Book I, chapters 14–18: The spirit of the world; likeness, friendship and enmity among things

CHAP. XIV. Of the Spirit of the World, what it is, and how by way of medium it unites occult Vertues to their subjects.

DEmocritus, and Orpheus, and many Pythagorians having most diligently searched into the vertues of Celestiall things, and natures of inferiour things, said, That all things are full of God, and not without cause: For there is nothing of such transcending vertues, which being destitute of Divine assistance, is content with the nature of it self. Also they called those Divine powers which are diffused in things, Gods: which Zoroaster called Divine allurements, Synesius Symbolicall inticements, others called them Lives, and some also Souls; saying, that the vertues of things did depend upon these; because it is the property of the Soul to be from one matter extended into divers things, about which it operates: So is a man, who extends his intellect unto intelligible things, and his imagination unto imaginable things; and this is that which they understood, when they said, viz. That the Soul of one thing went out, and went into another thing, altering it, and hindering the operations of it: As a Diamond hinders the operation of the Loadstone, that it cannot attract Iron. Now seeing the Soul is the first thing that is moveable, and as they say, is moved of it self; but the body, or the matter is of it self unable, and unfit for motion, and doth much degenerate from the Soul, therefore they say there is need of a more excellent Medium, viz. Such a one that may be as it were no body, but as it were a Soul, or as it were no Soul, but as it were a body, viz. by which the soul may be joyned to the body. Now they conceive such a medium to be the spirit of the World, viz. that which we call the quintessence: because it is not from the four Elements, but a certain first thing, having its being above, and besides them. There is therefore such a kind of spirit required to be, as it were the medium, whereby Celestiall Souls are joyned to gross bodies, and bestow upon them wonderfull gifts. This spirit is after the same manner in the body of the world, as ours is in the body of man. For as the powers of our soul are communicated to the members of the body by the spirit, so also the Vertue of the Soul of the World is diffused through all things by the quintessence: For there is nothing found in the whole world, that hath not a spark of the Vertue thereof. Yet it is more, nay most of all infused into those things which have received, or taken in most of this spirit: Now this spirit is received or taken in by the rayes of the Stars, so far forth as things render themselves conformable to them. By this spirit therefore every occult property is conveyed into Hearbs, Stones, Metals, and Animals, through the Sun, Moon, Planets, and through Stars higher then the Planets. Now this spirit may be more advantagious to us, if any one knew how to separate it from the Elements: or at least to use those things chiefly, which do most abound with this spirit. For these things, in which this spirit is less drowned in a body, and less checked by matter, do more powerfully, and perfectly act, and also more readily generate their like: for in it are all generative, & seminary Vertues. For which cause the Alchymists endeavour to separate this spirit from Gold, and Silver; which being rightly separated, and extracted, if thou shalt afterward project upon any matter of the same kind (i. e.) any Metall, presently will turn it into Gold, or Silver. And we know how to do that, and have seen it done: but we could make no more Gold, then the weight of that was, out of which we extracted the spirit. For seeing that is an extense form, and not intense, it cannot beyond its own bounds change an imperfect body into a perfect: which I deny not, but may be done by another way.

CHAP. XV. How we must find out, and examine the Vertues of things by way of similitude.

