The Magus

¹BOOK THE FIRST.

¹SPIRITUAL AND MAGICAL VIRTUE OF THE SOUL.

²Natural magic Is, as we have said, a comprehensive knowledge of all Nature, by which we search out her secret and occult operations throughout her vaR and spacious elaboratory ; whereby we come to a knowledge of the component parts, qualities, virtues, and secrets of mdtals, Hones, plants, and animals ; but seeing, in the regular order of the creation, man was the work of the lixth day, every thing being prepared for his vicegerency here on earth, and that it pleased the omnipotent God, after he had formed the great world, or macrocosm, and pronounced it good, fo he created man the express image of himself ; and in man, likewise, an exa6l model of the great world. We thall describe the wonderful properties of man,, in which we may trace in miniature the exa£l resemblance or copy of the universe ; by which means we shall come to the more easy undemanding of whatever we may have to declare concerning the knowledge of the inferior nature, such as animals, plants, metals, and Hones *, for, by our Hrfl declaring the occult qualities and properties that are hid in the little world, it will serve as a key to the opening of all the treasures and secrets of the macrocosm, or

³great

⁴NATURAL MAGIC.

⁵14 NATURAL MAGIC. Book I.

⁶great world : therefore, we shall hasten to speak of the creation of man, and his divine image ; likewise of his fall, in consequence of his disobedience ; by which all the train of evils, plagues, diseases, and miseries, were entailed upon his posterity, through the curse of our Creator, but deprecated by the mediation of our blefled Lord, Christ.

⁷THE CREATION, DISOBEDIENCE, AND FALL OF MAN.

⁸According to the word of God, whjch we take in all things for our guide, in the lft chapter of Genesis, and the 26th verse, it is said — “ God said, let us make man in our image, after our likeness ; and let them have dominion over the fifti of the fea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” — Here is the origin and beginning of our frail human nature ; hence every foul was created by the very light itself, and Fountain of Life, after his own express image, likewise immortal, in a beautiful and well-formed body, endued with a most excellent mind, and dominion or unlimited monarchy over all Nature, every thing being fubjefted to his rule, or command ; one creature only being excepted, which was to remain untouched and consecrated, as it were, to the divine mandate : “ Of every tree of the garden thou mayeft freely eat “ But of the tree of the knowledge of good and evil, thou shalt not eat of it ; for in the day that thou eateft of it, thou shalt surely die.” Gen. ii. ver. 16. Therefore Adam was formed by the finger of God, which is the Holy Spirit ; whose figure or outward form was beautiful and proportionate as an angel 5 in whose voice (before he sinned) every found was the sweetness of harmony and music : had he remained in the state of innocency in which he was formed, the weakness of mortal man, in his depraved state, would not have been able to bear the virtue and celestial shrillness of his voice. But when the deceiver found that man, from the inspiration of God, had began to sing fo shrilly, and to repeat the celestial harmony of the heavenly country, he counterfeited the engines of craft : seeing his wrath

⁹against

¹⁰Chap. I. NATURAL MAGIC. 15

¹¹again ft him was in vain, he was much tormented thereby, and began to think how he might entangle him into disobedience of the command of his Creator, whereby he might, as it were, laugh him to scorn, in derifton of his new creature, man.

¹²Van Helmont, in his Oriatrike, chap. xcii. speaking of the entrance of death into human nature, &:c., finely touches the fubje6t of the creation, and man’s disobedience : indeed, his ideas fo perfectly coincide with my own, that I have thought fit here to transcribe his philosophy, which fo clearly explains the text of Scripture, with fo much of the light of truth on his side, that it carries along with it the surest and most positive convi6tion.

¹³“ Man being essentially created after the image of God, after that, he rashly presumed to generate the image of God out of himself ; not, indeed, by a certain monster, but by something which was fhadowly like himself. With the ravishment of Eve, . he, indeed, generated not the image God like unto that which God would have inimitable, as being divine ; but in the vital air of the feed he geneted dispositions ; careful at some time to receive a sensitive, discursive, and motive foul from the Father of Light, yet mortal , and to perijh ; yet, nevertheless, he ordinarily inspires, and of his own goodness, the substantial spirit of a mind Ihewing forth his own image : fo that man, in this refpeft, endeavoured to generate his own image ; not after the manner of brute beasts, but by the copulation of feeds, which at length should obtain, by request, a foulified light from the Creator ; and the which they call a sensitive foul.

¹⁴“ For, from thence hath proceeded another generation, conceived after a beaftlike manner, mortal, and uncapable of eternal life, after the manner of beasts ; and bringing forth with pains, and fubjeft to diseases, and death ; and fo much the more sorrowful, and full of misery, by how much that very propagation in our first parents dared to invert the intent of God.

¹⁵“ Therefore the .unutterable goodness forewarned them that they should not taste of that tree ; and otherwise he foretold, that the fame day they should die the death, and should feel all the root of calamities which accompanies death.”

¹⁶Deservedly, therefore, hath the Lord deprived both our parents of the benefit of immortality 5 namely, death succeeded from a conjugal and brutal copulation :

¹⁷neither

¹⁸NATURAL MAGIC.

¹⁹16 NATURAL MAGIC. Book I.

²⁰neither remained the spirit of the Lord with man, after that he began to be flefti.

²¹Further; because that defilement of Eve (hall thenceforth be continued in the propagation of posterity, even unto the end of the world, from hence the fin of the despised fatherly admonition, and natural deviation from the right way, is now among other fins for an impurity, from an inverted, carnal, and well nigh brutish generation, and is truly called original fin ; that is, man being sowed in the pleasure of the concupifcence of the flesh, fliall therefore always reap a necessary death in the flesh of fin ; but, the knowledge of good and evil, which God placed in the dissuaded apple, did contain in it a seminary virtue of the concupifcence of the flesh, that is, an occult forbidden conjundfion, diametrically opposite to the slate of innocence, which hate was not a hate of fhipidity ; because He was he unto whom, before the corruption of Nature, the essences of all living creatures whatsoever were made known, according to which they were to be namecTfrom their property, and at their first fight to be essentially distinguished : man, therefore, though eating of the apple, attained a knowledge that he had loft his radical innocency ; for, neither before the eating of the apple was he fo dull or ftupified that he knew not, or did not perceive himself naked ; but, with the effeft of shame and b utal concupifcence, he then first declared he was naked.

²²For that the knowledge of good and evil ftgnifies nothing but the concupifcence of the flesh, the Apostle testifies ; calling it the law, and desire of fin. For it pleased the Lord of heaven and earth to insert in the apple an incentive to concupifcence ; by which he was able safely to abstain, by not eating of the apple, therefore dissuaded therefrom ; for otherwise he had never at any • time been tempted, or stirred up by his genital members. Therefore the apple being eaten, man, from an occult and natural property ingrafted in the fruit, conceived a Just, and fin became luxurious to him, and from thence was made an animal feed, which, hastening into the previous or foregoing difpoiitions of a sensitive foul , and undergoing the law of other causes , reflected itself into the vital spirit of Adam ; and, like an ignis-fatuus, presently receiving

²³Chap. I. NATURAL MAGIC. 17

²⁴ing an archeus or ruling spirit, and animal idea, it presently conceived a power of propagating an animal and mortal feed, ending into life.

²⁵Furthermore, the sacred text hath in many places compelled me unto a perfe6t position, it making Eve an helper like unto Adam ; not, indeed, that the should supply the name> and room of a -wife , even as Ihe is called, ftraightway after fin, for {he was a virgin in the intent of the Creator, and afterwards filled with misery : but not, as long as the state of purity presided over innocency, did the will of man overcome her *, for the translation of man into Paradise did forefhew another condition of living than that of a beafl ; and therefore the eating of the apple doth by a most chaste name cover the concupifcence of the JleJh , while it contains the “ knowledge of good and evil” in this name, and calls the ignorance thereof the state of innocence : for, surely, the attainment of that aforesaid knowledge did nourish a most hurtful death ; and an irrevocable deprivation of eternal life : for if man had not tailed the apple, he had lived void of concupifcence, and offsprings had appeared out of Eve (a virgin) from the Holy Spirit. ~

²⁶But the apple being eaten, “ presently their eyes were opened,” and Adam began lultfully to covet copulation with the naked virgin, and defiled her, the which God had appointed for a naked help unto him. But man prevented the intention of God by a Itrange generation in the flesh of fin whereupon there followed the corruption of the former nature, or the flesh of fin, accompanied by concupifcence : neither doth the text insinuate any other mark of “ the know* ledge of good and evils than that they “ knew themf elves to be naked f or, speaking properly, of their virginity being corrupted, polluted with bestial lust, and defiled. Indeed, their whole “ knowledge of good and evil” is included in their shame within their privy parts alone ; and therefore in the 8th of Leviticus, and many places else in the Holy Scriptures, the privy parts themselves are called by no other etymology than that of shame 5 for from the copulation of the flesh their eyes were opened, because they then knew that the good being loft, had brought on them a degenerate nature, shamefulness, an intestine and inevitable obligation of death ; sent also into their posterity.

²⁷Book I.

²⁸Alas !

²⁹NATURAL MAGIC,

³⁰Book IAlas ! too late, indeed they understood, by the unwonted novelty and (hamefulnefs of their eoncupifcence, why God had fo lovingly forbade the eating of the apple. Indeed, the truth being agreeable unto itself, doth attest the filthiness of impure Adamical generation ; for the impurity which had received a contagion from any natural ilfues whatsoever of menflrues or feed,

³¹1 and that by its touching alone is reckoned equal to that which should by degrees creep on a person from a co-touching of dead carcafes, and to be expiated by the fame ceremonious rite that the text might agreeably denote, that death began by the eoncupifcence of the flelh lying hid in the fruit forbidden ; therefore, also, the one only healing medicine, of fo great an impurity contracted by touching, consisted in washing : under the fimilitude or likeness thereof, faith and hope, which in baptism are poured on us, are strengthened.

³²For as soon as Adam knew that by fratricide the first born of mortals., whom he had begotten in the eoncupifcence of the flelh, had killed his brother, guiltless and righteous as he was ; and foreseeing the wicked errors of mortals that would come from thence, he likewise perceived his own miseries in himself ; certainly knowing that all these calamities had happened unto him from the fin of eoncupifcence drawn from the apple, which were unavoidably llfuing on his posterity, he thought within himself that the moll difereet thing he could do, was hereafter wholly to abflain from his wife, whom he had violated ; and therefore he mourned, in chastity and sorrow, a full hundred years •, hoping that by the merit of that abstinence, and by an opposition to the eoncupifcence of the flelh, he Ihould not only appease the wrath of the incensed Deity, but that he Ihould again return into the former fplendour and majelty of his primitive innocence and purity . But the repentance of one age being finilhed, it is moll probable the mystery of Chrilt’s incarnation was revealed unto him ; neither that man ever could hope to return to the brightness of his ancient purity by his own strength, and much less that himself could reprieve his posterity from death •, and that, therefore, marriage was well pleasing, and was after the fall indulged unto him by God because he had determined thus to satisfy his justice at the fulness of times, which Ihould,

³³to

³⁴NATURAL MAGIC.

³⁵Chap. I. NATURAL MAGIC. 19

³⁶to the glory of his own tiame, and the confusion of Satan, elevate mankind to a more sublime and eminent ft ate of blessedness.

³⁷From that time Adam began to know his wife, viz. after he was an hundred years old, and to fill the earth, by multiplying according to the blefiing once given him, and the law enjoined him — “ Be fruitful and multiply.” — Yet fo, nevertheless, that although matrimony, by reason of the great want of propagation, and otherwise impofiible courfary fucceflion of the primitive divine generation, be admitted as a sacrament of the faithful.

³⁸If, therefore, both our first parents, after the eating of the apple, were alhamed, they covered only their privy parts ; therefore that shame doth presuppose, and accuse of fometbing committed against justice — against the intent of the Creator — and against their own proper nature : by consequence, therefore, that Adamical generation was not of the primitive constitution of their nature, as neither of the original intent of the Creator ; therefore, when God foretels that the earth shall bring forth thistles and thorns, and that man shall gain his bread by the sweat of his brow, they were not execrations, but admonitions, that those fort of things should be obvious in the earth : and, because that beasts Ihould bring forth in pain — thould plow in sweat — should eat their food with labour and fear, that the earth should likewise bring forth very many things besides the intention of the hufbandman ; therefore, also, that they ought to be nourished like unto brute beasts, who had begun to generate after the manner of brute beasts.

³⁹It is likewise told Eve, after her tranfgreflion, that fhe should bring forth in jpain. Therefore, what hath the pain of bringing forth common with the eating of the apple, unless the apple had operated about the concupifcence of the flesh, and by consequence stirred up copulation ; and the Creator had intended to dissuade it, by dehorting from the eating of the apple. For, why are the genital members of women punished with pains at child-birth, if the eye in seeing the apple, the hands in cropping it, and the mouth in eating of it, have offended ? for was it not sufficient to have chastised the life with death, and the health with very many diseases ?— Moreover, why is the womb affliaed, as in

⁴⁰C 2 brutes.

⁴¹20 NATURAL MAGIC. Book I.

⁴²brutes, with the manner of bringing- forth, if the conception granted to beafls were not forbidden to man ?

⁴³After their fall, therefore, their eyes -were opened, and they were ajhamed ; it denotes and signifies that, from the lilthinefs of concupifcence, they knew that the copulation of the fiefh was forbidden in the most pure innocent chastity of nature ; and that they were overspread with shame, when, their eyes being opened, their underflandings faw that they had committed filthiness moll deteltable.

⁴⁴But on the serpent and evil spirit alone was the top and summit of the whole curse, even as the privilege of the woman, and the myllerious prerogative of the blelfing upon the earth, viz. That the woman’s feed Ihould bruise the head of the serpent. So that it is not possible that to bring forth in pain should be a curse ; for truly with the fame voice of the Lord is pronounced the blefling of the woman, and victory over the infernal spirit.

⁴⁵Therefore Adam was created in the polfeffion of immortality. God intended not that man Ihould be an animal or fenjitive creature, nor be born, conceived, or live as an animal ; for of truth he was created unto a living foul , and that after the true image of God ; therefore he as far differed from the nature of an animal, as an immortal being from a mortal, and as a God-like creature from a brute.

⁴⁶I am sorry that our school-men, many of them, wish, by their arguments of noise and pride, to draw man into a total animal nature, (nothing more) drawing (by their logic) the essence of a man elfentially from an animal nature : because, although man afterwards procured death to himself and posterity, and therefore may seem to be made nearer the nature of animal creatures, yet it flood not in his power to be able to pervert tle species of the divine image : even fo as neither was the evil spirit, of a spirit, made an animal, although he became nearer unto the nature of an animal, by hatred and brutal vices. Therefore man remained in his own species wherein he was created ; for as often as man is called an animal , or sensitive living creature, and is in earnefl thought to be such, fo many times the text is falsified which says, But the serpent was more crafty than all the living creatures of the

⁴⁷earth,

⁴⁸Chap. I. NATURAL MAGIC.

⁴⁹earth, which the Lord God had made because he speaks of the natural craft and fubtilty of that living and creeping animal. Again, if the position be true, man was not directed into the propagation of feed or flesh , neither did he aspire unto a sensitive foul ; and therefore the sensible foul of Adamical generation is not of a brutal species, because it was raised up by a feed which wanted the original ordination and limitation of any species ; and fo that, as the sensitive foul in man arose, besides the intent of the Creator and Nature ; fo it is of no brutal species, neither can it subsist, unless it be continually tied to the mind , from whence it is supported in its life.

⁵⁰Wherefore, while man is of no brutal species, he cannot be an animal in refpe6t to his mind, and much less in refpe£t to his foul, which is of no species.

⁵¹Therefore know, that neither evil spirit, nor whole nature also, can, by any means or any way whatever, change the eifence given unto man from his Creator, and by his foreknowledge determined that he should Temain continually such as he was created, although he, in the mean time, hath clothed himself with strange properties, as natural unto him from the vice of his own will ; for as it is an absurdity to reckon man glorified among animals, because he is not without sense or feeling, fo to be sensitive does not fhew the inseparable eifence of an animal.

⁵²Seeing, therefore, our first parents had both of them now felt the effect throughout their whole bodies of the eating of the apple, or concupifcence of the flesh in their members in Paradise, it shamed them ; because their members, which, before, they could rule at their pleasure, were afterwards moved by a propet incentive to lull.

⁵³Therefore, on the fame day, not only mortality entered through concupifcence, but it presently after entered into a conceived generation ; for which they were, the fame day, also driven out of Paradise : hence followed an adulterous, lascivious, beast-like, devilish generation, and plainly incapable of entering into the kingdom of God, diametrically opposite to God’s ordination •, by which means death, and the threatened punishment, corruption , became inseparable to man and his posterity.

⁵⁴Therefore,

⁵⁵NATURAL MAGIC.

⁵⁶Book I.

⁵⁷Therefore, original fin was effectively bred from the concupifcence of the flesh, but occasioned only by the apple being eaten, and the admonition despised : but the ftimulative to concupifcence was placed in the dissuaded tree, and that occult lustful property radically inserted and implanted in it. But when Satan (besides his and the deflowering of the virgin, nothing

⁵⁸hindering of it) faw that man was not taken out of the way, according to the forewarning, (for he knew not that the Son of God had constituted himself a surety, before the* Father, for man) he, indeed, looked at the vile, corrupted, and degenerated nature of man, and faw that a power was withdrawn from him of uniting himself to the God of infinite majesty, and began greatly to rejoice. That joy was of short duration, for, by and by, he likewise knew that marriage was ratified by Heaven — that the divine goodness yet inclined to man — and that Satan’s own fallacies and deceits were thus deceived : hence conjecturing that the Son of God was to restore every defeCt of contagion, and, therefore, perhaps, to be incarnated. He then put himself to work how, or in what manner, he fliould defile the flock that was to be raised up by matrimony with a mortal foul, fo that he might render every conception of God in vain : therefore he stirred up not only his fratricides, and notoriously wicked persons, that there might be evil abounding at all times ; but he procured that Atheism might arise, and that, together with Heathenifm, it might daily increase, whereby indeed, if he could not hinder the co-knitting of the immortal mind with the sensitive foul, he might, at least, by destroying the law of Nature, bring man unto a level with himself under infernal puniftiment : but his special care and desire was to expunge totally the immortal mind out of the flock of poflerity.

⁵⁹Therefore he f the Devil ) stirs up, to this day, detestable copulations in Atheiftical libertines : but he faw from thence, that nothing but brutish or savage monsters proceeded, to be abhorred by the very parents themselves ; and that the copulation with women was far more plausible to men ; and that by this method the generation of men should constantly continue ; for he endeavoured to prevent the hope of restoring a remnant, that is, to hinder the incarnation of the Son of God ; therefore he attempted, by an application of

⁶⁰aCtive

⁶¹Chap. I. NATURAL MAGre. 23

⁶²active things, to frame the feed of man according to his own accursed desire ; which, when he had found vain and impoflible for him to do, he tried again whether an imp or witch might not be fru&ified by sodomy and when this did not fully answer his intentions every way, and he faw that of an afs and a horse a mule was bred, which was nearer a-kin to his mother than his father j likewise that of a coney and dormouse being the father, a true coney was bred, being diftintft from his mother, only having a tail like the dormouse ; he declined these feats, and betook himself to others worthy, indeed, only of the fubtile craft of the Prince of Darhnefs.

⁶³Therefore Satan instituted a connexion of the feed of man with the feed and in the womb of a junior witch, or sorceress, that he might exclude the dispositions unto an immortal mind from such a new, polished conception : and afterwards came forth an adulterous and lascivious generation of Faunii, Satyrs, Gnomes, Nymphs, Sylphs, Driades, Hamodriades, Neriads, Mermaids, Syrens, Sphynxes, Monsters, &c., uling the constellations, and disposing the feed of man for such like monstrous prodigious generations.

⁶⁴And, seeing the Faunii and Nymphs of the woods were preferred before the others in beauty, they afterwards generated their offspring amongfl themselves, and at length began wedlocks with men, feigning that, by these copulations, they should obtain an immortal foul for them and their offspring ; but this happened through the persuasions and delusions of Satan to admit these monsters to carnal copulation, which the ignorant were easily persuaded to ; and therefore these Nymphs are called Succubii : although Satan afterwards committed worse, frequently tranfchanging himself, by assuming the persons of both Incubii and Succubii, in both sexes j but they conceived not a true young by the males, except the Nymphs alone. The which, indeed, seeing the sons of’ God (that is, men) had now, without distinCtion, and in many places, taken to be their wives, God was determined to blot out the whole race begotten by these infernal and detestable marriages, through a deluge of waters, that the intent of the evil spirit might be rendered frustrate.

⁶⁵Of which monsters before mentioned, I will here give a striking example from Helmont : for he says, a merchant of iEgina, a countryman of his,

⁶⁶24 NATURAL llAGIC, Book I.

⁶⁷failing- various times unto the Canaries, was atked by Helmont for his serious judgment about certain creatures, which the mariners frequently brought home from the mountains, as often as they went, and called them Tude-fquils ;* for they were dried dead carcasses, almofl: three-footed, and fo small that a boy might easily carry one of them upon the palm of his hand, and they were of an exa6t human thape ; but their whole dead carcass was clear or transparent as any parchment, and their bones flexible like griftles ; againfi: the fun, also, their bowels and intestine were plainly to be seen ; which thing I, by Spaniards there born, knew to be true. I considered that, to this day, the defiroyed race of the Pygmies were there ; for the Almighty would render the expeHations of the evil spirit, supported by the abominable actions of mankind, void and vain ; and he has, therefore, manifoldly saved us from the craft and fubtilty of the Devil, unto whom eternal punilhments are due, to his extreme and perpetual coufufion, unto the everlalting fanftifying of the Divine Name.

¹THE wonders of Animal Magic we mean fully to display under the title of Magnetism.- But here we hasten to investigate by what means, instruments, and effects, we must apply aftives to paflives, to the producing of rare and uncommon effects ; whether by a St ions , amulets, alligations and fufpenjions — or rings , papers, un 61 ions, fuffumigations , allurements, forceries, enchantments, images, lights , founds, or the like. Therefore, to begin with things more Ample : — If any one (hall, with an entire new knife, cut asunder a lemon, using words expreflive of hatred, contumely, or dislike, againfi any individual.

²* Stude-quills, or Stew’d quills.

³the

⁴Chap. II. NATURAL MAGIC. 25

⁵N

⁶the absent party, though, at an unlimited diflance, feels a certain inexpressible and cutting anguish of the heart, together with a cold chilliness and failure throughout the body ; — likewise of living animals, if a live pigeon be cut through the heart, it causes the heart of the party intended to affefit with a sudden failure ; — likewise fear is induced by suspending the magical image of a man by a tingle thread ; — also death and definition by means similar to these ; and all these from a fatal and magical sympathy.

⁷Likewise of the virtues of timple animals, as well as manual operations, of which we shall speak more anon : — The application of hare’s fat pulls out a thorn ; — likewise any one may cure the tooth-ache with the tlone that is in the head of the toad — also, if any one shall catch a living frog before fun-rife, and he or fhe spits in the mouth of the frog, will be cured of an aflhmatic consumption — likewise the right or left eye of the fame animal cures blindness ; and the fat of a viper cures a bite of the fame. Black hellebore eafeth the head-ache, being applied to the head, or the powder snuffed up the nose in a moderate quantity. Coral is a well-known preservative againfl witchcraft and poisons, which if worn now, in this time, as much round children’s necks as usual, would enable them to combat many diseases which- their tender years are fubje6led to, and to which, with fafeinations, they often fall a vi6lim. I know how to compose coral amulets, or talismans, which, if suspended even by a thread, shall (God aflifling) prevent all harms and accidents of violence from fire, or water, or witchcraft, and help them to withfland all their diseases.

⁸Paracelsus and Helmont both agree, that in the toad, although fo irreverent to the fight of man, and fo noxious to the touch, and of such flrong violent antipathy to the blood of man, I fay, out of this hatred Divine Providence hath prepared us a remedy againfl manifold diseases moll inimical to man’s nature. The toad hath a natural aversion to man ; and this sealed image, or idea of hatred, he carries in his head, eyes, and mofl powerfully throughout his whole body : now that the toad may be highly prepared for a sympathetic remedy againfl the plague or other disorders, such as the ague, falling, sicknesses, and various others ; and that the terror of us, and natural inbred, hatred may the more flrongly be imprinted and higher afeend in the toad, we mull hang him up aloft

⁹Book I, D in

¹⁰26 NATURAL MAGIC, Book I,

¹¹#>

¹²in a chimney, by the legs, and fet under him a difli of yellow wax, to receive whaifoever may come down, or fall from his mouth -, let him hang in this portion, in our fight, for three or four days, at least till he is dead : now we must not omit frequently to be present in fight of the animal, fo that his fears and inbred terror of us, with the ideas of strong hatred, may encreafe even unto death.

¹³So you have a molt powerful remedy in this one toad, for the curing of forty thousand persons infe6ted with the pest or plague.

¹⁴Van Helmont’s process for making a preservative amulet against the plague is as follows : —

¹⁵“ In the month of July, in the decrease of the moon, I took old toads, whose eyes abounded with white worms hanging forth into black heads, fo that both his eyes were totally formed with worms, perhaps fifty in number, thickly compacted together, their heads hanging out ; and as oft as any one of them attempted to get out, the toad, by applying his fore-foot, forbade its utterance. These toads being hung up, and made to vomit in the manner before mentioned, I reduced the infests and other matters ejected from the toad, with the waxen difli being added thereto ; and, the dried carcass of the toad being reduced into powder, I formed the whole into troches, with gum-dragon ; which, being borne about the left breast, drove speedily away all contagion 5 and being fast bound to the place affedted, thoroughly drew out the poison : and these troches w'ere more potent after they had returned into ufe divers times, than when new. I found them to be a molt powerful amulet against the plague ; for if the serpent eateth dust all the days of his life, because he was the instrument of sinning ; fo the toad eats earth, (which he vomits up) all the days of his life •, and, according to the Adeptical philosophy, the toad bears an hatred to man, fo that he infers some herbs that are useful to man with his poison, in order for his death. But this difference note between the toad and the serpent : the toad, at the fight of man, from a natural quality sealed in him, called antipathy, conceives a great terror or aftonifliment ; which terror from man imprints on this animal a natural efficacy against the images of the affrighted archeus in man. For, truly, the terror of the toad kills and annihilates

¹⁶Chap. II. NATURAL MAGIC. 27

¹⁷hilates the ideas of the affrighted archeus in man, because the terror in the toad is natural, therefore radical.”

¹⁸For the poison of the plague is subdued by the poison of the toad, not by an action primarily deftru&ive, but by a secondary action ; as the pestilent idea of hatred or terror extinguilh.es the ferment, by whose mediation the poison of the plague subsists, and proceeds to infebt : for seeing the poison of the plague is the produft of the image of the terrified archeus eftablilhed in a fermental, putrified, odour, and mumial air, this coupling ferments the appropriate mean, and immediately the fubje6t of the poison is taken away.

¹⁹Therefore the opposition of the amulet formed from the body, &c„, of the toad, takes away and prevents the baneful and moll horrible effects of the peftilential poison and ferment of the plague.

²⁰Hence it is conjectured that he is an animal ordained by God, that the idea of his terror being poisonous indeed to himself, should be to us, and to our plague, a poison in terror. Since, therefore, the toad is most fearful at the beholding of man, which in himself, notwithstanding, forms the terror conceived from man, and also the hatred against man, into an image and aftive real being, and not consisting only in a confused apprehenfiori ; hence it happens that a poison arifeth in the toad, which kills the pestilent poison of terror in man ; to wit, from whence the archeus waxeth strong, he not only perceiving the pestilent idea to be extinguilhed in himself ; but, moreover, because he knoweth that something inferior to himself is terrified, dismayed, and doth fly. Again, fo great is the fear of the toad, that if he is placed directly before thee, and thou doft behold with an intentive furious look, fo that he cannot avoid thee, for a quarter of an hour, he dies,* being fascinated with terror and aftonilhment.

²¹* I have tried this experiment upon the toad, and other reptiles of his nature, and was satisfied of the truth of this affirmation.

²²NATURAL MAGIC.

²³Book L

²⁴OF THE SERPENT.

²⁵Hippocrates, by the ufe of some parts of this animal, attained to himself divine honours ; for therewith he cured pefiilence and contagion, confumptions, and very many other diseases ; for he cleansed the flesh of a viper. The utmost part of the tail and head being- cut off, he {tripped off the (kin, cafU ing- away the bowels and gall ; he reserved of the intestines only the heart and liver ; he drew out all the blood, with the vein running down the back-bone ; he bruised the flesh and the aforesaid bowels with the bones, and dried them in a warm oven until they could be powdered, which powder he sprinkled on honey •, being clarified and boiled, until he knew that the fleshes in boiling had call aside their virtue, as well in the broth as in the vapours ; he then added unto this electuary the spices of his country to cloak the secret. But this cure of diseases by the serpent contains a great mystery, viz. that as death crept in by the serpent of old, itself ought to be mitigated by the death of the serpent ; forAdam, being skilful in the properties of all beasts, was not ignorant also that the serpent was more crafty than other living creatures, and that the aforesaid balsam, the remedy of death, lay hid in the serpent ; wherefore the spirit of darkness could not more safely deceive our first parents than under the guileful serpent’s form ; for they foolffhly imagined they should escape the death, fo sorely threatened by God, by the serpent’s aid.

²⁶Amber is an amulet : — a piece of red amber worn about one, is a preservative against poisons and the peftilenee.

²⁷Likewise, a sapphire stone is as effectual. Oil of amber, or amber dissolved in pure spirit of wine, comforts the womb being disordered : if a fuffumigation of it be made with the warts of the fliank of a horse, it will cure many disorders of that region.

²⁸The liver and gall of an eel, likewise, being gradually dried and reduced to powder, and taken in the quantity of a filbert-nut in a glass of warm wine, causes a speedy and safe delivery to women in labour. The liver of a serpent likewise effect's the fame.

²⁹Rhubarb,

³⁰Chap. II. NATURAL MAGIC. 29

³¹Rhubarb, on account of its violent antipathy to choler, wonderfully purges the fame. Music is a well-known specific for curing the bite of a tarantula, or any venomous spider ; likewise, water cures the hydrophobia. Warts are cured by paring off the fame ; or by burying as many pebbles, secretly, as the party has warts. The kingrs-evil may be cured by the heart of a toad worn about the neck, firfl being dried. — Hippomanes excites luff by the bare touch, or being suspended on the party. If any one shall spit in the hand with ’ which he struck, or hurt, another, fo shall the wound be cured ; — likewise, if any one shall draw the halter wherewith a malefactor was slain across the throat of one who hath the quinfey, it certainly cures him in three days ; — also, the herb cinque-foil being gathered before fun-rife, one leaf thereof cures the ague of one day ; three leaves, cures the tertian ; and four, the quartan ague. Rape feeds, sown with curfings and imprecations, grows the fairer, and thrives ; but if with praises, the reverse. The juice of deadly nightshade, distilled, and given in a proportionate quantity, makes the party imagine almost whatever you chufe. The herb nip, being heated in the hand, and afterwards you hold in your hand the hand of any other party, they shall never quit you, fo long as you retain that herb. The herbs arfemart, comfrey, flaxweed, dragon-wort, adder’ s-tongue, being fleeped in cold water, and if for some time being applied on a wound, or ulcer, they grow warm, and are buried in a muddy place, cureth the wound, or fore, to which they were applied. Again, if any one pluck the leaves of afarabacca, drawing them upwards, they will purge another, who is ignorant of the drawing, by vomit only ; but if they are wrested downward to the earth, they purge by stool. A sapphire, or a stone that is of a deep blue colour, if it be rubbed on a tumour, wherein the plague discovers itself, (before the party is too far gone) and by and by it be removed from the sick, the absent jewel attracts all the poison or contagion therefrom. And thus much isfufficient to be said concerning natural occult virtues, whereof we speak in a mixed and miscellaneous manner, coming to more diflin6t heads anon.

³²CHAP..

³³NATURAL MAGIC,

³⁴Book I.

¹THE instrument of enchanters is a pure, living-, breathing spirit of the blood, whereby we bind, or attract, those things which we desire or delight in ; fo that, by an earned: intention of the mind, we take poflelflon of the faculties in a no less potent manner than strong wines beguile the reason and senses of those who drink them ; therefore, to charm, is either to bind with words, in which there is great virtue, as the poet sings

²“ W ords thrice (he spake, which caus’d, at will, sweet sleep ;

³“ Appeas’d the troubled waves, and roaring deep.”

⁴Indeed, the virtue of man’s words are fo great, that, when pronounced with a fervent conflancy of the mind, they are able to subvert Nature, to cause earthquakes, dorms, and tempeds. I have, in the country, by only speaking a few words, and used some other things, caused terrible rains and claps of thunder. Almod all charms are impotent without words, because words are the speech of the speaker, and the image of the thing signified or fpokenof; therefore, whatever wonderful effect is intended, let the fame be performed with the addition of words fignificative of the will or defne of the operator ; for words are a kind of occult vehicle of the image conceived or begotten, and sent out of the body by the foul ; therefore, all the forcible power of the spirit ought to be breathed out with vehemency, and an arduous and intent desire ; and I know how to speak, and convey words together, fo as they may be carried onward to the hearer at a vast distance, no other body intervening, which thing I have done often. Words are also oftentimes delivered to us, seemingly by others, in our sleep, whereby we seem to talk and converse ; but then no vocal conversations are of any effect, except they proceed from spiritual and occult causes : such spirits have often manifested Angular things to me, while in sleep, the which, in waking, I have thought nought of, until conviction of the truth taught me credulity in such like matters.

⁵In

⁶NATURAL MAGIC.

⁷Chap. III. NATURAL MAGIC. 31

⁸In the late change of Administration, I knew, at least five days before it actually terminated, that it would be as I described to a few of my friends. These things are not alike manifested to every one ; only, I believe, to those who have long seriously attended to contemplations of this abstruse nature ; but there are those who will fay it is not fo, merely because they themselves cannot comprehend such things.

⁹However, not to lose time, we proceed. There are various enchantments, which I have proved, relative to common occurrences of life, viz. a kind of binding to that effect which we desire : as to love, or hatred ; or to those things we love, or against those things we hate, in all which there is a magical sympathy above the power of reasoning ; therefore, those abstruse matters we feel, are convinced of, and reflect upon, and Hraw them into our ufe. I will here fet down, while speaking of these things, a very powerful amulet for the flopping, immediately, a bloody-flux ; for the which (with a faith) I dareflay down my life for the success, and entire cure.

¹⁰An Amulet for Flux of Blood.

¹¹“ In the blood of Adam arose death — in the blood of Christ death is extinguiflhed — in the fame blood of Christ I command thee, O, blood, that “ thou flop fluxing 1”*

¹²In this one godly superstition there will be found a ready , cheap, easy remedy for that dreadful disorder the bloody-flux, whereby a poor miserable wretch will reap more real benefit than in a whole ftiop of an apothecary’s drugs. . These four letters mrv are a powerful charm, or amulet, against the common ague ; likewise, let them be written upon a piece of clean and new vellum, at any time of the day or night, and they will be found a speedy and certain cure, and much more efficacious than the word Abracadabra : however*, as that ancient charm is still (amongst some who pretend to cure agues, &c.) in some repute, I will here fet down the form and manner of its being

¹³* Let the party who pronounces these words hold the other’s hand.

¹⁴written .

¹⁵NATURAL MAGIC,

¹⁶Book I.

¹⁷written ;* likewise it mud be pronounced, or spoken, in the fante order as it is written, with the intent or will of the operator declared at the fame time of making it.

¹UNGUENTS, or un&ions, collyries, philters, &c., conveying the virtues of things natural to our spirits, do multiply, transform, transfigure, and transmute it accordingly ; they also transpose those virtues, which are in them , into //, fo that it not only a6ls upon its own body , but also upon that which is near it, and affe&s that (by visible rays, charms, and by touching it) with some agreeable quality like to itself. For, because our spirit is the pure , fubtil, lucid , airy , and un6tuous vapour of the blood, nothing, therefore, is better adapted for collyriums than the like vapour , which are more suitable to our spirit in fubdance ; for then, by reason of their likeness, they do more dir up, attract, and transform the spirit. The fame virtue have other ointments, and confeftions. Hence, by the touch, often plague, dcknefs, faintings, poisoning, and love, is induced, either by the hands or clothes being anointed ; and often by kiding, things being held in the mouth, love is likewise excited.

