Book I, chapters 43–48: Perfumes, unctions, love-medicines, alligations, rings and places

CHAP. XLIII. Of Perfumes, or Suffumigations, their manner, and power.

SOme Suffumigations also, or perfumings, that are proper to the Stars, are of great force for the opportune receiving of Celestiall gifts under the rayes of the Stars, in as much as they do strongly work upon the Aire, and breath. For our breath is very much changed by such kind of vapours, if both vapours be of another like: The Aire also being through the said vapours easily moved, or affected with the qualities of inferiours, or Celestiall, daily, and quickly penetrating our breast, and vitals, doth wonderfully reduce us to the like qualities; Wherefore Suffumigations are wont to be used to them that are about to Sooth-say, for to affect their fancy, which indeed being appropriated to any certain Deities, do fit us to receive divine inspiration: So they say that fumes made with Lin-seed, and Flea-bane seed, and roots of Violets, and Parsly, doth make one to fore-see things to come, and doth conduce to prophecying. Let no man wonder how great things suffumigations can do in the Aire, especially when he shall with Porphyrius consider, that by certain vapours exhaling from proper suffumigations, airy spirits are presently raised, as also Thundrings, and Lightnings, and such like things. As the […]iver of a Chamelion being burnt on the top of the house, doth, as it is manifest, raise showers, and Lightnings. In like manner the head, and throat, if they be burnt with Oken wood, cause Storms, and Lightnings. There are also suffumigations under opportune influencies of Stars, that make the images of spirits forthwith appear in the Aire, or elswhere. So they say, that if of Coriander, Smallage, Henbane, and Hemlock be made a fume, that spirits will presently come together; hence they are called the spirits Hearbs. Also it is said that a fume made of the root of the reedy Hearb Sagapen, with the juice of Hemlock, and Henbane, and the Hearb Tapsus Barbatus red Sanders, and black Poppy, makes spirits and strange shapes appear: and if Smallage be added to them, chaseth away spirits from any place, and destroyes their visions. In like manner a fume made of Calamint, Peony, Mints, and Palma Christi, drives away all evil spirits, and vain imaginations. Moreover it is said that by certain fumes certain Animals are gathered together, and put to flight, as Pliny mentions concerning the stone Liparis, that with the fume thereof all beasts are called ont; so the bones in the upper part of the throat of a Hart, being burnt, gather all the Serpents together, but the horn of the Hart being burnt doth with its fume chase them all away. The same doth a fume of the feathers of Peacocks. Also the lungs of an Asse being burnt, puts all poisonous things to flight; the fume of the burnt hoof of a Horse drives away Mice, the same doth the hoof of a Mule, with which also if it be the hoof of the left foot, Flies are driven away; And they say, if a house, or any place be smoaked with the gall of a Cutle fish, made into a confection with red Slyrax, Roses, and Lignum-aloes, and if then there be some Sea Water, or blood cast into that place, the whole house will seem to be full of Water, or blood; and if some Earth of plowed ground be cast there, the Earth will seem to quake. Now such kinds of vapours we must conceive do infect any body, and infuse a vertue into it, which doth continue long, even as any contagious, or poisonous vapour of the Pestilence, being kept for two yeers in the Wall of a house, infect the inhabitants, and as the contagion of Pestilence, or Leprosie lying hid in a garment, doth long after infect him that wears it. Therefore were certain suffumigations used to images, rings, and such like instruments of Magick, and hid treasures, and as Porphyrius saith, very effectually. So they say, if any one shall hide Gold, or Silver, or any other pretious thing, the Moon being in conjunction with the Sun, and shall fume the place with Coriander, Saffron, Henbane, Smallage, and black Poppy, of each a like quantity, bruised together, and tempered with the juice of Hemlock, that which is so hid shall never be found, or taken away, and that spirits shall continually keep it: and if any one shall endeavour to take it away, he shall be hurt by them, and shall fall into a frensie. And Hermes saith, that there is nothing like the fume of Sperma Ceti for the raising of spirits: wherefore if a fume be made of that, and Lignum-aloes, Pepperwort, Musk, Saffron, red Storax tempered together, with the blood of a Lapwing, it will quickly gather airy spirits together, and if it be used about the graves of the dead, it gathers together spirits, and the Ghosts of the dead. So, as often as we direct any work to the Sun, we must make suffumigations with Solary things, if to the Moon, with Lunary things, and so of the rest. And we must know, that as there is a contrariety and enmity in Stars, and spirits, so also in suffumigations unto the same. So there is a contrariety betwixt Lignum-aloes, and Sulphur, Frankincense, and Quick-silver, and spirits that are raised by the fume of Lignum-aloes, are allayed by the burning of Sulphur. As Proclus gives an example in a spirit, which was wont to appear in the form of a Lion, but by the setting of a Cock before it, vanished away, because there is a contrariety betwixt a Cock, and a Lyon, and so the like consideration, and practise is to observed concerning such like things.