II is now manifest that the occult properties in things are not from the nature of the Elements, but infused from above, hid from our senses, and scarce at last known by our reason, which indeed come from the Life, and the Spirit of the World, through the rayes of the Stars: and can no otherwise but by experience, and conjecture be enquired into by us. Wherefore, he that desires to enter upon this study, must consider, that every thing moves, and turns it self to its like, and inclines that to it self with all its might, as well in property, viz. Occult vertue, as in quality, viz. Elementary vertue. Sometimes also in substance it self, as we see in Salt, for whatsoever hath long stood with Salt, becomes Salt: for every agent, when it hath begun to act, doth not attempt to make a thing inferiour to it self, but as much as may be, like, and sutable to it self. Which also we manifestly see in sensible Animals, in which the nutritive Vertue doth not change the meat into an Hearb, or a Plant, but turns it into sensible flesh. In what things therefore there is an excess of any quality, or property, as heat, cold, boldness, fear, sadness, anger, love, hatred, or any other passion, or Vertue; whether it be in them by nature, or sometimes also by art, or chance, as boldness in a harlot; these things do very much move, and provoke to such a quality, passion, or Vertue. So Fire moves to Fire, and Water moves to Water, and he that is bold moves to boldness. And it is well known amongst Physitians, that brain helps the brain, and lungs, the lungs. So also it is said, that the right eye of a Frog helps the soreness of a mans right eye, and the left eye thereof, helps the soreness of his left eye, if they be hanged about his neck in a Cloth of its naturall Colour: The like is reported of the eyes of a Crab. So the foot of a Tortoise helps them that have the Gout in their being applyed thus, as foot to foot, hand to hand, right to right, left to left.

After this manner they say, that any Animall that is barren causeth another to be barren; and of the Animall, especially the Testicles, Matrix, or Urin. So they report that a woman shall not conceive, if she drink every moneth of the Urin of a Mule, or any thing steeped in it. If therefore we would obtain any property or Vertue, let us seek for such Animals, or such other things whatsoever, in which such a property is in a more eminent manner then in any other thing, and in these let us take that part in which such a property, or Vertue is most vigorous: as if at any time we would promote love, let us seek some Animall which is most loving, of which kind are Pigeons, Turtles, Sparrows, Swallows, Wagtailes: and in these let us take those members, or parts, in which the Venerall appetite is most vigorous, and such are the heart, testicles, matrix, yard, sperme, and menstrues. And it must be done at that time when these Animals have this affection most intense: for then they do much provoke, and draw love. In like manner to increase boldness, let us look for a Lyon, or a Cock, and of these let us take the heart, eyes, or forehead. And so we must understand that which Psellus the Platonist saith, viz. that Dogs, Crows, and Cocks conduce much to watchfulness: also the Nightingale, and Bat, and horn Owle, and in these the heart, head, and eyes especially. Therefore it is said, if any shall carry the heart of a Crow, or a Bat about him, he shall not sleep till he cast it away from him. The same doth the head of a Bat dryed, and bound to the right arme of him that is awake, for if it be put upon him when he is asleep, it is said, that he shall not be awaked till it be taken off from him. After the same manner doth a Frog, and an Owle make one talkative, and of these specially the tongue, and heart; So the tongue also of a Water-frog laid under the head, makes a man speak in his sleep, and the heart of a scrich-Owle laid upon the left breast of a woman that is asleep is said to make her utter all her secrets. The same also the heart of the horn Owle is said to do, also the sewet of a Hare laid upon the breast of one that is asleep. Upon the same account do Animals that are long lived, conduce to long life; and whatsoever things have a power in themselves, to renew themselves, conduce to the renovation of our body and restoring of youth, which Physitians have often professed they know to be true; as is manifest of the Viper, and Snake. And it is known that Harts renew their old age by the eating of Snakes. After the same manner the Phoenix is renewed by a fire which she makes for her self; and the like vertue there is in a Pellican, whose right foot being put under warm dung, after three moneths there is of that generated a Pellican. Therefore some Physitians by some certain confections made of Vipers, and Hellebor, and the flesh of some such kind of Animals do restore youth, and indeed do sometimes restore it so, as Medea restored old Pileas. It is also believed that the blood of a Bear, if it be sucked out of her wound doth increase the strength of the body, because that Animall is the strongest creature.

CHAP. XVI. How the operations of severall Vertues pass from one thing into another, and are communicated one to the other.