²• It is here to be particularly noticed by us, that, informing of a charm, or \ ABRACADABRA amulet, it will be of no effe£l, except the very foul of the operator is strongly and \ BRACADABRA intensely exerted and imprefled, as it were, and the image of the idea sealed on the \ RACADABRA charm, or amulet ; for, without this, in vain will be all the observation of times, hours, \ ACADABRA and conflellations ; therefore, this I have thought fit to mention, once for all, that it may \ CADABRA be almost always uppermost in the mind of the operator, for, without this one thing \ ADABRA being observed and noticed, many who form seals, &c., do fall Ihort of the wilhed-for \ DABRA effedf. \ ABRA

³\ BRA \ RA \ A

⁴Now

⁵Chap. IV. NATURAL MAGIC. 33

⁶Now the fight, as it perceives more purely and clearer than the other senses, seals in us the marks of things more acutely, and does, molt of all, and before all others, agree with our fantastic spirit ; as is apparent in dreams, when things, seen do more often prelent themselves to us than things heard, or any thing coming under the other senses. Therefore, when collyriums transform the visual spirits, that spirit easily affe6ts the imagination, which, being affe&ed with divers species and forms, transmits the fame, by the fame spirit, unto the outward sense of fight, by which there is formed in it a perception of such species and forms, in that manner, as if it were moved by external objedts, that there appear to be seen terrible images, spirits, and the like. There are some collyriums which make us fee the images of spirits in the air , or elsewhere ; which I can make of the gall of a man , and the eyes of a black cat , and some other things. The fame is made, likewise, of the blood of a lapwing, bat, and a goat ; and if a smooth Ihining piece of Heel be smeared over with the juice of mugwort, and be made to fume, it causes invocated spirits to appear. There are some perfumes, or- fuffumigations and un&ions, which make men speak in their deep, walk, and do those things that are done by men that are awake, and often what, when awake, they cannot, or dare not do 5 others, again, make men hear horrid or delightful founds, noises, and the like.

⁷And, in some measure, this is the cause why mad and melancholy men believe they hear and fee things equally false and improbable, falling into molt gross and pitiful delusions, fearing where no fear is, and angry where there is none to contend. ■ Such paflions as these we can induce by ?nagical vapours , confections , perfumes , colly ries, unguents, potions, poisons, lamps, lights , &c. ; likewise by mirrors, images , enchantments ,. charms, founds and music ; also by divers rites , observations, ceremonies , religion, &c„

⁸Book I. E CHAP.

⁹NATURAL MAGIC

¹⁰Book lCHAP. V.

¹¹OF MAGICAL SUSPENSIONS AND ALLIGATIONS SHEWING HOW, AND BY WHAT POWER, THEY

¹²RECEIVE VIRTUE, AND ARE EFFICACIOUS IN NATURAL MAGIC.

¹³WHEN tie foul of the world, by its virtue, doth make all things (that are naturally generated, or artificially made) fruitful, by sealing and impreffmg on them celestial virtues for the working of some wonderful effect, then things themselves not only applied by collyry, or fuffume, or ointment, or any other such like way ; but when they are conveniently bound to, or wrapped up, or suspended about the neck, or any other way applied, although by ever fo easy a contact, they do impress their virtue upon us : by these alligations, &c., therefore, the accidents of the body and mind are changed into sickness or health, valour, fear, sadness or joy, and the like ; they render those that carry them, gracious, terrible, acceptable, rejected, honoured, beloved, or hateful and abominable.

¹⁴Now these kinds of pafiions are conceived to be infused no otherwise than is manifefi; in the grafting of trees, where the vital life and virtue is communicated from the trunk to the twig engrafted into it, by way of contact and alligation : fo in the female palm-tree, when the comes near to the male, her boughs bend to the male, which the gardener seeing, he binds them together by ropes across, but soon becomes flraight, as if by the continuation of the rope file had received a propagating virtue from the male. And it is said, if a woman takes a needle, and bewray it with dung, and put it up in earth in which the carcass of a man has been buried, and carry it about her in a piece of cloth used at a funeral, no man can defile her as long as the carries that.

¹⁵Now by these examples we fee how, by certain alligations of certain things, also suspensions, or by the most simple contafr or continuation of any thread, we may be able to receive some virtues thereby ; but it is necessary to know the certain rule of magical alligation and suspension ; and the manner that the art requires is this, viz. that they mull be done under a certain and suitable constellation 5 and they mull be done with wire, or silken threads, or sinews

¹⁶of

¹⁷Chap. VI. NATUHAL MAGIC. ,

¹⁸of certain animals ; and those things that are to be wrapped up, are to be done in the leaves of herbs, or (kins of animals, or membraneous parchments, &c. For, if you would procure the folary virtue of any thing, this is to b# wrapped up in bay-leaves, or the skin of a lion, hung round the neck with gold, silk, or purple or yellow thread : while the fun reigns in the heavens, fo shalt thou be endued with the virtue of that thing. So if a saturnine quality or thing be desired, thou shalt in like manner take that thing, while Saturn reigns, and wrap it up in the (kin of an afs, or in a cloth used at a funeral, especially if melancholy or sadness is to be induced, and with a fad, or afh, or leaden, or black fdk or thread, hang it about thy neck ; and fo in the fame manner we must proceed with the rest.

¹IT is necessary, in this place, to speak of the antipathies of natural things , seeing it is requisite, as we go on, to have a thorough knowledge of that obstinate contrariety of Nature, where any thing shuns its contrary, and drives it, as it were, out of its presence. Such antipathy as this has the root rhubarb against choler ; treacle against poison ; the sapphire Jlone againji hot biles , feverish heats, and diseases of the eyes ; the amethyji against drunkenness ; the jasper against the bloody-flux and offensive imaginations ; the emerald, and agnus cafus against lust ; achates , or agates , against poison ; piony against the falling sickness ; coral against the ebullition of black choler, and pains of the stomach ; the topaz against spiritual heats, such as are covetousness, lust, and all manner of love excesses. The fame antipathy is there, also, of pifmires against the herb organ, and the wing of a bat, and the heart of a lapwing, from the presence of which they fly. Also, the organ is contrary to a certain poisonous fly which cannot refill the fun, and refills salamanders, and loaths cabbage with such a deadly hatred that they cannot endure each other.

²E 2 So

³NATURAL MAGIC.

⁴Book I.

⁵So they fay cucumbers hate oil. And the gall of a crow makes even men fearful, and drives them from the place wherein it is placed. A diamond disagrees with a loadjione ; that being present, it buffers no iron to be drawn to it. Sheep avoid frog-parsley as a deadly thing ; and, what is more wonderful, Nature hath depitrtured the Sign of this antipathy upon the livers of (heep, in which the very figure of frog-parsley doth naturally appear. Again, goats hate garden-basil, as if there was nothing more pernicious. And, amongfi animals, mice and weasels disagree ; fo a lhard is of a contrary nature to a scorpion, and induces great terror to the scorpion writh its very fight, and they are therefore killed with the oil of them ; which oil will likewise cure the wounds made by scorpions. There is a great enmity between Scorpions and mice ; therefore. if a mouse be applied to the bite of a scorpion, he cures it. Nothing is fo much an enemy to snakes as crabs ; and if fvvine be hurt by them, they are cured by crabs ; the fun, also, being in Cancer, Serpents are tormented. Also, the scorpion and crocodile kill one another ; and if the bird ibis does but touch a crocodile with one of his feathers, he makes him unmoveable. The bird called a buftard flies away at the fight of a horse ; and a hart at the fight of a ram, or a viper. An elephant trembles at the hearing of the grunting of a hog ; fo doth a lion at the crowing of a cock ; and a panther will not touch them that are anointed with the fat of a hen, especially if garlick has been put into it. There is also an enmity between foxes and swans •, bulls and jackdaws. And Some birds are at a perpetual variance, as daws and owls ; kites and crows ; turtle and ring-tail ; egepis and eagles ; also, harts and dragons. Amongfi: water animals, there is q great antipathy between dolphins and whirlpools ; the mullet and pike ; lamprey and conger ; pourcontrel and lobster, which latter, but seeing the former, is nearly firuck dead with fear ; but the lobster tears the conger. The civet-cat cannot refill the panther 5 and if the skins of both be hung up against each other, the skin or hairs of the panther will fall off. Apollo says, in his hieroglyphics, if

⁶any one be girt about with the skin of a civet-cat, he may pass safe through his enemies. The lamb flies from the wolf ; and if the tail, skin, or head of lupus be hung up in the fheeps’-cot, they cannot eat their meat for very fear.

⁷And

⁸NATURAL MAGIC.

⁹Chap. VII.

¹⁰And Pliny mentions the bird called the marlin, that breaks the eggs of the crow, whose young are annoyed by the fox 3 that (he also will pinch the whelps of the fox, and the fox likewise, which, when the crow fees, they help the fox againfl her as again!! a common enemy. The linnet lives in, and eats thirties 3 yet !he hates the afs, because he eats the thirties and flowers of them. There isTo great an enmity between the little bird called efalon and the afs, that their blood will not mix 3 and that, at the rtmple braying of the afs, both the efalon’s eggs and young perirti together. There is, also, a total antipathy of the olive-tree to the harlot 5 that, if lhe plant it, it will neither thrive nor prosper, but wither. A lion fears lighted torches, and is tamed by nothing sooner. The wolf fears not sword or spear, but a stone 3 by the throwing of which a wound being made, worms breed in the wolf. A horse fears a camel fo much that he cannot endure the picture of that heart. An elephant, when he rages, is quieted by seeing a cock. A snake is afraid of a naked man, but pursues one clothed. A mad bull is tamed by being tied to a fig-tree. Amber attracts all things to it but garden-basil, and things smeared with oil, between which there is a natural antipathy.

¹IT is expedient for us to know that there are some things which retain virtue only while they are living, others even after death. So in the cholic, if a live duck be applied to the belly, it takes away the pain, and the duck dies. If you take the heart out of any animal, and, while it is warm, bind it to one that has a quartan fever, it drives it away. So if any one shall swallow the heart of a lapwing, swallow, weasel, or a mole, while it is yet living and warm with natural heat, it improves his mtelle6t, and helps him to remember, understand, and foretel things to come. Hence this general rule, — that whatever

²38 NATURAL MAGIC. Book I.

³ever thing's are taken for magical uses from animals, whether they are (tones, members, hair, excrements, nails, or any thing else, they mult be taken from those animals while they are yet alive, and, if it is poflible, that they may live afterwards. If you take the tongue of a frog, you put the frog into water again ; — and Democritus writes, that if any one (hall take out the tongue of a water-frog, no other part of the animal flicking to it, and lay it upon the place where the heart beats of a womin, die is compelled, against her will, to answer whatsoever you shall afk of her. Also, take the eyes of a frog, which mull be extracted before fun-rife, and bound to the Tick party, and the frog to be let go again blind into the water, the party shall be cured of a tertian ague ; also, the fame will, being bound with the flesh of a nightingale in the skin of a hart, keep a person always wakeful without sleeping. Also, the roe of the fork fifli being bound to the navel, is said to cause women an easy child-birth, if it be taken from it alive, and the fish put into the fea again. So the right eye of a serpent being applied to the soreness of eyes, cures the fame, if the serpent be let go alive. So, likewise, the tooth of a mole, being taken out alive, and afterwards let go, cures the tooth-ache ; and dogs will never bark at those who have the tail of a weasel that has escaped. Democritus says, that if the tongue of the cameleon be taken alive, it conduces to good success in trials, and likewise to women in labour but it mufl be hung up on some part of the outside of the house, otherwise, if brought into the house, it might be molt dangerous.

⁴There are very many properties that remain after death ; and these are things in which the idea of the matter is less swallowed up, according to Plato , in them : even after death, that which is immortal in them will work some wonderful things : — as in the (kins we have mentioned of several wild beads, which will corrode and eat one another after death ; also, a drum made of the rocket-fish drives away all creeping things at what distance foever the found of it is heard *, and the firings of an inflrument made of the guts of a wolf, and being drained upon a harp or lute, with drings made of sheep-guts, will make no harmony .

⁵CHAP.

⁶Chap. VIII.

⁷NATURAL MAGIC.

¹IT is a common opinion of magicians, that stones inherit great virtues, which they receive through the spheres and a6tivity of the celestial influences, by the medium of the foul or spirit of the world. Authors very much disagree in refpe6t of the probability of their actually having such virtues in potentia, some debating warmly against any occult or secret virtue lying hid in them ; others, as warmly, fhewing the causes and effects of these sympathetic properties. However, to leave these trifling arguments to those who love cavil and contentions better than I do, and, as I have neither leisure nor inclination to enter the lifts with sophists, and tongue-philosophers ; I fay, that these occult virtues are disposed throughout the animal, vegetable, and mineral kingdoms, by feeds, or ideas originally emanating from the Divine mind, and through fuperceleftial spirits and intelligence always operating, according to their proper offices and governments allotted them ; which virtues are infused, as we before said, through the medium of the Universal Spirit, as by a general and manifefl sympathy and antipathy established in the law of Nature. Amongst a variety of examples, the loadflone is one most remarkable proof of the sympathy and antipathy we speak of. However to hasten to the point. Amongst stones, those which resemble the rays of the fun by their golden fparklings, (as does the glittering stone aetites) prevent the falling-sickness and poisons, if worn on the finger ; To the stone which is called oculis solis, or eye of the fun, being in figure like to the apple of the eye, from which shines forth a ray, comforts the brain, and strengthens fight ; the carbuncle, which shines by night, hath a virtue against all airy and vaporous poisons ; the chryfolite stone, of a light green colour, when held against the fun, there shines in it a ray like a star of gold ; this is Angularly good for the lungs, and cures afthmatical complaints ; and if it be bored through, and the hollow filled with the mane of an afs, and bound to the left arm, it chafes away all foolish and idle imaginations and melancholy fears, and drives away folly.

²The

³NATURAL MAGIC.

⁴Book I.

⁵The stone called iris, which is like cryftai in colour, being- found with fix corners, when held in the Ihade, and the fun suffered to Ihine through it, represents a natural rainbow in the air. The Hone heliotropium, green, like a jasper or emerald, beset with red specks, makes the wearer constant, renowned, and famous, and conduces to long life ; there is, likewise, another wonderful property in this stone, and that is, that it fo dazzles the eyes of men, that it causes the bearer to be invisible ; but then there mull be applied to it the herb bearing- the fame name, viz. heliotropium, or the fun-flower ; and thefekind of virtues Albertus Magnus, and William of Paris, mention in their writings. The jacinth also poflefles virtue from the fun againtt poisons, pestilences, and pefliferous vapours ; likewise it renders the bearer pleasant and acceptable \ conduces, also, to gain money ; being- Amply held in the mouth, it wonderfully cheers the heart, and strengthens the mind. Then there is the pyrophilus, of a red mixture, which Albertus Magnus reports that zTfculapius makes mention of in one of his epistles to Oftavius Csefar, saying, “ There is a certain poison, fo intensely cold, which preserves the heart of man, being taken out, from burning ; fo that if it be put into the lire for any time, it is turned into a stone, which stone is called pyrophilus it poflefles a wonderful virtue against poison ; and it infallibly renders the wearer thereof renowned and dreadful to iiis enemies. Apollonius is reported to have found a stone called pantaura, (which will attract other stones, as the loadstone does iron) molt powerful against all poisons : it is spotted like the panther, and therefore some naturalists have given this stone the name of pantherus : Aaron calls it evanthum *, and some, on account of its variety, call it pantochras.

⁶CHAP.

⁷Chap. IX.

⁸NATURAL MAGIC.

¹MAGICIANS, students, and observers of the operations of Nature, know how, by the application of a6tive forms to a matter fitly disposed, and made, as it were, a proper recipient, to effedt many wondeiful and uncommon thing's that seem strange, and above Nature, by gathering this and that thing beneficial and conducive to that effect which we desire ; however, it is evident that all the powers and virtues of the inferior bodies are not found comprehended in any one single thing, but are dispersed amongst many of the compounds here amongst us ; wherefore it is necessary, if there be a hundred virtues of the fun dispersed through fo many animals, plants, metals, or stones, we should gather all these together, and bring them all into one form, in which we shall fee all the said virtues, being united, contained. Now there is a double virtue in commixing : one, viz. which was once planted in its parts, and is celestial ; the other is obtained by a certain artificial mixture of things, mixed amongst themselves, according to a due proportion, fueh as agree with the heavens under a certain constellation ; and this virtue descends by a certain fimilitude or likeness that is in things amongst themselves, by which they are drawn or attracted towards their superiors, and as much as the following do by degrees correspond with them that go before, where the patient is fitly applied to its agent. So from a certain composition of herbs , vapours , and such like, made according to the rules of Natural and Celestial Magic, there results a certain common form ; of which we shall deliver the true and infallible rules and experiments in our Second Book, where we have written expressly on the fame.

²We ought, likewise, to understand that by how much more noble and excellent the form of any thing is, by fo much the more it is prone, and apt to receive, and powerful to adt. Then the virtue of things do indeed become wonderful ; viz. when they are applied to matters, mixed and prepared in fit S°0K I* F seasons

³NATURAL MAGIC.

⁴seasons to give them life, by procuring life for them from the stars, our own spirit powerfully co-operating therewith ; for there is fo great a power in prepared matters, which we fee do then receive life, when a perfefl mixture of qualities do break the former contrariety ; for fo much the more perfeft life things receive, by as much the temper and compositiOn is free from contrariety. Now the heavens, as a prevailing cause, do, from the beginning of every thing, (to be generated by the concoftion and perfe£t digestion of the matter) together with life, bellow celestial influences and wonderful gifts, according to the capacity that is in that life and sensible foul to receive more noble and sublime virtues. For the celestial virtue otherwise lies asleep, as sulphur kept from flame ; but in living bodies it doth always burn, as kindled sulphur, which, by its vapour, fills all the places that are near.

⁵There is a book called, “ A Book of the Laws of Pluto,” which speaks of monstrous generations, which are not produced according to the laws of Nature. Of these things which follow we know to be true ; viz. of worms are generated gnats ; of a horse, wasps ; of a calf and ox, bees. Take a living crab, his legs being broken off, and he buried under the earth, a scorpion is produced. If a duck be dried into powder, and put into water, frogs are soon generated ; but if he be baked in a pie, and cut into pieces, and be put in a moist place under ground, toads are generated. Of the herb garden-basil, bruised, and put between two stones, are generated scorpions. Of the hairs of a menitruous woman, put under dung, are bred serpents j and the hair of a horse’s tail, put into water, receives life, and is turned into a most pernicious worm. And there is an art wherewith a hen, fitting upon eggs, may be generated the form of a man, which I myself know how to do, and which magicians call the mandrake, and it hath in it wonderful virtues.

⁶You must, therefore, know which and what kind of matters are either of art or nature, begun or perfected, or compounded of more things, and what celestial influences they are able to receive. For a congruity of natural things is sufficient for the receiving of influence from celestial because, nothing hindering, the celeftials fend forth their light upon inferiors ; they fuffer no matter to be destitute of their virtue, Wherefore as much matter as is perfe£t and

⁷Chap. X. NATURAL MAGIC. 43

⁸pure is, as we before said, fitted to receive celestial influences ; for that is the binding and continuing of the matter of the foul to the world, which doth daily flow in upon things natural, and all things which Nature hath prepared , that it is impoflible that a prepared matter thould not receive life, or a more noble form.

¹WE have fo far spoken concerning the great virtues, and wonderful efficacy, of natural things ; it remains now that we speak of a wonderful power and faculty of fascination ; or, more properly, a magical and occult binding of men into love or hatred, sickness or health ; — also the binding of thieves, that they cannot steal in any place ; or to bind them that they cannot remove, from whence they may be deteHed ; — the binding of merchants, that they cannot buy nor fell *, — the binding of an army, that they cannot pass over any bounds ; — the binding of ships, fo that no wind, though ever fo firong, shall be able to carry them out of that harbour ; — the binding of a mill, that it cannot, by any means whatsoever, be turned to work ; — the binding of a cistern, or fountain, that the water cannot be drawn up out of them ; — the binding of the ground, fo that nothing will bring forth fruit, or flourish in it ; also, that nothing can be built upon it ; — the binding of fire, that, though it be ever fo strong, it shall burn no combustible thing that is put to it ; — also, the binding of lightnings and tempests, that they shall do no hurt ; — the binding of dogs, that they cannot bark ; — also, the binding of birds and wild beasts, that they shall not be able to run or fly away *, and things similar to

²* The latter part of this Chapter serves as a rule to be observed in the corapofition of all kinds of mixed experiments ; and it is as appropriate to the materials collefted for talismans, seals, &c. treated of in our Celeftia) Magic, Book II, F. B.

³F 2 these.

⁴i

⁵NATURAL MAGIC.

⁶Book L

⁷these, which are hardly creditable, yet known by experience. Now how it is that these kind of binding's are made and brought to pass, we mutt know. They are thus done : by forceries, collyries, unguents, potions, binding to and hanging up of talismans, by charms, incantations, strong imaginations, affections, passions, images, characters, enchantments, imprecations, lights, and by founds, numbers, words, names, invocations, fwearings, conjurations, eonfecrations, and the like.

⁸OF SORCERIES.

⁹The force of forceries are, no doubt, very powerful ; indeed they are able to confound, subvert, consume, and change all inferior things ; likewise there are forceries by which we can suspend the faculties of men and beasts. Now, as we have promised, we will fhew what some of these kind of forceries are, that, by the example of these, there may be a way opened for the whole subjeCt of them. Of these, the first is menftruous blood, which, how much power it has in sorcery, we will now consider : — First, if it comes over new wine, it will turn it four ; and if it does but touch a vine, it will spoil it for ever ; and, by its very touch, it renders all plants and trees barren, and those newly fet, die ; it burns up all the herbs in the garden, and makes fruit fall from trees ; it makes dim the brightness of a looking-glass, dulls the edges of knives and razors, dims the beauty of polilhed ivory, and makes iron rusty 5 it likewise makes brass rusty, and to smell very strong ; by the taste, it makes dogs run mad, and, being thus mad, if they once bite any one, that wound is incurable ; it destroys whole hives of bees, and drives them away, if it does but touch them ; it makes linen black that is boiled with it ; it makes mares cast their foals by touching them with it, and women miscarry $ it makes asses barren if they eat of the corn touched by it. The ashes of menftruous clothes cast upon purple garments, that are to be washed, change their colour, and likewise take away the colour of flowers. It also drives away tertian and quartan agues, if it be put into the wool of a black ram, and tied up in a

¹⁰silver

¹¹Chap. X. NATURAL MAGIC. 45

¹²silver bracelet ; as also if the foies of the patient’s feet be anointed therewith, and especially if it be done by the woman herself, the patient not knowing what the uses. It likewise cures the falling sickness ; but molt especially it cures them that are afraid of water or drink after they are bitten by a mad dog, if only a menftruous cloth be put under the cup. Likewise, if a menllruous woman shall walk naked, before fun-rife, in a field of handing corn, all hurtful things periih ^ but if after fun-rife, the corn withers ; also, they are able to expel hail, rain, thunders, and lightnings 5 more of which Pliny mentions. Know this, that if they happen at the decrease of the moon, they are a much greater poison than in the increase, and yet much greater if they happen between the decrease and change ; but if they happen in the eclipse of the fun or moon, they are a moll incurable and violent poison. But they are of the greatest force when they happen in the first years of the virginity, for then if they but touch the door-posts of a house, no mischief can take effect in it. And some fay that the threads of any garment touched therewith cannot be burnt, and if they are call into a fire, it will spread no farther. Also it is noted, that the root of piony being given with castor, and smeared over with a menftruous cloth, it certainly cureth the falling sickness.

¹³Again, let the stomach of a hart be roasted, and to it be put a perfume made with a menftruous cloth ; it will maK&cross-bows useless for the killing of any game. The hairs of a menftruous woman, put under dung, breeds serpents ; and if they are burnt, will drive away serpents with the fume. So great and powerful a poison is in them, that they are a poison to poisonous creatures.

¹⁴We next come to speak of hippomanes, which, amongst foreeries, are not accounted the least : and this is a little venomous piece of flelh, the size of a fig, and black, which is in the forehead of a colt newly foaled, which, unless the mare herself doth presently eat, Ihe will hardly ever love her foies, or let them fuck ; and this is a most powerful philter to cause love, if it be powdered, and drank in a cup with the blood of him that is in love such,a potion was given by Medea to Jason.

¹⁵There is another sorcery which is called hippomanes, viz. a venomous liquor issuing out of the (hare of a mare at the time the lulls after the lior'fe. The

¹⁶civetNATURAL MAGIC.

¹⁷Book I.

¹⁸civet-cat, also, abounds with forceries ; for the polls of a door being touched with her blood, the arts of jugglers and sorcerers are fo invalid that evil spirits can by no means be called up, or compelled to talk with them : — this is Pliny’s report. Also, those that are anointed with the oil of her left foot, being

¹⁹boiled with the allies of the ancle bone of the fame and the blood of a weasel,

²⁰lhall become odious to all. The fame, also, is to be done with the eye being decoded. If any one hath a little of the firait-gut of this animal about him, and it is bound to the left arm, it is a charm ; that if he does but look upon a

²¹woman, it will cause her to follow him at all opportunities ; and the Ikin of

²²this animal’s forehead withstands witchcraft.

²³We next come to speak of the blood of a bafililk, which magicians call the blood of Saturn. — This procures (by its virtue) for him that carries it about him, good success of petitions from great men ; likewise makes him amazingly successful in the cure of diseases, and the grant of any privilege. They fay, also, that a tike, if it be taken out of the left ear of a dog, and it be altogether black, if the Tick person lhall answer him that brought it in, and who, Handing at his feet, lhall alk him concerning his disease, there is certain hope of life ; and that he lhall die if he make him no answer. They fay, also, that a Hone bitten by a mad dog causes discord, if it be put into drinks ; and if any one lhall put the tongue of a dog, dried, into his Ihoe, or some of the powder, no dog is able to bark at him who hath it ; and more powerful this, if the herb hound’s-tongue be put with it. And the membrane of the fecundine of a bitch does the fame ; likewise, dogs will not bark at him who hath the heart of a dog in his pocket.

²⁴The red toad (Pliny says) living in briers and brambles, is full of forceries, and is capable of wonderful things : there is a little bone in his left side, which being call into cold water, makes it presently hot ; by which, also, the rage of dogs are restrained, and their love procured, if it be put in their drink, making them faithful and serviceable ; if it be bound to a woman, it flirs up lull. On the contrary, the bone which is on the right side makes hot water cold, and it binds it fo that no heat can make 4t hot while it there remains. It is a certain cure for quartans, if it be bound to the sick in a snake’s Ikin ; and likewise

²⁵Chap. X. NATURAL MAGIC. 47

²⁶wife cures all fevers, the St. Anthony’s fire, and restrains love and lust. And the spleen and heart are effectual antidotes againfl: the poisons of the said toad. Thus much Pliny wiites.

²⁷Also it is said, that the sword with which a man is slain hath wonderful power ; for if the snaffle of a bridle, or bit, or spurs, be made of it, with these a horse ever fo wild is tamed, and made gentle and obedient. They fay, if we dip a sword, with which any one was beheaded, in wine, that it cures the quartan, the sick being given to drink of it. There is a liquor made, by which men are made as raging and furious as a bear, imagining themselves in every refpe£t to be changed into one ; and this is done by dilfolving or boiling the brains and heart of that animal in new wine, and giving any one to drink out of a skull, and, while the force of the draught operates, he will fancy every living creature to be a bear like to himself ; neither can any thing divert or cure him till the fumes and virtue of the liquor are entirely expended, no other distemper being perceivable in him.

²⁸The molt certain cure of- a violent head-ache, is to take any herb growing upon the top of the head of an image ; the fame being bound, or hung about one with a red thread, it will soon allay the violent pain thereof.

²⁹OF MAGICAL LIGHTS, CANDLES, LAMPS, &c.

³⁰There are made, artificially, some kinds of lamps, torches, candles, and the like, of some certain and appropriate materials and liquors opportunely gathered and collected for this purpose, which, when they are lighted and shine alone, produce some wonderful effects. There is a poison from mares, after copulation, which, being lighted in torches composed of their fat and marrow, doth represent on the walls a monstrous deformity of horses heads, which thing is both easy and pleasant to do : the like may be done of alfes and fiies. And the ikin of a serpent or snake, lighted in a green lamp, makes the images of the fame to appear ; and grapes produce the fame effect, if, when they are

³¹4'S NATURAL MAGIC, Book I,

³²in their flowers, you (hall take a phial, and bind it to them, filled with oil, and fliall let that remain fo till they are ripe, and then the oil be lighted in a lamp, you fliall fee a prodigious quantity of grapes ; and the fame in other fruits. If centaury be mixed with honey and the blood of a lapwing, and be put in a lamp, they that hand about will be of a gigantic fiature ; and if it be lighted in a clear evening, the liars will seem scattered about.

³³The ink of the cuttle-fifli being put into a lamp, makes Blackamoors appear. So, also, a candle made of some saturnine things, such as man’s fat and marrow, the fat of a black cat, with the brains of a crow or raven, which beingextinguifhed in the mouth of a man lately dead, will afterwards, as often as it shines alone, bring great horror and fear upon the fpedlators about it.

³⁴Of such like torches , candies, lamps, &c., (of which we fliall speak further in our Book of Magnetism and Mummies ) Hermes speaks largely of ; also Plato and Chyrannides ; and, of the later writers, Albertus Magnus makes particular mention of the truth and efficacy of these, in a treatise on these particular things relative to lights, &c. '

³⁵OF THE ART OF FASCINATION, OR BINDING BY TIIE LOOK

³⁶OR SIGHT.

³⁷We call fascination a binding, because it is effected by a look, glance, or observation, in which we take pofleffion of the spirit, and overpower the fame, of those we mean to fascinate or suspend ; for it comes through the eyes, and the inflrument by which we fascinate or bind is a certain, pure, lucid, fubtil spirit, generated out of the ferment of the purer blood by the heat of the heart, and the firm, determined, and ardent will of the foul which directs it to the objedl previously disposed to be fafeinated. This doth always fend forth by the eyes rays or beams, carrying with them a pure fubtil spirit or vapour into the eye or blood of him or her that is opposite. So the eye, being opened and intent m>o.n any one with a flrong imagination, doth dart its beams, which are the

³⁸vehicle

³⁹Chap. X. - NATURAL MAGIC. 49

⁴⁰vehicle of the spirit, into whatever we will affedl or bind, which spirit finkingthe eye of them who are fascinated, being flirred up in the heart and foul of him that fends them forth, and possessing the brealt of them who are flruck, wounds their hearts, infedts their spirits, and overpowers them. .

⁴¹Know, likewise, that in witches, those are most bewitched, who, with often, looking, diredt the edge of their fight to the edge of the fight of those who bewitch or fascinate them ; whence arose the saying of “ Evil eyes, &c.” For when their eyes are reciprocally bent one upon the other, and are joined beams to beams, and lights to lights, then the spirit of the one is joined to the spirit of the other, and then are flrong ligations made ; and most violent love is stirred up, only with a sudden looking on, as it were, with the darting a look, or piercing into the very inmost of the heart, whence the spirit and amorous blood, being thus wounded, are carried forth upon the lover and enchanter ; no otherwise than the spirit and the blood of him that is murdered is upon the murderer, who, if Handing near the body killed, the blood flows afrelh, which thing has been tried by repeated experiments.

⁴²So great power is there in fascination that many uncommon and wonderful things are thereby effected, especially when the vapours of the eyes are subservient to the affection ; therefore collyries, ointments, alligations, &c. are used to affedt and corroborate the spirit in this or that manner : to induce love, they ufe venereal collyriums, as hippomanes, blood of doves, &rc. To induce fear, they ufe martial collyriums., as the eyes of wolves, bear’s fat, and the civet-cat. To procure misery, or sickness, they ufe saturnine, and fo on.

⁴³Thus much we have thought proper to speak concerning Natural Magic, in which we have, as it may be said, only opened the first chamber of Nature’s storehouse ; indeed we Jhould have hiferted many more things here , but as they fall more properly under the heads of Magnet ifm , Mummy, &c., to which we refer the reader, we shall take our leave of the reader for the pre. sent, that we may give him time to breathe, likewise to digest what he has here feasted upon ; and, while he is preparing to enter the unlocked chambers

⁴⁴Book I. G of

⁴⁵NATURAL MAGIC.

⁴⁶Book I,

⁴⁷of Magic and Nature, we will procure him a rich service of most delicious meats, fit for the hungry and thirsty traveller through the vast labyrinths of wisdom and true science.

⁴⁸END OF THE NATURAL MAGIC.

⁴⁹THE Author having, under the title of Natural Magic, colle6ied and arranged every thing that was curious, scarce, and valuable, as well his own experiments, as those in which he has been indefatigable in gathering from the science and practice of Magical Authors, and those the moll ancient and abstruse, as may be seen in the lift at the end of the Book, where he has put down the names of the authors, from which he has tranilated many things that were never yet publilhed in the English language, particularly Hemes, Tritemius , Paracelsus , Bacon , Dee , Porta , Agrippa, &c. &c. &c. ; from whom he has not been ashamed to borrow what he thought and knew would be valuable and gratifying to the sons of Wisdom, in addition to many other rare and uncommon experiments relative to this art.

⁵⁰THE

⁵¹THE

⁵²TRUE SECRET OF THE PHILOSOPHERS’ STONE 5

⁵³OB,

⁵⁴JEWEL OF ALCHYMY,

⁵⁵WHEREIN

⁵⁶THE PROCESS OF MAKING THE GREAT ELIXIR

⁵⁷is discovered ;

⁵⁸BY WHICH BASE METALS MAY BE TURNED INTO PURE GOLD ; CONTAINING THE MOST EXCELLENT AND PROFITABLE INSTRUCTIONS IN THE

⁵⁹HERMETIC ART;

⁶⁰DISCOVERING THAT VALUABLE AND SECRET

⁶¹MEDICINE OF THE PHILOSOPHERS,

⁶²To make Men Healthy , Wise , and Happy.

⁶³BY F. BARRETT,

⁶⁴STUDENT OF CHEMISTRY, NATURAL PHILOSOPHY, &C.

⁶⁵1801.

⁶⁶I 1

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⁸⁴S

⁸⁵EPISTLE TO MUSEUS.

⁸⁶“ Thou, O, Mufeus ! whose mind is high,

⁸⁷“ Observe my words, and read them with thine eye ;

⁸⁸“ These secrets in thy sacred breast repone,

⁸⁹“ And in thy journey think of God alone ;

⁹⁰“ The Author of all things, that cannot die ;

⁹¹“ Of whom we now shall speak ” '

⁹²I TELL thee here, Mufeus, to observe our words, and read them with thine eye, that is, the eye of thine underflanding ; for, know, there are many that hear us speak, that read not the meaning- of our words. Wherefore fhouldft thou contemplate these mylteries with fo much coiiftancy of mind, if thou didft not perceive in them some great good molt desirable ? — Litten, then, O, young man, and hear our words ! We will fhew thee the dangerous precipice of vanity and head-long desire — we will describe to thee the stubborn and fatal will of our passions, even with tears of contrition, and heartfelt compassion for thy inexperience — we will lead thee, as it were, by the hand, through those labyrinths of vice, wherewith thou art daily surrounded ; and, however prejudiced thou mighteft be againlt the receiving of our dodtrine, yet, be aifufed, we have in our polfeffion the magical virtue and power of binding thee to our principles, and making thee happy, in spite of thyself. Here is a great secret ! thou shalt fay — every man wilhes to be happy — which I grant ; but my answer is — molt men prevent their own happiness they deft roy it, by suffering themselves to be governed by the outward principle of the flelh, thinking the grealejl good to be in the satisfying of their carnal appetites, or in the amafling together heaps of wealth, whereby they thrud down the meek and poor, raising up the dandards of Pride, Envy, and Oppredion. These things every day’s experience confirms ; nay, there are forne fo blind, that, in the pofledion of much wealth, they think there is nothing

⁹³beyond

⁹⁴EPISTLE TO MUSEUS.