CHAP. XLIV. The Composition of some fumes appropriated to the Planets.

WE make a suffumigation for the Sun in this manner, viz. of Saffron, Amber-gryse, Musk, Lignum-aloes, Lignum-balsaim, the fruit of the Laurell, Cloves, Myrrh, and Frankincense, all which being bruised, and mixt in such a proportion as may make a sweet odour, must be incorporated with the brain of an Eagle, or the blood of a white Cock, after the manner of Pils, or Trochiscks.

For the Moon we make a suffumigation of the head of a Frog dryed, the eyes of a Bull, the seed of white Poppy, Frankincense, and Camphir, which must be incorporated with Menstruous blood, or the blood of a Goose.

For Saturne take the seed of black Poppy, of Henbane, the root of Mandrake, the Load-stone, and Myrrh, and make them up with the brain of a Cat, or the blood of a Bat.

For Jupiter take the seed of Ash, Lignum-aloes, Storax, the gum Benjamin, the Lazule stone, the tops of the feathers of a Peacock, and incorporate them with the blood of a Stork, or a Swallow, or the brain of a Hart.

For Mars take Euphorbium, Bdellium, gum Armoniack, the roots of both Hellebors, the Load stone, and a little Sulphur, and incorporate them all with the brain of a Hart, the blood of a Man, and the blood of a black Cat.

For Venus take Musk, Amber-gryse, Lignum-aloes, red Roses, and red Corall, and make them up with the brain of Sparrows, and the blood of Pigeons.

For Mercury take Mastick, Frankincense, Cloves, and the Hearb Cinquefoile, and the stone Achates, and incorporate them all with the brain of a Fox, or Weesel, and the blood of a Pie.

Besides, to Saturne are appropriated for fumes all odoriferous roots, as Pepper-wort root, &c. and the Frankincense tree: to Jupiter odoriferous fruits, as Nutmegs, Cloves: to Mars all odoriferous wood, as Sanders, Cypress, Lignum-balsaim, and Lignum-aloes: to the Sun, all Gums, Frankincense, Mastick, Benjamin, Storax, Laudanum, Amber-gryse, and Musk; to Venus Flowers, as Roses, Violets, Saffron, and such like: to Mercury all the Pils of Wood and fruit, as Cinnamon, Lignum Cassia, Mace, Citron pill, and Bayberries, and whatsoever seeds are odoriferous; to the Moon the leaves of all Vegetables, as the leaf Indum, the leaves of the Myrtle, and Bay-tree. Know also, that according to the opinon of the Magicians, in every good matter, as love, good will, and the like, there must be a good fume, odoriferous, and pretious; and in every evill matter, as hatred, anger, misery, and the like, there must be a stinking fume, that is of no worth. The twelve Signes also of the Zodiack have their proper fumes, as Aries hath Myrrh, Taurus, Pepper-wort, Gemini, Mastick, Cancer, Camphir, Leo, Frankincense, Virgo Sanders, Libra, Galbanum, Scorpio, Opoponax, Sagittarius, Lignum-aloes, Capricornus, Benjamin, Aquarius, Euphorbium, Pisces, red Storax. But Hermes describes the most powerfull fume to be, viz. that which is compounded of the seven Aromaticks, according to the powers of the seven Planets, for it receives from Saturne, Pepper-wort, from Jupiter, Nutmeg, from Mars, Lignumaloes, from the Sun, Mastick, from Venus Saffron, from Mercury, Cinnamon, and from the Moon, the Myrtle.