THou must know, that so great is the power of naturall things, that they not only work upon all things that are neer them, by their Vertue, but also besides this, they infuse into them a like power. through which by the same Vertue they also work upon other things, as we see in the Loadstone, which Stone indeed doth not only draw Iron Rings, but also infuseth a Vertue into the Rings themselves, whereby they can do the same which Austin, and Albertus say they saw. After this manner it is, as they say, that a common harlot, grounded in boldness, and impudence doth infect all that are neer her, by this property, whereby they are made like her self. Therefore they say that if any one shall put on the inward garment of an Harlot, or shall have about him that looking glass, which she daily looks into, he shall thereby become bold, confident, impudent, and wanton. In like maner they say, that a cloth that was about a dead Corpes hath received from thence the property of sadness, and melancholy and that the halter wherewith a man was hanged hath certain wonderfull properties. The like story tels Pliny, if any shall put a green Lizard made blind, together with Iron, or Gold Rings into a glass-vessel, putting under them some earth, and then shutting the vessel, and when it appears that the Lizard hath received his sight, shall put him out of the glass, that those Rings shall help sore eyes. The same may be done with Rings, and a Weesel, whose eyes after they are with any kind of prick put out, it is certain are restored to sight again. Upon the same account Rings are put for a certain time in the nest of Sparrows, or Swallows, which afterwards are used to procure love, and favor.

CHAP. XVII. How by enmity and friendship the vertues of things are to be tryed, and found out.

In the next place it is requisite that we consider that all things have a friendliness, and enmity amongst themselves, and every thing hath something that it fears & dreads, that is an enemy, and destructive to it; and on the contrary something that it rejoyceth, and delighteth in, and is strengthened by, So in the Elements, Fire is an enemy to Water, and Aire to Earth, but yet they agree amongst themselves. And again, in Celestiall bodies, Mercury, Jupiter, the Sun, and Moon are friends to Saturne; Mars, and Venus enemies to him, all the Planets besides Mars are friends to Jupiter, also all besides Venus hate Mars; Jupiter, and Venus love the Sun, Mars, Mercury, and the Moon are enemies to him, all besides Saturne love Venus; Jupiter, Venus, and Saturne friends to Mercury, the Sun, Moon, and Mars his enemies. Jupiter, Venus, Saturne are friends to the Moon, Mars, and Mercury her enemies. There is another kind of enmity amongst the Stars, viz. when they have opposite houses; as Saturne to the Sun and Moon, Jupiter to Mercury, Mars to Venus. And their enmity is stronger, whose exaltations are opposite: as of Saturne, and the Sun; of Jupiter, and Mars; of Venus, and Mercury. But their friendship is the strongest, who agree in nature quality, substance, and power; as Mars with the Sun, and Venus with the Moon, as Jupiter with Venus, as also their friendship whose exaltation is in the house of another, as that of Saturne with Venus, of Jupiter with the Moon, of Mars with Saturn, of the Sun with Mars, of Venus with Jupiter, of the Moon with Venus. And of what sort the friendships, and enmities of the superiours be, such are the inclinations of things subjected to them in these inferiour. These dispositions therefore of friendship and enmity are nothing else but certain inclinations of things of the one to another, desiring such, and such a thing if it be absent, and to move towards it, unless it be hindred, and to acquiess in it when it is obtained, shunning the contrary, and dreading the approach of it, and not resting in, or being contented with it. Heraclitus therefore being guided by this opinion, professed that all things were made by enmity & friendship. Now the inclinations of friendship are such in Vegetables and Minerals, as is that attractive inclination, which the Loadstone hath upon Iron, and the Emrald upon riches, and favour; the Jasper upon the birth of any thing, and the Stone Achates upon Eloquence; In like manner there is a kind of Bituminous Clay that draws Fire, and leaps into it, wheresoever it sees it: Even so doth the root of the Hearb Aproxis draw Fire from afar off. Also the same inclination there is betwixt the male palme, and female: whereof when the bough of one shall touch the bough of the other, they fold themselves into mutual embraces, neither doth the female bring forth fruit without the male. And the Almond tree, when she is alone is loss fruitfull. The Vines love the Elme, and the Olive-tree, and myrtle love one the other: also the Olive-tree, and Fig tree. Now in Animals there is amity betwixt the Blackbird, and Thrush, betwixt the Crow, and Heron, betwixt Peacocks, and Pigeons, Turtles, and Parrats. Whence Sappho writes to Phaon.

