Book I, chapters 9–13: The causes of wonderful effects

CHAP. IX.

How to attract and draw forth the vertues of superiour Bodies.

WE have shewed before, the operations of celestial bodies into these inferiours, as also the Antipathy and Sympathy of things: now will we shew, by the affinity of Nature, whereby all things are linked together as it were in one common bond, how to draw forth and to fetch out the vertues and forces of superior bodies. The Platonicks termed Magick to be the attractions or fetching out of one thing from another, by a certain affinity of Nature. For the parts of this huge world, like the limbs and members of one living creature, do all depend upon one Author, and are knit together by the bond of one Nature: therefore as in us, the brain, the lights, the heart, the liver, and other parts of us do receive and draw mutual benefit from each other, so that when one part suffers, the rest also suffer with it; even so the parts and members of this huge creature the World, I mean all the bodies that are in it, do in good neighbour-hood as it were, lend and borrow each others Nature; for by reason that they are linked in one common bond, therefore they have love in common; and by force of this common love, there is amongst them a common attraction, or tilling of one of them to the other. And this indeed is Magick. The concavity or hollownesse of the Sphere of the Moon, draws up fire to it, because of the affinity of their Natures; and the Sphere of the fire likewise draws up Air; and the centre of the world draws the earth downward, and the natural place of the waters draws the waters to it. Hence it is that the Load-stone draws iron to it, Amber draws chaff or light straws, Brimstone draws fire, the Sun draws after it many flowers and leaves, and the Moon draws after it the waters. Plotinus and Synesius say, Great is nature everywhere; she layeth certain baits whereby to catch certain things in all places: as she draws down heavy things by the centre of the earth, as by a bait; so she draws light things upward by the concavity of the Moon; by heat, leaves; by moisture, roots; by one bait or another, all things. By which kind of attraction, the Indian Wisards hold that the whole world is knit and bound within it self: for (say they) the World is a living creature, everywhere both male and female, and the parts of it do couple together, within and between themselves, by reason of their mutual love; and so they hold and stand together, every member of it being linked to each other by a common bond; which the Spirit of the World, whereof we spake before, hath inclined them unto. For this cause Orpheus calleth Jupiter, and the Nature of the World, man and wife; because the World is so desirous to marry and couple her parts together. The very order of the Signs declareth, that the World is everywhere male and female; for the former is the male, the latter is the female: so also Trees and Herbs have both sexes, as well as living creatures: so the fire is to the Air, and the water to the Earth, as a male to the female: so that it is no marvel, that the parts of the World desire so much to be matcht together. The Planets are partly male, and partly female; and Mercury is of both sexes it self. These things the Husband-man perceiving, prepares his field and his seed, for heavenly influences to work upon: the Physician likewise observes the same, and works accordingly, for the preservation both of our bodies, and of universal Nature. So the Philosopher who is skilful in the Stars (for such is properly a Magician) works by certain baits, as it were, fitly matching earthly and heavenly things together, and