⁹⁵beyond it ; infomuch, that they triumph in ////?, opprejjion , revenge , and contumely. Bat how is it, thou wilt fay, that, seeing- man is a reasonable being-, he can possibly give up his government fo easily ? — I fay, when man suffers the unreasonable and bestial part to deprave him, then he immediately becomes a have, (and the vilest of havery is that which deprives man of his social virtues -,) for then, although in the pofleffion of great wordly things, such as houses, estates, and ail other temporal gifts, yet he becomes an immediate infbrument to the Prince of this W orld and the Powers of Darkness, seeing that those riches he inherits are merely given him in this life, to bellow upon others those necelfaries and comforts which he himself does not feel the want of, and by which he might, if not blinded by his passions and lulls, secure liimfelf an eternal and incorruptible treasure. But he who polfeffes treasures without men y, liberality, bounty, charity, &c., robs the Eternal Author of all good, of the honour due unto him, and, in Ihort, is working deltrudlion to his own foul ; his riches, instead of benefiting himself and others, eventually and finally terminates as a curie : while he lives here, he is a scourge to society -, and, after he leaves this, it is plain enough pointed out in the New Tevtament what will be his filiation and condition.

⁹⁶Therefore, thou young man, that hall but a few years to live, lludy how to attain the Hone we teach of : it will protradl the beauty of thy youth, though thou Ihouldlt live for centuries — it will ever supply thee with the means of comforting the afflidled ; infomuch, that when thou hall attained this truly desirable and moll perfedl talisman, thy life will become soft and pleasant ; no cares, nor corroding pangs — -no self-torment will ever invade thy mind -, neither lhalt thou want the means to be happy, in refpedl of the poffeflfion of the goods of this life, but lhalt have abundantly. Blit how, and from what source, all this is to proceed — out of what thing or matter thou lhalt attain thy wished-for end, — the lludy ing of the ensuing Treatise will sufficiently Ihew.

⁹⁷Thy Friend,

⁹⁸F. B.

⁹⁹TO

¹⁰⁰TO THE READER.

¹⁰¹Although we do not, in any point of science, arrogate perfection to ourselves, yet something we have attained by dear experience, by diligent labour, and by study, worthy of being communicated for the inftrufilion of either the licentious libertine, or the grave student — the observer of Nature ; and this, our Work, we concentrated into a focus : it is, as it were, a spiritual eflence drawn from a large quantity of matter ; for we can fay, with propriety, that this little Treatise is truly spiritual, and elfential to the happiness of man : therefore, to those who with to be happy, with every good intention we commend this Work to be their constant companion and study, in which, if they persevere, they shall not fail of their desires in the attainment of the true Philosophers’ Stone.

¹⁰²PART

¹⁰³bS

¹⁰⁴PART THE FIRST.

¹⁰⁵or ALCHYMY, ITS DIVINE ORIGIN, &C. DIFFICULTY OF ATTAINING A PEREECTION IN THE

¹⁰⁶ART WHAT AN ADEPT IS OF THE CABALA THE ROSIE CRUCIANS ADEPT ISTS POSSIBILITY OF BEING AN ADEPT LIKEWISE, THAT THE LAPIS P II I LOSO PH OR U M EXISTS

¹⁰⁷IN NATURE, AND THAT PROVED BY SUFFICIENT AUTHORITY, AND THAT THEY ARE NOT

¹⁰⁸ALL IMPOSTORS WIIO ARE ALCHYMISTS, OR PRETEND TO IT THE MADNESS OF TIIF.

¹⁰⁹SCHOOLS PROVED, AND THE FOOLISHNESS OF THEIR WISDOM THE TRIUMPH OF CHEMICAL PHILOSOPHY, OR THE HERMETIC ART PREFERABLE TO ANY OTHER.

¹¹⁰IT is not necessary here to enter into a long detail of the merits of Alchymical Authors and Philosophers ; suffice it to fay, that Alchymy, the grand touch-rflone of natural wisdom, is of Divine origin : it was brought down from Heaven by the Angel Uriel. Zoroaster, the first philosopher by fire, made pure gold from all the seven metals ; he brought the fun ten times brighter from the bed of Saturn, and fixed it with the moon, who thereby copulating, begot a numerous offspring of an immortal nature, a pure living spiritual fun, burning in the refulgency of its own divinlight, a feed of a sublime and fiery nature, a vigorous progenitor. This Zoroaster was the father of alchymy, illumined divinely from above ; he knew every thing, yet seemed to know nothing ; his precepts of art were left in hieroglyphics, yet in such fort that none but the favourites of Heaven ever reaped benefit thereby. He was the first who engraved the pure Cabala in moll pure gold, and, when he died, resigned it to his Father who liveth eternally, yet begot him not : that Father gives it to his sons, wrho follow the precepts of Wisdom with vigilance, ingenuity, and industry, and with a pure, chafle, and free mind.

¹¹¹Hermes Trifmegiflus, Geber, Artephius, Bacon, Helmont, Lully, and Basil Valentine, have written mofl profoundly, yet abstrusely, and all declare not the thing fought for. Some fay they were forbid ; others, that they declared it obviously and intelligibly, yet some few little points they kept to

¹¹²themselves.

¹¹³ALCHYMY.

¹¹⁴Part I. r ALCHYMY. 57

¹¹⁵themselves. However far off the main point they lead us, of this be sure,-— that something valuable is to be drained, as it were, out of each.

¹¹⁶Geber is good — Artephius is better-~but Flammel is bell of all ; — and better still than these is the iaftru&ions we give ; for with them a man (following our directions) shall never want gold ; therefore to be an adept is poifible, but first « seek the kingdom of God, and all these things ihall be added unto you.” This is truth incontrovertible, and herein lies a vast secret— “ seek, and ye (hall find 3” — but remember, whatfaever ye alk, that shall ye

¹¹⁷receive.

¹¹⁸The cabala, in its utmost purity, is contained in the many precepts given in this book. The cabala enables us to underhand — to bring our understandings to afit, and, by that means, to attain knowledge ; — knowledge makes us the children of God — God makes whom he pleases adepts in wisdom. To be an adept, according to God’s will, is no contemptible calling.

¹¹⁹The noble and virtuous Brethren of the Rosy Cross hold this truth sacred,. — that “ Virtue flies from no man therefore how definable a thing is Virtue. She teaches us, first, wisdom, then charity, love, mercy, faith, and constancy : all these appertain to Virtue ; therefore it is physically poflible for any wellinclined man to become an adept, provided he lays aside his pride of reasoning, all obstinacy, blindness, hypocrisy, incredulity, superstition, deceit, &c.

¹²⁰An adept, therefore, is one who not only studies to do God’s will upon earth, in respeCt of his moral and religious duties ; but who studies, and ardently prays to his benevolent Creator to bestow on him wisdom and knowledge from the fulness of his treasury ; and he meditates, day and night, how he may attain the true aqua vita — how he may be filled with the grace of God ; which, when he is made fo happy, his spiritual or internal eye is open to a glorious profpecf of mortal and immortal riches : — he wants not food, raiment joy, or any other thing — he is filled with the celestial spiritual manna — he enjoys the marrow and fat things of the earth — he treads the wine-press, not of the wrath, but of the mercy of God — he lives to the glory of God, and dies saying “ Holy, holy, holy Lord of Sabaoth ! blessed is thy name, now and for evermore ! Amen.”

¹²¹Book I.

¹²²H

¹²³Therefore

¹²⁴ALCHYMY.

¹²⁵,)8

¹²⁶Book I.

¹²⁷Therefore, to be an adept, as we have before hinted, is te> know thyself, fear God, and love thy neighbour as thyself ; and by this thou shalt come to the fulfilment of thy desires, O, man ; but by no other means under the scope of Heaven.

¹²⁸When thy foul fliall be made drunk by the divine ambrofial ne6Iar, then (hall thy understanding be more clear than the noontide fun ; — then, by thy Itrong and fpiritualized intellectual eye, lhalt thou fee into the great treasury of Nature, and thou shalt praiie God with thy whole heart ; — then wilt thou fee the folly of the world and thou shalt unerringly accomplish thy desire, and shalt possess the true Philosophers’ stone, to the profit of thy neighbour. 1 fay, thou shalt visibly and sensibly, according to thy corporal faculties ; not imaginary, not delufively, but real.

¹²⁹Helmont, an author of no mean repute, avouches that he had actually seen the flone which converts base metals into gold ; that he had seen it with his eyes, and handled it with his fingers : taken from his own relation of the fa£t ; notwithflanding Kircher’s declamation againfl the poflibility of obtaining it, noting them all who profelTed alchymy to be a fet of impoflors and jugglers, giv ing no better an exposition of their process of transmutation than this — “ An Alchymift,” says Kircher, “ procures or desires a crucible to be brought, wherein is put lead or any other base metal, which, while in fusion, he (the Alchymift) flirs about with an iron rod, and then,” he says, “ he drops in, from between his fingers, a bit of gold ; and after flirring up for some time, and essay being made, gold is found.” This is, indeed, a very lame method of exploding alchymy •, but, however, to leave Kircher as much in the dark as he was, we fliall give you Van Helmont’s declaration, a philosopher of much greater note than thi? pseudo-chemist Kircher. Van Ilelmont says — “ I have divers times handled that flone with my hands, and have seen a real transmutation of saleable quicksilver with mine eyes, which, in proportion, did exceed the powder which made the gold in some thousand degrees.

¹³⁰“ It was of the colour that is in saffron, being weighty in its powder, and shining like bruifecl glass, when it should be the less exactly beaten. But there was once given unto me the fourth part of one grain, (I call, also, a

¹³¹grain

¹³²ALGBYMY.

¹³³Part I. ALCBYMY. 59

¹³⁴grain the fix hundredth part of an ounce). This powder I involved in wax, scraped off a certain letter, left, in catling it into the crucible, it should be dispersed, through the finoak of the coals ; which pellet of wax I afterwards call into the three-cornered vessel of a crucible upon a pound of quicksilver, hot and newly bought ; and presently the whole quicksilver, with some little noise, flood still from flowing, and reftded like a lump ; but the heat of that argent vive was as much as might forbid melted lead from recoagulating. The fire being ftraightway after increased under the bellows, the metal was melted ; the which, the vessel of fufton being broken, I found to weigh eight ounces of the molt pure gold.

¹³⁵“ Therefore, a computation being made, a grain of that powder doth concert nineteen thousand two hundred grains of impure and volatile metal, which ^Pobliterable by the fire, into true gold.

¹³⁶“ For that powder, by uniting the aforesaid quicksilver unto itself, preserved the fame, at one instant, from an eternal rust, putrefa6lion, death, and torture of the fire, howsoever most violent it was, and made it as an immortal thing, against any vigour or industry of art and fire, and tranfchanged it into the virgin purity of gold ; at leastwise one only fire of coals is required herein.”

¹³⁷By which we fee, that fo learned and profound a philosopher as Van Helmont could not fo easily have been made to believe that there existed a possibility of transmutation of base metals into pure gold, without he had a6tually proved the fame by experiment.

¹³⁸Again, let the Handing monuments of Flammel’s liberal bounty to the poor, through this mean, to be seen at Paris every day, stand as a testimony to the truth of the existing poflibility of transmutation. Likewise, Helmont mentions a stone that he faw, and had in his poffeflion, which cured all disorders, the qfiague not excepted. I ftiall relate the circumflance in his own words, which are as follow : —

¹³⁹“ There was a certain Irishman, whose name was Butler, being some time great with James, King of England, he being detained in the prison of the Castle of Vilvord ; and taking pity on one Baillius, a certain Franciscan Monk, a most famous preacher of Gallo-Britain, who was also imprifonech

¹⁴⁰H 2

¹⁴¹having

¹⁴²ALCIIYMY.

¹⁴³Book I.

¹⁴⁴having' an erifipelas in his arm ; on a certain evening, when the Monk did almost despair, he swiftly tinged a certain little Hone in a spoonful of almondmilk, and presently withdrew it thence. So he says to the keeper — ‘ Reach this flipping to that Monk ; and how much foever he shall take thereupon, he fnall be whole, at leaH within a short hour’s space.’ — Which thing even fo came to pass, to the great admiration of the keeper and the sick man, not knowing from whence fo sudden health shone upon him, seeing that he was ignorant that he had taken any thing : for his left arm, being before hugely swollen, fell down as that it could scarcely be discerned from the other. On the morning following, I, being entreated by some great men, came to Vilvord, as a witness of his deeds ; therefore I contracted a friendship with Butler.

¹⁴⁵“ Soon afterwards, I faw a poor old woman, a laundress, who, from the ag'e of sixteen years, had laboured with an intolerable megrim, cured in m^| presence. Indeed he, by the way, lightly dipped the fame little Hone in a spoonful of oil of olives, and presently cleansed the fame Hone by licking- it with his tongue, and laid it up into his snuff-box ; but that spoonful of oil he poured into a small bottle of oil, whereof one only drop he commanded to be anointed over the head of the aforesaid old woman, who was thereby Hraightway cured, and remained whole ; which I atteH I was amazed, as if he w as become another Midas •, but he, finding, said —

¹⁴⁶‘ My moH dear friend, unless thou come hitherto, fo as to be able, by one only remedy, to cure every disease , thou fh alt remain in thy young beginnings , however old thou flialt become.’ — I easily assented to this, because I had learned that from the secrets of Paracelsus ; and being now more confirmed by fight and hope. But I willingly confess, that that new mode of curing was unaccuHomed and unknown to me : I therefore said, that a young Prince of our Court, Viscount of Gaunt, brother to the Prince of Epifuoy, of a very great House, was fo wholly proHrated by the gout, that he thenceforth lay only on one side, being wretched, and deformed with many knots : he, therefore, taking hold of my right hand, said — ‘ Wilt thou that I cure the young man ?

¹⁴⁷I will cure him for thy fake.’ — ‘ But,’ I replied, ‘ he is of that obflinacy, that he had rather die, than drink one only medicinal potion.’

¹⁴⁸{ Be

¹⁴⁹ALCHYMY,

¹⁵⁰Part I.

¹⁵¹< Be it fo,’ said Butler ; ‘ for neither do I require any other thing, than that he do, every morning, touch this little stone, thou feeft, with the top of his tongue ; for after three weeks from thence, let him wash the painful and unpainful knots with his own urine, and thou lhalt soon afterwards fee him cured, and soundly walking. Go thy ways, and tell him, with joy, what I have said.’

¹⁵²“ I, therefore, being glad, returned to Brussels, and told him what Butler had said.

¹⁵³“ But the Potentate answered — ‘ Go, tell Butler that if he lhall restore me as thou haft said, I will give him as much as he shall require ; — demand the price, and I will willingly sequester that which is deposited for his security.’— And when I declared that thing to Butler, on the day following, he was very irath, and said — ‘ That Prince is mad, or witless and miserable, and therefore will I never help him : for neither do I stand in need of his money — neither do I yield — nor am I inferior to him.’— Nor could I ever induce him, afterwards, to perform what before he had promised ; wherefore I began to doubt whether the things I had before seen were dreams.

¹⁵⁴“ It happened, in the mean time, that a friend, overseer and master of the glass-furnace at Antwerp, being exceeding fat, most earnestly requested of Butler that he might be freed from his fatness ; unto whom Butler offered a small piece of that little stone, that he might once every morning lick, or speedily touch it with the top of his tongue : and, within three weeks, I faw his breast made more strait, or narrow, by one span, and him to have lived no less whole afterwards. Wherefore I began again to believe that the aforesaid gouty Prince might have been cured, according to the manner Butler had promised.

¹⁵⁵“ In the mean time, I sent to Vilvord, to Butler, for a remedy, in the case of poison given me by a secret enemy 5 for I miserably languished — all my joints were pained •, and my pulse, vehement, being at length become an intermitting one, did accompany the faintings of my mind, and extinguifhment of my strength.

¹⁵⁶Butler,

¹⁵⁷(go

¹⁵⁸ALCHYMY.

¹⁵⁹Book 1,

¹⁶⁰“ Butler, being; still detained in prison, commanded my household-servant, whom I had sent, that forthwith he should bring- unto him a small bottle of oil of olives ; and his little stone, aforesaid, being- tinged therein, as at other times, he sent that oil unto me ; and told the servant, that with one only small drop of the oil, I should anoint only one place of the pain, or all the places, if f would ; the which I did, and yet felt no help thereby. In the mean time, my enemy, according to his lot, being about to die, bade that pardon should be craved of me for his fin ; and fo I knew that I had taken poison, the which I fufpefted ; and therefore, also, I procured with all care to extinguish the flow venom, which, through the grace of God favouring me, I escaped.

¹⁶¹“ Seeing that-; afterwards, many other cures were performed upon certain gentlewomen, I alked Butler why fo many women should be cured, but that I (while that I sharply conflidted with death itself, being also environed wkh pains of all my joints and organs) should not feel any ease ? — But he afited with what disease I had laboured ? — And when he underflood that poison had given a beginning to the disease, he said, — that, as the cause had come from within to without, the oil ought to be taken into the body, or the stone to be touched with the tongue ; because the grief being cherished within, it was not local or external ; and also observed, that the oil did, by degrees, uncloath itself with the efficacy of healing, because the little stone being lightly tinged in it, it had not pithily charged the oil throughout its whole body, but had only ennobled it with a delible or obliterable befprinkling of its odour : for truly that stone did present, in the eyes and tongue, sea-salt spread abroad, or rarified and it is sufficiently known that fait is not to be very intimately mixed with oil.

¹⁶²“ This fame man, also, cured an Abbess, who, for eighteen years, had had her right arm swelled, with an entire deprivation of motion, and the fingers thereof stiff and unmoveable, only by the touching of her tongue with this admirable stone.

¹⁶³“ But very many being present witnesses of these fame wonders, did fufpedt some hidden sorcery, or diabolical craft ; for the common people have it for an ancient custom, that whatsoever honelt thing their ignorance has determined

¹⁶⁴not

¹⁶⁵ALCHYMY.

¹⁶⁶Part I.

¹⁶⁷not to comprehend, they do, for a privy shift of their ignorance, refer the fame to be the juggling pf an evil spirit. But I could never decline fo far, because the remedy was supposed to be natural •, for neither words, ceremonies, nor any other fufpedted thing, was required. For neither is it lawful, according to man’s power of understanding, to refer the glory of God, fhewn forth in Nature, unto the devil. For none of those people had required aid of Butler, as from necromancy any way fufpedted ; yea the thing was at first made trial of with smiling, and without faith and confidence ; yet this easy method of curing shall long remain fufpedted by many ; for the wit of the vulgar being inconstant and idle, they do more readily consecrate fo great a bounty of restitution unto diabolical contrivance, than to Divine goodness, the framer, lover, saviour, refrether of human nature, and the father of the poor. And these vile prejudices are not only inherent in the common people, but also in those that are learned, who rashly search into the beginning of healing, being not yet inftrudted, or observing the common and blockith rules 5 because they are always wife as children, who have never gone over their mother’s threshold, being afraid of every fable. For they who have not hitherto known the whole circuit of diseases to be included within the spirit of life, which maketh the assault ; or if they hereafter, reading my studies by the way, shall imprint on themselves this moment or concernment of healing ; nevertheless, because they have been already before accustomed, from the very beginnings of their studies, to the precepts of the humorists, they will easily, at length, depart from me, and leap back to the favourite bigotry and ancient opinions of the schools.”

¹⁶⁸But now we will hasten to the manner of preparation neceflary to qualify a man for the attainment of these sublime gifts. ✓

¹⁶⁹Of

¹⁷⁰ALCHYMY.

¹⁷¹Book I.

¹⁷²Of the Preparation of a Man to qualify him for the Search of this Tre afire ; and of the firfl Matter {prim a materia') of the Stone.

¹⁷³LESSON i.

¹⁷⁴The preparation for this work is simply this : — Learn to cast away from thee all vile affections — all levity and inconstancy of mind ; let all thy dealings be free from deceit and hypocrisy ; avoid the company of vain young men ; hate all profligacy, and profane speaking.

¹⁷⁵LESSON II.

¹⁷⁶Keep thy own, and thy neighbours’ secrets ; court not the favours of the rich ; despise not the poor, for he who does will be poorer than the poorest.

¹⁷⁷lesson in.

¹⁷⁸Give to the needy and unfortunate what little thou canft spare ; for he that has but little, whatever he spares to the miserable, God (hall amply reward him.

¹⁷⁹lesson iv.

¹⁸⁰Be merciful to those who offend thee, or who have injured thee ; for what muff that man’s heart be, who would take heavy vengeance on a flight offence ? Thou shalt forgive thy brother until seventy times seven.

¹⁸¹LESSON V.

¹⁸²Be not hasty to condemn the actions of others, left thou fhouldft, the next hour, fall into the very fame error j despise scandal and tattling ; let thy words be few.

¹⁸³LESSON

¹⁸⁴Part I.

¹⁸⁵ALCHYMY.

¹⁸⁶LESSON VI.

¹⁸⁷Study day and night, and supplicate thy Creator that he would be pleased to grant thee knowledge and understanding ; and that the pure spirits may have communication with, and influence, in thee.

¹⁸⁸lesson yn.

¹⁸⁹Be not overcome with drunkenness j for, be assured, that half the evils that befall mankind originate in drunkenness : for too great a quantity of strong liquors deprive men of their reason ; then, having loft the ufe of the faculty of their judgment, they immediately become the recipient of all evil influences, and are justly compared to weathercocks, that are driven hither and thither by every gust of wind ; fo those who drown the reasonable power, are easilypersuaded to the lightest and most frivolous pursuits, and, from these, to vices more gross and reprobate ; for the ministers of darkness have never fo favourable an opportunity of insinuating themselves into the minds and hearts of men, as when they are loft in intoxication. I pray you to avoid this dreadful vice.

¹⁹⁰LESSON VIII.

¹⁹¹Avoid gluttony, and all excess — it is very pernicious, and from the Devil : these are the things that constantly tempt man, and by which he falls a prey to his spiritual adversary ; for he is rendered incapable of receiving any good or divine gift. Besides, the divine and angelic powers or essences delight not to be conversant about a man who is defiled, and stinking with debauchery and excess.

¹⁹²lesson ix.

¹⁹³Covet not much gold, but learn to be satisfied with enough ; for to desire more than enough, is to offend the Deity.

¹⁹⁴Book I. I

¹⁹⁵lesson

¹⁹⁶ALCHYMY.

¹⁹⁷Book I.

¹⁹⁸LESSON X.

¹⁹⁹Read often these ten preparatory Lessons to fit thee for the great work, and for the receiving of higher things ; for the more pure thou art in heart and mind, by fo much quicker shall you perceive those high secrets we teach, and •which are entirely hid from the discernment of the vicious and depraved, becai ife it never can happen that such a source of treasure can be attained merely to satisfy our more gross, earthly, and vain desires and inclinations ; because here nothing mull be thought to be grasped, or wrefied out of this book, but to the fulfilling- of a good end and purpose. When thou shalt have fo far purified thy heart, as we have spoken is indispensably necessary for the receiving of every good thing, thou shalt then fee with other eyes than thou doft at present — thy spiritual eye will be opened, and thou shalt read man as plain as thou writ our books ; but, for all this, depend not on the strength of thy own wisdom, for even then, when we think our hearts secure, if we do not watch them that they sleep not, the Devil, or his ministers, immediately take us at this unguarded moment, and tempts us into the aftual commiflion of some fin or other : either he excites our appetite for lufi and concupifcence, or any other deadly fin ; therefore, using our blefied Redeemer’s words — “ What 1 fay unto you, I fay unto you all---iwatch 1”

²⁰⁰Perhaps, I do not doubt but, there are some that will fay, when they look at our works, this fellow is all rant, all preaching — he tells us what we knew before as well as himself. To such I fay, let them read our book but twice ; if they do not gather something that they will acknowledge precious, (nay, be convinced that it is precious, to their own fatisfadtion) I will burn these writings, and they shall be no more remembered by me.

²⁰¹To conclude this Part : we fay that the First Matter ( Prima Materia ) Adam brought with him out of Paradise, and left it, as an inheritance, to us his successors ; had he remained in his original purity, he would have been permitted to have used it himself ; but the eternal fiat was pafled, that he was to “ earn his bread by the sweat of his brow therefore he could not effect what was afterwards performed by some of his offspring.

²⁰²PIcrmes

²⁰³ALCIIYMY.

²⁰⁴Part I. alchymy. 67

²⁰⁵Hermes Trifmegiftus, that ancient philosopher, wrote touching the attain' ment of this stone, which he pronounced to be of all benefit to man, and one of the greatest bleflings he could possess and although his writings contain much of the excellency of truth, being wrapped up in such fymbolical figures, ■ it renders them exceedingly difficult to be understood, yet, if comprehended, they, no doubt, contain some very great -secrets by which mortal man may profit.

²⁰⁶Now it belongs to our purpose to know what it is from which we mull extract the first matter of this stone, to go on with our process, because we must have materials to work upon ; for all philosophers agree that, the first matter being found, we may proceed without much difficulty. For the firji matter , (I shall speak as plainly as pofiible) first, the grand question in debate is — Where is it to be found ? — I fay it is to be found in ourselves. We all possess this first matter, from the beggar to the king ; every mothers’ fon carries it about him ; and, could our ingenious chemists but find a process for the extracting, how well would all their labours be repaid. The next question naturally comes thus — How are we to draw, or attract the secret matter of the stone out of ourselves ? — Not by any common means 5 and yet it is to be drawn into very aCtion, and that by the mo ft simple means, and in a manner that the attaining of the philosophers’ stone would very soon follow it. I pray you, my friend, look into thyself, and endeavour to find out in what part of thy composition is the prima materia of the lapis philofophorum , or out of what part of thy substance can the first matter of our stone.be drawn out. Thou fayeft, it must either be in the hair , sweat , or excrement. I fay in none of these thou shalt ever be able to find it, and yet thou shalt find it in thyself.

²⁰⁷Many great philosophers and chemists, whom I have the pleasure to know, affirm that, admitting of the poftibility of transmutation, it (/. e. the first matter ) must be taken from the purest gold. To this I fay it must not ; neither has it any thing at all to do with extrinfical gold. They will ' fay then that the pure ens of gold may be drawn from gold itself. True, it may fo 5 but then I would afk if they could ever produce more gold than

²⁰⁸I 2 that

²⁰⁹ALCHYMY.

²¹⁰63 ALCHYMY. Book I.

²¹¹that out of which the foul or offence was extracted ; if they have, they have indeed found out a secret beyond the powers of our comprehension ; because it is agairrft reason to suppose that if a pound of gold yields a drachm of the foul or essence, that that only will tinge any more than a pound of purified lead, or $ ; because we have tried various experiments, and I have, in feme of my firfl essays, turned both lead and mercury into good gold ; but no more than that out of which the foul was extracted.' But, however, not to lose. our time in vain and ridiculous disputation, know that whatever prodigious things or experiments have been tried with refpeft to the firfl matter, by external fubjefts, either in the mineral, animal, or vegetable kingdoms, as they are called, I fay in us is the power of all wonderful things, which the supreme Creator has, of his infinita mercy, implanted in our fouls ; out of her is to be extradited the firfl matter, the true argent vrve, the g of the philosophers, the true ens of o , viz. a spiritual living gold, or waterifn mercury, or firfl matter, which, by being maturated, is capable of transmuting a thousand pts. of impure metal into good and pcrfe6t gold, which endure fire, tell, or cupel.

²¹²PART II.

²¹³OF THE MANSER OF EXTRACTING THE FIRST HATTER OF THE PHILOSOPHERS’ STONE, AND THE USE IT IS PUT TO IN PURIFYING THE IMPERFECT METALS, AND TRANSMUTING THEM INTO GOOD GOLD.

²¹⁴LESSON XI.

²¹⁵TAKE the foregoing inftruftions as thy principal instrument, and know that our foul has the power, .when the body is free, as we before said, of any pollution, the heart void of malice and offence ; I fay the foul is then a free agent, and has the power, spiritually and magically, to aft upon any matter whatsoever ; therefore I said the firfl matter is in the foul ; and the extraditing of it, is to bring the dormant power of the pure, living, breathing spirit and eternal foul into aft. Note well that every agent has its power of adding upon

²¹⁶its

²¹⁷ALCHYMY',

²¹⁸Part I.

²¹⁹its patient. Every essence that is diltilled forth is received into a recipient, but that recipient mutt firlt be made clean. Even fo mull the foul and heart of man : the vile affe6tions mud be thrown away, and trampled under foot ; then (halt thou be able to proceed in thy work, which do in the manner following-.

²²⁰flfeSSON XII.

²²¹The expence thou mull be at will be but a trifle : all the inllruments necessary are but three, viz. a crucible, an egg philosophical, and a retort with its receiver. Put your line gold, in weight about b dwts., file it up, put it into your philosophic egg, pour upon it the twice of its weight of the bell Hungarian , close up the egg with an Hermetic seal, put it for three months in horse-dung, take it out at the end of that time, and fee what kind of form thy gold and $ has alfumed ; take it out, pour on it half its weight of good spirit of sal amraon., set them in a pot full of sand over the fire in the retort, let them dillil into a pure elfence, add to one pt. of this $ two pts. of thy water of life, or prima materia , put them into thy philosophical egg, and

²²²lesson xfti.

²²³fet them into horse-dung for another three months ; then take them out, and fee what thou hall— a pure etherial elfence, which is the living g-old ; pour this pure spiritual liquor upon a drachm of molten fine gold, and you will find that which will satisfy thy. hunger and thirliing- after this secret ; for the increase of thy gold will seem to thee miraculous, as indeed it is. Take it to a jeweller’s, or goldsmith’s ; let him try it in thy presence, and thou wilt have reason to bless God for his mercy to thee. Do thy duty as he hath commanded thee, and ufe all the benefit thou flialt receive, in actions worthy of thy nature.

²²⁴lesson xiv.

²²⁵When thy spiritual eye is opened, and thou flialt begin to fee to what end thou wert created, thou flialt want no necelfary thing either for thy comfort or

²²⁶support ;

²²⁷ALCHYMY.

²²⁸Book I.

²²⁹support ; only keep in the rules we have prefcribecl in the beginning' of this little treatise — Fear God, and love thy neighbour as thyself ; be not haily to reveal any secrets thou mayeft learn, for the good spirits, both day and night, will be thy inftru61ors, and will continually reveal thee many secrets. Think not that thou canft either profit or benefit fo much by the inftru&ion of those who profess great advantages in claflical education and high schooling ; be affined they are, in spiritual knowledge, much in the dark : for he who desires not spiritual knowledge cannot attain it by any means, but by, first, coming to God j secondly, by purifying his own heart ; thirdly, by submitting himself to the will of the Holy Spirit, to guide and direct him in all truth, to the attaining of all knowledge, both human and divine 5 and by arrogating nothing to our own power or strength, but by referring all to the mercy and goodness of God. — Amen.

²³⁰#

²³¹THE

²³²THE

²³³MAGUS;

²³⁴OR,

²³⁵CELESTIAL INTELLIGENCER.

²³⁶CONTAINING

²³⁷THE CONSTELLATORY PRACTICE,

²³⁸OR

²³⁹TALISMANIC MAGIC .

²⁴⁰- L_ SHEWING

²⁴¹The true Properties of the Elements, Meteors, Stars, Planets, &c. &rc. ; likewise the Nature of Intelligences, Spirits, Demons, and Devils j the Conllruction and Composition of all Sorts of Magic Seals, Images, Rings, Glasses, Pictures, &c. &c. ; the Power and Composition of Numbers, Mathematical Figures, and Characters of Spirits both good and evil.

²⁴²THE WnOLE OF THE ABOVE ILLUSTRATED BY A GREAT VARIETY OF

²⁴³Beautiful Figures, Types, Letters, Seals, Images,. Magic Characters, fyc.

²⁴⁴FORMING A COMPLETE SYSTEM OF

²⁴⁵DELIGHTFUL KNOWLEDGE AND ABSTRUSE SCIENCE ;

²⁴⁶Such as is warranted never before to have been published in the English Language,

²⁴⁷BY FRANCIS BARRETT,

²⁴⁸m

²⁴⁹STUDENT OF CHEMISTRY, OCCULT PHILOSOPHY, THE CABALA, &C. &C. &C.

²⁵⁰~*4.d • ‘

²⁵¹1801.

²⁵²PART THE SECOND.

¹It is necessary that we should know and understand the nature and quality of the four elements, in order to our being perfect in the principles and ground-work of our studies in the Talifmanic, or Magical Art.

²Therefore, there are four elements, the original grounds of all corporeal things, viz. fire, earth, water, and air, of which elements all inferior bodies are compounded ; not by way of being heaped, up together, but by transmutation and union ; and when they are destroyed, they are resolved into elements. But there are none of the sensible elements that are pure ; but they are, more or less, mixed, and apt to be changed the one into the other : even as earth, being moistened and dissolved, becomes water , but the fame being made thick and hard, becomes earth again and being evaporated through heat it pafles into air, and that being kindled into fire, and this being extinguilhed, into air again, but being cooled after burning, becomes earth again, or else stone, or sulphur ; and this is clearly demonstrated by lightning. Now every one of these elements have two fpecifical properties : the former whereof it retains as proper to itself ; in the other, as a mean, it agrees with that which comes directly after it. For fire is hot and dry — earth, cold and dry ; — water, cold and moist — and air, hot and moist. And fo in this manner the elements, according to two contrary qualities, are opposite one to the other : as fire to water, and earth to air. Likewise, the elements are contrary one to the other on another account : two are heavy, as earth and water — and the others are light, as fire and air ; therefore the Stoics called the former, paflives — but the latter, aftives. And Plato distinguishes. them after another manner, and Book I. K assigns

³TALISMANIC MAGIC.

⁴Part II.

⁵alfigns to each of them three qualities, viz. to the fire, brightness, thinness, and motion — to the earth, darkness, thickness, and quietness ; and, according to these qualities, the elements of fire and earth are contrary. Now the other elements borrow their qualities from these, fo that the air receives two qualities from the fire, — thinness, and motion ; and the earth one, viz. darkness. In like manner water receives two qualities of the earth, — darkness and thickness ; and the fire one, viz. motion. But first is twice as thin as air, thrice more moveable, and four times brighter ; the air is twice more bright, thrice more thin, and four times more moveable. Therefore, as fire is to air, fo is air to water, and water to the earth ; and again, as the earth is to the water, fo is water to air, and air to fire. And this is the root and foundation of all bodies, natures, and wonderful works ; and he who can know, and thoroughly underhand these qualities of the elements, and their mixtures, lhall bring to pass wonderful and aftonilhing things in magic.

⁶Now each of these elements have a threefold consideration, fo that the number of four may make up the number of twelve ; and, by palling by the number of seven into ten, there may be a progress to the lupreme unity, upon which all virtue and wonderful things do depend. Of the firlt order are the pure elements, which are neither compounded, changed, or mixed, but are incorruptible ; and not of which, but through which, the virtues of all natural things are brought forth to a6l. No man is able fully to declare their virtues, because they can do all things upon all tilings. lie who remains ignorant of these, lhall never be able to bring to pass any wonderful matter.

⁷Of the second order are elements that are compounded, changeable, and impure ; yet such as may, by art, be reduced to their pure simplicity ; whose virtue, when they are thus reduced, doth, above all things, perfe£l all occult and common operations of Nature *, and these are the foundation of the whole of Natural Magic.

⁸Of the third order, are those elements which originally and of themselves are not elements, but are twice compounded, various and changeable into another. These are the infallible medium , and are called the middle nature , or foul of the middle nature ; very few there are that underhand the deep mysteries

⁹Chap. II. TALISMANIC MAGIC. 75

¹⁰teries thereof. In them is, by means of certain numbers, degrees, and orders, the perfe6tion of every effe6l in what thing foever, whether natural , celejlial*, or fuperceleltial : they are full of wonders and mysteries, and are operative as in Magic natural, fo divine. For from these, through them, proceeds the binding, loofmg, and transmutation of all things — the knowledge and foretelling of things to come — also, the expelling of evil, and the gaining of good spirits. Let no one, therefore, without these three forts of elements, and the true knowledge thereof, be confident that he can work any thing in the Occult Sciences of Magic and Nature.

