Book I, chapters 14–20: The causes of wonderful effects

CHAP. XIV.

Of those properties and vertues which things have while they live; and of such as remain in things after death.

WE must consider that almost all those vertues which are found to be excellent in things while they are alive, do quite perish in death, and seldom are of any force afterward. If the wolf espy us, his eyes make us dumb; the eyes of the Cockatrice and Basilisk will kill us forth-right; the Sea-lamprey staies the course of a Ship; the Struthio-camelus can digest iron: but none of all the these being dead, worketh ought; for when they perish, their vertues also perish with them. Therfore it is a wise rule in natural Magick, that if a man will work any thing by living creatures, or by any of their parts or properties, he must take the benefit of them while they be alive; for if they die, their vertue dies also. For the soul, saith Albertus, is a chief help, and strikes a great stroke in those qualities which are in living creatures; so that they being alive, are endued with many operative vertues, which their death, (especially if it be natural, that their humours are quite wasted) takes from them, as Physitians do much observe. Draw out a frogs tongue, take away from the Ray or Fork-fish his dart, the eyes or stones out of any creatures head, or any such operative things, not after they are dead, but while they are yet alive, and throw them into the water again, that if it be possible they may live still, lest their vertue should decay, but rather that by their living they might quicken those their natural properties, and so you may work better thereby. And thus we must do in all things else, which I spare to speak of any further. Sometimes yet the properties of things are operative, yea, and that more forcibly, after death. The Wolf is hurtful and odious to sheep after he is dead: for if you cover a drum with a wolfs skin, the sound of it will make sheep afraid, when most other creatures will not be afraid; nay, sheep will make a heavy noise, whereas it contrariwise causeth such clamorous creatures as hear it, to hold their peace: so if you cover it with a bears skin, the sound thereof will make horses run away: and if you make harpstrings of all their guts severally, and put them together upon the instrument, they will alwayes jar, and never make any consort. The beast Hyaena, and the Panther, are naturally at variance; hence the skin of a dead Hyaena makes the Panther run away; nay, if you hang their severall skins one against the other, the Panthers skin will lose the hairs. So a Lions skin wasteth and eateth out the skins of other beasts; and so doth the wolfes skin eat up the Lambs skin. Likewise, the feathers of other fowles, being put among Eagles feathers, do rot and consume of themselves. The beast Florus, (it may be the Ass) and the bird Aegithus are at such mortal enmity, that when they are dead, their blood cannot be mingled together. The Pigeon loves the Kastrel so well, that she loves the Dove-house much the better, where a dead Kastrel is. In like manner, herbs, and other simples, retain many operative qualities, even after they are dried up. These things must be well considered by a Magi[…]ian, lest peradventure he be deceived in their working.

CHAP. XV.

That all Simples are to be gotten and used in their certain seasons.