CHAP. XLV. Of Collyries, Unctions, Love-Medicines, and their vertues.

MOreover Collyries, and Unguents conveying the vertues of things Naturall, and Celestiall to our spirit, can multiply, transmute, transfigure and transform it accordingly, as also transpose those vertues which are in them into it, that so it cannot act only upon its own body, but also upon that which is neer it, and affect that by visible rayes charmes, and by touching it, with some like quality. For because our spirit is the subtile, pure lucid, airy, and unctuous vapour of the blood; it is therefore fit to make Collyries of the like vapours, which are more sutable to our spirit in substance, for then by reason of their likeness, they do the more stir up, attract, and transform the spirit. The like vertues have certain ointments, and other confections. Hence by the touch sometimes sickness, poisonings, and love is induced; some things, as the hands, or garments being anointed: Also by kisses, some things being held in the mouth, love is induced, as in Virgil we read that Venus prayes Cupid

That when glad Dido hugs him in her lap
At royall feasts, crown'd with the cheering Grape,
When she imbracing, shall sweet kisses give,
Inspire hid Flame, with deadly bane deceive,
He would—

Now the sight, because it perceives more purely, and cleerly then the other senses, and fastening in us the marks of things more acutely, and deeply, doth most of all and before others agree with the Phantastick spirit, as is apparent in dreams, when things seen do more often present themselves to us then things heard, or any thing coming under the other senses. Therefore when Collyries transform visuall spirits, that spirit doth easily affect the imagination, which indeed being affected with divers species, and forms, transmits the same by the same spirit unto the outward sense of sight, by which occasion there is caused in it a perception of such species, and forms in that manner, as if it were moved by externall objects, that there seem to be seen terrible images, and spirits, and such like: so there are made Collyries, making us forthwith to see the images of spirits in the Aire, or elswhere, as I know how to make of the gall of a man, and the eyes of a black Cat, and of some other things. The like is made also of the blood of a Lapwing, of a Bat, and of a Goat, and they say, if a smooth shining piece of Steel be smeered over with the juice of Mugwort, and made to fume, it will make invocated spirits to be seen in it. So also there are some suffumigations, or unctions, which make men speak in their sleep, to walk, and to do those things which are done by men that are awake, and sometimes to do those things, which men that are awake cannot, or dare not do. Some there are that make us to hear horrid, or delectable sounds, and such like. And this is the cause why Maniacall, and Melancholy men believe they see, and hear those things without, which their imagination doth only fancy within, hence they fear things not to be feared, and fall into wonderfull, and most false suspicions, and fly when none pursueth them, are angry, and contend, no body being present, and fear where no fear is. Such like passions also can magicall confections induce, by Suffumigations, by Collyries, by Unguents, by potions, by poisons, by lamps, and lights, by looking glasses, by images, enchantments, charms, sounds, and Musick. Also by divers rites, observations, ceremonies, religions, and superstitions; all which shall be handled in their piaces. And not only by these kind of arts, passions, apparitions, and images are induced, but also things themselves, which are really changed, and transfigured into divers forms, as the Poet relates of Proteus, Periclimenus, Acheloas, and Merra, the daughter of Erisichthon: So also Circe changed the companions of Ulysses, & of old in the sacrifices of Jupiter Lycaeus, the men that tasted of the inwards of the sacrifices, were turned into Wolves, which Pliny saith, befell a certain man called Demarchus, the same opinion was Austin of: for he saith, whilest he was in Italy, he heard of some women that by giving Sorceries in cheese to travellors, turned them into working Catle, and when they had done such work as they would have them, turned them into men again, and that this befell a certain Father called Prestantius. The Scriptures themselves testify that Pharao's Sorcerers turned their rods into Serpents, and water into blood, and did such like things.

CHAP. XLVI. Of naturall alligations, and suspensions.