¹¹But whosoever shall know how to reduce those of one order into another, impure into pure, compounded into simple, and shall underhand diftinHly the nature , virtue , and power of them, in number, degrees, and order, without dividing the substance, he shall easily attain to the knowledge and perfe6l operation of all natural things, and celestial secrets likewise ; and this is the perfection of the Cabala, which teaches all these before mentioned ; and, by a perfect knowledge thereof, Ve perform many rare aud wonderful experiments.

¹THERE are two things, (says Hefmes) viz. fire and earth, which are sufficient for the operation of all wonderful things : the former is a£t ive, and the latter passive. Fire, in all things and through all things, comes and goes away bright ; it is in all things bright, and at the fame time occult, and unknown. When it is by itself (no other matter coming to it, in which it should manifefl its proper a6tion) it is boundless and invisible ; of itself sufficient for every action that is proper to it ; — itself is one, and penetrates through all things ; also spread abroad in the heavens, and shining. But in the infernal place, straitened, dark, and tormenting ; and in the midway it partakes of both. It is in Hones, and is drawn out by the stroke of the Heel ; it is in earth, and

²K 2 causes

³TALISMANIC MAGIC.

⁴76 talismanic magic. Part II.

⁵causes it, after digging np, to fmoak ; it is in water, and heats springs and wells *, it is in the depths of the fea, and causes it, being tolfed with the winds, to be hot ; it is in the air, and makes it (as we often fee) to burn. And all animals, and all living things whatsoever, as also vegetables, are preserved by heat ; — and every thing that lives, lives by reason of the inclosed heat. The properties of the fire that is above, are heat, making all things fruitful ; and a celestial light, giving life to all things. The properties of the infernal fire are a parching heat, consuming all things ; and darkness ; making all things barren. The celefiial and bright fire drives away spirits of darkness ; — also, this our fire, made with wood, drives away the fame, in as much as it hath an analogy with, and is the vehiculum of, that superior light ; as also of him who faith, “ 1 am the light of the world,” which is true fire— the Father of lights, from whom every good thing that is given comes ; — fending forth the light of his fire, and communicating it first to the fun and the rest of the celeltial bodies, and by these, as by mediating instruments, conveying that light into our fire. As, therefore, the spirits of darkness are stronger in the dark— fo good spirits, which are angels of light, are augmented not only by that light (which is divine, of the fun, and celestial), but also by the light of our common fire. Hence it was that the first and most wife inftitutors of religions and ceremonies, ordained that prayers, fingings, and all manner of divine worships whatsoever, thould not be performed without lighted candles or torches : hence, also, was that significant saying of Pythagoras — “ Do not speak of God without a light !” — And they commanded that, for the driving away of wicked spirits, lights and fires Ihould be kindled by the carcasses of the dead, and that they fiiould not be removed until the expiations were, after a holy manner, performed, and then buried. And the great Jehovah himself, in the old law, commanded that all his sacrifices Ihould be offered with fire, and that fire Ihould always be burning upon the altar, which custom the Priests of the Altar did always observe and keep amongst the Romans. Now the basis and foundation of all the elements is the earth ; for that is the obje6t, fubje6t, and receptacle of all celestial rays and influences : in it are contained the feeds, and seminal virtues of all things ; and, therefore, it is said to be

⁶animal.

⁷Chap. III. . TALISMANIC MAGIC. 77

⁸animal, vegetable, and mineral. It, being made fruitful by the other elements and the heavens, brings forth all things of itself. It receives the abundance of all things, and is, as it were, the first fountain from whence all things spring ; — it is the centre, foundation, and mother of all things. Take as much of it as you please, separated, washed, depurated, and fubtilized, and, if you let it lie in the open air a little while, it will, being full and abounding with heavenly virtues, of itself bring forth plants, worms, and other living things ; also stones, and bright sparks of tnetals. In it are great secrets : if, at any time, it lhall be purified, by the help of fire,* and reduced into its simple nature by a convenient walhing, it is the first matter of our creation, and the truest medicine that can restore and preserve us.

¹THE other two elements, viz. water and air, are not less efficacious than the former •, neither is Nature wanting to work wonderful things in them. There is fo great a necessity of water, that without it nothing can live —no herb nor plant whatsoever without the moiltening of water, can bring forth ; in it is the seminary virtue of all things, especially of animals, whose feed is manifeltly wateriffi. The feeds, 'alfo, of trees and plants, although they are earthy, mutt, notwithflanding, of necessity be rotted in water before they can be fruitful ; whether they be imbibed with the moisture of the earth, or with dew, or rain, or any other water that is on purpose put to them.— For Moses writes, that only earth and water can bring forth a living foul 5 but he ascribes a two-fold production of things to water, viz. of things swimming in the water, and of things flying in the air above the earth \ and

²* Agrippa here, speaking of the element of earth being reduced to its utmost simplicity, by being purified by fire and a convenient washing, means, that it is the first and principal ingredient necessary to the production of the Philosopher’s stone, either of animals or metals.

³that

⁴TALISMANIC MAGIC.

⁵\

⁶Part II.

⁷that those product ions that are made in and upon the earth are partly attributed to the very water the fame scripture testifies, where it faith, that the plants and the herbs did not grow, because God had not caused it to rain upon the earth. Such is the efficacy of this element of water, that spiritual regeneration cannot be done without it, as Christ himself testified to Nicodemus. Very great, also, is the virtue of it in the religious worship of God, in expiations and purifications ; indeed the necessity of it is no less than that of fire. Infinite are the benefits, and divers are the uses, thereof ; as being that, by virtue of which all things subsist, are generated, nouriffied, and increased. Hence it was that Thales of Miletus, and Hesiod, concluded that water was the beginning of all things ; and said it was the first of all the elements, and the most potent ; and that^ because it hath the mattery over all the rest. For, as Pliny faith— u Waters swallow up the earth — extinguiffi flames — ascend on high — and, by the stretching forth of the clouds, challenge the heavens for their own ; the fame, falling down, becomes the cause of all things that grow in the earth.” Very many are the wonders that are done by waters, according to the writings of Pliny, Solinus, and many other historians.

⁸Josephus also makes relation of the wonderful nature of a certain river betwixt Arcea and Raphanea, cities of Syria, which runs with a full channel all the Sabbath-day, and then on a sudden flops, as if the springs were flopped, and all the fix days you may pass over it dry-ffiod ; but again, on the seventh day, no man knowing the reason of it, the waters return again in abundance as before ! wherefore the inhabitants thereabout called it the Sabbath-day River, because of the seventh day, which was holy to the Jews. — The Gospel, also, testifies of a ffieep-pool, into which whosoever stepped first, after the water was troubled by the Angel, was made whole of whatsoever disease he had. The fame virtue and efficacy, we read, was in a spring of the Ionian Nymphs, which was in the territories belonging to the town of Elis, at a village called Heradea, near the river Citheron, which whosoever stepped into, being diseased, came forth whole, and cured of all his diseases. Paufanias also reports, that in Lyceus, a mountain of Arcadia, there was a

⁹spring

¹⁰Chap. III. TALISMANIC MAGIC. ,79

¹¹spring called Agria, to which, as often as the dryness of the region threatened the defirudtion of fruits, Jupiter, Priest of Lyceus, went ; and, after the offering of sacrifices, devoutly praying to the waters of the spring, holding a bough of an oak in his hand, put it down to the bottom of the hallowed

¹²spring ; then, the waters being troubled, a vapour ascending from thence into

¹³the air, was blown into clouds, which being joined' together, the whole heaven was overspread ; which being, a little after, dissolved into rain, watered all the country molt wholefomely. — Moreover, Ruffus, a physician of Ephesus, besides many other authors, wrote flrange things concerning the wonders of waters, which, for aught I know, are found in no other author.

¹⁴It remains, that I speak of the air. — This is a vital spirit passing through all beings — giving life and fubfiflence to all things — moving and filling all things. Plence it is that the Hebrew doctors reckon it not amongfl; the elements ; but count it as a medium, or glue, joining things together ; and as

¹⁵the resounding spirit of the world’s inflrument. It immediately receives into itself the influence of all celeflial bodies, and then communicates them to the’ other elements, as also to all mixed bodies. Also, it receives into itself, as if it were a divine looking-glass, the species of all things, as well natural as artificial ; as also of all manner of speeches, and retains them ; and carrying them with it, and entering into the bodies of men, and other animals, through their pores, makes an -impression upon them, as well when they are asleep as when they are awake, and affords matter for divers flrange dreams and divinations.— Hence, they fay, it is that a man, passing by a place where a man was slain, or the carcass newly hid, is moved with fear and dread ; because the air, in that place, being full of the dreadful species of man-slaughter, doth, being breathed in, move and trouble the spirit of the man with the like species ; whence it is that he becomes afraid. For every thing that makes a sudden impression aflonifhes Nature. Whence it is that many philosophers were of opinion, that air is the cause of dreams, and of many other impressions of the mind, through the prolonging of images, or fimilitudes, or species (which proceed from things and speeches, multiplied in the very air), until they come to the senses, and then to the phantasy and foul of him that receives

¹⁶them ;

¹⁷TAUSMANIC MAGIC.

¹⁸Part II.

¹⁹them ; which, being freed from cares, and no way hindered, expecting to meet such kind of species, is informed by them. For the species of things, although of their own proper nature they are carried to the senses of men, and other animals in general, may, notwithstanding, get some impression from the heavens whilst they are in the air ; by reason of which, together with the aptness and disposition of him that receives them, they may be carried to the sense of one, rather than of another. And hence it is possible, naturally, and far from all manner of superstition (no other spirit coming between), that a man should be able, in a very small time, to signify his mind unto another man, abiding at a very long and unknown distance from him — although he cannot precisely give an estimate of the time when it is, yet, of necessity, it mult be within twenty-four hours ; — and I, myself, know how to do it, and have often done it. The fame also, in time palt, did the Abbot Tritemius both know and do. — Also, when certain appearances (not only spiritual, but also natural) do flow forth from things, that is to fay, by a certain kind of flowings forth of bodies from bodies, and do gather llrength in the air, they Ihew themselves to us as well through light as motion — as well to the fight as to other senses — and sometimes work wonderful things upon us, as Platonius proves and teacheth. And we fee how, by the south-wind, the air is condensed into thin clouds, in which, as in a looking-glass, are reflected representations, at a great distance, of castles, mountains, horses, men, and other things, which, when the clouds are gone, presently vanilh. — And Aristotle, in his Meteors, ffiews that a rainbow is conceived in a cloud of the air, as in a looking-glass. — And Albertus says, that the effigies of bodies may, by the strength of Nature, in a moist air, be easily represented ; in the fame manner as the representations of things are in things. — And Aristotle tells of a man, to whom it happened, by reason of the weakness of his fight, that the air that was near to him became, as it were, a looking-glass to him, and the optic-beam did refleft back upon himself, and could not penetrate the air, fo that, whitherfoever he went, he thought he faw his own image, with his face towards him, go before him. — In like manner, by the artificialnefs of some certain looking-glafles, may be produced at a distance, in the air, besides the

²⁰lookingTALISMANIC MAGIC.

²¹Chap. IV. TALISMANIC MAGIC. 81

²²looking-glasses, what images we please ; which, when ignorant men fee, they think they fee the appearances of spirits or fouls — when, indeed, they are nothing else but semblances a-kin to themselves, and without life. And it is well-known, if in a dark place, where there is no light but by the coming in of a beam of the fun some where through a little hole, a white paper or plain looking-glass be fet up against the light, that there may be seen upon them whatsoever things are done without, being thined upon by the fun. And there is another flight or trick yet more wonderful : — if any one fliall take images, artificially painted, or written letters, and, in a clear night, fet them against the beams of the full moon, those resemblances being multiplied in the air, and caught upward, and refledted back together with the beams of the moon, another man, that is privy to the thing, at a long distance, fees, reads, and knows them in the very compass and circle of the moon ; which art of declaring secrets is, indeed, very profitable for towns and cities that are*besieged, being a thing which Pythagoras long since did, and which is not unknown to some in these days ; I will not except myself. And all these things, and many more, and much greater than these, are grounded in the very nature of the air, and have their reasons and causes declared in mathematics and optics. And as these resemblances are refledted back to the fight, fo al£b are they, sometimes, to the hearing, as is manifest in echo. But there are many more secret arts than these, and such whereby any one may, at a remarkable distance, hear, and understand diftindtly, what another speaks or whispers.

²³' CHAP. IV.

²⁴OF COMPOUND, OR MIXED BODIES IN WHAT MANNER THEY RELATE TO THE ELEMENTS

²⁵AND HOW THE ELEMENTS RELATE TO THE SOULS, SENSES/ AND DISPOSITIONS OF

²⁶MEN.

²⁷THE next in order, after the four simple elements, are the four kinds of perfedt bodies compounded of them, viz. metals, stones, plants, and animals ; and although in the generation of each of these, all the elements combine toBook I. L gether

²⁸TALISMANIC MAGIC.

²⁹Part'll.

³⁰gether in the composition, yet every one of them follows and resembles one of the elements which is most predominant : for all {tones, being* earthy, are naturally heavy, and are fo hardened with dryness that they cannot be melted ; — but metals are watery, and may be melted, which naturalists and chemists find to be true, viz,, that they are composed or generated of a vifeous water, or watery argent vive. Plants have such an affinity with the air, that unless they are out in it, and receive its benefit, they neither flouriffi nor increase. So also animals, as the Poet finely expresses it — “ Have, in their natures, a most fiery force,

³¹“ And also spring from a celellial source:”

³²and fire is fo natural to them that, being extinguiffied, they soon die.

³³Now, amongst {tones, those that are dark and heavy, are called earthy — those which are transparent, of the -watery element , as crystal, beryl, and pearls — those which swim upon the water and are fpongious, as the pumiceftone, sponge, and fophus, are called airy — and those are attributed to the element of fire, out of which fire is extracted, or which are resolved into fire ; as thunder-stones, fire-stones, affieftos. Also, amongst metals ; — lead and silver are earthy ; quicksilver is watery •, copper and tin, airy \ gold and iron, fiery. In plants, also, the roots resemble earth — the leaves, water — flowers, the air — and feed, the fire, by reason of their multiplying spirit. Besides, some are hot, some cold, some moist, others dry, borrowing their names from the qualities of the elements. Amongst animals, also, some are, in comparison of others, earthy, because they live in the very bowels of the earth, as worms, moles, and many other reptiles ; others watery, as fish ; others which always abide in the air, therefore airy ; others, again, fiery, as salamanders, crickets ; and such as are of a fiery heat, as pigeons, ostriches, eagles, lions, panthers, &c. &c.

³⁴Now, in animals, the bones resemble earth — vital spirit, the fire — flesh, the air — and humours, the water ; and these humours also resemble the elements, viz. yellow choler, the fire — the blood, the air — phlegm, the water — and

³⁵black

³⁶Chap. V. TALISMANIC MAGIC. 83

³⁷black choler, • or melancholy, the earth. And, lastly, in the foul itself, the underloading resembles the fire— -reason, the air— imagination, the water— and the senses the earth. And these senses again are divided amongst themselves, according to the elements : for the fight is fiery, bee aide it cannot perceive without the help of fire and light — the hearing is airy, for a found is made by the firiking of the air — the smell and taste resemble water, without the moisture of which there is neither smell nor taste — and, lafily, the feeling is wholly earthly, because it takes gross bodies for its objecl. The a6lions, also, and operations of man are governed by the elements : for the earth signifies a flow and firm motion ; the water, fearfulness, fluggiflinefs, and remilfnefs in working ; air signifies cheerfulness, and an amiable disposition ; but fire, a fierce, working, quick, susceptible disposition. The elements are, therefore, the first and original matter of all things ; and all things are of and according to them ; and they in and through all things diffuse their virtues.CHAP. V.

³⁸THAT THE ELEMENTS ARE IN THE HEAVENS, IN THE STARS, IN DEVILS, ANGELS, INTELLIGENCES, AND, LASTLY, IN GOD HIMSELF.

³⁹IN the original and exemplary world, all things are all in all ; fo also in this corporeal world. And the elements are not only in these inferior things *, but are in the heavens, in liars, in devils, in angels, and likewise in God himself, the maker and original example of all things.

⁴⁰Now it mull be underllood that in these inferior bodies the elements are gross and corruptible *, but in the heavens they are, with their natures and virtues, after a celellial and more excellent manner than in fublunary things : for the firmness of the celellial earth is there without the grolfnefs of water ; and the agility of air without exceeding its bounds ; the heat of fire without burning, only Ihining, giving light and life to all things by its qeleftial heat,— -Now

⁴¹L 2 amongst

⁴²TALISMANIC MAGIC.

⁴³Part II.

⁴⁴amongst the stars, or planets, some are fiery, as Mars, and the Sun — airy, as Jupiter, and Venus — watery, as Saturn, and Mercury — and earthy, such as inhabit the eighth orb, and the Moon (which by many is accounted watery), seeing that, as if it were earth, it attracts to itlelf the celestial waters, with which being imbibed it does, on account of its proximity to us, pour forth and communicate to our globe.

⁴⁵There are, likewise, amongst the signs, some fiery, some airy, some watery, and some earthy. The elements rule them , also, in the heavens, distributing to them these four threefold considerations of every element, according to their triplicities, viz. the beginning, middle, and end.

⁴⁶Likewise, devils are difiinguithed according to the elements : for some are called earthy devils, others fiery, some airy, and others watery. Hence, also, those four infernal rivers : fiery Phlegethon, airy Cocytus, watery Styx, earthy Acheron. Also, in the Gospel, we read of comparisons of the elements : as hell fire, and eternal fire, into which the cursed shall be commanded to go ; — and in Revelations, of a lake of fire ; — and Isaiah, speaking of the damned, says that the Lord will finite them with corrupt air ; — and in Job, they shall skip from the waters of the snow to the extremity of heat ; and, in the fame, we read, that the earth is dark, and covered with the darkness of death, and miserable darkness.

⁴⁷And these elements are placed in the angels of heaven, and the blessed intelligences : there is in them a liability of their essence, which is an earthy virtue, in which is the fledfafl feat of God. By the Psalmist they are called waters, where he says— -“ Who rulefl the waters that are higher than the heavens j” — also, in them their fubtile breath is air, and their love is shining fire ; hence they are called in Scripture, the wings of the wind ; and, in another place, the Psalmist speaks of them thus — “ Who makeft angels thy spirits, and thy ministers a flaming fire!” — Also, according to the different orders of spirits or angels, some are fiery, as feraphims, authorities, and powers — earthy, as cherubim — watery, as thrones and archangels — airy, as dominions and principalities.

⁴⁸And

⁴⁹f

⁵⁰TALISMANIC MAGIC.

⁵¹Chap. VI. iamU1u.wv x,xxx~.

⁵²And do we not read of the original Maker of all things, that the earth (hall be opened and bring forth a Saviour ? — Likewise it is spoken of the fame, that he shall be a fountain of living water, cleanfmg and regenerating ; and the fame spirit breathing the breath of life ; and the. fame, according to Moses and Paul’s teflimony — a confirming fire.

⁵³That the elements are, therefore, to be found every where, and in all things, after their manner, no man will dare to deny : firlt, in these inferior bodies, feculent and gross ; and in celeftials, more pure and clear ; but in fuperceleftials, living, and in all refpebts blessed. Elements, therefore, in the exemplary world, are ideas of things to be produced ; in intelligences, they are distributed powers ; in the heavens, they are virtues ; and in inferior bodies, are gross forms.

¹IT is to be noted, that God, in the first place, is the end and beginning of all virtues : he gives the fieal of the ideas to his servants, the intelligencesy who, as faithful officers, Jign all things entrusted to them with an ideal virtue ; the heavens and stars, as instruments, disposing the matter, in the mean while, for the receiving of those forms which reside in Divine Majesty, and to be conveyed by stars. And the Giver of forms distributes them by the ministry of his intelligences, which he has ordained as rulers and comptrollers over his works ; to whom such a power is entrusted, in things committed to them, that fo all virtue in stones, herbs, metals, and all other things, may come from the intelligences, the governors.- Therefore the form and virtue of things come first from the ideas— then from the ruling and governing intelligences— -they from the afpetfts of the heavens disposing — and, lastly, from the tempers of

²the

³86 talismanic magic. Part II.

⁴the elements disposed, answering the influences of the heavens, by which the elements themselves are ordered or disposed. These kinds ol operations, therefore, are performed in these inferior things by express forms ; and in the heavens, by disposing virtues ; in intelligences, by mediating rules ; in the original cause, by ideas and exemplary forms ; all which mult of necessity agree in the execution of the efledt and virtue of every thing.

⁵There is, therefore, a wonderful virtue and operation in every herb and Hone, but greater in a star ; beyond which, even from the governing intelligences, every thing receives and obtains many things for itself, especially from the Supreme Cause, with whom all things mutually and exactly correspond, agreeing in an harmonious consent.

⁶Therefore there is no other cause of the necessity of effects, than the connection of all tilings with the First Cause, and their correfpondency with those divine patterns and eternal ideas, whence every thing hath its determinate and particular place in the exemplary world, from whence it lives and receives its original being ; and every virtue of herbs, {tones, metals, animals, words, speeches, and all things that are of God, are placed there.

⁷Now the First Cause (which is God), although he doth, by intelligences and the heavens, work upon these inferior things, does sometimes (these mediums being laid aside, or their officiating being suspended) work those things immediately by himself — which works are then called miracles. But whereas secondary causes do, by the command and appointment of the First Cause, neceflarily a6f, and are necessitated to produce their efledts ; if God {hall, notwithstanding, according to his pleasure, fo difeharge and suspend them that they {hall wholly desist from the necessity of that command, then they are called the greatest miracles of God. For inltance : the fire of the Chaldean furnace did not burn the children ; the fun flood flill at the command of Jofliua, and became retrograde one whole day ; also, at the prayer of Idezekiab, it went back ten degrees ; and when our Saviour Chrifl was crucified, it became darkened, though at full moon.

⁸And

⁹Chap. VII. TALISMANIC MAGIC. 87

¹⁰And the reason of these operations can by no rational discourse, no magic or science, occult or profound foever, be found out or underttood ; but are to be learned by Divine oracles only.* CHAP. VII.

¹¹OF THE SPIRIT OF *TIIE WORLD.

¹²NOW seeing that the foul is the essential form, intelligible and incorruptible, and is the first mover of the body, and is moved of itself ; but that the body, or matter, is of itself unable and unfit for motion, and does very much degenerate from the foul,, it appears that there is need of a more excellent medium : — now such a medium is conceived to be the spirit of the world, or that which some call a quintessence ; because it is not from the four elements, but a certain jirjl thing, having its being above and beside them. There is, therefore, such a kind of medium required to be, by which celestial fouls may be joined to gross bodies, and bellow upon them wonderful gifts. This spirit is, in the fame manner, in the body of the world, as our spirit is in our bodies r for as the powers of our foul are communicated to the members of the body by the medium of the spirit, fo also the virtue of the foul of the world is diffused, throughout all things, by the medium of the universal spirit •, for there is nothing to be found in the whole world that hath not a spark of the virtue thereof. Now this spirit is received into things, more or less, by the rays of the liars, fo far as things are disposed, or made fit recipients of it. By this spirit, therefore, every occult property is conveyed into herbs, Hones, metals, and animals, through the fun, moon, planets, and through liars higher than the planets. Now this spirit may be more advantageous to us if we knew how to separate it from the elements j or, at lealt, to ufe those things chiefly

¹³* The foregoing Chapter, if well considered, will open the intellefi to a more ealy comprehension of the Magical Science of Nature, &c. ; and will facilitate, in a wonderful degree, our (ludies in these sublime

¹⁴myfleriesv

¹⁵which

¹⁶TALISMANIC MAGIC,

¹⁷Part II.

¹⁸which are most abounding’ with this spirit. For those things in, which the Ipirit is less drowned in a body, and less checked by matter, do much more powerfully and perfectly afit, and also more readily generate their like ; for in it are all generative and seminal virtues. For which cause the alchymift endeavours to separate this spirit from gold and silver, which, being rightly separated and extracted, if it (hall be afterwards projected upon any metal, turns it into gold or silver ; which is no way impoflible or improbable, when we conlider that by art that may be done in a short time, what Nature, in the bowels of the earth (as in a matrix), perfects in a very long space of time.

¹ALL stars have their peculiar natures, properties, and conditions, the seals and characters whereof they produce through their rays even in these inferior things, viz. in elements, in Hones, in plants, in animals, and their members i whence every thing receives from an harmonious disposition, and from its flar Ihining upon it, some particular seal or character stamped upon it, which is the lignificator of that star or harmony, containing in it a peculiar virtue, different from other virtues of the fame matter, both generically, specifically, and numerically. Every thing, therefore, hath its character impressed upon it by its Jiar for some peculiar effeCt, especially by that star which doth principally govern it 5 and these characters contain in them the particular natures, yirtues, and roots of their stars, and produce the like operations upon other things on which they are reflected •, and stir up and help the influences of their stars, whether they be planets, or fixed stars and figures, or celestial constellations, viz. as often as they shall be made in a fit matter, and in their due and accustomed times ; which the ancient wife men (considering such as laboured much in finding out occult properties of things) did fet down, in writing, the images of the stars, their figures, seals, marks, characters, such as Nature herself did describe by the rays of the stars in these inferior bodies : some in * stones,

²TALISMAN IC MAGIC.

³Chap. IX. TALISMAN IC MAGIC. 89

⁴stones, some in plants, some in joints and knots of trees and their boughs, and some in various members of animals. For the bay-tree, lote-tree, and marigold, are folary herbs, and, their roots and knots being cut, they fhew the characters of the fun ; and in stones the characters and images of celestial things are often found. But there being fo great a diversity of things, there is only a traditional knowledge of a few things which human understanding is able to reach ; therefore very few of those things are known to us, which the ancient philosophers and chiromancers attained to, partly by reason and partly by experience •, and there yet lie hid many things in the treasury of Nature, which the diligent fludent and wife searcher shall contemplate and discover.

¹IT is necelfary, before we come to the operative or practical part of Talifmanic Magic, to fhew the compositions of fumes or vapours, that are proper to the liars, and are of great force for the opportunely receiving of celestial gifts, under the rays of the stars — inasmuch as they strongly work upon the air and breath ; for our breath is very much changed by such kind of vapours, if both vapours be of the other like. The air being also, through the said vapours, easily moved, or infeCted with the qualities of inferiors, or celestial (daily quickly penetrating our breast and vitals), does wonderfully reduce us to the like qualities. Let no man wonder how great things fuffumigations can do in the air ; especially when they shall, with Porphyry, consider that, by certain vapours exhaled from proper fuffumigations, aerial spirits are raised *, also thunder and lightnings, and the like : as the liver of a cameleon, being burnt on the house top, will raise showers and lightnings ; the fame effeCt has the head and throat, if they are burnt with oaken wood. There are some fuffumigations under the influences of the stars, that cause Book I. M images,

²TALISMAN IC MAGIC,

³Part II

⁴images of spirits to appear in the air, or elsewhere : for if coriander, fmallage, henbane, and hemlock be made to fume, by invocations spirits will soon come together, being attracted by the vapours which are most congruous to their own natures ; hence they are called the herbs of the spirits. Also it is said, that if a fume be made of the root of the reedy herb fagapen, with the juice of hemlock and henbane, and the herb tapfus barbatus, red sanders, and black poppy, it will likewise make flrange {napes appear ; but if a fuffume be made of fmallage, it chafes them away, and deflroys their visions. Again, if a perfume be made of calamint, piony, mint, and palma christi, it drives away all evil spirits and vain imaginations. Likewise, by certain fumes, animals are gathered together, and put to flight. Pliny mentions concerning the stone liparis, that, with the fume thereof, all beads are attracted together. The bones in the upper part of the throat of a hart, being burnt, bring serpents together ; but the horn of the hart, being burnt, chafes away the fame ; likewise, a fume of peacock’s feathers does the fame. Also, the lungs of an afs, being burnt, puts all poisonous things to flight ; and the fume of the burnt hoof of a horse drives away mice ; the fame does the hoof of a mule ; and with the hoof of the left-foot flies are driven away. And if a house, or any place, be fmoaked with the gall of a cultle-fjh , made into a confection with red ftorax, roses, and lignum aloes, and then there be some sea-water or blood cast into that place, the whole house will seem to be full of water or blood.

⁵Now such kind of vapours as these, we must conceive, do infeCt a body, and infuse a virtue into it which continues long, even as the poisonous vapour of the pestilence, being kept for two years in the walls of a house, infeCts the inhabitants -, and as the contagion of pelt or leprosy lying hid in a garment, will, long after, infedl him that wears it.

⁶Now there are certain fuffumigations used to almost all our instruments. of magic (of which hereafter), such as images, rings, &c. For some of the magicians fay, that if any one {hall hide gold,, or fllver, or any other such like precious thing (the moon being in conjunction with the fun), and {hall perfume the place with coriander , fajfron , henbane , fmallage, and black poppy, of each the fame quantity and bruised together, and tempered with

⁷the

⁸Chap. IX. TALISMANIC MAGIC. 91

⁹the juice of hemlock, that thing- which is fo hid shall never be taken away therefrom, but that spirits shall continually keep it ; and if any one shall endeavour to take it away by force, they fliall be hurt, or struck with a frenzy. And Hermes says, there is nothing like the fume of fpermaceti for the rafting up of spirits ; therefore, if a fume be made of that, lig-num aloes, pepperwort, mulk, saffron, and red ftorax, tempered together with the blood of a lapwing or bat, it will quickly gather airy spirits to the place where it is used ; and if it be used about the graves of the dead, it will attrafil spirits and ghofls thither.

¹⁰Now the ufe of fuffumigations is this : that whenever we fet about making any talifinan, image, or the like, under the rule or dominion of any liar or planet, we lhould by no means omit the making of a fuffumigation appropriate to that planet or conltellation under which we desire to work any effe6l or wonderful operation ; as for inltance : — when we direct any work to the fun, we mutt fuffume with folary things ; if to the moon, with lunary things ; and fo of the rest. And we must be careful to observe, that as there is a contrariety, or antipathy, in the natures of the stars and planets and their spirits, fo there is also in fuffumigations : — for there is an antipathy between lignum aloes and sulphur frankincense and quickftlver j and spirits that are raised by the fume of lignum aloes, are laid by the burning of sulphur. For the learned Proclus gives an example of a spirit that appeared in the form of a lion, furious and raging : by setting a white cock before the apparition it soon vanished away ; because there is fo great a contrariety between a cock and a lion and let this suffice for a general observation in these kind of things. We fliall proceed with fhewing diftin6lly the compofttion of the several fumes appropriated to the seven planets.

¹¹M 2

¹²CHAP.

¹³OP TIIE COMPOSITION

¹⁴THE SUN. O

¹⁵WE make a fuffumigation for the fun in this manner :

¹⁶Take of saffron, ambergris, musk, lignum aloes, lignum balsam, the fruit of the laurel, cloves, myrrh, and frankincense, of each a like quantity ; all of which being bruised, and mixed together, fo as to make a sweet odour, mull be incorporated with the brain of an eagle, or the blood of a white cock, after the manner of pills, or troches.

¹⁷THE MOON. 3

¹⁸For the moon, we make a fuffume of the head of a frog dried, the eyes of a bull, the feed of white poppies, frankincense, and camphire, which must be incorporated with mendruous blood, or the blood of a goose.

¹⁹SATURN. h

²⁰For saturn, take the feed of black poppies, henbane, mandrake root, loaddone, and myrrh, and mix them up with the brain of a cat and the blood of a bat. ,

²¹JUPITER. U

²²Take the feed of afh, lignum aloes, dorax, the gum Benjamin, the lapis lazuli, the tops of peacocks’ feathers, and incorporate with the blood of a dork, or swallow, or the brain of a hart.

²³. mars. S

²⁴Take uphorbium, bdellium, gum armoniac, the roots of both hellebores, the loaddone, and a little sulphur, and incorporate them altogether with the brain of a hart, the blood of a man, and the blood of a black cat»

²⁵TALISMANIC MAGIC.

²⁶Part II,

²⁷.

¹VENUS.

²Chap. X.

³TALISMANIC MAGIC.

⁴VENUS. 9

⁵Take mulk, ambergris, lignum aloes, red roses, and red coral, and make them up with sparrow’s brains and pigeon’s blood.

⁶MERCURY. 8

⁷Take maftich, frankincense, cloves, and the herb cinquefoil, and the agate {tone, and incorporate them all with the brain of a fox, or weasel, and the blood of a magpie.

⁸GENERAL FUMES OF THE PLANETS.

⁹To Saturn are appropriated for fumes, odoriferous roots : as pepper- wort root, & c., and the frankincense tree. To Jupiter , all odoriferous fruits : as nutmegs, cloves, &c. To Mars , all odoriferous woods : as sanders, Cyprus, lignum baifam, and lignum aloes. To the Sun , all gums : as frankincense, maftich benjamin, ftorax, laudanum, ambergris, and musk. To Venus , flowers : as roses, violets, saffron, and the lil<^. To Mercury, all the parings of wood or fruit : as cinnamon, lignum caflia, mace, citron peel, and bayberries, and whatever feeds are odoriferous. To the Moon, the leaves of all vegetables : as the leaf indum, the leaf of the myrtle, and bay tree. Know, also, that, according to the opinion of all magicians, in every good matter (as love, good-will, &c.), there must be a good perfume, odoriferous and precious ; — and in evil matters (as hatred, anger, misery, and the like), there must be made a stinking fume that is of no worth..

¹⁰The twelve Signs of the Zodiac also have their proper fuffumigations viz., Aries, myrrh ; Taurus, pepper-wort ; Gemini, majhch ; Cancer, camjihire ; Leo, franhincenfe ,■ Virgo, sanders ; Libra, galbanum ; Scorpio, oppoponax ; Sagittarius, lignum aloes s Capricorn, benjamin ; Aquarius, cuphorbium •> Pisces, red fiorax. But Hermes describes the most powerful fume to be, that which is compounded of the seven aromatics, according to the powers of the seven planets : for it receives from Saturn, pepper-wort $ from Jupiter, nutmeg j

¹¹94 TALISMANIC MAGIC, Part II.

¹²meg-,; from Mars , lignum-aloes ; from the Sun, maftich ; from Venus , saffron ; from Mercury , cinnamon ; and from the Moo n, myrtle.

¹³By a close observation of the above order of fuffumigations, conjoined with other things, of which we shall speak hereafter (necessary to the full accomplifhmerit of Talifmanic Magic), many wonderful effects may be caused, especially if we keep in eye what was delivered in the first part of our Magic, viz. that the foul of the operator mull go along with this ; otherwise, in vain is fuffumi gallon, seal, ring, image, [ii£ture, glass, or any other instrument of magic : seeing that it is not merely the disposition, but the act of the disposition, and firm and powerful intent or imagination, that gives the effect,. — We thall now liaften to speak, generally, of the conftru&ion of rings magical, and their wonderful and potent virtues and operations.

¹RINGS, when they are opportunely made, impress their virtues upon us, infomuch that they affeft the spirit of him that carries them with gladness or sadness ; and render him bold or fearful, courteous or terrible, amiable or hateful ; inasmuch, also, as they fortify us against * sickness, poisons, enemies, evil spirits, and all manner of hurtful things ; and often, where the law has no effect, these little trifles greatly aflift and corroborate the troubled spirit of the wearer, and help him, in a wonderful manner, to overcome his adversaries, while they do wonder how it is that they cannot effect any hurtful undertaking against him. These things, I fay, are great helps against -Wrathful, vicious, wordly-minded men, inasmuch as they do terrify, hurt, and render invalid the machinations of those who would otherwise work our misery or deftruftion. All which we are neither afraid nor ashamed to declare, well knowing that these things will be hid from the wicked and profane, fo as that they cannot draw the fame into

²* The Author will engage to teach any that are curious in those Ihidies, the particular composition of Talifmanic Rings ; whereby they may be enabled to judge themselves of the effects that are to be produced by them.

³any

⁴Chap. XI, TALISMANIC MAGIC. 95

⁵any abuse, or privy mischief toward their neighbour ; we having reserved some few things in this art to ourselves— not willing to throw pearls before swine. And however Ample and plain we may describe some certain experiments and operations (fo as that the great-mouthed school philosophers may mutter or feoff thereat), yet there is nothing delivered in this book but what may be, by an understanding thereof, brought into effeCt,. and, likewise, out of which some good may be derived. But to proceed.