SEeing all inferiours, especially plants, receive their vertue from the heavens, therefore we must have a special care to take them in their due seasons: for as heaven varies the constitutions of the year, so doth it vary plants, they being much nourished by the temperature of the Air; and the time of the year, as Theophrastus saith, is all in all from them. Whence that proverb was justly fetcht, That it is the year, and not the field, which brings forth fruit. Which may be understood two wayes; either as the vulgar sort mean, or after a more peculiar manner. Concerning the vulgar understanding thereof, Dioscorides shews, that we must have a special care both to plant, and to gather all things in their right seasons; for they are operative onely, as their reason is observed, but otherwise of no force. The time of gathering, must be a calm and fair time. If we gather them either too soon or too late, they loose their best vertue. Roots must be plucked up in the fall of the leaf, for then they are fullest, both of moisture and vertue; their force hiding it self within them when their leaves fall, which lasts long in them, being at that season gathered. Flowers must be gathered in the Spring, because then they have most vertue: and Leaves must be gathered in the Summer. The like we must observe in other things. Know also, that some things lose their vertue quickly, others keep it along time, as experience and the rules of Physick teach us; that some things may be kept many years, others being long kept, are good for nothing. Whence it cometh, that many experiments prove false, because that which we work by, happily hath lost his vertue, being kept too long. But there are certain peculiar times to gather them in (which the vulgar sort observeth not) wherein the heavenly constellations bestow upon them some singular vertue, proceeding from the most excellent nature and quality of the stars: in which times if they be gathered, they are exceedingly operative. But there can be no set and just time assigned, by reason of the divers situations of divers places in respect of the Sun; for as the Sun-beams come neerer or further off, so the earth fructifies sooner or later: yet we will give some general observations. Roots are to be gathered betwixt the old Moon and the new; for then the moisture is fallen into the lower parts, and that in the Evening; for then the Sun hath driven in the moisture, and by the stalk it is conveyed down into the root. The time serves well to gather them, when their wrinkles be filled out with moisture, and they chap because they have so much juice, as if they were about to break in pieces. Leaves are then to be gathered, as soon as they have opened themselves out of the sprigs; and that in the morning about Sun-rising; for then they are moister then in the evening, the Suns heat having drunk up their moisture all day long. Flowers are then to be gathered, when they begin to seed, while their juice is in them, and before they wax limber. Stalks are then to be gathered, when the flower is withered; for then especially are they profitable. And seeds must be then gather[…]d, when they are so ripe that they are ready to fall. There are some more peculiar observations. Hot and slender herbs should be gathered when Mars and the Sun are Lords of the celestial houses; moist herbs, when the Moon is Lord; but you must take heed that you gather them not in the falling houses thereof. These things well observed in gathering plants, will make them very profitable for Physical uses.

CHAP. XVI.

That the Countries and places where Simples grow, are chiefly to be considered.

MAny are deceived in plants, and metals, and such like, because they use them that come next hand, never heeding the situation of the place where they grow. But he that will work soundly, must well consider, both the aspect of the heavens, and the proper nature and situation of the place; for the place works diversly in the plants, according to his own divers temperatures; and sometimes causeth such an alteration in the vertues of them, that many, not onely young Magicians, but good Physitians and Philosophers too, have been deceived in searching them out. Plato makes mention hereof: God (saith he) hath furnished the places of the earth with divers vertues, that they might have divers operations into plants and other things according to their kind. And so Porphyry saith, that the place is a principle of a generation, as a father is. Theophrastus would have Hemlock gathered and fetch'd from Susa, because Thrasias was of opinion, that there it might safely be taken, and in other very cold places: for whereas in Athens the juice of it is poison, odious amongst the Athenians, because it is given to kill men in common executions; and Socrates there taking it, died presently; yet here it is taken without danger, and beasts feed upon it. The herb called Bears-foot, that which grows on the Hill Oeta and Parnassus, is very excellent; but elsewhere, of small force: therefore Hippocrates, when he would cure Democritus, he caused it to be fetch'd from the Hills. And in Achaia, especially about Cabynia, there is a kind of Vine, as Theophrastus saith, the wine whereof causeth untimely births; and if the dogs eat the grapes, they will bring forth abortives: and yet in the taste, neither the wine, nor the grape, differ from other wines and grapes. He saith also, that those Physicall drugs which grow in Euboea, neer unto Aege, are good; but neer to Telethrium, which is a shadowed and waterish place, they are much worse and drier. In Persia there grows a deadly tree, whose apples are poison, and present death: therefore there it is used for a punishment: but being brought over to the Kings into Egypt, they become wholesome apples to eat, and lose their harmfulnesse, as Columella writes. Dioscorides saith, That the drugs which grow in steep places, cold and dry, and open to the winde, are most forcible; but they that grow in dark, and waterish, and calm places, are lesse operative. Wherefore if we find any difference in such things, by reason of the places where they grow, that they have not their right force, we must seek them out there where the place gives them their due vertue.

CHAP. XVII.

Certain properties of Places and Fountains, which are commodious for this work.