WHen the soul of the world, by its vertue doth make all things that are naturally generated, or artificially made, fruitfull, by infusing into them Celestiall properties for the working of some wonderfull effects, then things themselves not only applyed by suffumigations, or Collyries, or oyntments, or potions, or any other such like way, but also when they being conveniently wrapt up, are bound to, or hang ed about the neck, or any other way applyed, althoug[…] by never so easy a contact, do impress their vertue upon us. By these alligations therefore, supensions, wrappings up, applications, and contacts the Accidents of the body, and mind are changed into sickness, health, boldness, fear, sadness, and joy, and the like: They render them that carry them, gratious, or terrible, acceptable, or rejected, honoured, and beloved, or hatefull, and abominable. Now these kind of passions are conceived to be by the abovesaid, infused no otherwise, then is manifest in the graffing of trees, where the vitall vertue is sent, and Communicated from the trunk to the twig graffed into it, by way of contact and alligation; so in the female Palme tree, when she comes neer to the male, her boughs bend to the male, and are bowed: which the gardners seeing, bind ropes from the male to the female, which becomes straight again, as if it had by this continuation of the rope received the vertue of the male. In like manner we see, that the crampfish being touched afar off with a long pole, doth presently stupify the hand of him that toucheth it. And if any shall touch the sea Hare with his hand or stick, doth presently run out of his wits. Also if the fish called Stella, as they say, being fastned with the blood of a Fox and a brass nail to a gate, evill medicines can do no hurt. Also it is said, that if a woman take a needle, and beray it with dung, and then wrap it up in earth, in which the carkass of a man was buryed, and shall carry it about her in a cloth which was used at the funerall, that no man shall be able to ly with her as long as she hath it about her. Now by these examples we see, how by certain alligations of certain things, as also suspensions, or by a simple contact, or the continuation of any thread, we may be able to receive some vertues thereby. It is necessary that we know the certain rule of alligation, and suspension, and the manner which the Art requires, viz. that they be done under a certain, and sutable constellation, and that they be done with wyer, or silken threads, with hair, or sinews of certain animals. And things that are to be wrapped up must be done in the leaves of hearbs, or the skins of animals, or fine cloths, and the like, according to the sutableness of things: as if you would procure the solary vertue of any thing, this being wrapped up in bay leaves, or the skin of a Lion, hang it about thy neck with a golden thread, or a silken thread of a yallow colour, whilest the Sun rules in the heaven: so thou shalt be endued with the Solary vertue of that thing. But if thou dost desire the vertue of any Saturnine thing, thou shalt in like maner take that thing whilest Saturn raignes, and wrap it up in the skin of an Ass, or in a cloth used at a funerall, especially if thou desirest it for sadness, and with a black thread hang it about thy neck. In like manner we must conceive of the rest.

CHAP. XLVII. Of Rings, and their compositions.

RIngs also, which were alwaies much esteemed of by the Ancients, when they are opportunely made, do in like manner impress their vertue upon us, in as much as they do affect the spirit of him that carries them with gladness or sadness, and render him courteous, or terrible, bold, or fearfull, amiable, or hatefull; in as much also as they do fortifie us against sickness, poisons, enemies, evill spirits, and all manner of hurtfull things, or at least will not suffer us to be kept under them. Now the manner of making these kinds of Rings, is this, viz. when any Star ascends fortunately, with the fortunate aspect, or conjunction of the Moon, we must take a stone, and Hearb that is under that Star, and make a Ring of the Metall that is sutable to this Star, and in it fasten the stone, putting the Hearb, or root under it; not omitting the inscriptions of images, names, and Characters, as also the proper suffumigations, but we shall speak more of these in another place, where we shall treat of Images, and Characters. So we read in Philostratus Jarchus, that a wise Prince of the Indians bestowed seven Rings made after this manner, marked with the vertues, and names of the seven Planets to Apollonius, of which he wore every day one, distinguishing them according to the names of the dayes, by the benefit of which he lived above one hundred and thirty years, as also alwaies retained the beauty of his youth. In like manner Moses the Law-giver, and ruler of the Hebrews, being skilled in the Egyptian Magick, is said by Josephus to have made Rings of love, and oblivion. There was also, as saith Aristotle, amongst the Cireneans a Ring of Battus, which could procure love and honour. We read also that Eudamus a certain Philosopher made Rings against the bites of Serpents, bewitchings, and evil spirits. The same doth Josephus relate of Solomon. Also we read in Plato that Gygus, King of Lydia had a Ring of wonderfull, and strange vertues, the seal of which, when he turned toward the palm of his hand, no body could see him, but he could see all things: by the opportunity of which Ring he ravished the Queen, and slew the King his Master, and killed whomsoever he thought stood in his way, and in these villanies no body could see him, and at length by the benefit of this Ring he became King of Lydia.

