive their vertue "from numbers. For time. conlists of number, and all motion, and aRion, and all things which are subjeR co time, and motion.

Harmony also, and voices have their power by, and consist of numbers, and their proportions, and the proportion ariing from numbers, do by lines, and points make Charraters, and figures.: And these are proper to Magicall operations, the middle which is betwixt both being appropriated by declining to the extreams,as in the use of letters. And lastly, all species of nacurall things, and of those «things which are above nature, are joyntd rogether by certain numbers : which Pythagoras seeing, saith , that number is that by which all things consist , and diltributes each vertue ro each number. And Proclus saich, Number hath alwaies a being : Yet there 1s ore in voyce, another in the proportion of them, another inthe soul, and reason, and another in divine things. Bur Themistins, and Boethizs , and Averros the Babilonian, toether with Plato, do so extoll numbers, that they think no man can be a truce Philosopher without them. Now they speak ff a rationall, and formall number, not of a materiall, fen- ble, or vocall, the number of Merchants buying, and selling, of which the P3:hagorians, and Platonists, and our eAusftin nake no reckoning, bat apply it to the proportion resulting

rom it, which number they call naturall, rationall, and m_ | mall, Of Occult Philosophy. Book [1 mall ,from which great mysteries flow,as well in naturall, as divine, and heavenly things. By it is there a way made for the searching out,aftd understanding of all things knowable. By it the next access co naturall prophecying is had : and the Abbot Joachim proceeded no other way in his Prophecies,bur by formall numbers, Ol —_— CS — How great vertues Numbers have ,as Well in Naturall things, u f Fon there lyes wonderfull efficacy, and vertue in num-| bers, as well to good asto bad, not only most eminent |; Philosophers do- unanimously teach , bur also Carholike | DoRors, and especially Hrerom, Austin, Origen, Ambrose, þ Gregory of Nazianzen, Arhanasins , Basilins, Hilarins, Re. banw, Bede , and many more confiray. Hence Hilarims u his Commentaries upon the Psalms, testifies that the seventy Elders ,according to the efficacy of numbers, brought the Psalms into order. Rabanws alto, a famous DoRar, comps sed an excellent book of the vertues of numbers: But nov how great vertues numbers have in nature, is manifest in th hearb which is called Cioquefoil, 5. e. five leaved Grass ; fo! this cesists poysons by vertue of the number , of five ; also drivs away divells, conduceth to expiation ; and one leafe of i raken twice in a day in wine,-cures the Feaver 'of one day:

three the tertian Feayer : foure the quartane. In li manner four grains of the seed of Turngsole being durnk, cur the quartane, but three the rertian. In lKe manner Yervws said co cure Feavers , being durnk in wine, if in tertiansitN cut from the third joynt, in quartans from the fourth, AS pent, if he be once [truck with a Spear, dieth, if twice, rect vers (tzength. These and many such as these are read, # restified in divers Auchors. We must know now whence ttt are done, which certainly have a cause, which is 2 varid

Book IT. Of Occule Philosophy. proportion of various numbers amongst themselves. There is also a wonderfull experiment of the number of seven, that every seventh male, born without a female coming betwixt, hath power to cure the Kings evill by his touch alone, or word. Also every seventh daughter that is born, is said wonderfully to help forward che birth of children + neither is the naturall number here considered, but the formal! consideration that is in the number; And let that which we spake before, be alwaies kePt in mind, 242. that these powers are not in vocall, or numbers of merchants buying, and selling, bur in rationall, formall,and naturall ; These are distin mysteries of God and nature. Bur he that knows how to joyn rogether the vocall numbers, and naturall with divine, andorder them into the same harmony, shall be able ro work and know wonderfull things 'by rumbers ; the Pythagorians profess that they can prognosticate many things by the numbers of names, in which |truly, unless there did ly a great mysterie, 7ohn had not said in the Revelation, Re which hath understanding, Ict him com- :FPpute the number of the name of the beast, which is the numder of a man, and this 1+ the most famous manner of compuing among(t the Hebrews, and Cabalists, as we fhall thew

afterwards. Þut this 'you must know, that simple numbers lpnifie Divine things : numbers of ten; Celestiall numbers of an hundred; cerrestial numbers of a thousand; those things - hat (hall be in a future age. Besides, seeing the parts of the ind are according to an Arithmeticall Mediocrity, by reason ' df the identity, or equality of excess, coupled rogether, But he body, whose parts differ in their greatness, is according to Geomeerricall mediocrity, compounded : Bur an animall dnsists of both, iz soul and body, according to that meOcrity, Which is surable ro harmony : Hence it is that numvs do work very much upon the soul, figures vpon the body, nd harmony upon the whole animall, Of Occult Philosophy. Book 11. CHAP. IV. Of Unity,and the Scale thereof N Ow let us treat particularly of numbers themselves : and _ N because number is nothing elf bur a repetition of Unity, let us first conlider Unity it self. For Unity doth molt (imply 90 throvgh every number, and is the common mealure, founrain, and originall of all numbers, contains every number joyned together init self intirely, the beginner of every multicude, alwayes the same, and unchangable : whence alfo be. ing multiplyed into ir, self, produceth nothing bur it self - itis indivifible, void of all paxts: Bur ifir seem at any time to be divided, ir is not cut, but indeed Multiplied into Unittes : yet none of these Unitics is greater or .lesser then the whole\ Unity , as a part is less then the whole:

Ir is not therefore Multiplyed into parts, but into ic self : There fore some called ir concord , fome piety, and some friendihip, which is so knir, that it cannot be cut into par But Aartianus, according to the opinion of Aristotfe (aith;it is named Cxpid, because it is made one alone, and will: waies bewail it self, and beyondiit self it hath nothing . bu being void of all haughtiness, or coupling, turns. its prope! heats intoit self, It is therefore the one beginning, anden of all things, neither hath-ic any beginning, or endir selt Nothing is before one, nothing is atter one, and beyond | isnothing, and all things which are, desire that one, becaul . all things proceeded from one, and that all things may be ti same, it is necessary that they partake of that one : And as things proceeded of one into; many things, fo all things et deavour to return to that one, from which they proceeded;

is necessary chat they should put off multitude. One therefor is referred to the high God, who seeing he is one, and int merable,yet creates innumerable things of himself,and contain them within himself, There is theretore one God, one wor! of che one God, one Sun of thx one world, also one Pheill in the World, one King amongst Bees, one Leader mY OCK Book IT. of Occult Philoophy. Flocks of ( ate},one Ruler amongst heards of Beasts, & Cranes follow one.and many other Antmalls honour Unity; amongst the Members of the body there is one Principle by which all the rest are guided, whether it be the head, or ( as some will} the heart, There 1s one Element overcoming, and penetrating all things, viz. Fire. There is one thing created of God, the subject of all wondring,which is on Earth or in Heaven, it is attually Animal, Vegetable,and Minnerall,every where found, known by few,called by none by irs proper name, but covered with figures,and Riddles, without which ncither Alchymie, nor Naturall Magick, can attain to their compleat end, or perfeftion. From one man, e Adam, all men proceed, from that one all become mortall, from that one ess ( brift they are regencrated : and as faith Paxil, one Lord, one Faith, one Baprism, one God, and Father of all, one mediator betwixr God and man, one most high Creator, who is over all, by all, and in us all. For there is one Father,God, from whence all, and we in him : one Lord ess Christ, by whom all, and we by him : one God Holy Ghost, into whom all, and we