To Birds unlike oftimes joyned are white Doves;
Also the Bird that's green, black Turtle loves.

Again, the Whale, and the little Fish his guide are friendly. Neither is this amity in Animals amongst themselves, but also with other things, as with Metals, Stones, and Vegetables, so the Cat delights in the Hearb Nip, by rubbing her self upon which she is said to conceive without a male; and there be Mares in Cappadocia, that expose themselves to the blast of the wind, and by the attraction thereof conceive. So Frogs, Toads, Snakes, and all manner of creeping poisonous things delight in the Plant called Pas flower, of whom, as the Physitians say, if any one eat, he shall dye with laughing. The Tortoise also when he is hunted by the Adder, eats Origanum, and is thereby strengthened: and the Stork, when he hath eat Snakes, seeks for a remedy in Origanum: and the Weesell, when he goes to fight with the Basilisk, eats Rue, whence we come to know that Orgianum, and Rue are effectuall against poison. So in some Animals there is an imbred skil, and medicinall art; for when the Toad is wounded with a bite or poison of another Animall, he is wont to go to Rue, or Sage, and Rub the place wounded, and so escapes the danger of the poison. So men have learned many excellent remedies of diseases, & vertues of things from bruits; So Swallows have shewed us that Sallendine is very medicinable for the sight, with which they cure the eyes of their young, and the pye when she is sick, puts a Bay-leafe into her nest, and is recovered. In like maner, Cranes, Daws, Partriges, Blackbirds purge their nauseous stomacks with the same, with which also Crows allay the poison of the Chameleon; and the Lyon, if he be feavorish, is recovered by eating of an Ape. The Lapwing being surfetted with eating of Grapes, cures himself with Southernwood; so the Harts have taught us that the Hearb Ditany is very good to draw out Darts; for they being wounded with an Arrow, cast it out by eating of this Hearb: the same do Goats in Candy. So Hinds, a little before they bring forth, purge themselves with a certain Hearb called Mountain Ofier. Also they that are hurt with Spiders, seek a remedy by eating of Crabs: Swine also being hurt by Snakes cure themselves by eating of them; and Crows when they perceive they are poisoned with a kinde of French poison, seek for cure in the Oake; Elephants, when they have swallowed a Chameleon help themselves with the wild-olive. Bears being hurt with Mandrakes, escape the danger by eating of Pismires. Geese, Ducks, and such like watery fowle, cure themselves with the Hearb called wall-sage. Pigeons, Turtles, Hens, with the Hearb called Pellitory of the wall. Cranes with Bull-rushes. Leopards cure themselves, being hurt, with the Hearb called Wolfes-bane, by mans dung: Boars with Ivy, Hinds with the Hearb called Cinnara.

CHAP. XVIII. Of the Inclinations of Enmities.