DIfference of places, works much in the different effects of things. For the place of the waters, and also of the earth, hath many miraculous vertues, which a Magician must needs be well acquainted with: for oft-times we see, that some things are strangely operative, onely by reason of the situation of the place, the disposition of the Air, and the force of the Sun, as it cometh nearer or further off. If one ground did not differ from another, then we should have odoriferous reeds, rushes, grasse, frankincense, peper, and myrth, not only in Syria and Arabia, but in all other Countries also. Likewise many properties are derived out of Waters and Fountains; which otherwise could not be made, but that the waterish humor in the earth, conveys his scent and such like properties, into the root of that which there groweth, and so nourisheth up that matter which springs out, and causeth such fruit as savours of the place, according to his own kind. Zama is a City in Africa, and Ismuc is a Town twenty miles from it: and whereas all Africk besides, is a great breeder of beasts, especially of serpents, about that Town there breed none at all; nay, if any be brought thither, it dies: and the earth of that place also killeth beasts, whithersoever it is carried. In the great Tarquine Lake of Italy, are seen Trees, some round, some triangle, as the wind moves them; but none four-square. In the Country beyond the River Po, that part which is called Monsterax, there is a kind of Corn called Siligo, which being thrice sown, makes good bread-corn Neer to Harpasum a Town of Asia, there is a huge Rock, which if you touch with one finger, will move; if with your whole body, it will not move. There are some places of the earth that are full of great fires, as Aetna in Sicily, the Hill Chimaera in Phaselis; the fire whereof Ctesias writes, will be kindled with water, and quencht with earth. And in the Country of Megalopolis, and the fields about Arcia, a coal falling on the earth, sets it on fire. So in Lycia, the Hills Ephesti being touched with a Torch, flame out, insomuch that the stones and sands there do burn in the waters; wherein if a man make a gutter with a staff, he shall see Rivers of fire run therein. The like things are reported of waters. For seeing they passe under the earth, through veins of allum, pitch, brimstone, and such like; hence it is that they are sometimes hurtful, and sometimes wholsome for the body. There are also many kinds of water, and they have divers properties. The River Himera in Sicily, is divided into two parts: that which runs against Aetna, is very sweet, that which runneth through the salt vein, is very salt. In Cappadocia, betwixt the Cities Mazaca, and Tuava, there is a Lake, whereinto if you put reeds or timber, they become stones by little and little, and are not changed from stones again, neither can any thing in that water be ever changed. In Hierapolis, beyond the River Maeander, there is a water that becomes gravel, so that they which make watercourses, raise up whole banks thereof. The Rivers Cephises and Melas in Boeotia, if cattel drink of them, as they do continually to make them conceive, though the dams be white, yet their young shall be russet, or dun, or coal-black. So the sheep that drink of the River Peneus in Thessaly, and Astax in Pontus, are thereby made black. Some kinds of waters also are deadly, which from the poisonous juice of the earth become poisonous; as the Well of Terracina called Neptunius, which kills as many as drink of it; and therefore in old times it was stopt up. And the Lake Cychros in Thracia, kills all that drink of it, and all that wash themselves with it. In Nonacris, a Country of Arcady, there flow very cold waters out of a stone, which are called the water of Styx, which break to pieces all vessels of silver and brasse; and nothing can hold them but a Mules hoof, wherein it was brought from Antipater, into the Country where Alexander was, and there his Son Jolla killed the King with it. In the Country about Flascon, the way to Campania, in the field Cornetum, there is a Lake with a Well in it, wherein seem to lie the bones of Snakes, Lysards, and other Serpents; but when you would take them out, there is no such thing. So there are some sharp and sowre veins of water, as Lyncesto, and Theano in Italy; which I sought out very diligently, and found it by the way to Rome, a mile from Theano; and it is exceeding good against the Stone. There is a Well in Paphlagonia, whosoever drinks of it, is presently drunken. In Chios is a Well, that makes all that drink of it, sottish and senslesse. In Susa is a Well, whoso drinks of it, loseth his teeth. The water of Nilus is so fertile, that it makes the clods of earth to become living creatures. In Aethiopia is a Well, which is so cold at noon, that you cannot drink it; and so not at midnight, that you cannot touch it. There are many other like Wells, which Ovid speaks of: Ammons Well is cold all day, and warm both morning and evening: the waters of Athamas, set wood on fire, at the small of the Moon: there is a Well where the Cicones inhabit, that turneth into stones all that toucheth it, or drinks of it; Crathis and Sybaris make hair shew like Amber and Gold; the water of Salmax, and the Aethiopian Lakes, make them mad or in a trance that drink of it; he that drinks of the Well Clitorius, never cares for wine after; the River Lyncestius makes men drunken; the Lake Pheneus in Arcady, is hurtful if you drink it by night; if by day, it is wholesome. Other properties there are also of places and fountains, which he that would know, may learn out of Theophrastus, Timaeus, Possidonius, Hegesias, Herodotus, Aristides, Meirodorus, and the like, who have very diligently sought out, and registred the properties of places; and out of them, Pliny, Solinus, and such Writers have gathered their books.