CHAP. XLVIII. Of the vertue of places, and what places are sutable to every Star.

THere be wonderfull vertues of places accompanying them, either from things there placed, or the influences of the Stars, or any other way. For as Pliny relates of a Cuckow, in what place any one doth first hear him, if his right foot be marked about, and that foot-step digged up, there will no Fleas be bred in that place where it is scattered. So they say that the dust of the track of a Snake being gathered up and scattered amongst Bees, makes them return to their hives. So also that the dust, in which a Mule hath rolled himself, being cast upon the Body, doth mitigate the heats of love, and that the dust wherein a Hawk hath rolled her self, if it be bound to the body in a bright red cloth, cures the quartane. So doth the stone taken out of the nest of a Swallow, as they say, presently relieve those that have the falling sickness, and being bound to the party, continually preserve them, especially if it be rolled in the blood, or heart of a Swallow. And it is reported, That if any one having cut a veine and being fasting, shall go over a place where any one lately fell with the fit of a Falling sickness, that he shall fall into the same disease. And Pliny reports, that to fasten an Iron naile in that place where he that fell with a fit of the Falling sickness first pitched his head, will free him from his disease. So they say that an Hearb growing upon the head of any image, being gathered, and bound up in some part of ones garment with a red thread, shall presently allay the headach; and that any Hearb gathered out of the brooks or rivers before Sun rising, that no body see him that gathers it, shall cure the Tertian, if it be bound to the left arm, the sick party not knowing what is done. But amongst places that are appropriated to the Stars, all stinking places, dark, underground, religious, and mournfull places, as Church-yards, tombes, and houses not inhabited by men, and old, tottering, obscure, dreadfull houses, and solitary dens, caves, and pits, also fish-ponds, standing pools, fennes, and such like are appropriated to Saturne. Unto Jupiter are ascribed all priviledged places, Consistories of noble men, Tribunals, Chaires, places for Exercises, Schools, and all beautifull, and clean places, scattered, or sprinkled with divers odours. To Mars, fiery, and bloody places, furnaces, bake-houses, shambles, places of execution, and places where there have been great battailes fought, and slaughters made, and the like. To the Sun, light places, the Serene Aire, Kings Pallaces, and Princes Courts, Pulpits, Theators, Thrones, and all kingly, and Magnificent places. To Venus, pleasant fountains, green Meadows, flowrishing Gardens, garnished beds, stews (and according to Orpheus) the sea, the sea shore, baths, dancing-places, and all places belonging to women. To Mercury, shops, schools, ware-houses, an Exchange for Merchants, and the like. To the Moon, wildernesses, woods, rocks, hils, mountains, forrests, fountains, waters, rivers, seas, sea-shores, ships, groves, high-waies, and granaries for Corn, and such like. Upon this account they that endeavor to procure love, are wont to bury for a certain time the instruments of their art, whether they be rings, images, looking-glasses, or any other, to hide them in a stew house, because in that place they will contract some venerall faculty, no otherwise then things that stand in stinking places, become stinking, and those in an Aromaticall place, become Aromaticall, and of a sweet favour. The four corners of the Earth also pertain to this matter. Hence they that are to gather a Saturnall, Martiall, or Joviall Hearb, must look towards the East, or South, partly because they desire to be orientall from the Sun, and partly, because their principall houses, viz. Aquarius, Scorpius, Sagittarius are Southern signes, so also are Capricornus, and Pisces. But they that will gather a Venerall, Mercuriall, or Lunary Hearb, must look towards the West, because they delight to be western, or else they must look Northward, because their principall houses, viz. Taurus, Gemini, Cancer, Virgo are Northern signes, so in any Solary work we must look towards the East, or South, but rather towards the Solary body, and light.