⁶The manner of making of these rings is thus - when any star afeends in the horofeope (fortunately), with a fortunate afpeft or conjunction of the moon, we proceed to take a Jione and herb, that is under that star, and likewise make a ring of the metal that is corresponding to the star ; and in the ring, under the stone, put the herb or root, not forgetting to inferibe the effect, image , name, and character, as also the proper fuffurne. But I fhail speak more of these in another place, where 1 speak of images and characters. Therefore, in making of rings magical, these things are unerringly to be observed as we have ordered 5 — if any one is willing to work any effeCt or experiment in magic, he must by no means negleCt the necessary circumstances which we have fo uniformly delivered. I have read, in Philoftratus Jarchus, that a Prince of the Indians bellowed seven rings, marked with the virtues and names of the seven planets, to Appollonius, of which he wore one every day,' diftinguilhing according to the names of the days -, by the benefit of which he lived above one hundred and thirty years, as also always retained the beauty of his youth. In like manner, Moses, the Lawgiver and Ruler of the Hebrews, being Ikilled in the Egyptian Magic, is said, by Josephus, to have made rings of love and oblivion. There was also, as faith Aristotle, among the Cireneans, a ring of Battas, which could procure love and honour. We read, also, that Eudamus, a certain philosopher, made rings again!! the bites of serpents, bewitchings, and evil spirits. The fame doth Josephus relate of Solomon. Also we read, in Plato, that Gygus, King of Lydia, had a ring of wonderful and strange virtues ; the seal of which, when he turned it towards the palm of his hand, no body could fee him, but he could fee all things j, by the opportunity of which ring, he ravilhed the Queen, and flew

⁷the

⁸TALISMAN I G MAGIC.

⁹Part II.

¹⁰the King his matter, and killed whomsoever he thought flood in his way ; and in these villanies nobody could fee him ; and at length, by the benefit of this ring, he became King of Lydia.*

¹THE paflions of the mind are much helped, and are helpful, and become most powerful, by virtue of the heaven, as they agree with the heaven — either by any natural agreement, or voluntary election ; for, as Ptolemy says, he who chufeth that which is the better, seems to differ nothing from him who hath this of Nature. It conduceth, therefore, very much for the receiving the benefit of the heavens, in any work, if we fliall, by the heaven, make ourselves suitable to it in our thoughts, affe&ions, imaginations, elections, deliberations, contemplations, and the like. For such like paflions vehemently flir up our spirit to their likeness, and suddenly expose us, and our’s, to the superior fignificators of such like paflions ; and also, by reason of their dignity and nearness to the superiors, do partake more of the celeftials than any material things ; for our mind can, through imaginations or reason by a kind of imitation, be fo conformed to any star, as suddenly to be filled with the virtues of that star, as if we were a proper receptacle of the influence thereof. Now the contemplating mind, as it withdraws itself from all sense , imagination, nature , and deliberation , and calls itself back to things separated, effeCts divers things by faith, which is a firm adhetton, a fixed intention, and vehement application of the worker or receiver to him that co-operates in any thing, and gives power to the work which we intend to do. So that there is

²* We have above fliewn the power and virtue of magical rings; but the particular chara&ers, inscriptions, and images to be made in, or upon them, we refer the student to that chapter treating of “ The Composition of various Talifmacs in which we have described exactly the express methods of perfe&ing them.

³made,

⁴Chap. XIII. TALISMANIC MAGIC. 97

⁵made, as it were, in us the image of the virtue to be received, and the thing' to be done in us, or by us. We must, therefore, in every work and application of things, affe£t vehemently , imagine, hope, and believe strongly, for that will be a great help. And it is verified amongst physicians, that a strong belief, and an undoubted hope, and love towards the physician, conduce much to health, yea more sometimes than the medicine itself ; for the fame that the efficacy and virtue of the medicine works, the fame doth the strong imagination of the physician work, being able to change the qualities of the body of the sick, especially when the patient places much confidence in the physician, by that means disposing himself for the receiving the virtue of the physician and physic. Therefore, he that works in magic must be of a constant belief, be credulous, and not at all doubt of the obtaining of the effect ; for as a firm and strong belief doth work wonderful things, although it be in false works — fo distrust and doubting doth dissipate and break the virtue of the mind of the worker, which is the medium betwixt both extremes ; whence it happens that he is frustrated of the desired influence of the superiors, which could not be enjoined and united to our labours without a firm and solid virtue of our mind.

¹AND, TOGETHER WITH THEM, IMPRESS CERTAIN WONDERFUL VIRTUES UPON INFERIOR

²THINGS.

³THE philosophers, especially the Arabians, fay, that man’s mind, when it is most intent upon any work, through its passion and effects, is joined with the mind of the liars and intelligences, and, being fo joined, is the cause that some wonderful virtue be infused into our works and things ; and this, as because there is in it an apprehenflon and power of all things, fo because all things have a natural obedience to it, and of necessity an efficacy, and more Book I. N to

⁴TALISMANIC MAGIC.

⁵9S

⁶Part II.

⁷to that which desired them with a strong desire. And according to this is verified the art of characters, images, enchantments, and some fpeehes, and many other wonderful experiments, to every thing which the mind affeCts. By this means, whatsoever the mind of him that is in vehement love affeCts, hath an efficacy to cause love •, and whatsoever the mind of him that strongly hates, dictates, hath an efficacy to hurt and destroy. The like is in other things which the mind affeCts with a strong desire -, for all those things which the mind aCts, and dictates by characters, figures , -words , ffeeches , geflures , and the lihe , help the appetite of the foul, and acquire certain wonderful virtues from the foul of the operator, in that hour when such a like appetite doth invade it ; fo from the opportunity and celestial influence, moving the mind in this or that manner : for our mind, when it is carried upon the great excess of any paflion or virtue, oftentimes takes to itself a strong, better and more convenient hour or opportunity ; which Thomas Aquinas, in his third book against the Gentiles, allows. So, many wonderful virtues both cause and follow certain admirable operations by great affeCtions, in those things which the foul doth dictate in that hour to them. But know, that such kind of things confer nothing, or very little, but to the author of them, and to him who is inclined to them, as if he were the author of them ; and this is the manner by which their efficacy is found out. And it is a general rule in them, that every mind, that is more excellent in its desire and affeCtion, makes such like things more fit for itself, as also efficacious to that which it delires. Every one, therefore, that is willing to work in magic, must know the virtue, measure , order , and degree of his own foul in the power of the universe.

⁸CHAP.

⁹Chap. XIV.

¹⁰TALISMANIC MAGIC.

¹THE do6trines of mathematics are fo necessary to and have such an affinity with magic, that they who profess it without them are quite out of the way, and labour in vain, and {hall in no wife obtain their desired effeft. For whatsoever things are, and are done in these inferior natural virtues, are all done and governed by number , weight , ?neafure, harmony , motion, and light : and all things which we fee in these inferiors have root and foundation in them ; yet, nevertheless, without natural virtues of mathematical doctrines, only works like to naturals can be produced : as. Plato faith — a thing not partaking of truth or divinity, but certain imag'es akin to them (as bodies going, or speaking, which yet want the animal faculty), such as were those which, amongst the ancients, were called Dedalus’s images, and uvroaTcc, of which Arillotle makes mention, viz. the three-footed images of Vulcan and Dedalus moving themselves ; which, Homer faith, came out of their own accord to the exercise ; and which, we read, moved themselves at the feast of Hiarba, the philosophical exercifer. So there are made glasses (some concave, others of the form of a column) making the representation of things in the air seem like shadows at a distance ; of which fort Apollonius and Vitellius, in their books, “ De Profpe6tiva,” and “ Speculis,” taught the making and the ufe. And. we read that Magnus Pompeius brought a certain glass, amongst the spoils from the East, to Rome, in which were seen armies of armed men. And there are made certain transparent glasses, which (being dipped in some certain juices of herbs, and irradiated with an artificial light) fill the whole air round about with visions. And we know how to make reciprocal glasses, in which the fun shining, all things which were illustrated by the rays thereof are apparently seen many miles off. Hence a magician (expert in natural philosophy and mathematics, and knowing the middle sciences, consisting of both these, viz. arithmetic, music, geometry, optics, astronomy, and such sciences that are of

²N 2 weights,

³100 TALISMANIC MAGIC. Fart II.

⁴weights, measures, proportions, articles, and joints 5 knowing, also, mechanical arts resulting from these) may, without any wonder, if he excel other men in the art and wit, do many wonderful things, which men may much admire. There are some relics now extant of the antients, viz. Hercules and Alexander’s pillars ; the gate of Cafpia, made of brass, and shut with iron beams, that it could by no art be broken ; and the pyramis of Julius Casfar, crested at Rome, near the hill Vaticanus ; and mountains built by art in the middle of the fea ; and towers, and heaps of hones, such as I have seen in England, put together by incredible art. But the vulgar seeing any wonderful fight, impute it to the Devil as his work ; or think that a miracle which, indeed, is a work of natural or mathematical philosophy. But here it is convenient that you know, that, as by natural virtues we collect natural virtues, fo by abftra6led, mathematical, and celestial, we receive celestial virtues : as motion, sense, life, speech, foothfaying, and divination, even in matter less disposed, as that which is not made by nature, but only by art. And fo images that speak, and foretel things to come, are said to be made : as William of Paris relates of a brazen-head, made under the rising of Saturn, which, they fay, spake with a man’s voice. But he that will chufe a disposed matter, and moll fit to receive, and a moll powerful agent, shall undoubtedly produce more powerful effects. For it is a general opinion of the Pythagoreans, that, as mathematical are more formal than natural, fo also they are more efficacious'; as they have less dependance in their being, fo also in their operation. But amongfl all mathematical things, numbers , as they have more of form in them, fo also are more efficacious, as well to effect what is good- as what is bad. All things, which were firfl made by the nature of things in its firfl age, seem to be formed by the proportion of numbers ; for this was the principal pattern in the mind of the Creator. Hence is borrowed the number of the elements — hence the courses of times — hence the motion of the liars, and the revolution of the heavens, and the Hate of all things fubfifl by the uniting together of numbers. Numbers, therefore, are endowed with great and fuhlime virtues. For it is no wonder, seeing there are fo many occult virtues in natural things, although of manifefl operations, that there should be in numbers

⁵Chap. XIV. TALISMANIC MAGIC. {J

⁶bers much greater and more occult, and also more wonderful and efficacious ; for as much as they are more formal, more perfect, and naturally in the celeftials, not mixed with separated substances •, and, lastly, having- the greatest and most timple commixion with the ideas in the mind of God, from which they receive their proper and most efficacious virtues , wherefore they also are of most force, and conduce most to the obtaining- of spiritual and divine gifts — as, in natural things, elementary qualities are powerful in the transmuting of any elementary thing. Again, all things that are, and are made, subsist by and receive their virtue from numbers : — for time consists of numbers— and all motion and aCtion, and all things which are subjeCt to time and motion. Harmony, also, and voices have their power by and consist of numbers and their proportions ; and the proportion arising from numbers do, by lines and points, make characters and figures •, and these are proper to magical operations — the middle, which is betwixt both, being appropriated by declining to the extremes, as in the ufe of letters. And lastly, all species of natural things, and of those which are above Nature, are joined together by certain numbers 5 which Pythagoras seeing, says, that number is that by which all things subsist, and distributes each virtue to each number. And Proclus says, number hath always a being : yet there is one in voice — another in proportion of them — another in the foul and reason — and another in divine things. But Themiftius, Boetius, and Averrois (the Babylonian), together with Plato, do fo extol numbers, that they think no man can be a true philosopher without therm By them there is a way made for the searching out and understanding of all things knowable ; — by them the next access to natural prophecying is had — • and the Abbot Joachim proceeded no other way in his prophecies, but by formal, numbers.

⁷CHAP,

⁸.102

⁹talismanic magic.

¹⁰Part II.

¹THAT there lies wonderful efficacy and virtue in numbers, as well to good as to badr the molt eminent philosophers unanimously teach ; especially Hierom, Austin, Origen, Ambrofe, Gregory of Nazianzen, Athanafius, BaSilius, HilariuS, Rubanas, Bede, and many more conform. Hence Hilarius, in his commentaries upon the Psalms, tellifies that the seventy elders, according to the efficacy of numbers, brought the Psalms into order. The natural number is not here considered ; but the formal consideration that is in the number ; — and let that which we spoke before always be kept in mind, viz,, that these powers are not in vocal numbers of merchants buying and felling 9 but in rational, formal, and natural 9 — these are the diflin£t mysteries of God and Nature. But he who knows how to join together the vocal numbers and natural with divine, and order them into the fame harmony, ffiall be able to work and know wonderful things by numbers 9 in which, unless there was a great mystery, John had not said, in the Revelation — “ He that hath understanding, let him compute the number of the name of the beast, which is the number of a man — and this is the most famous manner of computing among!! the Hebrews and Cabalifts, as we ffiall ffiew afterwards. But this you must know, that Simple numbers signify divine things, numbers of ten 9 celestial numbers of an hundred 9 terrestrial numbers of a thousand — those things that ffiall be in a future age. Besides, seeing the parts of the mind are according to an arithmetical mediocrity, by reason of the identity, or equality of excess, coupled together 9 but the body, whose parts differ in their greatness, is, according to a geometrical mediocrity, compounded 9 but an animal consists of both, viz. foul and body, according to that mediocrity which is Suitable to harmony. Hence it is that numbers work very much upon the foul , figures upon the body, and harmony upon the whole animal.

²CHAPChap. XVI.

³TALISMANIC MAGIC.

¹NOW let us treat particularly of numbers themselves ; and, because number is nothing else but a repetition of unity, let us first consider unity itself ; for unity doth molt firnply go through every number, and is the common measure, fountain, and original of all numbers ; contains every number joined together in itself entirely ; the beginner of every multitude, always the fame, and unchangeable ; whence, also, being multiplied into itself, produceth nothing but itself : it is indivisible, void of all parts. Nothing is before one, nothing is after one, and beyond it is nothing ; and all things which are, desire that one, because all things proceed from one ; and that all things may be the fame, it is neceifary that they partake of that one : and as all things proceed of one into many things, fo all things endeavour to return to that one, from which they proceeded ; it is necelfary that they should put' off multitude. One, therefore, is referred to the most high God, who, seeing he is one and innumerable, yet creates innumerable things of himself, and contains them within himself. There is, therefore, one God — one world of the one God — one fun of the one world — also one phoenix in the world — one king amongst bees — one leader amongst flocks of cattle — one ruler amongst herds of beasts — ■ and cranes follow one, and many other animals honour unity. Amongst the members of the body there is one principal, by which all the rest are guided ; ■whether it be the head, or (as some will) the heart. There is one element, overcoming and penetrating all things, viz. fire. There is one thing created of God, the fubje6t of all xuondering which is in earth or in heaven — it is actually animal, vegetable, and mineral ; every where found, known by few, called by none by its proper name, but covered with figures and riddles, without which neither Alchymy, nor Natural Magic can attain to their complete end or perfection. From one man, Adam, all men proceeded — from that one, all became mortal — from that one, Jesus Chrijl , they are regenerated ; and, as faith St. Paul, one Lord, one faith, one baptism, one God and Father of all, one

²Mediator

³TALISMANIC MAGIC.

⁴104Part II.

⁵Mediator betwixt God and man, one most high Creator, who is over all, by all, and in us all. For there is one Father, God, from whence all, and we in him ; one Lord Jesus Christ, by whom all, and we by him *, one God Holy Ghost, into whom all, and we into him.

⁶THE SCALE OF UNITY.

⁷In the

⁸Exemplary World,

⁹Jod.

¹⁰>

¹¹One Divine EfTence, the fountain of all virtues and power, whose name is exprerted with one most simple letter.

¹²In the

¹³Intelle&ual World,

¹⁴The

¹⁵Soul of the World.

¹⁶One Supreme Intelligence, the first creature, the fountain of life.

¹⁷In the

¹⁸Celestial World,

¹⁹The Sun.

²⁰One King of Stars, fountain of life.

²¹In the

²²Elemental World,

²³The

²⁴Philosophers’ Stone.

²⁵One fubjeft, and instrument of all virtues, natural and supernatural.

²⁶In the

²⁷Lefler World,

²⁸The Heart.

²⁹One first living and last dying.

³⁰In the

³¹Infernal World,

³²Lucifer.

³³One Prince of Rebellion, of Angels, and Darkness.

¹THE first number is two, because it is the first multitude ; it can be measured by no number besides unity alone, the common measure of all numbers ; it is not compounded of numbers, but of one unity only ; neither is it called a number uncompounded, but more properly not compounded. The number three, is called the first number uncompounded. But the number two is the first branch of unity, and the first procreation ; and it is called the number of science, and memory, and of light, and the number of man, who is called

²another

³Chap. XVII. TALISMANIC MAGIC,

⁴another, and the lesser world : it is also called the number of charity, and of mutual love ; of marriage, and society : as it is said by the Lord — “ Two shall be one flelh.” — And Solomon faith, “ It is better that two be together than one, for they have a benefit by their mutual society : if one shall fall, he shall be supported by the other. Woe to him that is alone ; because, when he falls, he hath not another to help him. And if two sleep together, they shall warm one another: how shall one be hot alone ? — And if any prevail against him, two refill him.” And it is called the number of wedlock, and fex ; for there are two sexes — masculine and feminine. And two doves bring forth two eggs ; out of the firfi of which is hatched the male, out of the second the female. It is also called the middle, that is capable, that is good and bad, partaking ; and the beginning of division, of multitude, and diftinfition •, and signifies matter. This is also, sometimes, the number of discord, of confusion, of misfortune, and uncleanness ; whence St. Hierom, against Jo vianus, faith— “ that therefore it was not spoken in the second day of the creation of the world.” — “ And God said, that it was good ;” — because the number of two is evil. Hence also it was, that God commanded that all unclean animals flrould go into the ark by couples ; because, as I said, the number of two is a number of uncleanness. Pythagorus, as Eufebius reports, said, that unity was God, and a good intellect ; but that duality was a devil, and an evil intellect, in which is a material multitude-: wherefore the Pythagorians fay, that two is not a number, but a certain confusion of unities. And Plutarch writes, that the Pythagorians called unity, Apollo ; and two, strife and boldness ; and three, justice, which is the highest perfection, and is not without many mysteries. Plence there were two tables of the law in Sinai— two cherubims looking to the propitiatory in Moses— -two olives dropping oil, in Zachariah — two natures in Christ, divine and human : hence Moses faw two appearances of God, viz. his face, and back parts ; — also two Teftamcnts— two commands of love — two first dignities — two first people — two kinds of spirits, good and bad — two intellectual creatures, an angel and foul— two great lights— two folftifia — two equinoftials — two poles— two elements, producing a living foul, viz. earth and water.

⁵Book I, Q < THE

⁶106 talismanic magic. Part II.

⁷« — .

⁸THE SCALE OF THE NUMBER TWO.

⁹In the

¹⁰Exemplary World,

¹¹iT Jah bn El

¹²The Names of God, expreiTed with two Letters.

¹³In the

¹⁴Intelledlual World,

¹⁵An Angel,

¹⁶The Soul;

¹⁷Two Intelligible Substances.

¹⁸In the

¹⁹Celestial World,

²⁰The Sun,

²¹The Moon ;

²²Two great Lights.

²³In the

²⁴Elementary World,

²⁵The Earth,

²⁶The Water;

²⁷Two Elements producing a living Soul.

²⁸In the

²⁹Lefler World,

³⁰The Heart,

³¹The Brain;

³²Two principal Seats of the Soul.

³³In the

³⁴Infernal World,

³⁵Beemoth,

³⁶weeping.

³⁷Leviathan, gnashing of Teeth;

³⁸Two Chiefs of the Devils.

³⁹Two things Christ threatens to the damned.

¹THE number Three, is an uncompounded number, a holy number, a number of perfection, a molt powerful number : — for there are three persons in Gc>d ; there are three theological virtues in religion. Hence it is that this number ccnduceth to the ceremonies of God and religion, that by the solemnity of which, prayers and sacrifices are thrice repeated ; for corporeal and spiritual things consist of three things, viz. beginning, middle, and end. By three, as Trifmegiftus faith, the world is perfected— harmony, neceility, and order, i. e. concurrence of causes (which many call fate), and the execution of them to the fruit, or increase, or a due diflribution of the increase. The whole measure of time is concluded in three, viz. pad, present, and to come j— all magnitude is contained in three — line, fuperfices, and body —

²every

³c XVIII. TALISMANIC MAGIC. 107

⁴A

⁵every body consists of three intervals,— length, breadth, and thickness. Hari . e y contains three consents in time — diapafon, hemiolion, , diatefleron. Thww re also three kinds of fouls — vegetative, fenlitive, and intellectual, A r i as such, faith the Prophet, God orders the world by number, weight, and immure; and the number three is deputed to the ideal forms thereof, as the number two is the procreating matter, and unity to God the maker of it— Magicians do constitute three Princes of the world — Oromafis, Mithris, Araminis ; i. e. God, the mind, and the spirit. By the three-square or solid, the three numbers of nine, of things produced, are distributed, viz. of the fuperceleftial into nine orders of intelligences ; of celestial, into nine orbs ; of inferiors, into nine kinds of generable and corruptible things. Lastly, into this eternal orb, viz. twenty-seven, all musical proportions are included, as Plato and Proclus do at large discourse ; and the number three hath, in a harmony of five, the grace of the first voice. Also, in intelligences, there are three hierarchies of angelical spirits. There are three powers of intellectual creatures — memory, mind, and will. There are three orders of the Hefted, viz. martyrs, confessors, and innocents. There are three quaternions of celestial signs, viz. of fixed, moveable, and common •, as also of houses, viz. centres, succeeding, and falling. There are, also, three faces and heads in every sign, and three Lords of each triplicity. There are three fortunes amongst the planets. In the infernal crew, three judges, three furies, three-headed Cerberus : we read, also, of a thrice-double Hecate. Three months of the Virgin Diana. Three persons in the super-substantial Divinity. Three times— of nature, law, and

⁶grace. Three theological virtues— faith, hope, and charity. Jonah was three days in the whale’s belly ; and fo many was Christ in the grave.

⁷O 2

⁸THE

⁹r

¹⁰TALISMAN IC MAGIC.

¹¹Part II.

¹²THE SCALE OF THE NUMBER THREE.

¹³In the Original World,

¹⁴The Father,

¹⁵Adai, The Son,

¹⁶The Holy Gholt;

¹⁷The Name of God with three Letters.

¹⁸In the Intellectual World,

¹⁹Supreme

²⁰Innocents,

²¹Middle

²²Martyrs,

²³Lowell

²⁴of all ConfelTors ;

²⁵Three hierarchies of Angels. Three degrees of the Blelfed.

²⁶In the Celellial World,

²⁷Moveable, Corners, Of the Day,

²⁸Fixed,

²⁹Succeeding,

³⁰Nodturnal,

³¹Common; Falling ; Partaking;

³²Three quaternions of Signs. Three quaternions of houses. Three Lords of triplicities.

³³In the Elementary World,

³⁴Simple,

³⁵Compounded,

³⁶Thrice compounded ;

³⁷Three degree of elements.

³⁸In the Lefler World,

³⁹Thehead, in which the intellect grows, answering to the intellectual world,

⁴⁰The breast, where is the heart, the feat of life, answering to the celestial world,

⁴¹The belly, where the faculty of generation is, and the genital members, answering the elemental world;

⁴²Three parts, answering to the threefold world.

⁴³In the Infernal World,

⁴⁴Ale&o,

⁴⁵Minos,

⁴⁶Wicked,

⁴⁷Megera,

⁴⁸Acacus,

⁴⁹Apostates,

⁵⁰Ctefiphone ; Rhadamantus; Infidels;

⁵¹Three infernal Furies. Three infernal Judges. Three degrees of the damned.

¹THE Pythagorians call the number Four, Te£tra6Iis, and prefer it before all the virtues of numbers, because it is the foundation and root of all other numbers ; whence, also, all foundations, as well in artificial things, as natural and divine, are four square, as we shall fhew afterwards ; and it signifies solidity, which also is demonstrated by a four-square figure *, for the number four, is the first

²fourChap. XIX. TALISMANIC MAGIC. 109

³four-square plane, which con lifts of two proportions, whereof the first is of one to two, the latter of two to four ; and it proceeds by a double proceftion and proportion, viz. of one to one, and of two to two — 'beginning' at a unity, and ending at a quaternity : which proportions differ in this, that, according to Arithmetic, they are unequal to one another ; but, according to Geometry, are equal. Therefore a four-square is ascribed to God the Father ; and also contains the mystery of the whole Trinity : for by its Angle proportion, viz,, by the first of one to one, the unity of the paternal substance is signified, from which proceeds one Son, equal to Him 5 — by the next proceftion, also ftmple, viz,, of two to two, is signified (by the second proceftion) the Holy Ghost ; from both — that the Son be equal to the Father, by the first proceftion ; and the Holy Ghost be equal to both, by the second proceftion. Hence that fuperexcellent and great name of the Divine Trinity in God is written with four letters, viz. Jod , He, and Van. He, where it is the aspiration He, signifies the proceeding of the Spirit from both ; for He, being duplicated, terminates both syllables, and the whole name, but is pronounced Jova, as some will, whence that Jove of the heathen, which the antients did picture with four ears \ whence the number four, is the fountain and head of the whole Divinity. And the Pythagorians call it the perpetual fountain of Nature : for there are four degrees in the scale of Nature, viz. to be , to live, to be fenJible, to underjland. There are four motions in Nature, viz. ascendant, defendant, going forward, circular. There are four corners in Heaven, viz. rising, falling, the middle of the Heaven, the bottom of it. There are four elements under Heaven, viz. fire, air, water, and earth ; according to these there are four triplicities in Heaven. There are four first qualities under Heaven, viz. cold, heat, dryness, and moisture ; from these are the four humours— blood, phlegm, choler, melancholy. Also, the year is divided into four parts, which are the spring, furnmer, autumn, and winter : — also the wind is divided into eastern, western, northern, and southern. There are, also, four rivers in Paradise ; and fo many infernal. Also, the number four makes

⁴up

⁵TALISMANIC MAGIC.

⁶Part II.

⁷up all knowledge : firfi, it fills up every firnple progress of numbers with four terms, viz. with one, two, three, and four, confiituting the number ten. It fills up every difference of numbers : the firfi even, and containing the firfl odd in it. It hath in music, diatelferon — the grace of the fourth voice ; also it contains the inftrumen'; of four firings ; and a Pythagorian diagram, whereby are found out firfi of all musical tunes, and all harmony of music : for double, treble, four times double, one and a half, one and a third part, a concord of all, a double concord of all, of five, of four, and all confonancy is limited within the bounds of the number four. It doth also contain the whole of Mathematics in four terms, viz. point, line , fuperfices, and profundity. It comprehends all Nature in four terms, viz. fub fiance, quality, quantity, and motion ; also all natural philosophy, in which are the seminary virtues of Nature, the natural springing, the growing form, and the compofitum. Also metaphysics is comprehended in four bounds, viz. being , essence , virtue , and ad ion. Moral philosophy is comprehended with four virtues, viz. prudence , j up ice , fortitude , and te7iiperance. It hath also the power of jufiice : hence a four-fold law— of providence , from God ; fatal , from the foul of the world ; of Nature , from Heaven ; oi prudence, from man. There are also four judiciary powers in all things being, viz. the intelletfi, difeipline, opinion, and sense. Also, there are four rivers of Paradise. Four Gospels, received from four Evangelists, throughout the whole Church. The Hebrews received the chiefest name of God written with four letters. Also, the Egyptians, Arabians, Persians, Magicians, Mahometans, Grecians, Tufcans, and Latins, write the name of God with four letters, viz. thus — Thet, Alla, Sire, Orfi, Abdi, deog, Efar, Deus. Hence the Lacedemonians were wont to paint Jupiter with four wings. Hence, also, in Orpheus’s Divinity, it is said that Neptune’s chariots are drawn with four horses. There are also four kinds of divine furies, proceeding from several deities, viz. from the Muses, Dionyfius, Apollo, and Venus. Also, the Prophet Ezekiel faw four beasts by the river Chobar, and four chernbims in four wheels. Also, in Daniel, four great beafis did afeend

⁸from

⁹l

¹⁰Chap. XI^. TALISMANIC MAGIC. Ill

¹¹from the fea *, and four winds did fight. And in the Revelations, four beasts were full of eyes, before and behind, {landing round about the throne of God 5 and four angels, to whom was given power to hurt the earth and the fea, did Hand upon the four corners of the earth, holding the four winds, that they ftiould not blow upon the earth, nor upon the fea, nor upon any tree.

¹²THE

¹³TAI.ISMANIC MAGIC.

¹⁴Part II.

¹⁵THE SCALE OF

¹⁶The Name of God with four Setters,

¹⁷n 1 n

¹⁸>

¹⁹In the original world, whence the law of Providence.

²⁰Four triplicit ies, or intelligible hierarchies,

²¹Seraphim,

²²Cherubim,

²³Thrones,

²⁴Dominations,

²⁵Powers,

²⁶Virtues,

²⁷Principalities,

²⁸Archangels,

²⁹Angels,

³⁰Innocents,

³¹Martyn,

³²Confessors.

³³In the intelledlual world, whence the fatal law.

³⁴Four angels ruling over the four corners of the world,

³⁵Michael,

³⁶Raphael,

³⁷Gabriel,

³⁸Uriel.

³⁹Four rulers of the elements,

⁴⁰DTd'

⁴¹Seraph,

⁴²AH 3 Cherub,

⁴³D’ii’in

⁴⁴Tharfis,

⁴⁵Ariel.

⁴⁶Four consecrated animals,

⁴⁷The Lion,

⁴⁸The Eagle,

⁴⁹Man,

⁵⁰A Calf.

⁵¹Four triplicities of the tribes of Israel,

⁵²Dan,

⁵³Affer,

⁵⁴Naphthalin,

⁵⁵Jehuda,

⁵⁶Ifachar,

⁵⁷Zebulun,

⁵⁸Manafl'e,

⁵⁹Benjamin,

⁶⁰Ephraim,

⁶¹Reuben,

⁶²Simeon,

⁶³Gad.

⁶⁴Four triplicities of the Apostles,

⁶⁵#

⁶⁶Matthias,

⁶⁷Peter,

⁶⁸Jacob the elder,

⁶⁹Simon,

⁷⁰Bartholomew,

⁷¹Matthew,

⁷²John,

⁷³Philip,

⁷⁴James the younger

⁷⁵Thaddeus,

⁷⁶Andrew,

⁷⁷Thomas.

⁷⁸Four Evangelifls,

⁷⁹Mark,

⁸⁰John,

⁸¹Matthew,

⁸²Luke.

⁸³Four triplicities of signs,

⁸⁴Aries,

⁸⁵Leo,

⁸⁶Sagittarius,

⁸⁷Gemini,

⁸⁸Libra,

⁸⁹Aquarius,

⁹⁰Cancer,

⁹¹Scorpion,

⁹²Pisces,

⁹³Taurus,

⁹⁴Virgo,

⁹⁵Capricornus.

⁹⁶In the celeftia! world, where is tire, law of Nature.

⁹⁷The flars and p'anets related to the elements,

⁹⁸Mars, and the Sun,

⁹⁹Jupiter, and Venus,

¹⁰⁰Saturn, and Mercury,

¹⁰¹The fixed Stars, and the Moon.

¹⁰²Four qualities of the celeitial elements,

¹⁰³Light,

¹⁰⁴Diaphanoufnefs,

¹⁰⁵Agility,

¹⁰⁶Solidity.

¹⁰⁷Four elements,

¹⁰⁸Fire,

¹⁰⁹m

¹¹⁰Air,

¹¹¹Water,

¹¹²Earth.

¹¹³In the elementary, where the law of generation andcorruption is.

¹¹⁴Four qualities,

¹¹⁵Heat,

¹¹⁶Moillure,

¹¹⁷Cold,

¹¹⁸Dryness.

¹¹⁹Four seasons,

¹²⁰Summer,

¹²¹Spring,

¹²²Winter,

¹²³Autumn,

¹²⁴Four corners of the world,

¹²⁵East,

¹²⁶Weft,

¹²⁷North,

¹²⁸South.

¹²⁹Four perfect kinds of mixed bodies,

¹³⁰Animals,

¹³¹Plants,

¹³²Metals.

¹³³Stones.

¹³⁴Four kinds of animals,

¹³⁵Walking,

¹³⁶Flying,

¹³⁷Swimming,

¹³⁸Creeping.

¹³⁹Chap. XIX

¹⁴⁰TALISMANIC MAGIC,

¹⁴¹THE NUMBER FOUR.

¹⁴²What answers the elements in plants,

¹⁴³Seeds,

¹⁴⁴Flowers,

¹⁴⁵Leaves,

¹⁴⁶Roots.

¹⁴⁷What in metals,

¹⁴⁸Gold and iron,

¹⁴⁹Copper and tin,

¹⁵⁰Quicksilver,

¹⁵¹Lead and silver.

¹⁵²What in stones,

¹⁵³Bright and barn

¹⁵⁴«ng>

¹⁵⁵Light and transparent,

¹⁵⁶Clear and congealed,

¹⁵⁷Heavy and dark.

¹⁵⁸Four elements of man.

¹⁵⁹The Mind,

¹⁶⁰Spirit,

¹⁶¹Soul,

¹⁶²Body.

¹⁶³In the lesser world, viz. man, from whom is the law of prudence.

¹⁶⁴Four powers of the foul,

¹⁶⁵The Intellect,

¹⁶⁶Reason,

¹⁶⁷Phantasy,

¹⁶⁸Sense.

¹⁶⁹Four judiciary powers,

¹⁷⁰Faith,

¹⁷¹Science,

¹⁷²Opinion,

¹⁷³Experience.

¹⁷⁴Four moral virtues,

¹⁷⁵Juflice,

¹⁷⁶Temperance,

¹⁷⁷Prudence,

¹⁷⁸Fortitude.

¹⁷⁹The senses answering to the elements,

¹⁸⁰Sight,

¹⁸¹Hearing,

¹⁸²Taste and smell,

¹⁸³Touch.

¹⁸⁴Four elements of man’s body,

¹⁸⁵Spirit,

¹⁸⁶Flesh,

¹⁸⁷Humours,

¹⁸⁸Bones.

¹⁸⁹A fourfold spirit,

¹⁹⁰Animal,

¹⁹¹Vital,

¹⁹²Generative,

¹⁹³Natural.

¹⁹⁴Four humours,

¹⁹⁵Choler,

¹⁹⁶Blood,

¹⁹⁷Phlegm,

¹⁹⁸Melancholy.

¹⁹⁹Four manners of complexion,

²⁰⁰Violence,

²⁰¹Nimbleness,

²⁰²Dulness,

²⁰³Slowness.

²⁰⁴Four princes of devils, ofFensive in the elements,

²⁰⁵Samael,

²⁰⁶Azazel,

²⁰⁷buty

²⁰⁸Azael,

²⁰⁹VNtnD

²¹⁰Mahazael.

²¹¹In the infernal world, where is the law of wrath andpunifhment.

²¹²Four infernal rivers,

²¹³Phlegethon,

²¹⁴Cocytus,

²¹⁵Styx,

²¹⁶Acheron.

²¹⁷Four princes of spirits, upon the pur angles of the (world,

²¹⁸Oriens,

²¹⁹Paymon,

²²⁰Egyn,

²²¹Amaymon.

²²²Book I

²²³P

²²⁴CHAP

²²⁵TALISMANIC MAGIC

²²⁶Part II.