platting them as skilfully one within another, as a cunning Husband-man planteth an old gr[…]ffe into a young stock: nay, he layeth earthly things under heavenly things, and inferious so fitly for their superiours everywhere to work upon, as if a man should lay iron before the Load-stone to be drawn to it, or Christal before the Sun to be enlightened by it, or an Egge under a Hen to hatch it. Furthermore, as some can so cherish egges, that even without the help of living creatures, they will make them live; yea and oftentimes they will prepare such matter, so cunningly, that even without egges, or any apparent seeds, they will bring forth living creatures, (as they will bring forth Bees, of an Ox; and a Scorpion, of Basil) working together by the help of universal Nature upon the vantage of fit matter, and a seasonable or convenient time: even so the Magician, when once he knows which and what kinds of matters Nature hath partly framed, and partly Art hath perfected, and gathered together, such as are fit to receive influence from above; these matters especially doth he prepare and compound together, at such a time as such an influence raigneth; and by this means doth gain to himself the vertues and forces of heavenly bodies: for wheresoever there is any matter so directly laid before superiour bodies, as a looking-glasse before ones face, or as a wall right before ones voice; so doth it presently suffer the work of the Superiours, the most mighty Agent, and the admirable life and power of all things shewing it self therein. Plotinus in his Book of Sacrifice and Magick, saith, That the Philosophers considering this affinity and bond of Nature, wherewith all natural things are linked each to other, did thence frame the Art of Magick, and acknowledged both that the superiours might be seen in these inferiours, and these inferiours in their superiours; earthly things in heavenly, though not properly, but in their causes, and after a heavenly sort; likewise heavenly things in earthly, but yet after an earthly sort. For whence should we suppose it to be, that the plants called Sun-followers, should still follow the Suns motion? and likewise the Moon-followers, the Moons motion? Wherefore surely even in earth we may behold both the Sun and the Moon; but yet by reason of their quality upon earth; and so in heaven we may behold all plants, and stones, and living creatures, but yet as following the heavenly natures: which things the Antients perceiving, did apply and lay some earthly things to some heavenly, and thence brought down the celestial forces into these inferiours, by reason of their likeness one with the other; for the very likenesse of one thing to another, is a sufficient bond to link them together. If a man do heat a piece of paper, and then lay it a little under the flame of a candle, though they do not touch each other, yet he shall see the paper presently burn, and the flame will still descend till it have burned all the paper. Let us now suppose the paper thus heated, to be that affinity which is betwixt superiours and inferious; and suppose we also, that this laying of the paper to the candle, to be the fit applying of things together, both for matter, and time, and place: let us suppose yet farther, the flame taking hold of the paper, to be the operation of some heavenly body into a capable matter; and last of all, we may suppose the burning of the paper, to be the altering of that matter into the nature of the celestial body that works upon it, and so purifies it, that in the end it flieth upward like burning flax, by reason of some heavenly seeds and sparks which it hath within it self.