ON the contrary there are inclinations of Enmities, and they are as it were the odium, and anger, indignation, and a certain kind of obstinate contrariety of nature, so that any thing shuns its contrary, and drives it away out of its presence. Such kind of inclinations hath Rhubarb against Choller, Treacle against poison, the Saphir Stone against hot biles, and feavorish heats, and diseases of the eyes; the Amethyst against drunkenness, the Jasper against Flux of blood, and offensive imaginations, the Emrald, and Agnus Castus against Lust, Achates against poison, Piony against the Falling sickness, Corall against the ebullition of black Choller, and pains of the stomack. The Topaze against spirituall heats, such as are coveteousness, lust, and all manner of excesses of love. The like inclination is there also of Pismires against the Hearb Origanu[…], and the wing of a Bat, and the heart of a Lapwing, from the presence of which they flie. Also Origanum is contrary to a certain poisonous fly, which cannot endure the Sun, and resists Salamanders, and loaths Cabbage with such a deadly hatred, that they destroy one the other; so Cucumbers hate oile, and will run themselves into a ring least they should touch it. And it is said that the Gall of a Crow makes men afraid, and drives them away where it is, as also certain other things; so a Diamond doth disagree with the Loadstone, that being set by it, it will not suffer Iron to be drawn to it; and sheep fly from Frog-parsley as from some deadly thing: and that which is more wonderfull, nature hath pictured the sign of this death in the livers of sheep, in which the very figure of Frog-parsly being described, doth nuturally appear; So Goats do so hate Garden basil, as if there were nothing more pernicious. And again, amongst Animals, Mice, and Weesels do disagree; whence it is said that Mice will not touch Cheese, if the brains of a Weesel be put into the rennet, and besides that the Cheese will not be corrupt with age. So a Lizard is so contrary to Scorpions, that it makes them afraid with its very sight, as also it puts them into a cold sweat, therefore they are killed with the oile of them, which oile also cures the wounds made by Scorpions. There is also an enmity betwixt Scorpions, and Mice: wherefore if a Mouse be applyed to a prick or wound made by a Scorpion, it cures it, as it is reported. There is also an enmity betwixt Scorpions, and Stalabors, Aspes, and Waspes. It is reported also that nothing is so much an enemy to Snakes as Crabs, and that if Swine be hurt therewith they eat them, and are cured. The Sun also being in Cancer, Serpents are tormented. Also the Scorpion, and Crocodile kil one the other; and if the Bird Ibis doth but touch a crocodile with one of his feathers, he makes him immoveable; the Bird called Bustard flies away at the sight of a horse; and a Hart runs away at the sight of a Ram, as also of a Viper. An Elephant trembles at the hearing of the grunting of a Hog, so doth a Lyon at the sight of a Cock: And Panthers will not touch them that are annointed all over with the broth of a Hen, especially if Garlick hath been boiled in it. There is also enmity betwixt Foxes, and Swans, Buls, and Daws. Amongst Birds also some are at a perpetuall strife one with another, as also with other Animals, as Daws, and Owles, the Kite, and Crows, the Turtle, and Ring-taile, Egepis, and Eagles, Harts, and Dragons. Also amongst Water Animals there is an enmity, as betwixt Dolphins, and Whirpools, Mullets, and Pikes, Lampreys, and Congers: Also the fish called Pourcontrel makes the Lobster so much afraid, that the Lobster seeing the other but neer him is struck dead. The Lobster, and Conger tear one the other. The Civet Cat is said to stand so in awe of the Panther, that he hath no power to resist him, or touch his skin; and they say that if the skins of both of them be hanged up one against the other, the haires of the Panthers skin fall off. And Orus Apollo saith in his Hiereglyphicks, if any one be girt about with the skin of the Civet Cat, that he may pass safely through the middle of his enemies, and not at all be afraid. Also the Lamb is very much afraid of the Wolf and slies from him. And they say that if the taile, or skin, or head of a Wolf be hanged upon the sheep-coate, the sheep are much troubled, and cannot eat their meat for fear. And Pliny makes mention of a Bird called Marlin, that breaks Crows Eggs; whose young are annoyed by the Fox that she also will pinch, and pull the Foxes whelps, and the Fox her self also: which when the Crows see, they help the Fox against her, as against a common enemy. The litle Bird called a Linnet living in Thistles, hates Asses, because they eat the Flowers of Thistles. Also there is such a bitter enmity betwixt the litle Bird called Esalon, and the Asse, that their blood will not mix together, and that at the braying of the Asse both the eggs and young of the Esalon perish. There is also such a disagreement betwixt the Olive-tree and a Harlot, that if she Plant it, it will either be alwayes unfruitfull, or altogether wither. A Lyon fears nothing so much as fired Torches, and will be tamed by nothing so much as by these: and the Wolf fears neither sword, nor spear, but a stone, by the throwing of which a wound being made, worms breed in the Wolf. A Horse fears a Camell, so that he cannot endure to see so much as his picture. An Elephant when he rageth, is quieted by seeing of a Cock. A Snake is afraid of a man that is naked, but pursues a man that is clothed. A mad Bull is tamed by being tyed to a Fig-tree. Amber draws all things to it besides Garden Basill, and those things, which are smeared with oile, betwixt which there is a kinde of a naturall Antipathy.