¹THE number Five is of no small force ; for it consists of the first even, and the first odd ; as of a female and male : for an odd number is the male, and the even the female ; whence arithmeticians call that the father, and this the mother. Therefore the number five is of no small perfection or virtue, which proceeds from the mixtion of these numbers ; it is, also, the just middle of the universal number, viz. ten : for if you divide the number ten, there will be nine and one, or eight and two, and seven and three, or fix and four, and every collection makes the number ten, and the exaCt middle is always the number five, and its equa-distant ; and therefore it is called, by the Pythagorians, the number of wedlock, as also of justice, because it divides the number ten in an even scale. There are five senses in man — fight, hearing, smelling, tailing, and feeling ; five powers in the foul — vegetative, sensitive, concupifcible, irascible, and rational ; five fingers on the hand •, five wandering planets in the heavens, according to which there are fivefold terms in every sign. In elements there are five kinds of mixed bodies, viz. stones, metals, plants, plant-animals, animals ; and fo many kinds of animals — as men, four-footed beasts, creeping, swimming, and flying. And there are five kinds by which all things are made of God, viz. essence, the fame, another, sense, and motion. The swallow brings forth but five young, which the feeds with equity, beginning with the eldest, and fo the rest according to their age. For in this number the father Noah found favour with God, and was preserved in the flood of waters. In the virtue of this number, Abraham, being an hundred years old, begat a fon of Sarah (Sarah being ninety years old, and a barren woman, and past childbearing), and grew up to be a great people. Hence, in time of grace, the name of Divine Omnipotency is called upon in five letters 5 in time of nature, the name of God was called upon with three letters n® Sadai ; in time of the law, the ineffable name of God was exprefled with four letters mrp, instead of which the Hebrews express >nN Adonai ; in time of grace, the ineffable

²name

³Chap. XXL TALISMAN JC MAGIC. 115

⁴name of God was written with five letters nwn* Jhefu, which is called upon with no less mystery than that of three letters -ja».

⁵THE SCALE OF THE NUMBER FIVE.

⁶The Names of God with five letters. The

⁷Name of Chrifl: with five letters,

⁸ivfo

⁹ntrv

¹⁰Eloim,

¹¹Elohi,

¹²Jhefu,

¹³In the exemplary world.

¹⁴Five intelligible fubflances.

¹⁵Spirits of the first hierarchy, called Gods, or the Tons of God,

¹⁶Spirits of the second hierarchy, called Intelligences,

¹⁷Spirits of the third hierarchy, called Angels which are sent,

¹⁸Souls of celestial bodies,

¹⁹Heroes and blefled fouls.

²⁰In the intel. le&ual world.

²¹Five wandering liars, lords of the terms,

²²Saturn,

²³Jupiter,

²⁴Mars,

²⁵Venus,

²⁶Mercury.

²⁷In the celestial world.

²⁸Five kinds' of corruptible things,

²⁹Water,

³⁰Air,

³¹Fire,

³²Earth,

³³A mixed body.

³⁴In the elementary world.

³⁵Five kinds of mixed bodies,

³⁶Animal,

³⁷Plant,

³⁸Metal,

³⁹Stone,

⁴⁰Plantanimal.

⁴¹Five senses,

⁴²Taste,

⁴³Hearing,

⁴⁴Seeing,

⁴⁵Touching,

⁴⁶Smelling.

⁴⁷In the lefler world.

⁴⁸Five corporeal torments,

⁴⁹Deadly bitterness,

⁵⁰Horrible howling,

⁵¹Terrible darkness,

⁵²Unquenchable

⁵³heat,

⁵⁴A piercing (link.

⁵⁵In the infernal world .

¹SIX is a number of perfe&ion, because it is the most perfect in nature, in the whole course of numbers, from one to ten ; and it alone is fo perfect that ia the collection of its parts, it results the fame, neither wanting nor aboundP 2 ins'

²TALISMANIC MAGIC.

³Part II.

⁴ing ; for if the parts thereof, viz. the middle, third, and sixth part, which are three, two, one, be gathered together, they perfectly till up the whole body of fix, which perfection all the other numbers want. Hence, by the Pythagorians, it is said to be altogether to be applied to generation and marriage, and is called the scale of the world ; for the world is made of the number fix — neither doth it abound, nor is defective : hence that is, because the world was finished by God the sixth day •, for the sixth day God faw all things which he had made, and they were * very good ; therefore the heaven, and the earth, and all the host thereof, were finished. It is also called the number of man, because the sixth day + man was created. And it is also the number of our redemption •, for on the sixth day Christ suffered for our redemption : whence there is a great affinity between the number fix and the cross, labour, and servitude. Hence it is commanded in the law, that in fix days the manna is to be gathered, and work to be done. Six years the ground was to be sown ; and that the Hebrew servant was to serve his matter fix years. Six days the glory of the Lord appeared upon Mount Sinai, covering it with a cloud. The Cherubims had fix wings. Six circles in the firmament : Artie, Antartic, two Tropics, Equinoctial, and Ecliptical. Six wandering planets : Saturn, Jupiter, Mars, Venus, Mercury, the Moon, running through the latitude of the Zodiac on both sides the Ecliptic. There are fix lubftantial qualities in the elements, viz. ffiarpnefs, thinness, motion ; and the contrary to these — dulness, thickness, and rest. There are fix differences of position : upwards, downwards, before, behind, on the right side, and on the left side. There are fix natural offices, without which nothing can be, viz. magnitude, colour, figure, interval, Handing, motion. Also, a solid figure of any four-square thing hath fix fuperfices. There are fix tones of all harmony, viz. five tones, and two half tones which make one tone, which is the sixth.

⁵* The sixth day, the Eternal Wisdom pronounced all things created by his divine hand to be “ very good.” f Hence arose the myfiery of the number of the beast, fix hundred three score and fix, being the numbei q f a man — DCLXVI,

⁶SCALE

⁷Chap. XXII. TALISMANIC MAGIC.

⁸THE SCALE OF THE NUMBER SIX.

⁹In the Exemplary World,

¹⁰D’nirpm bN

¹¹Names of fix letters.

¹²In the Intelligible World,

¹³Seraphim,

¹⁴Cherubim,

¹⁵Thrones,

¹⁶Dominations,

¹⁷Powers,

¹⁸Virtues ;

¹⁹Six orders of Angels, which are not fenttb inferiors.

²⁰In the Celestial World.

²¹Saturn,

²²J upiter,

²³Mars,

²⁴Venus,

²⁵Mercury,

²⁶The Moon ;

²⁷Six planets wandering through the latitude of the Zodiac from the Ecliptic.

²⁸In the Elemental World,

²⁹Rest,

³⁰Thinness,

³¹Sharpness,

³²Dulness,

³³Thickness,

³⁴Motion ;

³⁵Six substantial qualities of the elements.

³⁶In the Lesser World,

³⁷The

³⁸Intelledl,

³⁹Memory,

⁴⁰Sense,

⁴¹Motion,

⁴²Life,

⁴³E Hence ;

⁴⁴Six degrees of the mind.

⁴⁵In the Infernal World,

⁴⁶Adieus,

⁴⁷Megalelius,

⁴⁸Ormenus,

⁴⁹Lycus,

⁵⁰Nicon,

⁵¹Mimon ;

⁵²Six Devils, the authors of all calamities.

¹THE number Seven is of various and manifold power ; for it consists of one and fix, or of two and five, or of three and four ; and it hath a unity, as it were the coupling* together of two threes : whence if we consider the several parts thereof, and the joining together of them, without doubt we shall confess that it is, as well by the joining together of the parts thereof as by its fulness apart, moll full of all majesty. And the Pythagorians call it the vehiculum of man’s life, which it doth not receive from its parts fo, as it perfects by its

²proper

³TALISMAN1C MAGIC,

⁴Part XI,

⁵proper right of its whole— for it contains body and foul ; for the body confills of four elements, and is endowed with four qualities : also, the number three respects the foul, by reason of its threefold power, viz. rational, irascible, and concupifcible. The number seven, therefore, because it consists of three and four, joins the foul to the body ; and the virtue of this number relates to the generation of men, and it causes man to be received, formed, brought forth, nourished, live, and indeed altogether to subsist : for when the genital feed is received in the womb of the woman, if it remains there seven hours after the. effusion of it, it is certain that it will abide there for good ; then the first seven days it is coagulated, and is fit to receive the lhape of a man ; then it produces mature infants, which are called infants of the seventh month, i. e. because they are born the seventh month ; after the birth, the seventh hour tries whether it will live or no— for that which will bear the breath of the air after that hour, is conceived will live ; after seven days, it calls off the relics of the navel ; after twice seven days, its fight begins to move after the light ; in the third seventh, it turns its eyes and whole face freely 5 after seven months, k breeds teeth ; after the second seventh month, it fits without fear of falling ; after the third seventh month, it begins to speak ; after the fourth seventh month, it Hands strongly and walks ; after the fifth seventh month, it begins to refrain fucking its nurse ; after seven years, its firlt teeth fall, and new are bred, fitter for harder meat, and its speech is perfected ; after the second seventh year, boys wax ripe, and then it is a beginning of generation ; at the third seventh year, they grow to men in stature, and begin to be hairy, and become able and strong for generation ; at the fourth seventh year, they cease to grow taller in the fifth seventh year, they attain to the perfection of their Hrength ; the sixth seventh year, they keep their lirength •, the seventh seventh year, they attain to their utmost discretion and wisdom, and the perfebf age of men but when they come to the tenth seventh year, where the number seven is taken for a complete number, then they come to the common term of life— the Prophet saying, bur age is seventy years. The utmost height of a man’s body is seven feet. There are, also, seven degrees in the body, which complete the dimension of its altitude from the bottom to the top, viz. marrow, bone, nerve, vein, artery, flelh, and skin. There are seven, which, by the

⁶Greeks,

⁷Chap. XXII. TALISMANIC MAGIC. 119

⁸Greeks, are called black members : the tongue, heart, lungs, liver, spleen, and the two kidnies. There are, also, seven principal parts of the body : the head, bread, hands, feet, and the privy members. It is manifest, concerning breath and meat, that, without drawing of the breath, the life doth not remain above seven hours ; and they that are starved with famine, live not above seven days.* The veins, also, and arteries, as physicians fay, are moved by the ieventh number. Also, judgments in diseases are made with greater manifestation upon the seventh day, which physicians call critical, i. e. judicial. Also, of seven portions God creates the foul ; — the foul, also, receives the body by seven degrees. All difference of voices proceeds to the seventh degree, after which there is the fame revolution. Again, there are seven modulations of the voices : ditonus, femiditonus, diatefferon, diapente with a tone, diapente with a half tone, and diapafon. There are also, in celeftials, a most potent power of the number seven ; for seeing there are four corners of the Heaven diametrically looking one towards the other, which indeed is accounted a most full and powerful afpeft, and consists of the number seven ; for it is made with the seventh sign, and makes a cross, the most powerful figure of all, of which we shall speak in its due place ; — but this you mult not be ignorant of, that the number seven hath a great communion with the cross. By the fame radiation and nujnber the solstice is distant from winter, and the winter equino6tium from the furnmer, all which are done by seven signs. There are also seven circles in the Heavens, according to the longitudes of the axle-tree. There are seven stars about the Artie Pole, greater and lesser, called Charles Wain ; also seven stars called the Pleiades ; and seven planets, according to those seven days conflituting a veek. The Moon is the seventh of the planets, and next to us, observing this number more than the rest, this number dispensing the motion and light thereof ; for in twenty-eight days it runs round the compass of the whole Zodiac ; which number of days, the number seven with its seven terms, viz. from one to seven, doth make and fill up as much as the

⁹*■ There have been Tome exceptions to this affirmation, one of which fell under my notice of late years : Do&or Edward Spry, of Plymouth Dock, Philosopher, Cabalift, and Phyfitian, lived upwards of two years upon a. gooseberry a day in furnmer, and an oat cake and three .glaiTes of white wine the rest of the season, per day : this gentleman was particularly abstemious in his diet.

¹⁰several

¹¹TALISMANIC MAGIC.

¹²Part II.

¹³several numbers, by adding to the antecedents, and makes four times seven days, in which the Moon runs through and about all the longitude and latitude of the Zodiac, by measuring and measuring again : with the like seven days it dispenses its light, by changing it ; for the first seven days, unto the middle as it were of the divided world, it increases ; the second seven days it fills its whole orb with light ; the third, by decreasing, is again contracted into a divided orb ; but, after the fourth seven days, it is renewed with the latl diminution of its light ; and by the fame seven days, it disposes the increase and decrease of the fea : for in the first seven of the increase of the moon, it is by little and little lessened ; in the second, by degrees increased ; but the third is like the firfi, and the fourth does the fame as the second. It is also applied to Saturn, which ascending from the lower, is the seventh planet, which betokens rest ; to which the seventh day is ascribed, which signifies the seven thousandth, wherein, as St. John says, the dragon (which is the devil) and satan being bound, men (hall be quiet, and lead a peaceable life. And the leprous person that was to be cleansed, was sprinkled seven times with the blood of a sparrow ; and Elisha the Prophet, as it is written in the second book of Kings, faith unto the leprous person — “ Go, and wash t\yfelf seven times in Jordan, and thy fielh (hall be made whole, and thou lhalt be cleansed.” — Also, it is a number of repentance and rerniftion. And Christ, with seven petitions, finished his speech of our satisfaCtion. It is called the number of liberty, because the seventh year the Hebrew servant did challenge liberty for himself. It is also most suitable to divine praises } whence the Prophet faith — “ Seven times a day do I praise thee, because of thy righteous judgments.” — It is moreover called the number of revenge, as says the Scripture — “ And Cain shall be revenged fevenfold.” — And the Psalmist says — “ Render unto our neighbours fevenfold into their bosom their reproach.” — Hence there are seven wickedneffes, as faith Solomon ; and seven wickeder spirits taken, are read of in the Gospel. It signifies, also, the time of the present circle, because it is finiihed in the fpaee of seven days. Also it is consecrated to the Holy Ghost, which the Prophet Isaiah describes to be fevenfold, according to his gift, viz. the spirit of wisdom and understanding, the spirit of counsel and flrength, the spirit of knowledge and holiness, the spirit of fear of the Lord,

¹⁴which

¹⁵Chap, XXII. TALISMANIC MAGIC. 1.21

¹⁶which we read in Zachariah to be the /even eyes of God. There are also seven angels, spirits Handing in the presence of God, as is read in Tobias, and in the Revelation : seven lamps did burn before the throne of God, and seven golden candlesticks, and in the middle thereof was one like unto the Son of Man, and he had in his right hand seven liars. Also, there were seven spirits before the throne of God, and seven angels Hood before the throne, and there were given to them seven trumpets. And he faw a Lamb, having seven horns and seven eyes ; and he faw the book sealed with seven seals ; and when the seventh seal was opened, there was made silence in Heaven.

¹⁷Now, by all that has been said, it is apparent that the number seven, amongst the other numbers, may be deservedly said to be moil full of efficacy. Moreover, the number seven hath great conformity with the number twelve *, for as three and four make seven, fo thrice four makes twelve, which are the numbers of the celefiial planets and signs resulting from the fame root ; and by the number three partaking of the Divinity, and by the number four of the nature of inferior things. There is in sacred writ a very great observance of this number before all others, and many, and very great are the myfleries thereof : many we have decreed to reckon up here, repeating them out of holy writ, by which it will easily appear that the number seven doth signify a certain fulness of sacred mysteries ; for we read, in Genelis, that the seventh was the day of relt of the Lord ; that Enoch, a pious holy man, was the seventh from Adam ; and that there was another seventh man from Adam, a wicked man, by name Lamech, that had two wives ; and that the fin of Cain fliould be aboliffied the seventh generation, as it is written — Cain shall be puniffied fevenfold ; and that he who (hall flay Cain, shall be revenged fevenfold ; to which the matter of the history col!e6ts that there were seven fins of Cain. Also, of all clean beasts seven, and seven were brought into the ark, as also of fowls ; and after seven days the Lord rained upon the earth 5 and upon the seventh day the fountains of the deep were broken up, and the waters covered the earth. Also, Abraham gave to Abimelech seven ewe lambs •, and Jacob served seven years for Leah, and

¹⁸Book I. Q seven

¹⁹TALISMANIC MAGIC.

²⁰Part II.

²¹seven more for Rachel ; and seven days the people of Israel bewailed the death of Jacob. Moreover we read, in the fame place, of seven kine *, and seven years of corn ; seven years of plenty, and seven years of scarcity. And in Exodus, the Sabbath of Sabbaths, the holy rest to the Lord, is commanded to be on the seventh day ; also, on the seventh day Moses ceased to pray. On the seventh day there fliall be a solemnity of the Lord ; the seventh year the servant {hall go out free •, seven days let the calf and the lamb be with its dam ; the seventh year, let the ground that hath been sown fix years be at rest ; the seventh day {hall be a holy Sabbath, and a rest ; the seventh day, because it is the Sabbath, {hall be called holy. In Leviticus, the seventh day also {hall be more observed, and be more holy ; and the first day of the seventh month {hall be a Sabbath of memorial ; seven days {hall the sacrifices be offered to the Lord ; seven days {hall the holy days of the Lord be celebrated ; seven days in a year everlaftingly in the generations. In the seventh month you shall celebrate feasts, and {hall dwell in tabernacles seven days ; seven times he shall sprinkle himself before the Lord that hath dipped his finger in blood ; he that is cleansed from the leprosy, shall dip seven times in the blood of a sparrow ; seven days fliall {he be washed with running water that is menftruous ; seven times he shall dip his finger in the blood of a bullock j seven times I will finite you for your fins. In Deuteronomy, seven people possessed the Land of Promise. There is also read, a seventh year of remiflion ; and seven candles fet up on the south side of the candlesticks. And in Numbers it is read, that the sons of Israel offered up seven ewe lambs without spot ; and that seven days they did eat unleavened bread ; and that fin was expiated with seven lambs and a goat ; and that the seventh day was celebrated, and holy ; and the first day of the seventh month was observed, and kept holy ; and the seventh month of the Feast of Tabernacles j and seven calves were offered on the seventh day ; and Baalam erected seven altars ; seven days Mary, the After of Aaron, went forth leprous out of the camp ; seven days he that touched a dead carcass was unclean. And in Joshua, seven priests carried the ark of the covenant before the host ; and seven days they

²²went

²³Chap. XXII. TALISM ANIC MAGIC. 1 23

²⁴went round the cities ; and seven trumpets were carried by the seven priests 5 and on the seventh day, the seven priests founded the trumpets. And in the book of Judges, Abeffa reigned in Israel seven years ; Sampson kept his nuptials seven days, and the seventh day he put forth a riddle to his wife ; he was bound with seven green withes ; seven locks of his head were thaved off ; seven years were the children of Israel oppressed by the King of Maden. And in the books of the Kings, Elias prayed seven times, and at the seventh time beheld a little cloud ; seven days the children of Israel pitched over againff the Syrians, and in the seventh day of the battle were joined 5 seven years’ famine was threatened to David, for the people’s murmuring ; and seven times the child sneezed that was raised by Elilha 5 and seven men were crucified together, in the days of the first harvest ; Naaman was made clean with seven washings, by Elisha 5 the seventh month Goliah was slain. And in Heller we read, that the King of Persia had seven eunuchs. And in Tobias, seven men were coupled with Sarah, the daughter of Raguel. And, in Daniel, Nebuchadnezzar’s furnace was heated seven times hotter than it was used to be ; and seven lions were in the den, and the seventh day came Nebuchadnezzar. In the book of Job, there is mention of seven sons of Job 5 and seven days and nights Job’s friends fat with him on the earth ; and, in the fame place — “ In seven troubles no evil lhall come near thee.” In Ezra, we read of Artaxerxes’s seven counsellors ; and in the fame place, the trumpet founded ; the seventh month of the Feali of Tabernacles was, in Ezra’s time, whillt the children of Israel were in the cities ; and on the first day of the seventh month, Efdras read the law to the people. And, in the Psalms, David praised the Lord seven times in the day ; silver is tried seven times ; and he renders to his neighbours fevenfold into their bosoms. And Solomon faith, that Wisdom hath hewn herself seven pillars *, seven men that can render a reason ^ seven abominations which the Lord abhors ; seven abominations in the heart of an enemy ; seven overseers ; seven eyes beholding. Isaiah numbers up seven gifts of the Holy Ghost ; and seven women lhall take hold on a man. And in Jeremiah, if Ihe that hath

²⁵Q 2 borne

²⁶TALISMANIC MAGIC.

²⁷Part n:

²⁸borne seven, languiflies, (he has given up the gliod. In Ezekiel, the Prophet continued fad for seven days. In Zachariah, seven lamps, and seven pipes to those seven lamps ; and seven eyes running to and fro through the whole earth ; and seven eyes on one done ; and the fad of the seventh day is turned into joy. And in Micah, seven shepherds are raised againd the Adyrians. Also, in the Gospel, we read of seven bledings ; and seven virtues, to which seven vices are opposed ; seven petitions of the Lord’s Prayer ; seven words of Chrid upon the cross •, seven words of the bleded Virgin Mary ; seven loaves didributed by the Lord ; seven batkets of fragments ; seven brothers having one wife ; seven disciples of the Lord who were ddrers ; seven water pots in Cana of Galilee ; seven woes which the Lord threatens to hypocrites ; seven devils cad out of the unclean woman, and seven wickeder devils taken in after that which was cad out ; also, seven years Chrid was fled into Egypt ; and the seventh hour the fever left the governor’s fon. And in the canonical epidles, James deferibes seven degrees of wisdom ; and Peter, seven degrees of virtues. And in the A6ts, we reckon seven deacons, and seven disciples ehofen by the Apodles. Also, in the Revelation, there are many myderies relating to this number ; for there we read of seven candledicks, seven dars, seven crowns, seven churches, seven spirits before the throne, seven rivers of Egypt, seven seals, seven marks, seven horns, seven eyes, seven spirits of God, seven angels with seven trumpets, seven horns of the dragon, seven heads of the dragon which had seven diadems, also seven plagues, and seven vials which were given to every one of the seven angels, seven heads of the scarlet bead, seven mountains and seven kings fitting upon them, and seven thunders uttered their voices.

²⁹Moreover, this number hath much power; as in natural fo in sacred ceremonial, and also in other things ; therefore the seven days are related hither; also the seven planets, the fe\en dars called Pleiades, the seven ages of the world, the seven changes of man, the seven liberal arts, and as many mechanic, and fo many forbidden ; seven colours, seven metals, seven holes

³⁰in

³¹Chap. XXII. TALISMANIC MAGIC. 125

³²in the head of a man, seven pair of nerves, seven mountains in the city of Rome, seven Roman kings, seven civil wars, seven wife men in the time of Jeremiah, seven wife men of Greece ; also Rome did burn seven days by Nero ; by seven kings were slain ten thousand martyrs : there were seven lleepers ; and seven principal churches of Rome.

³³THE

³⁴1 2(5

³⁵TAUSMAKIO MAGIC,

³⁶Part II

³⁷THE SCALE OF

³⁸In the Original World,

³⁹Ararita,

⁴⁰In the Intelligible World,

⁴¹Vnd-t

⁴²Zaphiel,

⁴³Zadkiel,

⁴⁴Camael,

⁴⁵Raphael,

⁴⁶In the rvipfHai

⁴⁷>xny&

⁴⁸pns

⁴⁹ti’Dti’

⁵⁰World,

⁵¹Saturn,

⁵²J upiter,

⁵³Mars,

⁵⁴The Sun,

⁵⁵The lapwing,

⁵⁶The eagle, The dolphin,

⁵⁷The vulture,

⁵⁸The swan,

⁵⁹In the

⁶⁰The cuttle filh,

⁶¹The pike,

⁶²The fea calf,

⁶³Elementary

⁶⁴The mole,

⁶⁵The hart,

⁶⁶The wolf,

⁶⁷The lion,

⁶⁸World,

⁶⁹Lead,

⁷⁰Tin,

⁷¹Iron,

⁷²Gold,

⁷³The onyx,

⁷⁴The faphire,

⁷⁵The diamond,

⁷⁶The carbuncle,

⁷⁷In the Lefler

⁷⁸The right foot,

⁷⁹The head,

⁸⁰The right hand,

⁸¹The heart,

⁸²World,

⁸³The right ear,

⁸⁴The left ear,

⁸⁵The right nostril,

⁸⁶The right eye,

⁸⁷In the

⁸⁸Hell,

⁸⁹The gates of death,

⁹⁰The Ihadow of death,

⁹¹The pit of deftrudlion,

⁹²World,

⁹³D2iTJ

⁹⁴mio'pjn

⁹⁵DimiTT

⁹⁶nntiHto

⁹⁷Chap. XXII

⁹⁸TALISMATfIC MAGIC,

⁹⁹THE NUMBER SEVEN,

¹⁰⁰Affer Eheie,

¹⁰¹The name of God with seven letters.

¹⁰²^x’3Kn

¹⁰³Haniel,

¹⁰⁴Michael,

¹⁰⁵Vx'-pi Gabriel 5

¹⁰⁶Seyen angels which Hand in the presence of God.

¹⁰⁷run

¹⁰⁸Venus,

¹⁰⁹Mercury,

¹¹⁰rD3^»

¹¹¹The Moon ;

¹¹²Seven planets.

¹¹³The dove, Thimallus, The goat, Copper, The emerald,

¹¹⁴The flork. The mullet, The ape, Quicksilver, The achates.

¹¹⁵The owl ; The fea cat; Cat; Silver ; Chrystal ;

¹¹⁶Seven birds of the planets. Seven fish of the planets. Seven animals of the planets. Seven metals of the planets. Seven Rones of the planets.

¹¹⁷The privy members, The left nostril,

¹¹⁸The left hand, The mouth,

¹¹⁹The left foot ; The left eye ;

¹²⁰Seven integral members difiributed to the planets.

¹²¹Seven holes of the head distributed to the planets.

¹²²The Clay of death, tVntO'D

¹²³Perdition,

¹²⁴rax

¹²⁵The depth of the earth;

¹²⁶Seven habitations of infernals, which Rabbi Joseph of Caflilia, the Cabalift, describes in the garden of nuts.

¹²⁷CHAP

¹²⁸TALISMANIC MAGIC,

¹²⁹Part II.

¹THE Pythagorians call Eight the number of justice, and fulness : first, because it is first of all divided into numbers equally even, viz. into four ; and that division is, by the fame reason, made into twice two, viz. twice two twice ’, and by reason of this equality of division it took to itself the name of justice. But the other received the name of fulness, by reason of the contexture of the corporeal solidity, since the first makes a solid body. Hence that custom of Orpheus swearing by the eight deities, if at any time he would beseech Divine justice, whose names are these : — Fire, Water, Earth, the Heaven, Moon, Sun, Phanes, and the Night. There are only eight visible spheres of the heavens. Also, by it the property of corporeal nature is signified, which Orpheus comprehends in eight of his fea songs : this is also called the covenant, or circumcision, which was commanded to be done by the Jews the eighth day.

²There were also, in the old law, eight ornaments of the priest, viz. a breastplate, a coat, a girdle, a mitre, a robe, an ephod, a girdle of the ephod, and a golden plate. Hither belongs the number to eternity, and the end of the world, because it follows the number seven, which is the mystery of time. Hence, also, the number of blefl'ednefs, as you may fee in Matthew. It is also called the number of safety, and conservation ; for there were fo many fouls of the sons of Jefle, from which David was the eighth.

³THE

⁴Chap. XXIII

⁵TiXISMANIC MAGIC.

⁶THE SCALE OF THE NUMBER EIGHT.

⁷The name of God with eight letters,

⁸Eloa Vadaath DT) Jehova Vedaath nj7!T) miT

⁹In the original world.

¹⁰Eight rewards of the blefled,

¹¹Inheritance,

¹²Incorruption,

¹³Power,

¹⁴Victory,

¹⁵The vision of God,

¹⁶Grace,

¹⁷A kingdom,

¹⁸Joy;

¹⁹In the intelligible world.

²⁰Eight visible heavens,

²¹The starry heaven,

²²The heaven of Saturn,

²³The heaven of Jupiter,

²⁴The heaven of Mars,

²⁵The heaven of the Sun,

²⁶The heaven of Venus,

²⁷The heaven of Mercury,

²⁸The heaven of the Moon;

²⁹In the celeltial world.

³⁰Eight particular qualities,

³¹The dry nefs of the earth,

³²The coldness of water,

³³The moisture of air,

³⁴The heat of fire,

³⁵The heat of air.

³⁶The moisture of water,

³⁷The dryness of fire,

³⁸The coldness of earth;

³⁹In the elementary world.

⁴⁰Eight kinds of blefled men,

⁴¹The peace makers,

⁴²They that hunger and third after righteousness,

⁴³Themeek,

⁴⁴They which are persecuted for righteousness fake,

⁴⁵Pure in heart.

⁴⁶Merciful,

⁴⁷%

⁴⁸Poor in spirit,

⁴⁹Mourners;

⁵⁰In the lefler world.

⁵¹Eight punishments of the damned.

⁵²Prison,

⁵³Death,

⁵⁴Judgment,

⁵⁵The wrath of God,

⁵⁶Darkness,

⁵⁷Indignation,

⁵⁸Tribulation,

⁵⁹Anguish;

⁶⁰In the infernal world.

⁶¹Book L

⁶²R

⁶³CHAP

⁶⁴; : ■> -v " ■ v ■

⁶⁵130 TALISMANIC MAG1Q. ; Part 11.

¹THERE are nine orders of blefled angels, viz,. Seraphim, Cherubim, Thrones, Dominations, Powers, Virtues, Principalities, Archangels, and Angels, which Ezekiel figures out by nine Hones, which are the sapphire, emerald, carbuncle, beryl, onyx, chryfolite, jasper, topaz, and fardis. This number hath also a great and occult mystery of the cross ; for the ninth hour our Lord Jesus Christ breathed out his spirit. The aflrologers also take notice of the number nine in the ages of men, no otherwise than they do of seven, which they call climacterical years, which are eminent for some remarkable change. Yet sometimes it signifies imperfeCtnefs and incompleteness, because it does not attain to the perfection of the number ten, but is less by one, without which it is deficient, as Austin interprets it of the ten lepers. Neither is the longitude of nine cubits of Og, King of Bafan, who is a type of the devil without a mystery.

²THE

³Chap. XXIV,

⁴TALISMANIC MAGIC,

⁵THE SCALE OF THE NUMBER NINE.

⁶The name of God with nine letters,

⁷Jehovah Sabboath,

⁸niias mn>

⁹Jehovah Zidkenu,

¹⁰np-ufmrv

¹¹Elohim Gibor, '"PD’J D'HlVx

¹²In the

¹³original

¹⁴world.

¹⁵Nine quires of angels, Nine angels ruling the heavens,

¹⁶Seraphim,

¹⁷Merattron,

¹⁸Cherubim,

¹⁹Ophaniel,

²⁰Thrones,

²¹Zaphkiel,

²²Dominations,

²³Zadkiel,

²⁴Powers

²⁵Camael

²⁶Virtues,

²⁷Raphael,

²⁸Principalities,

²⁹Haniel,

³⁰Archangels,

³¹Michael,

³²Angels;

³³Gabriel;

³⁴In the intelligible world.

³⁵Nine

³⁶moveable

³⁷spheres,

³⁸The prim urn mobile,

³⁹The

⁴⁰Harry

⁴¹heaven,

⁴²The

⁴³sphere of Saturn,

⁴⁴The

⁴⁵sphere of Jupiter,

⁴⁶The

⁴⁷sphere

⁴⁸of

⁴⁹Mars,

⁵⁰The sphere of the Sun,

⁵¹The

⁵²sphere of Venus,

⁵³The

⁵⁴sphere of Mercury,

⁵⁵The

⁵⁶sphere of the Moon;

⁵⁷In the celestial world.

⁵⁸Nine stones representing the nine quires of angels,

⁵⁹Saphire

⁶⁰Emerald,

⁶¹Carbuncle,

⁶²Beryl,

⁶³Onyx,

⁶⁴Chryfblite,

⁶⁵Jasper,

⁶⁶Topaz,

⁶⁷Sardis;

⁶⁸In the elementary world.

⁶⁹Nine

⁷⁰senses, inward and outward together,

⁷¹Memory*

⁷²Cogitative,

⁷³Imaginative,

⁷⁴Common

⁷⁵sense,

⁷⁶Hearing*

⁷⁷Seeing,

⁷⁸Smelling,

⁷⁹Tailing,

⁸⁰T ouching;

⁸¹In the lesser world.

⁸²Nine orders of devils,

⁸³False

⁸⁴Spirits,

⁸⁵Spirits

⁸⁶of

⁸⁷lying,

⁸⁸Vessels of iniquity,

⁸⁹Avengers of wickedness,

⁹⁰Jugglers,

⁹¹Airy

⁹²Powers

⁹³Furies

⁹⁴sowing

⁹⁵mischief,

⁹⁶Sifters or triers,

⁹⁷Tempters,

⁹⁸or

⁹⁹enfnarers;

¹⁰⁰In the infernal world.

¹⁰¹T ALISMANIC MAGIC.

¹⁰²Part II.

¹THE number Ten is called every number, or an universal number, complete, signifying the full course of life ; for beyond that we cannot number but by replication ; and it either implies all numbers within itself, or explains them by itself, and its own, by multiplying- them ; wherefore it is accounted to be of manifold religion and power, and is applied to the purging of fouls. Hence the antients called ceremonies Denary, because they were to be expiated and to offer sacrifices, and were to abflain from some certain things for ten days.

²There are ten sanguine parts of man : the menftrues, the sperm, the plafonatic spirit, the mass, the humours, the organical body, the vegetative part, the sensitive part, reason, and the mind. There are, also, ten simple integral parts confiituting man the bone, cartilage, nerve, fibre, ligament, artery, vein, membrane, flesh, and fldn. There are, also, ten parts of which ,a man confilfs intrinsically : the spirit, the brain, the lungs, the heart, the liver, the gall, the spleen, the kidnies, the teflicles, and the matrix. There are ten curtains in the temple, ten firings in the pfaltery, ten musical instruments with which the psalms-were sung, the names whereof were — neza, on which their odes were sung ; nablum , the fame as organs ; mizfnor, on which the Psalms ; /fr, on which the Canticles •, tehila , on which orations ; beracha , on which benedictions ; halel , on which praises •, hodaia , on which thanks •, afre , on which the felicity of any one ; hallelujah , on which the praises of God only, and contemplations. There were also ten fingers of psalms, viz. Adam , Abraham , Melchifedech , Moses , Afaph , David , Solomon , and the three sons of Chora. There are, also, ten commandments. And the tenth day after the ascension of Chrifi, the Holy Ghost came down. Lastly, this is the number, in which Jacob, wrestling with the Angel all night, overcame, and, at the rising of the fun, was blessed, and called by the name of Israel. In this number, Joshua overcame thirty-one kings ; and David overcame Goliah and the Philifiines ; and Daniel escaped the danger of the lions. This number is also circular, as unity ; because, being heaped together, returns into a unity, from whence it bad its beginning ; and it is the end and perfect ion of all numbers, and the

³beginChap. XXV. TALrsMANic magic. 133

⁴beginning- of tens. As the number ten flows back into a unity, from whence it proceeded, fo every thing that is flowing is returned back to that from which it had the beginning of its flux : fo water returns to the fea, from whence it had its beginning ; the body returns to the earth, from whence it was taken •, time returns into eternity, from whence it flowed the spirit (hall return to God, who gave it ; and, lastly, every creature returns to nothing, from whence it was created.* Neither is it supported but by the word of God, in whom all things are hid, and all things with the number ten, and by the number ten, make a round, as Proclus says, taking their beginning from God, and ending in him. God, therefore (that firfl unity, or one thing), before he communicated himself to inferiors, diffused himself firfl into the firfl; of numbers, viz,, the number three ; then into the number ten, as into ten ideas and measures of making all numbers and all things, which the Hebrews call ten attributes, and account ten divine names ; from which cause there cannot be a further number. Hence all tens have some divine thing- in them, and in the law are required as his own, together with the firfl fruits, as the original of all things and beginning of numbers, and every tenth is as the end given to him, who is the beginning and end of all things.

⁵SCALE OF THE NUMBER TEN.

⁶* At the last, the elements give up what they have ever received ; the fea gives up her dead, the fire gives up its fuel ; the earth gives up the seminal virtue, &c. ; and the air gives up whatever voice, found, of impreflion it has received, fo that not an oath, lie, or secret blasphemy, but what will appear as clear as noonday light at the great day of God.

⁷THE

⁸TALISMANIC MAGIC.