CHAP. X.

How the knowledge of secrecies dependeth upon the survey and viewing of the whole World.

WE are perswaded that the knowledge of secret things depends upon the contemplation and view of the face of the whole world, namely, of the motion, state and fashion thereof, as also of the springing up, the growing and the decaying of things: for a diligent searcher of Natures workes, as he seeth how Nature doth generate and corrupt all things, so doth he also learn to do. Likewise he learns of living creatures; which though they have no understanding, yet their senses are far quicker then ours; and by their actions they teach us Physick, Husbandry, the art of Building, the disposing of Houshold affairs, and almost all Arts and Sciences: the like may be observed in Metals, Gems, and Stones. The beasts that have no reason, do by their nature strangely shun the eyes of witches, and hurtful things: the Doves, for a preservative against inchantments, first gather some little Bay-tree boughs, and then lay them upon their nests, no preserve their young; so do the Kites use white brambles, the Turtles sword-grasse, the Crows Withy, the Lapwings Venus-hair, the Ravens Ivy, the Herns Carrot, the Patridges Reed-leaves, the Black-birds Myrtle, the Larkes grasse, the Swans Park-leaves, the Eagle useth Maiden-hair, or the stone Ae[…]ites for the same purpose. In like manner they have shewed us preservatives against poysons: the Elephant having by chance eaten a Chamaeleon, against the poyson thereof, eats of the wilde Olive; whence Solinus observes, That the same is a good remedy for men also in the same case. The Panthers, having swallowed up the poisonous herb Aconitum, wherewith the Hunters besmear pieces of flesh so to destroy them, against the poyson thereof seek out mans dung. The Tortoise, having eaten a serpent, dispels the poyson by eating the herb Origan. When Bears have tasted the fruit of the Mandrakes, they eat Pismires against the poyson thereof. There is a kind of Spider which destroyeth the Harts, except presently they eat wilde Ivy; and whensoever they light upon any poysonous food, they cure themselves with the Artichoke; and against Serpents they prepare and arm themselves with wilde Parsneps; so do the Ring-doves, Choughs, and Black-birds use Bay-leaves. The little worm Cimex is good against the biting of Aspes; as Pliny shews by Hens, who, if they eat that worm, are all day after, free from the hurt of Aspes. Goats care not for Basil-gentle, because it brings a Lethargy, as Chrysippus writes. The same Beasts have also shewed us what herbs are good to cure wounds. When the Harts are wounded by the Cretians, they seek out the herb Dittany, and presently the darts fall out of their bodies. And so do the Goats. The Elephant being wounded, seeks out the juice of Aloes, and thereby is cured. The same Beasts have also found our purgations for themselves, and thereby taught us the same. An Asse eats the herb Asplenum to purge his melancholy; of whom the Physitians have learned to Minister the same herb for the same purpose. The Hinde purges her self with large Cummin, before she bringeth forth, that her birth may come the more easily from her. Aristotle saith, That Boars feed upon the herb Aram, or Wake-robin, to keep them soluble. Pigeons and Cocks feed upon Pellitory, for the sharpening of their stomack. Dogs eat grasse to purge all their noisome humours, which otherwise would make them mad. Of all these, men have learned to use such Medicines against the like diseases. A Lion being sick of a quartane Ague, eats and devours Apes, and so is healed: hence we know that Apes blood is good against an Ague. The griping of the belly and guts, is healed by looking upon Geese and Ducks, and Vegetius writes; and Columella saith, that if a Duck do but look upon a sick horse, she heals him: and Pliny saith, that if you lay a Duck to the griping of ones belly, she takes away the disease, and dies of it her self; and Marcellus writes, That it is good for one that is so troubled, to eat the flesh of a Duck. Goats and Does are never purblind, because they eat certain herbs. Hawks, as soon as they feel their sight dim, they eat Sow-thistle. Elephants, against the diseases of their eyes, drink milk. Serpents have caused Fennel to be very famous; for as soon as they taste of it, they become young again, and with the juice thereof repair their sight; whence it is observed, that the same is good to repair a mans sight that is dim. Hares feed upon herbs that have juice like milk, and therfore in their bellies they have a cream; whence Shepherds have learned to make cream of many such herbs pressed together. Partridges eat leeks, to make their voices clear, as Aristotle writes; and according to their example, Nero, to keep his voice clear, eat nothing but oyle of leeks, certain dayes in every moneth. These Beasts have likewise found out many instruments in Physick. The Goats, when their eyes are blood-shotten, let out the blood; the She-goat by the point of a bull-rush, the He-goat by the pricking of a thorn, which lets out the evil humour, and yet never hurts the eye, but restores him his perfect sight: hence, men learned by such means to cure the eyes. The Aegyptians say, they never learned of men to minister clysters, but of the bird Ibis, which useth it to her self for the loosnesse of her body. And of the same bird also they learned their diet, to eat largely at the waxing, and sparingly at the waining of the Moon. Bears eyes are oft-times dimmed; and for that cause they desire hony-combs above all things, that the Bees stinging their mouths, may thereby draw forth, together with the blood, that dull and grosse humour: whence Physitians learned to use letting blood, to cure the dimnesse of the eyes. The Gullie-gut, when he is full of meat, he pitcheth himself betwixt two trees, so to force out excrements.

CHAP. XI.

That the likeness of things sheweth their secret vertues.