CHAP. XVIII.

That Compounds work more forcibly; and how to compound and mix those Simples which we would use in our mixtures.

NOw we will shew how to mix and compound many Simples together, that the mixture may cause them to be more operative. Proclus in his book of Sacrifice and Magick, saith, That the antient Priests were wont to mix many things together, because they saw that divers Simples had some property of a God in them, but none of them by it self sufficient to resemble him. Wherfore they did attract the heavenly influences by compounding many things into one, whereby it might resemble that One which is above many. They made images of sundry matters, and many odors compounded artificially into one, so to expresse the essence of a God, who hath in himself very many powers. This I thought good to alleadge, that we may know the Ancients were wont to use mixtures, that a compound might be the more operative. And I my self have often compounded a preservative against poison, of Dragon-herbs, the Dragon-fish, Vipers, and the stone Ophites; being led therein by the likenesse of things. The herb Dragon-wort, both the greater and smaller, have a stalk full of sundry-coloured specks: if any man eat their root, or rub his hands with their leaves, the Viper cannot hurt him. The Dragon-fish being cut and opened, and laid to the place which he hath stung, is a present remedy against his sting, as Aetius writes. The Viper it self, if you flay her, and strip off her skin, cut off her head and tail, cast away all her intrails, boil her like an Eele, and give her to one that she hath bitten, to eat, it will cure him: or if you cut off her head being alive, and lay the part next the neck, while it is hot, upon the place which she hath bitten, it will strangely draw out the poyson. Many such compound medicines made of creatures living on the earth, in the water, in the air, together with herbs and stones, you may find most wittily devised, in the books of Kirannides and Harprocration. But now we will shew the way and manner how to compound Simples, which the Physitians also do much observe. Because we would not bring forth one effect only, but sometimes have use of two or three, therefore we must use mixtures, that they may cause sundry effects. Sometime things will not work forcibly enough, therefore to make the action effectual, we must take unto us many helps. Again, sometime they work too strongly, and here we must have help to abate their force. Oft-times we would practice upon some certain member, as the head, the heart, or the bladder; here we must mingle some things which are directly operative upon that part, and upon none else; whereby it falleth out, that sometimes we must meddle contraries together. But to proceed. When you would do any work, first consider what is the chief thing which your simple or compound should effect; then take the ground or foundation of your mixture, that which gives the name to your compound, and let there be so much of it, as may proportionably work your intent; for there is a just and due quantity required for their working: then put in the other ingredients, as sauce and seasoning, to help the principal to work more easily and in due time. So we mingle sweet things with unsavory, and with bitter, that it may smell and taste well: for if we should mingle onely unsavoury and bitter receits, they that we give it unto would loath it, and their animal spirits would so abhor it, that though they took it, yet it could not work in them. So we meddle soft and hard things together, that they may go down more pleasantly. Sometimes there is so little in a receit, that the heat of the body wastes it before it can work; here then is required a greater quantity: for, this doth not hinder the working, but gives the natural heat somewhat to feed upon, that in the mean space the receit may have fit time to work. As for example: If we would catch birds by bringing them to sleep, here we must take the Nut Methella, which is of that force, as to cause sleep and heaviness of brain; and let this be the ground of our mixtion: then to make it more lively in working, put thereto the juice of black Poppie, and the dregs of wine: If it be too hard, and we would have it more liquid, that so it may fill out the pulse or other baites which we lay for them; put thereto the juice of Mandrakes, and Hemlock, and an Ox gall: and that it may not be bitter or unsavoury, put hony, cheese or floure amongst it, that so it may be fitter to be eaten: and when once the birds have tasted of it, they lie down to sleep on the ground, and cannot flie, but may be taken with hands. The like must be observed in other things.