⁹Part II

¹⁰THE SCALE OF

¹¹In the original

¹²' m irv n in >

¹³The name of Jehovah of ten letters colledted,

¹⁴NH INI

¹⁵The name of Jehovah of ten letters,

¹⁶nriN

¹⁷Eheie,

¹⁸“im

¹⁹Kether,

²⁰mm

²¹Jod Jehovah,

²²nonn

²³Hochmah,

²⁴DTtVRmm Jehovah Elohim,

²⁵mo

²⁶Binah,

²⁷bn

²⁸El,

²⁹“pn

³⁰Hefed,

³¹muD’nN Elohim Gibor, mnj Geburah, ■

³²Seraphim,

³³Cherubim,

³⁴Thrones,

³⁵Dominations,

³⁶Powers,

³⁷In the intelligible world,

³⁸Hajothhakados,

³⁹Orphanim,

⁴⁰Aralim,

⁴¹Hafmallim,

⁴²Seraphim,

⁴³Merattron,

⁴⁴Jophiel,

⁴⁵Zaphkiel,

⁴⁶Zadkiel,

⁴⁷Camael,

⁴⁸In the celeltial world.

⁴⁹Refchith hagallalim, the primum mobile,

⁵⁰Mafloth, the sphere of the Zodiac,

⁵¹Sabbathi, the sphere of Saturn,

⁵²Zedeck, the sphere of Jupiter,

⁵³Madim, the sphere of Mars,

⁵⁴In the elementary world,

⁵⁵A dove.

⁵⁶A lizard,

⁵⁷A dragon,

⁵⁸An eagle,

⁵⁹A horse,

⁶⁰In the lefler world,

⁶¹Spirit,

⁶²Brain,

⁶³Spleen,

⁶⁴Liver,

⁶⁵Gall,

⁶⁶In the infernal world,

⁶⁷False gods,

⁶⁸Lying spirits.

⁶⁹VelTels of iniquity,

⁷⁰Revengers of wickednels,

⁷¹J ugglers,

⁷²Chap. XXV. TALISMAN IC MAGIC. 135

⁷³THE NUMBER TEN.

⁷⁴an iv Extended,

⁷⁵The

⁷⁶name Elohim Sabaoth ;

⁷⁷The name of God with ten letters.

⁷⁸rrx

⁷⁹Eloha,

⁸⁰niN32fmn* Jehovah Sabaoth,

⁸¹Elohim Saboath,

⁸²Sadai,

⁸³Adonai melech ;

⁸⁴Ten names of God.

⁸⁵mxsn

⁸⁶Tiphereth,

⁸⁷Nezah,

⁸⁸Hod,

⁸⁹*71D>

⁹⁰Jefod,

⁹¹nn'?o

⁹²Malchuth ;

⁹³Ten Sephiroth.

⁹⁴Virtues,

⁹⁵Malachim,

⁹⁶Principalities,

⁹⁷Elohim,

⁹⁸Archangels, Ben Elohim,

⁹⁹Angels,

¹⁰⁰Cherubim,

¹⁰¹Blessed fouls ; Iflim ;

¹⁰²Ten orders of the blessed, according to Dionyfius.

¹⁰³T en orders of the blessed, according to the traditions of

¹⁰⁴The foul of Mefliah ;

¹⁰⁵- men.

¹⁰⁶Raphael,

¹⁰⁷Haniel,

¹⁰⁸Michael,

¹⁰⁹Gabriel,

¹¹⁰Ten angels ruling.

¹¹¹Schemes, the sphere of the Sun,

¹¹²Noga, the sphere of Venus,

¹¹³Cochab, the sphere of Mercury,

¹¹⁴Levanah, the sphere of the Moon,

¹¹⁵Holom Jelbdoth, the sphere of the elements;

¹¹⁶Tenlpheres of the world.

¹¹⁷Lion,

¹¹⁸Man,

¹¹⁹The fox.

¹²⁰Bull,

¹²¹Lamb ;

¹²²Ten animals consecrated to the gods.

¹²³Heart,

¹²⁴Kidnies,

¹²⁵Lungs,

¹²⁶Genitals,

¹²⁷Matrix ;

¹²⁸Ten parts intrinfical of man.

¹²⁹Airy powers,

¹³⁰Furies, the seminaries of evil.

¹³¹Sifters, or triers,

¹³²Tempters, or enfnarers,

¹³³Wicked fouls bearing rule ;

¹³⁴Ten orders of the damned.

¹³⁵CHAP,

¹³⁶TALISMANIC MAGIC,

¹³⁷Part II.

¹THE number Eleven, as it exceeds number ten, which is the number of the commandments, fo it falls ihort of the number Twelve, which is of grace and perfection ; therefore it is called the number of fins, and the penitent. Now the number twelve is divine, and that whereby the celeltials are measured it is, also, the number of signs in the Zodiac, over which there are

²twelve

³* The ufe of these Scales, in the composition of Talismans, Seals, Rings, &c., mult be obvious to every student upon infpeftion, and are indispensably neceflary to the producing of any effeft whatever that the artist may propose to himself ; for, as we have before observed, all things were formed according to the proportion of numbers, this seeming to be the principal pattern in the mind of the Creator ; therefore, when at any time we fet about any work or experiment in Celestial Magic, we are to have especial regard to the rule of numbers and proportions. For example, if we would obtain the celestial influence of any star, we are, first of all, to observe at what time that flar is powerful in the heavens, 1 mean in good afpedt with the benefices, and ruling in the day and hour appropriated to the planet, and in fortunate places of the figure ; then we are to observe what divine names are ruling the intelligences, or spirits, to which the said planets are fubjedt with their charadters (which you may fee at large in the Magical Tables of Numbers) ; then, by referring to the above Tables of the Scales, we may fee, by infpedlion, to what numbers are attributed divine names, and, under them, the orders of the intelligences — the heavenly spheres — elements and their propetties — animals, metals, and ltones — powers of the foul — senses of man — virtues — the princes of the evil spirits — places of punishment — degrees of the damned fouls — degrees of torments hereafter — and every thing that is either in heaven, or earth, or hell ; — all our senses, motions, qualities, virtues, words, or works, are submitted to the proportions of numbers, as you may fee fully exemplified in the different Scales of the Numbers ; and all things that are knowable are demonllrable by them, and are attributed to them ; therefore great is the knowledge and wisdom to be derived from numbers. Therefore the artiff muff be well acquainted with their virtues and properties — by them there is a way open for the knowing and understanding of all things ; therefore let him diligently contemplate these Scales, and likewise what we have fet down in our fourteenth and fifteenth Chapters preceding the Scales, where we have, upon good authority, explained fuffkiently the extent and force of formal numbers, which ought to be well understood and attentively considered, as the ground and foundation of all our operations in this science, without which we are defrauded of the desired effedt : therefore whenever we intend to fet about any experiment, whether it be an image, or ring, or tablet, oi mirror, or amulet, or any other instrument, we are to note firff the iite, order, number, and government of the intelligence and his planet, his measure of time, revolution in the heavens, Sic. ; likewise we are to engrave or write upon it its number, intelligence, or spirit, either for a good or bad effedt, with the suitable characters and tables ; likewise the effedt desired, with the divine names congruent thereto ; fo that our operations may be ffrong, powerful, and suitable to the constellation and star, both in time, number, and proportion j with a due and attentive observation of all that we have written concerning

⁴Chap. XXVI. TALISMANIC MAGIC. 137 <

⁵twelve angels as chief, supported by the irrigation of the great name of God. In twelve years, also, Jupiter perfects his course ; and the Moon daily runs through twelve degrees. There are, also, twelve chief joints in the body of man, viz. in hands, elbows, shoulders, thighs, knees, and vertebra of the feet. There is, also, a great power of the number twelve in divine mysteries. God chose twelve families of Israel* and fet over them twelve princes ; fo many Hones were placed in the midst of Jordan ; and God commanded that fo many Ihould be fet on the breast of the priest. Twelve lions did bear the brazen fea that was made by Solomon ; there were fo many fountains in Helim ; and fo many Apoflles of Chriffc fet over the twelve tribes ; and twelve thousand people were fet apart and chosen.

⁶cerning this, without which all our operations could never be brought to have the effeCt desired ; and we are to mind that whenever such an inllrument is perfected, that it is the more powerful when the planet or constellation (under which it was construCted) is ruling and potent in the Heavens ; for at that time, whatever we desire to bring to perfection by the said Talisman, as a medium and instrument, (hall by no means be prevented or hindered. Therefore take this as a general rule, that all magical instruments whatsoever have no power in themselves, further than as they are formed under the influences, and according to the times and numbers of their proper stars and constellations ; hence is derived the title we give this Book, viz. the: Conjlellatory Art, or Talifmanic Magic. Those who would further consider the power, virtue, extent, and harmony of numbers, let them read Pythagoras, Plato, Averroena, Averroes, &c. who all agree in the virtues lying hid in numbers ; and without the knowledge of which, no man can be a true philosopher.

⁷13S

⁸TAUSMANIC MAGIC*

⁹Part II

¹⁰THE SCALE OF

¹¹!'he names -oi God with twelve letters,

¹²Kin

¹³Holy,

¹⁴nra

¹⁵BlelTed,

¹⁶t!*rprr

¹⁷He,

¹⁸The great name returned back into twelve banners,

¹⁹mn»

²⁰inrv

²¹nnv

²²»mn

²³nnrt

²⁴vnrt

²⁵T welve orders of blelTed Ipirits,

²⁶Seraphim,

²⁷Cherubim,

²⁸Thrones,

²⁹Dominations,

³⁰Powers,

³¹Virtue?,

³²Twelve angels ruling over the twelve signs.

³³Malchidial,

³⁴Afmodel,

³⁵Ambriel,

³⁶Muriel,

³⁷V erchiel,

³⁸Hamaliel,

³⁹Twelve tribes,

⁴⁰Dan,

⁴¹Ruben,

⁴²Judah,

⁴³ManalTeh,

⁴⁴Afher,

⁴⁵Simeon,

⁴⁶Twelve prophets,

⁴⁷Malachi,

⁴⁸Haggai,

⁴⁹Zachariah,

⁵⁰Amos,

⁵¹Hosea,

⁵²Micba,

⁵³Twelve apostles,

⁵⁴Matthias,

⁵⁵Thaddeus,

⁵⁶Simon,

⁵⁷John,

⁵⁸Peter,

⁵⁹Andrew,

⁶⁰T welve signs of the Zodiac,

⁶¹Aries,

⁶²Taurus,

⁶³Gemini,

⁶⁴Cancer,

⁶⁵Leo,

⁶⁶Virgo,

⁶⁷Twelve months

⁶⁸March,

⁶⁹April,

⁷⁰May,

⁷¹June,

⁷²July,

⁷³Augud,

⁷⁴Twelve plants,

⁷⁵Sang,

⁷⁶Upright vervain,

⁷⁷Bending vervain,

⁷⁸Comfrey,

⁷⁹Ladies’ seal,

⁸⁰Calamint,

⁸¹Twelve stones,

⁸²Sardonius,

⁸³A cornelian.

⁸⁴Topaz,

⁸⁵Calcedony,

⁸⁶Jasper,

⁸⁷Emerald,

⁸⁸Twelve principal members,

⁸⁹Head,

⁹⁰Neck,

⁹¹Arms,

⁹²Bread,

⁹³Heart,

⁹⁴Belly,

⁹⁵Twelve degrees of the damned, and of devils.

⁹⁶False gods,

⁹⁷Lying spirits,

⁹⁸Vessels of iniquity,

⁹⁹Revengers of wickedness,

¹⁰⁰Jugglers,

¹⁰¹Airy powers,

¹⁰²Chap. XXVI

¹⁰³TALISMANIC MAGIC.

¹⁰⁴THE NUMBER TWELVE.

¹⁰⁵tynpnnninnK Father, Son, Holy Ghost.

¹⁰⁶A

¹⁰⁷In the original world.

¹⁰⁸Hm

¹⁰⁹nnv

¹¹⁰n>n»

¹¹¹m*n

¹¹²nvn

¹¹³'inn

¹¹⁴Principalities,

¹¹⁵Archangels,

¹¹⁶Angels,

¹¹⁷Innocents,

¹¹⁸Martyrs,

¹¹⁹Confessors.

¹²⁰In the intelligible world.

¹²¹Zuriel,

¹²²Barbiel,

¹²³Adnachiel,

¹²⁴Hanael,

¹²⁵Gabriel,

¹²⁶Barchiel.

¹²⁷Iflachar,

¹²⁸Benjamin,

¹²⁹Naphthalin,

¹³⁰Gad,

¹³¹Zabulon,

¹³²Ephraim.

¹³³Jonah,

¹³⁴Obadiah,

¹³⁵Zephaniah,

¹³⁶Nahum,

¹³⁷Habakkuk,

¹³⁸Joel.

¹³⁹Bartholomew,

¹⁴⁰Philip,

¹⁴¹James the elder,

¹⁴²Thomas,

¹⁴³Matthew,

¹⁴⁴James the younger.

¹⁴⁵Libra,

¹⁴⁶Scorpius,

¹⁴⁷Sagittarius, a

¹⁴⁸Capricorn,

¹⁴⁹Aquarius,

¹⁵⁰Pisces.

¹⁵¹In the celef tial world.

¹⁵²September,

¹⁵³Oftober,

¹⁵⁴November,

¹⁵⁵December,

¹⁵⁶January,

¹⁵⁷February.

¹⁵⁸In the elemental world.

¹⁵⁹Scorpion grass,

¹⁶⁰Mugwort,

¹⁶¹Pimpernel,

¹⁶²Dock,

¹⁶³Dragonwort,

¹⁶⁴Ariflolochy.

¹⁶⁵Beryl,

¹⁶⁶Amethyfi,

¹⁶⁷Hyacinth,

¹⁶⁸Chryfophrafus,

¹⁶⁹Chryflal,

¹⁷⁰Sapphire.

¹⁷¹Kidnies,

¹⁷²Genitals,

¹⁷³Hams,

¹⁷⁴Knees,

¹⁷⁵Legs,

¹⁷⁶Feet.

¹⁷⁷In the elementary world.

¹⁷⁸Furies, the sowers of evil,

¹⁷⁹Sifters, or triers,

¹⁸⁰Tempters, or enfnarers,

¹⁸¹Witches,

¹⁸²Apo Hates,

¹⁸³Infidels.

¹⁸⁴In the infernal world.

¹⁸⁵S 2

¹⁸⁶CHAP,

¹⁸⁷HO

¹⁸⁸TALISMANIC MAGIC.

¹⁸⁹Part II.

¹THE Hebrew characters have marks of numbers attributed to them far more excellent than any other language, fmee the greatest mysteries lie in the Hebrew letters, as is handled concerning these in that part of Cabala which we call Notariacon. Now the principal Hebrew letters are in number twentytwo, whereof five have various other certain figures in the end of a word, which, therefore, they call the five ending letters, which, being added to them aforesaid, make twenty-seven ; which being then divided into three degrees, signify units, which are in the firfl degree— tens, which are in the second — and hundreds, which are in the third degree. Now every one, if they are marked with a great character, signifies fo many thousands, as here

²3000 2000 1000

³3 3 K

⁴The dalles of the Hebrew numbers are these which follow

⁵987 6 543-21

⁶d n i ) rr t l 3 k

⁷go 80 70 60 50 40 30 20 10

⁸X D y D 3 ft b 3 >

⁹900 800 700 600 500 400 300 200 100

¹⁰VT i a *j n w n p

¹¹Sometimes the final letters are not used, but we write thus : —

¹²1000 900 800 700 600 500

¹³n nnp nn nttf m np

¹⁴And by those simple figures, and by the joining them together, they describe all other compound numbers : as eleven, twelve, an hundred and ten, an

¹⁵hundred

¹⁶Chap. XXVII. TALISMANIC MAGIC. 141

¹⁷hundred and eleven, by adding to the number ten those which are units •, and in the like manner to the rest, after their manner ; yet we describe the fifteenth number not* by ten and five, but by nine and fix, viz. di ; and that out of honour to the Divine name rr, which signifies fifteen, left that sacred name should be abused to profane things. Likewise the Egyptians, Ethiopians, Chaldeans, and Arabians, have their marks of numbers, which, serve for the making of magical characters ; but the Chaldeans mark their numbers with the letters of their alphabet, after the manner of the Hebrews. I found, in a very antient book of Magic,, fame very elegant characters, which I have figured in the following manner :

¹⁸12 3 4 5 6 7 9

¹⁹r r r r r r r f p

²⁰Now of these characters, turned towards the left hand, are made tens,

²¹•• • ■ i '

²²10 20 30 40 50 60 70 80 90

²³Tin *1 'I ft 1 1

²⁴And those marks being downwards, to the right hand, make hundreds ; to the left, thousands,; viz^

²⁵100 200 300 400 500 600 700 800 900

²⁶Lm j. i l h b

²⁷1000 2000 3000 4000 5000 6000 7000 8000 9000

²⁸J J >1 J 4 il J rl J

²⁹And

³⁰142 TALISMANIC MAGIC. Part II.

³¹And by the composition and mixture of these characters, other compound numbers are most elegantly made, as you may perceive by these few : —

¹INTELLIGENCES, AND SPIRITS, ARE SET OVER THEM.

²THERE are certain magic tables of numbers distributed to the seven planets, which they call the sacred tables of the planets ; because, being rightly formed, they are endued with many great virtues of the heavens, infomuch that they represent the divine order of the celestial numbers, impressed upon them by the ideas of the divine mind, by means of the foul of the world, and the sweet harmony of those celestial rays ; signifying, according to proportion, fuperceleftial intelligences, which can no other way be exprefled than by the marks of numbers, letters, and characters ; for material numbers and figures can do nothing in the mysteries of hidden things, but reprefentatively by formal numbers and figures, as they are governed and informed by intelligences and divine enumerations, which unite the extremes of the matter and spirit to the will of the elevated foul, receiving (through great affeCtion, by the celestial power of the operator) a virtue and power from God, applied through the foul of the universe ; and the observation of celestial constellations

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⁹¹Pub. by B GLck.mgtorL .Allen fy Co.

⁹²EngratY by JK>

⁹³Chap. XXVIII. TALiSMANlC MAGIC. ' 143

⁹⁴to a matter fit for a form, the mediums being disposed by the skill and industry of the magician.

⁹⁵But now we will hasten to explain each particular table.* The first table is assigned to the planet Saturn, and consists of a square of three, containing the particular numbers of nine, and in every line three every way, and through each diameter making fifteen — the whole fum of numbers forty-five q over this are fet such divine names as fill up the numbers with an intelligence, to what is. good, and a spirit to bad ;■ and out of the fame numbers are drawn the seal and character of Saturn, and of the spirits thereof, such as is beneath ascribed to the table.

⁹⁶Now this table being with a fortunate Saturn, engraven on a plate of lead, helps child-birth ; and to make any man safe or powerful ; and to cause success of petitions with princes and powers ; but if it be done, Saturn being unfortunate, it hinders buildings, planting, and the like, and calls a man from honours and dignities, causes discord, quarrelling, and disperses an army.

⁹⁷The second is the table of Jupiter, which consists of a square drawn into itself ; it contains sixteen particular numbers, and in every line and diameter four, making thirty-four ; the fum of all is one hundred and thirty-fix. There are over it divine names, with an intelligence to that which is good, and a spirit to bad ; and out of it is drawn the character of Jupiter and the spirits thereof; if this is engraven on a plate of silver, with Jupiter being powerful and ruling in the heavens, it conduces to gain riches and favour, love, peace, and concord, and to appease enemies, and to confirm honours, dignities, and counsels ; and diftolves enchantments if engraven on a coral.

⁹⁸The third table belongs to Mars, which is made of a square of five, containing twenty-five numbers, and of these, in every side and diameter, five, which makes sixty-five, and the fum of all is three hundred and twenty-five ; and there are over it divine names with an intelligence to good, and a spirit to evil, and out of it is drawn the characters of Mars and of his spirits. These, with Mars fortunate, being engraven on an iron plate, or sword, makes

⁹⁹* For the figure of the Tables, Seals, Characters, &c. of the seven Planets, fee the following Plates.

¹⁰⁰a man

¹⁰¹TALISMANIC MAGIC.

¹⁰²144 TALISMANIC MAGIC. Part II.

¹⁰³a man potent in war and judgment, and petitions, and terrible to his enemies, and victorious over them ; and if engraven upon the Hone correola, it flops blood, and the menftrues ; but if it be engraven, with Mars being unfortunate, on a plate of red brass, it prevents and hinders buildings — it calls down the powerful from dignities, honours, and riches — causes discord and hatred, amongfl men and bealfs — drives away bees, pigeons, and fish— -and hinders mills from working, /. e. binds them ; — it likewise renders hunters and fighters unfortunate — causes barrenness in men and women- — and flrikes a terror into our enemies, and compels them to submit.

¹⁰⁴The fourth table is of the Si///, and is made of a square of fix, and contains thirty-fix particular numbers, whereof fix in every side and diameter produce one hundred and eleven, and the fum of all is fix hundred and sixty-fix ; there are over it divine names, with an intelligence to what is good, and a spirit to what is evil, and out of it is drawn the chara6Ier of the Sun and of his spirits. This being engraven on a plate of pure gold, Sol being fortunate, renders him that wears it renowned, amiable, acceptable, potent in all his works, and equals him to a king, elevating his fortunes, and enabling him to do whatever he will. But with an unfortunate Sun, it makes one a tyrant, proud, ambitious, insatiable, and finally to come to an ill ending.

¹⁰⁵The fifth table is of Venus ; consisting of a square of seven, drawn into itself, viz. of forty-nine numbers, whereof seven on each side and diameter make one hundred and seventy-five, and the fum of all is one thousand two hundred and twenty-five ; there are, likewise, over it divine names, with an intelligence to good, and a spirit to evil ; and there is drawn out of it the character of Venus, and her spirits. This being engraven on a plate of silver, Venus being fortunate, promotes concord, ends strife, procures the love of women, helps conception, is good against barrenness, gives ability for generation, ditfolves enchantments, causes peace between man and woman, and makes all kinds of animals fruitful, and likewise cattle ; and being put into a dove or pigeon house, causes an increase ; it likewise drives away melancholy diftempers, and causes joyfulness and this being carried about travellers,

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³³²Chap. XXVIII. TALISMANfC MAGIC. 14 3

³³³makes them fortunate. But if it be formed upon brais, Venus being' unfortunate, it a6Is contrary to all that has been said.

³³⁴The sixth table is of Mercury, resulting from a square of eight drawn into itself, containing sixty-four numbers, whereof eight on every side and by both diameters make two hundred and sixty, and the fum of all is two thousand and eighty ; and over it are fet divine names, with an intelligence to good, with a spirit to bad, and from it is drawn a character of Mercury, and the spirits thereof ; and if, with Mercury being fortunate, you engrave it upon silver, tin, or yellow brass, or write it upon virgin parchment, it renders the bearer ' thereof grateful, acceptable, and fortunate to do what hepleafes : it brings gain, and prevents poverty ; helps the memory, understanding, and divination, and to the understanding of occult things by dreams ; but with an unfortunate Mercury does every thing contrary to this.

³³⁵The seventh and last table is of the Moon : it conftfts of a square of nine, having eighty-one numbers in every side, and diameter nine, producing^ three hundred and sixty-nine ; and the fum of all is three thousand three hundred and twenty-one. There are over it divine names, with an intelligence to what is good, and a spirit to evil ; and from it are drawn the charaHers of the Moon and the spirits thereof. This, the Moon being fortunate, engraven on silver, makes the bearer amiable, pleasant, cheerful, and honoured, removing all malice and ill-will ; it causes security in a journey, increase of riches, and health of body ; drives away enemies, and other evil things from what place foever thou shalt wish them to be expelled. But if the Moon be unfortunate, and it be engraved on a plate of lead, wherever it shall be buried it makes that place unfortunate, and the inhabitants thereabouts, as also ships, rivers, fountains, and mills *, and it makes every man unfortunate against whom it shall be directly done, making him fly his place of abode (and even his country) where it shall be buried ; and it hinders physicians and orators, and all men whatsoever in their office, against whom it shall be made.

³³⁶Now how the seals and characters of the planets are drawn from these tables, the wife searcher, and he who shall underhand the verifying of these tables, shall easily find out.

³³⁷Book I. T Here

³³⁸TALISMANIC MAGIC."

³³⁹146 talismanic magic." Part II.

³⁴⁰Here follow the divine names corresponding with the numbers of the planets, with the names of the intelligences and daemons, or spirits, subjeCt to those names.

³⁴¹It is to be understood that the intelligences are the presiding good angels that are fet over the planets ; but that the spirits or daemons, with their names, seals, or characters, are never inscribed upon any Talisman, except to execute any evil effeCt, and that they are subjeCt to the intelligences, or good spirits ; and again, when the spirits and their characters are used, it will be more conducive to the effeCt to add some divine name appropriate to that effeCt which we desire.

³⁴²Names answering to the Numbers of Saturn.

³⁴³h

³⁴⁴Numbers. Divine Names.

³⁴⁵Divine Names in Hebrew.

³⁴⁶3 Ab

³⁴⁷ns

³⁴⁸9 Hod

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³⁵⁰15 Jah

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³⁵²15 Hod

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³⁵⁴45 Jehovah extended

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³⁵⁶45 Agiel, the Intelligence of Saturn

³⁵⁷^S’JS

³⁵⁸45 Zazel, the Spirit of Saturn

³⁵⁹bm

³⁶⁰Names answering to the Numbers of Jupiter.

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³⁶⁶34 El Ab

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³⁶⁸136 Joliphiel, the Intelligence of Jupiter

³⁶⁹^S'Dn*

³⁷⁰136 Hismael, the Spirit of Jupiter

³⁷¹^NDDil

³⁷²Names answering to the Numbers of Mars .

³⁷³5 He, the letter of the holy name n

³⁷⁴25 >n>

³⁷⁵65 Adonai >ns

³⁷⁶Numbers

³⁷⁷Chap. XX VIII. TALTSMANIC MAGIC. 147

³⁷⁸Numbers. Divine Names. Divine Names in Hebrew:

³⁷⁹325 Graphiel, the Intelligence of Mars 325 Barzabel, the Spirit of Mars

³⁸⁰Names answering to the Numbers of the Sun ,

³⁸¹o

³⁸²6 Vau, the letter of the holy name >

³⁸³6 He extended, the letter of the holy name ' . sn

³⁸⁴36 Eloh nV#

³⁸⁵11 1 Nachiel, the Intelligence of the Sun

³⁸⁶666 Sorath, the Spirit of the Sun rrnD

³⁸⁷r * »

³⁸⁸Names answering to the Numbers of Venus .

³⁸⁹s

³⁹⁰7 Aha NHK

³⁹¹49 Hagiel, the Intelligence of Venus

³⁹²175 Kedemel, the Spirit of Venus b.so*7p

³⁹³1225 Bne Seraphim, the Intelligence of Venus 03

³⁹⁴Names answering to the Numbers of Mercury .

³⁹⁵8 Asboga, eight extended ruam

³⁹⁶64 Din

³⁹⁷64 Doni

³⁹⁸260 Tiriel, the Intelligence of Mercury ^N*“VD

³⁹⁹2080 Taplhartharatb, the Spirit of Mercury JTimnsn

⁴⁰⁰Names answering to the Numbers of the Moon .

⁴⁰¹9 Hod <7,1

⁴⁰²8 1 Elim

⁴⁰³369 Hasmodai, the Spirit of the Moon ’NIDtiTT

⁴⁰⁴332 1 Schedbarschemoth Schartatlian, the Spirit of the Spiritsof the Moon inJTWnyDntl>“Q'7ty 3321 Malcha betharsisim hed beruah schehalim, the Intelligence of the Intelligences of the Moon

⁴⁰⁵t 2 - CHAF.

⁴⁰⁶US

⁴⁰⁷TAIJSMANIC MAGIC.

⁴⁰⁸Part II.

¹EVERY natural virtue works things far more wonderful when it is not only Compounded of a natural proportion, but also is informed by a choice observation of the celeftials opportune to this (viz. when the celestial power is most strong to that effe6t: which we desire, and also helped by many celeftials), by fub jetting inferiors to the celeftials, as proper females, to be made fruitful by their males. Also, in every work there are to be observed the situation, motion, and aspeCt of the liars and planets, in signs and degrees, and how all these stand in reference to the length and latitude of the climate ; for by this are varied the qualities of the angles, which the rays of the celellial bodies upon the figure of the thing describe, according to which celestial virtues are infused. So when you are working any thing which belongs to any planet, you must place it in its dignities, fortunate, and powerful, and ruling in the day hour, and in the figure of the heavens. Neither must you expeCt the signification of the work to be powerful, but you must observe the Moon opportunely direCted to this •> for you shall do nothing- without the afiiftance of the Moon. And if you have more patterns of your work, observe them all, being most powerful, and looking upon one another with a friendly aspeCt ; and if you cannot have such aspeCts, it will be convenient at leaf! that you take them angular. But you shall take the Moon either when the looks upon both, or is joined to one, and looks upon the other, or when when fhe pafles from the conjunction or aspeCt of one,, to the conjunction or aspeCt of the other ; for that, I conceive, must in no wife be omitted. Also, you shall in every work observe Mercury, for he is a messenger between the higher gods and the infernal gods : when he goes to the good, he increases their goodness— when to the bad, he hath influence on their wickcdnefs. We call it an unfortunate sign or planet, when it is, by the aspeCt of Saturn or Mars especially, opposite or quadrant, for these are the aspeCts of enmity ; but a conjunction, a trine, and a fextile aspeCt, are of friendship between these there is a greater conjunction ; but yet if you do already

²behold

³Chap. XXX. TALISMANIC MAGIC. ! ^

⁴behold it through a trine, and the planet be received, it is accounted as already conjoined. Now all planets are afraid of the conjundlion of the Sun, rejoicing in the trine, and Textile afpedt thereof.

¹NOW we shall have the planets powerful when they are ruling in a house, or in exaltation, or triplicity, or term, or face, without combustion of what is direct in the figure of the heavens, viz. when they are in angles, especially of the rising, or tenth, or in houses presently succeeding, or in their delights ; but we mull take heed that they are not in the bounds or under the dominion of Saturn or Mars, left they be in dark degrees, in pits, or vacuities. You shall observe that the angles of the ascendant, and tenth, and seventh, be fortunate ; as also the lord of the ascendant, and place of the Sun and Moon, and place of the part of fortune, and the lord thereof, the lord of the foregoing conjunction and prevention. But that they of the malignant planet fall unfortunate ; unless happily they be fignificators of thy work,, or can be of any advantage to thee, or in thy revolution or birth they had the predominance, for then they are not at all to be deprefled. Now we shall have the Moon powerful if fhe be in her house, or exaltation, or triplicity, or face, or in degree convenient for the desired work ; and if it hath a manfton of these twentyeight, suitable to itself and the work, let her not in the way be burnt up,* nor flow in course — let her not be in the eclipse, or burnt by the Sun, unless fhe be in unity with the Sun — let her not descend in the southern latitude, when fhe goeth out of the burning — neither let her be opposite to the Sun, nor deprived of light— let her not be hindered by Mars or Saturn,

²* Via Combufta.

³CHAP.

⁴TAL1SMANIC MAGIC.

⁵Part It

⁶CFIAP. XXXI.

⁷OBSERVATIONS ON THE FIXED STARS, AND THEIR NAMES AND NATURES.

⁸THERE is the like consideration to be had in all thing's concerning the fixed stars._ Know this, that all the fixed stars are of the signification and nature of the seven planets ; but some are of the nature of one planet, and some of two. Hence, as often as any planet is joined with any of the fixed stars of its own nature, the signification of that star is made more powerful, and the nature of the planet augmented ; but if it be a star of two natures, the nature of that which fliall be the stronger with it, fliall overcome in signification : as for example, if it be of the nature of Mars and Venus, if Mars fliall be the stronger with it, the nature of Mars shall overcome ; but if Venus, the nature of Venus fliall overcome. Now the natures of fixed stars are discovered by their colours, as they agree with certain planets, and are ascribed to them. Now the colours of the planets are these : — of Saturn, blue, and leaden, and Aiming with this ; of Jupiter, citrine, near to a paleness, and clear with this ; of Mars, red and fiery ; of the Sun, yellow, and when it rises red, afterwards glittering ; of Venus, white and fliining — white in the morning, and reddish in the evening ; of Mercury, glittering ; of the Moon, fair. Know, also, that of the fixed stars, by how much the greater, and brighter, and apparent they are, fo much the greater and stronger is the signification: such are those stars called by the astrologers of the first and fe.cond magnitude. I will tell thee some of these which are more potent to this faculty, viz. the navel of Andromeda, in the twenty-second degree of Aries, of the nature of Venus and Mercury — some call it jovial and saturnine ; the head of Algol, in the eighteenth degree of Taurus, of the nature of Saturn and Jupiter ; the Pleiades are also in the twenty-second degree, a lunary star by nature, and complexion martial ; also Aldeboram, in the third degree of Gemini, is of the nature of Mars, and complexion of Venus — but Hermes places this in the twenty-fifth degree of Aries ; the Goat star, in the thirteenth degree of Gemini, is of the nature of Jupiter and Saturn ; the Great Dog star is in the seventh degree of Cancer and Venereal ;

⁹the

¹⁰TALISMANIC MAGIC.

¹¹Chap. XXXI.

¹²the Little Dog star is in the seventeenth degree of the fame, and is of the nature of Mercury, and complexion of Mars ; the King* star, which is called the Heart of the Lion, is in the twenty-first degree of Leo, and of the nature of Jupiter and Mars •, the tail of the Great Bear is in the nineteenth degree of Virgo, and is venereal and lunary. The star which is called the Right Wing of the Crow, is in the seventh degree of Libra ; and in the thirteenth degree of the fame, is the left wing of the fame, and both of the nature of Saturn and Mars. The star called Spica, is in the ftxteenth degree of the fame, and is venereal and mercurial. In the seventeenth degree of the fame is Alcameth, of the nature of Mars and Jupiter ; but of this, when the Sun’s afpedf is full towards it — of that, when on the contrary. Elepheia, in the fourth degree of Scorpio, of the nature of Venus and Mars. The Heart of the Scorpion is in the third degree of Sagittarius, of the nature of Mars and Jupiter. The falling Vulture is in the seventh degree of Capricorn, temperate, mercurial, and venereal. The tail of Capricorn is in the ftxteenth degree of Aquarius, of the nature of Saturn and Mercury. The star called the Shoulder of the Horse, is in the third degree of Pisces, of the nature of Jupiter and Mars. — And it shall be a general rule for you to expedf the proper gifts of the stars, whiift they rule — to be prevented of them, they being unfortunate, as is above fiiewed ; for celestial bodies, inasmuch as they are affedled fortunately or unfortunately, fo much do they affedt us, our works, and those things which we ufe, fortunately or unhappily. And although many effedts proceed from the fixed stars, yet they are attributed to the planets ; as because being more near to us, and more diftindt and known, fo because they execute whatever the superior stars communicate to them.

¹³CHAP.

¹⁴^ALISMANIC MAGIC.

¹⁵Part II.

¹THE Sun and Moon have obtained the administration of ruling' the heavens, and all bodies under the heavens. The Sun is the lord of all elementary virtues ; and the Moon, by virtue of the Sun, ismiftrefs of generation, increase or decrease. Albumfar fay’s, that by the Sun and Moon, life is infused into all things *, which Orpheus calls the enlivening eyes of Heaven. The Sun giveth light to all things of itself, and gives it plentifully, not only to all things in heaven and air, but earth and deep. Whatever good we have, Jamblicus says, we have it from the Sun alone ; or from it through other things. Heraclitus calls the Sun, the fountain of celestial light ; and many of the Platonifts placed the foul of the world chiefly in the Sun, as that which, filling the whole globe of the Sun, doth fend forth its rays on all sides, as it were a spirit through all things, distributing life, sense, and motion to the universe. Hence the antient naturalists called the Sun the very heart of Heaven ; and the Chaldeans put it as the middle of the Planets. The Egyptians also placed it in the middle of the world, viz. between the two fives of the world ; 1. e. above the Sun they place five planets, and under him, the Moon and four elements. For it is, among!! the other liars, the image and statue of the great Prince of both worlds, viz. terrestrial and celestial ; the true light, and the most exa61 image of God himself : whose eflence resembles the Father — light, the Son— heat, the Holy Ghost. So that the Platonifts have nothing to hold forth the divine eflence more manifestly by than this. The Sun disposes even the very spirit and mind of man, which Homer says, and is approved by Aristotle, that there are in the mind such like motions as the Sun, the prince and moderator of the planets, brings to us every day ; but the Moon, the nearest to the earth, the receptacle of all the heavenly influences, by the swiftness of her course, is joined to the Sun, and the other planets and liars, every month ; and receiving the beams and influences of all the other planets and liars, as a conception, bringing them forth to the inferior world, as being next to itself ; for all the

²stars

³Chap. XXXIII. TALISMANIC MAGIC. 153

⁴liars have Influence on it, being the last receiver, which afterwards communicates the influence of all the superiors to these inferiors, and pours them forth on the earth ; and it more manifestly disposes these inferiors than others. Therefore her motion is to be observed before the others, as the parent of all conceptions, which it diversely issues forth in these inferiors, according to the diverse complexion, motion, fltuation, and different afpefts to the planets and other stars *, and though it receives powers from all the fears, yet especially from the Sun, as oft as it is in conjunction with Ihe fame, it is replenished with vivifying virtue ; and, according to the afpefil thereof, it borrows its complexion. From it the heavenly bodies begin that series of things which Plato calls the golden chain ; by which every thing and cause, being linked one to another, do depend on the superior, even until it may be brought unto the supreme cause of all, from which all things depend ; hence it is, that, without the Moon intermediating, we cannot at any time attra6I the power of the superiors ; therefore, to obtain the virtue of any flar, take the hone and herb of that planet, when the Moon fortunately comes under, or has a good afpeft on, that flar.