WHo so looks into the writings of the Ancients, namely, Hermes, Orpheus, Zoroastres, Harpocration, and other such like skilful men as have invented and registred the secrecies of this Art, shall find that they gathered all from that likenesse of seeds, fruits, flowers, leaves and roots, as also of the stats, metals, gems, and stones; that likenesse, I say, which these things have to the diseases and parts of a mans body, as also of other living creatures: and out of those Writers, afterward Hippocrates, Dioscorides, Pliny, and the rest, c[…]lled out as many such secrecies as they found to be true, and recorded them in their own books, except some certain things, which they thought were no secries, but either of folloy or of envy, accounted them to be ordinary and plain matters. I will relate two or three examples of those former secrecies. Theophrastus speaking of those herbs that resemble the Scorpion and the Polypus, saith, That some herbs have a peculiar kind of form, as the root of the herb Scorpius, called by some Walwort, and the root of Polypody: for that it is like a Scropion, and is good against the sting of him; and this is rough, and full of hollow partitions like the Polypus, and is of force to kill him. And in another place he saith, That many things are written of the force of plants, not without just cause; as for example, to make fruitful and barren; both which, the herb Ragge-wort is forcible unto; for they grow double, a greater and a smaller; the greater helps generation, the smaller hinders it. And this herb is called Testiculus. Some herbs are good for procreation of a male, and some of a female; as the herb which is called Marifica, and Foeminipara; both are like each other: the fruit of the Foeminipara is like the moss of an Olive-tree; the fruit of the Maripara is double like a mans stones. The fruit of white Ivy will make seed barren, but the fruit of Arsemery will make it fertile; which fruit is a small grain, like to Millet. The leaves of the herb Harts-tougue will make a man quite barren, if the herb it self be barren; for there is Harts-tongue that bears fruit, and this will make a man fruitful. It is a thing to be noted in a Bur, that a flower grows within the roughnesse and prickles of it, which doth not shew it self, but conceives and brings forth seed within it self; much like as Weasils and Vipers do: for they bring forth egges within themselves, and soon after bring forth young ones; so the Bur contains, and cherishes, and ripens the flower within it self, and afterward yeelds fruit. But these things have both the active and passive parts of generation. Dioscorides writeth, That the herb Scorpius resembleth the tail of the Scorpion, and is good against his bitings. So he saith, that the herb Dragon, both the greater and the less, is full of speckles like a Serpents hackle, and is a remedy against their hurts: so the herb Arisaron in Egypt, and Wake-robin, and Garlick, bear seeds like a Snakes head; and so Bugloss and Orchanet bear seeds like a Vipers head; and these are good to heal their venemous bitings. Likewise Stone-crop and Saxifrage are good to break the stone in a mans bladder: and many other such things he there sets down. Galen saith, That the Lark hath a crested crown, of the fashion of the herb Fumi[…]ory, and that either of them is good against the Cholick, Pliny hath gathered into his books, many things out of the Antients works that were extant in his time. We will relate some of them. He saith, That an herb which grows in the head of an Image, being wrapt in a cloth, is good for the Head-ach. Many men have written of Holy-wort: it hath a flie-beetle in the stalk, that runs up and down in it, making a noise like a Kid, (whence it receives the name); and this herb is passing good for the voice. Orpheus found out by his wit, the properties of Stones. The stone Galactites, in colour like milk, if you cast the dust of it upon the back of a Goat, she will give milk more plentifully to her young; if you give it a nurse in her drink, it encreases her milk. Christal is like unto water; if one sick of an Ague keep it, and roul it in his mouth, it quenches his thirst. The Amethist is in colour like wine, and it keeps from drunkenness. In the stone Achates you may see fruits, trees, fields and medows; the powder of it cast about the horns or shoulders of Oxen as they are at plough, will cause great encrease of fruits. The stone Ophites resembleth the speckles and spots of Serpents, and it cures their bitings. If you dash the stone Galcophonos, it sounds like brass: stage-players are wont to wear it, because it makes one have an excellent voice. The stone Hematites being rubbed, is like blood, and is good for those that bleed, and for blood-shot eyes: and the stone Sinoper is of the same both colour and vertue. The residue I will not here set down, because I have handled them more at large, in that which I have written of the knowledge of Plants.

CHAP. XII.

How to compound and lay things together, by this likeness.