CHAP. XIX.

How to find out the just weight of a mixture.

WE must also have a special care to know the right ministring of a compound, and how to find out the just proportion of weight therein; for the goodness of the operation of things, consists chiefly in the due proportion and measure of them: And unless the mixtion be every way perfect, it availeth little in working. Wherefore the Antients were wont to observe not only in compounds, but also in Simples due weight and measure; and their experience hath left it unto us. If then then bestowest thy pains in this faculty, first thou must find out the weight of a simple Medicine, how much of it would serve such a purpose as thou intendest; and to that, thou must proportionably frame thy compound, observing a due proportion, both in the whole and every part thereof. Let thy chief Simple, the ground of thy mixture, be half the weight, and the other ingredients altogether must be the other half; but how much of each of these other ingredients, that thou must gather by thy own conjecture: So then, thy whole compound must be but as much as if it were onely a simple receit; for we do not compound things, to make the receit greater, either in quantity or in vertue, but only because it should be more speedy in operation: It must also be considered, that the weights of mixtures and medicines must vary proportionably, as the Countries and Climates vary: for this alters their operation, as we shewed before. Thou must therefore work advisedly; and as the operation of the Simples altereth, so thou must alter their weight, by putting to, and taking from, and wittily fitting all things, that they may effect that which thou wouldest. This is the reason, why in our experiments which we have set down hereafter, we have described the parts thereof by their several weights: and lest the divers names of weights should hinder thy working, we have used those weights and names which Cornèlius Celsus used before us: for so it is fittest for all mens satisfaction.

CHAP. XX.

How to prepare Simples.

HAving shewed the way how to compound and find out the just weight of our composition, it now remains we teach how to prepare Simples; which is a matter chiefly necessary for this work; and greatest skill is seen in it. For the operations of Simples, do not so much corsist in themselves, as in the preparing of them; without which preparation, they work little or nothing at all. There be many wayes to prepare Simples, to make them fitter for certain uses. The most usual wayes are, Steeping, Boiling, Burning, Powning, Resolving into ashes, Distilling, Drying, and such like. To macerate or steep any thing, is to drench and to soak it in liquor, that it may be throughly we both within and without, so that the more subtil and intimate part of it may be drained and squeezed out, and the grosser and earthly part be left behind, to receive that humour in the very middle, which we would have in it. Boiling we then use, when we cannot otherwise well get out the juice of any thing: for by boiling we draw out of the centre into the circumference, when we cannot do it by steeping; though thereby the slighter vapours may be resolved. So we use to burn, to roste, to pown things, that we may take away all their moisture from them; for by this means, they may the more easily be resolved, and the sooner converted into liquor, and the better mingled with other things to be put to them. So we roste or broil things when otherwise we cannot break them, that they might become dust; yet alwayes we must take heed that we do not so burn them, as they may lose their strength; nor so boil things but only as they may be fitter to receive that subtil humor and quality, which we would convey into them. Distillation of things is used, as well to get out water that may be of greater strength, therby to work more easily & handsomly; as also because the slighter and more subtile parts of Medicines are fittest for us, the grosser parts must be cast away, as being an hindrance to our purpose: and the like we must conceive of other operations. These things I thought fittest for this work. He that would be instructed more at large herein, let him look into the books of Physitians. But let us now proceed to further matters.