WE have shewed how that Nature layes open the likenesse of vertues and properties; now let us shew how to compound and lay those things together: for this is a principle of most use in this faculty, and the very root of the greatest part of secret and strange operations. Wherefore here thou must imitate the exact diligence of the Antients, studying to know how to apply and lay things together with their likes, which indeed is the chief matter wherein the most secrecies do consist. It is manifest that every kind of things, and every quality can incline and draw, and allure some things to it, and make them become like it self: and as they are more active, so they more easily can perform it: as for example, fire being very active, doth more easily convert things into it self, and so water into water. Avicenna saith, That if any thing stand long in salt, it will become wholly salt; if in an unsavory vessel, it will become unsavory: he that converses with a bold man, shall be bold; if with a fearful man, he shall be fearful: and look what living creature converses among men, the same will be tame and gentle. Such positions are usual in Physick; as, All parts of the body, are nourished by their like, the brain by brains, teeth by teeth, lights by lights, and the liver by the liver. A mans memory and wit is holpen by a Hens brain; and her skull, if it be put into our meat whilst it is new, helps the falling-sicknesse; and her maw, if you eat it before supper, though you hardly digest it, yet is it good to strengthen the stomack. The heart of an Ape, takes away the palpitation of a mans heart, and encreaseth boldnesse, which is seated in the heart. A wolfs yard broiled and minced, is good to eat for the procuring of lust, when strength begins to fail. The skin of a Ravens heel is good against the Gout; the right-heel-skin must be laid upon the right-foot, if that be gouty; and the left upon the lest: and finally, every member helps his like. But these things, Physitians write of, whose sayings it is not our purpose here to rehearse. Furthermore, we must consider and be well advised, what things such or such a quality is in; and whether it be there onely after a common sort, or else in some great measure; and whether it be an affection, or perturbation; and whether it come by chance, by art, or by nature; as for example, heating, cooling, love, boldnesse, barrennesse, fruitfulnesse, sadnesse, babling, or such like; and whether it can cause any such matter as we would work thereby: for examples sake: If you would make a woman fruitful, you must consider with your self the most fertile living-creatures; and amongst the rest, an Hare, a Cony, or a Mouse; for an Hare is bigge even after she hath brought forth; she genders every month, and brings not forth all her young at once, but now and then one upon sundry daies, and presently goeth to buck again; and so conceives while she gives suck, and carries in her womb at once, one young that is ripe, another that hath no hairs, and a third that is but lately conceived. Again, you must consider the parts and members where that property lyeth, and minister them to your Patient: as, to make a woman fruitful, you must give her the womb and curd of an Hare; and to the man, the stones of an Hare. In like manner, any particular creature that was never sick, is a help against all diseases. If you would have a man become bold or impudent, let him carry about him the skin or eyes of a Lion or a Cock, and he will be fearlesse of his enemies; nay, he will be very terrible unto them. If you would have a man talkative, give him tongues, and seek out for him water-frogs, wilde-geese and ducks, and other such creatures, notorious for their continual noise-making; the tongues whereof, if you lay under the head or side of a woman as she is sleeping, because they are most clamorous in the evening, they will make her utter her night-secrecies. Other things we omit, as being superfluous and unprofitable here, seeing we have largely handled them in our books of plants.

CHAP. XIII.

That particular creatures have particular gifts; some in their whole body, others have them in their parts.

PArticular creatures are not destitute of excellent and strange properties, but are very powerful in operation, more then ordinarily their kind yields: and this is by reason either of some hidden property, or rather of the heavenly aspects and influences working diversly in divers particulars, as Albertus supposeth, and in one particular more then in most other of the same kind. These sundry effects and inclinations of such particulars, a Magician must also be well acquainted with; that knowing sundry ways whereby to work, he may make choice of the fittest, and such as may best serve his present use and need; for this is our task, to reach the way and method of searching out, and applying of secrecies; which done, no further thing can be required of us. Therefore to our purpose. Albertus saith, That there were once two twins, one of them would open doors and gates if he did but touch them with his side; and the other would shut them as fast when they were open. Some cannot away to look upon a Cat, a Mouse, and such like, but presently they swoon. So, many have the gift from heaven to heal the Kings-evil, and divers other sores: and that which hath troubled much, many Surgeons, and they could not heal it, hath at length been healed only with spittle. Again, we must well consider, what kinds of qualities are incident to what kinds of parties; as, commonly queans are impudent, ruffians are luxurious, theeves are fearful; and such like passions, as Writers everywhere mention. Moreover, some natural things have not only such properties in themselves, but they are apt also to communicate them unto others. A Harlot is not only impudent in her self, but she also naturally infects therewith, all that she touches and carries about her; so that if a man do often behold himself in her glasse, or put on her garments, it will make him impudent and lecherous as she is. The Load-stone doth not only draw to it self that iron which it touches, but also all iron things neer it; the same ring which the Load-stone draws to it self, will draw many rings if they be neer, so that it will be like a chain; the vertue of the Load-stone passing out of one ring into another. And the like may be observed in other things. We must note also, that the vertues of some things are seated in their whole substance; of other things, in some of their parts. The Sea-Lamprey stayeth a Ship, not principally with any one part, but with her whole body. And there be many like examples. On the other side, many things work by some of their parts; as the Cockatrice and the Basilisk, by their eyes; likewise Pismires shun the wings of a Rere-mouse, but her head and heart they do not shun; so they shun the heart of an Houpe, but neither the head, nor yet the wings. The like may be observed in other things.