¹AND seeing the Moon measures the whole space of the Zodiac in the time of twenty-eight days, hence it is that the wife men of the Indians , and mofl of the antient astrologers have granted twenty-eight manflons to the Moon, which, being fixed in the eighth sphere, do enjoy (as Aljiharus says) divers names and properties, from the various signs and stars which are contained in them ; through which, while the Moon wanders, it obtains many other powers and virtues 5 but every one of these manflons, according to the opinion of Abraham , contained twelve degrees, and fifty-one minutes, and almost twentyBook I. U fix

²154 TALISMANTC MAGIC. Part II.

³fix seconds, whole names, and also their beginnings in the Zodiac, of the eighth sphere, are these : — The firtt is called Alnath ; that is, the horns of Aries : his beginning is from the head of Aries, of the eighth sphere ; it eaufes discords and journies. The second is called AUothaim , or Albochan ; that is, the belly of Aries ; and his beginning is from the twelfth degree of thefame sign, fifty-one minutes, twenty-two seconds complete : it conduces to the finding of treasures, and to the retaining captives. The third is called Achciomazon, or Athoray ; that is, (flowering, or Pleiades : his beginning is from the twenty-fifth degree of Aries complete, forty-two minutes, and fifty -one seconds ; it is profitable to bailors, huntsmen, and alchymifts. The fourth mansion is called Aldebaram, or Aldelcnnen ; that is, the eye or head of Taurus : his beginning is from the eighth degree of Taurus, thirty-four minutes and, seventeen seconds of the fame, Taurus being excluded : it eaufes the destruction and hindrances of buildings, fountains, wells, gold mines, the flight of creeping things, and begets difeord. The fifth is called Ale hat ay, or Albachay ; the beginning of it is after the twenty-firfl degree of Taurus, twenty-five minutes, forty seconds : it helps to the return from a journey, to the inflrudtion of scholars ; it confirms edifices, it gives health and good-will. The sixth is called Atlianna , or Alchaya; that is, the little liar of great light : his beginning is after the fourth degree of Gemini, seventeen minutes, and nine seconds ; it conduces to hunting and besieging towns, and revenge of princes : it defiroys harvefls and fruits, and hinders the operation of the physician. The seventh is called Aldimiach , or Alarzach ; that is, the arm of Gemini, and begins from the seventeenth degree of Gemini, eight minutes, and thirty-four seconds, and lasts even to the end of the sign •, it confirms gain and friendship ; it is profitable to lovers, and destroys magiltracies : and fo is one quarter of the heaven completed in these seven mansions, and in the like order and number of degrees, minutes, and seconds ; the remaining mansions, in every quarter, have their several beginnings ; namely, fo that in the firfl sign of this quarter three mansions take their beginnings ; in the other two signs, two mansions in each ; therefore the seven following mansions begin with Cancer, whose names are Alnaza Anatrachya ; that is, misty or cloudy, viz. the eighth

⁴mansion

⁵Chap. XXXIII. ' TALISMANIC MAGIC. 155

⁶mansion ; it causes love, friendfliip, and society of fellow travellers : it drives away mice, and affli6is captives, confirming- their imprisonment. After this is the ninth, called Archaam , or Arcaph', that is, the eye of the Lion : it hinders harvest and travellers, and puts discord between men. The tenth is called Algelioche , or Albgebh; that is, the neck nr forehead of Leo : it strengthens buildings, promotes love, benevolence, and help against enemies. The eleventh is called Azobra, or Ardaf; that is, the hair of the lion’s head : it is good for voyages, and gain by merchandise, and for redemption of captives. The twelfth is called Aharpha , or Azarpha; that is, the tail of Leo : it gives prosperity to harvest and plantations, but hinders seamen, and is good for the bettering of servants, captives, and companions. The thirteenth is named Alhaife; that is. Dog stars, or the wings of Virgo ; it is prevalent for benevolence, gain, voyages, harvests, and freedom of captives. The fourteenth is called Achureth , or Arimet ; by others, Azimeth , or Athumech , or Alcheymech that is, the spike of Virgo, or flying spike : it causes the love of married folks.; •it cures the ftek, is profitable to sailors, but hinders journies by land- ; and in these the second quarter of the heaven is completed. The other seven follow : the first of which begins in the head of Libra, viz,, the fifteenth mansion, and its name is Agrapha , or Algrapha; that is, covered, or covered flying : it is profitable for extracting treasures, for digging of pits ; it aflifts divorce, discord, and destruCtion of houses and enemies, and hinders travellers. The ftxteenth is called Azubene^ or Ahubene; that is, the horns of Scorpio : it hinders journies and wedlock, harvest and merchandise ; it prevails for redemption of captives. The seventeenth is called Ale hit; that is, the crown of Scorpio : it betters a bad fortune, makes love durable, strengthens buildings, and helps seamen. The eighteenth is called Ale has., or Altob; that is, the heart of Scorpio : it causes discord, sedition, conspiracy against princes and mighty ones, and revenge from enemies ; but it frees captives,- and helps edifices. The nineteenth is called Allat-ha , or A dial a; by others, Hyeula , or Ax ala; that is, the tail of Scorpio * it helps in beiieging of cities, and taking of towns, and in the driving of men from tlieir places, and for the deltruciion of seamen, and perdition of captives. Thb twentieth is called Abnahayei;- that is, a beam :

⁷* US - it

⁸TALISMAN I C MAGIC.

⁹Part II.

¹⁰it helps for the taming of wild beasts, for strengthening of prisons-, it destroys the wealth of societies ; it compels a man to come to a certain place. The twenty-first is called Abeda , or Albeldach , which is a defer! : it is good for harvest, gain, buildings, and travellers, and causes divorce •, and in this is the third quarter of heaven completed. There remains the seven last mansions, completing the last quarter of Heaven : the first of which', being in order to the twenty-feeond, beginning from the head of Capricorn, called Sadahachay or Zodeboluch, or Zandeldena ; that is, a pastor : it promotes the flight of servants and captives, that they may escape, and helps the curing of diseases. The twenty-third is- called Zabadola , or Zobrach ; that is, fvvallowing : it is for divorce, liberty of captives, and health to the ftck. The twenty-fourth is called Sadabalh, or Clmdezoad ; that is, the star of fortune : it is prevalent for the benevolence of married people, for the vidlory of soldiers ; it hurts the ex<eeution of government, and prevents its being exercised, The twenty-fifth is called Sadalabra , or Sadalachia ; that is, a butter.-fly, or a spreading forth : it favours besieging and revenge ; it destroys enemies, and causes divorce ; confirms prisons and buildings, hastens. messengers ; it conduces to spells against copulation, and fo binds every member of man that it cannot perform its duty. The twcnty-sixth is called Al[iharg , or Phragal Mocaden ; that is, the first drawing : it causes union, health of captives, destroys buildings and prisons. The tvventy-seventh is called Alchara Alyhalgalmoad> or the second drawing : it increases harvest, revenues, gain, and heals infirmities ; but hinders buildings, prolongs prisons, causes danger to seamen, and helps to infer mifchiefs on whom you shall please. The twenty-eighth and last is called Albotham , or Alchalcy that is, Fifces ; it increases harvest and merchandise ; it secures travellers through dangerous places ; it makes for the joy of married people ; but it strengthens prisons, and causes loss of treasures. And in these twenty-eight, mansions lie hid many secrets of the wisdom of the antients, by which they wrought wonders on all things which are under the circle of the Moon ; and they attributed to every manlion his resemblances, images, and seals, and his president intelligences, and vrorked by the virtue of them after different manners*

¹¹CHAP,

¹²Chap. XXXIV.

¹³TALISMANIC MAGIC.

¹VIRTUE FROM THE CELESTIAL BODIES.

²SO great is the extent, power, and efficacy of the celeffial bodies, that not only natural thing's, but also artificial, when they are rightly exposed to those above, do presently suffer by that most potent agent, and obtain a wonderful life. The magicians affirm,, that not only by the mixture and application of natural things, but also in images, seals, rings, glasses, and some other inffruments, being opportunely framed under a certain constellation, some celestial illustration may be taken, and some wonderful thing may be received ; for the beams of the celeffial bodies being animated, living, sensual, and bringing along with them admirable gifts, and a most violent power, do, even in a moment, and at the firff touch, imprint wonderful powers in the images, though their matter be less capable. Yet they bestow more powerful virtues on the images if they be framed not of any, but of a certain matter, namely, whose natural, and also fpecifical virtue is agreeable with the work, and the figure of the image is like to the celeffial ; for such an image, both in regard to the matter naturally congruous to the operation and celeffial influence, and also for its figure being like to the heavenly one, is belt prepared to receive the operations and powers of the celeffial bodies and figures, and instantly receives the heavenly gift into itself ; though it conffantly worketh on another thing, and other things yield obedience to it..

³CHAP.

⁴TALISMANIC MAGIC.

⁵Part II.

¹FROM THE STARS.

²BUT the celestial images, according to whose likeness images of this kind are framed, are many in the heavens ; some visible and conspicuous, others only imaginary, conceived and fet down by the Egyptians , Indians , and Chaldeans ; and their parts are fo ordered, that even the figures of some of them are distinguished from others ; for this reason they place in the circle of the Zodiac twelve general images, according to the number of the signs ; of these, they constituting Aries, Leo, and Sagittarius, for the fiery and oriental triplicity, report that it is profitable against fevers, palsy, dropsy, gout, and all cold and phlegmatic infirmities ; and that it makes him who carries it to be acceptable, eloquent, ingenious, and honourable ; because they are the houses of Mars, Sol, and Jupiter. They made, also, the image of a lion against melancholy phantafi.es, dropsy, plague, and fevers, and to expel diseases, at the hour of the Sun, the first degree of the sign Leo afeending, which is the face and decanate of Jupiter ; but against the stone, and diseases of the reins, and against hurts of beasts, they made the fame image when Sol, in the heart of the lion, obtained the midst of heaven. And again, because Gemini, Libra, and Aquarius, do constitute the aerial and occidental triplicity, and are the houses of Mercury, Venus, and Saturn, they are said to put to flight diseases, to conduce to friendship and concord, to prevail against melancholy, and to cause health •, and they report that Aquarius especially frees from the quartan. Also, that Cancer, Scorpio, and Pisces, because they constitute the watery and northern triplicity, do prevail against hot and dry fevers, also against the heftic, and all choleric passions ; but Scorpio, because among the members it refpefts the privy parts, doth provoke to lust ; but these did frame it for this purpose, his third face afeending, which belongs to Venus ; and they made the fame, against serpents and scorpions, poisons and evil spirits, his second face afeending, which is the face of the Sun, and decanate ol

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⁴⁴Jupiter ; and they report that it maketh him who carries it wife, of a good colour , and they fay that the image of Cancer is most efficacious against serpents and poison, when Sol and Luna are in conjunction in it, and ascend in the first and third face ; for this is the face of Venus, and the decanate of Luna ; but the second face of Luna the decanate of Jupiter. They report, also, that serpents are tormented when the Sun is in Cancer ; also, that Taurus, Virgo, and Capricorn, beeaufe they confiitute the earthly and southern triplicity, do cure hot infirmities, and prevail against the fynocal fever ; it makes those who carry it grateful, acceptable, eloquent, devout, and religious ; beeaufe they are the houses of V enus, Mars, and Saturn. Capricorn also is reported to keep

⁴⁵men in safety, and also places in security, beeaufe it is the exaltation of Mars.

¹BUT now what images they did attribute to the planets. Although of these tilings very large volumes have been written by the antient wife men, fo that there is no need to declare them here, notwithstanding I will recite a few of them ; for they made, from the operations of Saturn, Saturn afeending in a flone, which is called the load-stone, the image of a man, having the countenance of a hart, and camel’s feet, and fitting upon a chair or else a dragon, holding in his right hand a feythe, in his left a dart, which image they hoped, would be profitable for prolongation of life ; for Album afar, in his book Sadary proves that Saturn conduces to the prolongation of life ; where, also, he says that certain regions of India being fubjedt to Saturn, there men. are of a very long life, and die not unless by extreme old age. They made, also, an image of Saturn, for length of days, in a sapphire, at the hour of £aturn, Saturn afeending or fortunately conhituted ; whose figure was an old man fitting upon a high chair, having his hands lifted up above his head,

²and

³TALISMANIC MAGIC.

⁴Part II.

⁵and in them holding- a fish or fickle, and under his feet a bunch of grapes, his head covered with a black or dulky coloured cloth, and all his garments black or dark. They also make this fame image against the.hone, and diseases of the kidnies, viz. in the hour of Saturn, Saturn afeending with the third face of Aquarius. They made also, from the operations of Saturn, an image for the increasing of power, Saturn afeending in Capricorn ; the form of which was an old mail leaning on a Itaff, having in his hand a crooked fickle, and clothed in black. They also made an image of melted copper, Saturn afeending in his rising, viz. in the first degree of Aries, or the firlt degree of Capricorn ; which image they affirm to speak with a man’s voice. They made also, from the operations of Saturn, and also Mercury, an image of cafl metal, like a beautiful man, which, they said, would foretel things to come ; and made it on the day of Mercury, on the third hour of Saturn, the sign of Gemini afeending, being the house of Mercury, signifying prophets ; Saturn and Mercury being in conjunction in Aquarius, in the ninth house of heaven, which is also called God. Moreover, let Saturn have a trine aspeCt on the afeendant, and the Moon in like manner, and the Sun have an aspeCt on the place of conjunction ; Venus, obtaining some angle, may be powerful and occidental ; let Mars be combuft by the Sun, but let it not have an aspeCt on Saturn and Mercury ; for they said that the fplendour of the powers of these liars was diffused upon this image, and it did speak with men, and declare those things which are profitable for them.

¹FROM the operations of Jupiter they made, for prolongation of life, an image in the hour of Jupiter, Jupiter being in his exaltation fortunately afeending, in a clear and white Hone ; whose figure was a man crowned,

²clothed

³Chap. XXXVIII. TALISMAN IC MAGIC. 16 1

⁴clothed with garments of a saffron colour, riding upon an eagle or dragon, having in his right hand a dart, about, as it were, to strike it into the head of the fame eagle 6r dragon. They made, also, another image of Jupiter, at the fame convenient season, in a white and clear stone, especially in crystal ; and it was a naked man crowned, having both his hands joined together and lifted up, as it were, deprecating something fitting in a four-footed chair, which is carried by four winged boys ; and they affirm that this image increases felicity, riches, honours, and confers benevolence and prosperity, and frees from enemies. They made, also, another image of Jupiter, for a religious and glorious life, and advancement of fortune ; whose figure was a man, having the head of a lion or a ram, and eagle’s feet, and clothed in saffron coloured clothes.

¹FROM the operations of Mars, they made an image in the hour of Mars (Mars ascending in the second face of Aries), in a martial stone, especially in a diamond ; the form of which was a man armed, riding upon a lion, having in his right hand a naked sword ere6t, carrying in his left hand the head of a man. They report that an image of this kind renders a man powerful in good and evil, fo that he shall be feared by all ; and whoever carries it, they give him the power of enchantment, fo that he shall terrify men by his looks when he is angry, and ftupify them. They made another image of Mars, for obtaining boldness, courage, and good fortune, in wars and contentions ; the form of which was a soldier, armed and crowned, girt with a sword, carrying in his right hand a long lance ; and they made this at the hour of Mars, the first face of Scorpio ascending with it.

²Book I.

³CHAP.

⁴TALISMANIC MAGIC.

⁵Part II.

¹FROM the operations of the Sun they made an image at the hour of the Sun, the firfl face of Leo ascending with the Sun ; the form of which was a king crowned, fitting in a chair, having a raven in his bosom, and under his feet a globe : he is clothed in saffron coloured clothes. They fay that this image renders men invincible and honourable, and helps to bring their business to a good end, and to drive away vain dreams.; also to be prevalent againfi fevers, and the plague ; and they made it in a balanite Rone, or a ruby, at the hour of the Sun, when he, in his exaltation, fortunately ascends. They made another image of the Sun in a diamond, at the hour of the Sun ascending in his exaltation ; the figure of which was a woman crowned, with the gesture of one, dancing and laughing, Handing in a chariot drawn by four horses, having in her right hand a looking-glass or buckler, in the left a Raff, leaning on her breaR, carrying a flame of fire on her head. They fay that this image renders a man fortunate, and rich, and beloved of all ; and they made this image on a cornelian Rone, at the hour of the Sun ascending in the firR face of Leo, againfl lunatic paflions, which proceed from the combuRion of the Moon.

²I ' J _U . i Ui •U'VO i y'i fv

¹FROM the operations of Venus they made an image, which was available for favour and benevolence, at the very hour it ascended into Pisces ; the form of which was the image of a woman, having the head of a bird, the feet of an eagle, and holding a dart in her hand. They made another image of Venus,

²to

³/

⁴Chap. XLI. TALISMANIC MAGIC. 163

⁵to obtain the love of women, in the lapis lazuli, at the hour of Venus, Venus ascending in Taurus ; the figure of which was a naked maid, with her hair spread abroad, having a looking-glass in her hand, and a chain tied about her neck— -and near her a handsome young man, holding her with his left hand by the chain, but with his right hand doing up her hair, and both looking lovingly on one another — and about them is a little winged boy, holding a sword or dart. They made another image of Venus, the first face of Taurus , Libra , or Pisces , ascending with Venus ; the figure of which was a little maid, with her hair spread abroad, clothed in long and white garments, holding a laurel apple, or flowers, in her right hand, in her left a comb : it is said to make men pleasant, jocund, strong, cheerful, and to give beauty.

¹i

²FROM the operations of Mercury they made an image of Mercury, Mercury ascending in Gemini ; the form of which was a handsome young man, bearded, having in his left hand a rod, round which a serpent was entwined— in the right he carried a dart ; having his feet winged. They fay that this image confers knowledge, eloquence, diligence in merchandise, and gain ; moreover, to obtain peace and concord, and cure fevers. They made another image of Mercury, ascending in Virgo, for good will, wit, and memory ; the form of which was a man fitting upon a chair, or riding on a peacock, having eagle’s feet, and on his head a crest, and in his left hand holding a cock of fire.

³X 2

⁴CHAP.

⁵1 64,

⁶TALISMANIC MAGIC*

⁷Part II.

¹FROM the operations of the Moon they made an image for travellers againfl weariness, at the hour of the Moon, the Moon ascending in its exaltation ; the figure of which was a man leaning on a staff, having a bird on his head, and a flouriffiing tree before him. They made another image of the Moon for the increase of the fruits of the earth, and against poisons, and infirmities of children, at the hour of the Moon, it ascending in the firil luce of Cancer ; the figure of which was a woman cornuted, riding on a bull, or a dragon with seven heads, or a crab, and Ihe hath in her right hand a dart, in her left a looking glass, clothed with white or green, and having on her head two serpents with horns twined together, and to each arm a serpent twined about, and to each foot one in like manner. And thus much spoken concerning the figures of the planets, may suffice.

¹OF THE IMAGES OF THE HEAD AND TAIL OF THE DRAGON OF THE MOONTHEY made, also, the image of the head and tail of the Dragon of the Moon, namely, between an serial and fiery circle, the likeness of a serpent, with the head of a hawk, tied about them after the manner of the great letter Theta ; they made it when J upiter, with the head, obtained the mid heaven ; which image they affirm to avail much for the fuecefs of petitions, and would signify by this image a good and fortunate genius, which they would represent by this image of the serpent ; for the Egyptians and Phoenicians do extol this creature above all others, and fay it is a divine creature, and hath a divine nature ; for in this is a more acute spirit, and a greater fire than in any other, which thing is manifelt both by his swift motion without feet, hands,

²or

³Chap. XLIV. TALISMANIC MAGIC. 165

⁴or any other instruments ; and also that it often renews its age with his skin, and becomes young again ; but they made the image of the tail like as when the Moon was eclipsed in the tail, or ill affe6led by Saturn or Mars, and they made it to introduce anguish, infirmity, and misfortune : we call it an evil genius.

⁵THE TALISMAN OF THE DRAGON’s HEAD.

¹THEY made, also, images for every mansion of the Moon as follows :

²In the first, for the definition of some one, they made, in an iron ring, the image of a black man, in a garment of hair, and girdled round, casting a small lance with his right hand : they sealed this in black wax, and perfumed it with liquid florax, and wished some evil to come.

³In the second, againfl the wrath of the prince, and for reconciliation with him, they sealed, in white wax and maftich, the image of a king crowned, and perfumed it with lignum aloes..

⁴In the third, they made an image in a si-lver ring, whole table was square ; the figure of which was a woman,, well clothed, fitting in a chair, her right hand being lifted up on her head they sealed it, and perfumed it with miifk, camphire, and calamus aromaticus. They affirmed that this gives happy fortune, and every good thing.

⁵In the fourth, for revenge, separation, enmity, and ill-will, they sealed, in red wax, the image of a soldier fitting on a horse, holding a serpent in his right hand : they perfumed it with red myrrh and florax.

⁶In

⁷TALISMANIC MAGIC.

⁸Part II.

⁹In the fifth, for the favour of kings and officers, and good entertainment, they sealed, in silver, the head of a man, and perfumed it with red sanders.

¹⁰In the sixth, to procure love between two, they sealed, in white wax, two images embracing one another, and perfumed them with lignum aloes and amber.

¹¹In the seventh, to obtain every good thing, they sealed, in silver, the image of a man, well clothed, holding up his hands to Heaven, as it were, praying and supplicating, and perfumed it with good odours.

¹²In the eighth, for viHory in war, they made a seal in tin, being an image of an eagle, having the face of a man, and perfumed it with brimstone.

¹³In the ninth, to cause infirmities, they made a seal of lead, being the image of a 'man wanting his privy parts, covering his eyes with his hands ; and they perfumed it w ith rofm of the pine.

¹⁴In the tenth, to facilitate child bearing, and to cure the sick, they made a seal of gold, being the head of a lion, and perfumed it with amber.

¹⁵In the eleventh, for fear, reverence, and w'orfhip, they made a seal of a plate of gold, being the image of a man riding on a lion, holding the ear thereof in his left hand, and in his right holding forth a bracelet of gold ; and they perfumed it with good odours and saffron.

¹⁶In the twelfth, for the reparation of lovers, they made a seal of black lead, being the image of a dragon fighting wnth a man ; and they perfumed it with the hairs of a lion, and affafcetida.

¹⁷In the thirteenth, for the agreement of married people, and for dissolving of all the charms againfl copulation, they made a seal of the images of both (of the man in red wax, and the woman in white), and caused them to embrace one another ; perfuming it with lignum aloes and amber.

¹⁸In the fourteenth, for divorce and separation of the man from the woman, they made a seal of red copper, being the image of a dog biting his tail ; and they perfumed it with the hair of a black dog and a black cat.

¹⁹In the fifteenth, to obtain friendffiip and good will, they made the image of a man fitting, and inditing letters, and perfumed it with frankincense and nutmegs.

²⁰/

²¹In

²²Chap. XLIV. TALISMANTC MAGIC. 167

²³In the sixteenth, for gaining much merchandiflng, they made a seal of silver, being the image of a man, fitting on a chair, holding a balance in his hand ; and they perfumed it with well smelling spices.

²⁴In the seventeenth, again!! thieves and robbers, they sealed with an iron seal the image of an ape, and perfumed it with the hair of an ape.

²⁵In the eighteenth, again!! fevers and pains of the belly, they made a seal of copper, being the image of a snake with his tail above his head ; and they perfumed it with hartlhorn ; and said this fame seal to put to flight serpents, and all venomous creatures, frorh the place where it is buried.

²⁶In the nineteenth, for facilitating birth, and provoking the menltrues, they made a seal of copper, being the image of a woman holding her hands upon her face •, and they perfumed it with liquid ftorax.

²⁷In the twentieth, for hunting, they made a seal of tin, being the image of Sagittary, half a man and half a horse j and they perfumed it with the head of a wolf.

²⁸In the twenty-fir!!, for the deftru6!ion of some body, they made the image of a man, with a double countenance before and behind ; and they perfumed it with brimltone and jet, and put it in a box of brass, and with it brimstone and jet, and the hair of him whom they would hurt.

²⁹In the twenty-second, for the security of runaways, they made a seal of iron, being the image of a man, with wings on his feet, bearing a helmet on his head ; and they perfumed it with argent vive.

³⁰In the twenty-third, for deftru6!ion and wafting, they made a seal of iron, being the image of a cat, having a dog’s head ; and they perfumed it with dog’s hair taken from the head, and buried it in the place where they intended the hurt.

³¹In the twenty-fourth, for multiplying herds of cattle, they took the horn of a ram, bull, or goat, or of that fort of cattle they would increase, and sealed in it, burning, with an iron seal, the image of a woman giving fuck to her fon ; and they hanged it on the neck of that cattle who was the leader of 4he flock, or they sealed it in his horn.

³²In

³³168 TALISMANIC MAGIC. Part II.

³⁴In the twenty-fifth, for the preservation of trees and harvest, they sealed, in the wood of a fig- tree, the imag-e of a man planting- ; and they perfumed it with the flowers of the fig- tree, and hung it on the tree.

³⁵In the twenty-sixth, for love and favour, they sealed, in white wax and maftich, the figure of a woman walhing and combing her hair ; and they perfumed it with good odours.

³⁶In the twenty-seventh, to destroy fountains, pits, medicinal waters, and baths, they made, of red earth, the image of a man winged, holding in his hand an empty vessel, and perforated ; and the image being burnt, they put in the vessel affafcetida and liquid ftorax, and they buried it in the pond or fountain which they would destroy.

³⁷In the twenty-eighth, for getting fish together, they made a seal of copper, bemg the image of a fish ; and they perfumed it with the Ikin of a fea fish, and call it into the water where they wrould have the fish gathered.

³⁸Moreover, together with the aforesaid images, they wrote down also the names ol the spirits, and their chara6ters, and invocated and prayed for those things which they pretended to obtain.

¹THINGS AND HOW MAN’S MIND, THROUGH A DEGREE OF DEPENDENCIES, ASCENDS INTO

²THE INTELLIGIBLE WORLD, AND BECOMES LIKE TO THE MORE SUBLIME SPIRITS AND INTELLIGENCES.

³THE celestial fouls fend forth their virtues to the celestial bodies, which transmit them to this sensible world ; for the virtues of the terrene orb proceed from no other cause than celestial. Hence the magician, that will work by them, uses a cunning invocation of the superiors, with mysterious words and a certain kind of ingenious speech, drawing the one to the other ; yet by a natural force, through a certain mutual agreement between them, whereby

⁴things

⁵Chap'. XLV. TALISMANIC MAGIC. 169

⁶thing’s follow of their own accord, or sometimes are drawn unwillingly. Hence says Aristotle, in his sixth book of his Mystical Philosophy, “ that when any one, by binding or bewitching, calls upon the Sun or other liars, praying them to aflift the work desired, the Sun and other liars do not hear his words ; but are moved, after a certain manner, by a certain conjun6lion and mutual series, whereby the parts of the world are mutually subordinate the one to the other, and have a mutual consent, by reason of their great union : as in a man’s body, one member is moved by perceiving the motion of another ; and in a harp, one firing is moved by the motion, of another. So when miy one moves any part of the world, other parts are moved by the perceiving of that motion.” — The knowledge, therefore, of the dependency of things following one the other, is the foundation of all wonderful operation, which is necessarily required to the exercising the power of attra6ling superior virtues. Now the words of men are certain natural things ; and because the parts of the world mutually draw one the other *, therefore a magician invocating by words, works by powers fitted to Nature, by leading some by the love of one to the other ; or drawing others, by reason of the one following after the other ; or by repelling, by reason of the enmity of one to the other, from the contrariety and difference of things, and multitude of virtues ; which, although they are contrary and different, yet perfe6l one part. Sometimes, also, he compels things by way of authority, by the celestial virtue, because he is not a stranger to the heavens. A man, therefore, if he receives the imprefiion of a ligation, or fascination, doth not receive it according to the rational foul, but sensual ; and if he buffers in any part, he suffers according to the animal part ; for they cannot draw a knowing and intelligent man by reason, but by receiving that imprefiion and force by sense ; inasmuch as the animal spirit of man ‘is, by the influence of the celeftials, and co-operation of the things of the world, affe6led beyond his former and natural disposition. As the fon moves the father to labour, although unwilling, to keep and maintain him, although he be wearied ; and the desire to rule, is moved by anger and other labours to get the dominion and the indigency of nature, and fear of poverty, moves a man to desire riches ; and the ornaments and beauty of women, is an inciteBook I. Y ment

⁷TALISMANIC MAGIC.

⁸Part II.

⁹ment to concupifcence ; and the harmony of a wife musician moves his hearers with various passions, whereof some do voluntary follow the confonancy of art, others conform themselves by gesture, although unwilling, because their sense is captivated, their reason not being intent to these things. Hence they fall into errors, who think those things to be above nature, or contrary to nature — which indeed are by nature, and according to nature. We mull know, therefore, that evey superior moves its next inferior, in its degree and order, not only in bodies, but also in spirits : fo the universal foul moves the particular foul ; the rational aCts upon the sensual, and that upon the vegetable ; and every part of the world aCts upon another, and every part is apt to be moved by another. And every part of this inferior world suffers from the heavens, according to their nature and aptitude, as one part of the animal body suffers for another. And the superior intellectual world moves all things below' itself ; and, after a manner, contains all the fame beings, from the first to the lall, which are in the inferior world., Celestial bodies, therefore, move the bodies of the elementary world, compounded, generable, sensible (from the circumference to the center), by superior, perpetual, and spiritual offences, depending on the primary intellect, which is the aCting intellect ; but upon the virtue put in by the word of God ; which word the wife Chaldeans of Babylon call, the Cause of Causes ; because from it are produced all beings : the aCting intellect, which is the second, from it depends ; and that by reason of the union of this word with the First Author, from whom all things being are truly produced : the word, therefore, is the image of God — the aCting intellect, the image of the word — the foul is the image of this intellect — and our word is the image of the foul, by which it aCts upon natural things naturally, because nature is the work thereof. And every one of those perfeCts his subsequent : as a father his fon ; and none of the latter exists without the former ; foMhey are depending among themselves by a kind of ordinate dependency — fo that when the latter is corrupted, it is returned into that which was next before it, until it come to the heavens ; then to the universal foul ; and, lastly, into the aCting intellect, by which all other creatures exist ; and itself exists in the principal author, which is the creating word of God, to which, at length, all things are

¹⁰returned.

¹¹Chap. XLV. TALISMANIC MAGIC. 171

¹²returned. Our foul, therefore, if it will work any wonderful thing in these inferiors, mufi have refpeCl to their beginning, that it may be strengthened and iiiuflrated by that, and receive power of acting through each degree, from the very firfl Author. Therefore we mull be more diligent in contemplating the fouls of the liars — then their bodies, and the super-celeltial and intellectual world — then the celeltial, corporeal, because that is more noble ; although, also, this be excellent, and the way to that, and without which medium the influence of the superior cannot be attained to. As for example : the Sun is the king of liars, moll full of light ; but receives it from the intelligible world, above all other liars, because the foul thereof is more capable of intelligible fplendour. Wherefore he that desires to attraCl the influence of the Sun, mull contemplate upon the Sun ; not only by the speculation of the exterior light, but also of the interior. And no man can do this, unless he return to the foul of the Sun, and become like to it, and comprehend the intelligible light thereof with an intelleClual fight, as the sensible light with the corporeal eye ; for this man lhall be filled with the light thereof, and the light whereof, which is an under type imprelfed by the fupernal orb, it receives into itself ; with the illullration whereof his intelled being endowed, and truly like to it, and being assisted by it, lhall at length attain to that supreme brightness, and to all forms that partake thereof ; and when he hath received the light of the supreme degree, then his foul lhall come to perfection, and be made like to spirits of the Sun, and lhall attain to the virtues and illullrations of the supernatural virtue, and lhall enjoy the power of them, if he has obtained faith in the Firfl Author.. In the full place, therefore, we mull implore affillance from the Firfl Author ; and praying, not only with mouth, but a religious gellure and supplicant foul, also abundantly, inceifantly, and sincerely, that he would enlighten our mind, and remove darkness, growing upon our fouls by reason of our bodies.

¹³Y

¹⁴GHAP.

¹⁵TALISMANIC MAGIC.

¹⁶Part II.

¹TIIE CONCLUSION OF THE CONSTELLATORY PRACTICE, OR TALISMANIC MAGIC; IN WHICH IS INCLUDED THE KEY OF ALL THAT HAS BEEN WRITTEN UPON THIS SUBJECT; SHEWING THE PRACTICE OF IMAGES, &C. BY WAY OF EXAMPLE, AND LIKEWISE THE NECESSARY OBSERVATIONS OF THE CELESTIALS, TOWARDS TIIE PERFECTION OF TALISMAN ICAL OPERATIONS.

²WE will now fhew thee the observations of celeflial bodies, which are required for the pradlice of these thing's, which are briefly as follow :

³To make any one fortunate, wre make an imag-e at that time in which the figniftcaior of life , ihe giver of life , or Hylech , the Jigns and planeisy are fortunate : let the ascendant and mid-heaven, and the lords thereof be fortunate ; and also the place of the Sun and Moon ; part of fortune and lord of conjunction or prevention, made before their nativity, by deprefling- the malignant planets, i. e. taking the times when they are deprefled. But if we would make an image to procure misery, we mutt do contrary to this ; and those which we before placed fortunate, we mult now make unfortunate, by taking the malignant stars when they rule. And the fame means we must take to make any place, region, city, or house unfortunate. But if you would make any one unfortunate who hath injured you, let there be an image made under the ascension of that man whom thou wouldft make unfortunate ; and thou flialt take, when unfortunate, the lord of the house of his life, the lord of the ascendant and the Moon, the lord of the house of the Moon, the lord of the house of the lord ascending, and the tenth house and the lord thereof. Now, for the building, success, or fitting of any place, place fortunes in the ascendant thereof ; and in the firfl and tenth, and second and eighth house, thou flialt make the lord of the ascendant, and the lord of the house of the Moon, fortunate. But to chafe away certain animals (from any place) that are noxious to thee, that they may not generate or abide there, make an image under the ascension of that animal which thou wouldft chafe away or destroy, and after the likeness thereof ; for instance, now, suppose thou wouldft with to chafe away scorpions from any place ; let an image of a scorpion be made, the sign

⁴Scorpio

⁵Chap. XLVI. TALISMANIC MAGIC. '173

⁶Scorpio ascending with the Moon ; then thou flialt make unfortunate the ascendant, and the lord thereof, and the lord of the house of Mars; and thou thalt make unfortunate the lord of the ascendant in the eighth house ; and let them be joined with an afpetft malignant, as opposite or square, and write upon the image the name of the ascendant, and of the lord thereof, and the Moon, the lord of the day and hour ; and let there be a pit made in the middle of the place from which thou wouldtt drive them, and put into it some earth taken out of the four corners of the fame place, then bury the image there, with the head downwards, saying — “ This is the burying of the Scorpions, that they may be forced to leave, and come no more into this place.” — And fo do by the rest.

⁷Now for gain, make an image under the ascendant of that man to whom thou wouldft appoint the gain •, and thou thalt make the lord of the second house, which is the house of substance, to be joined with the lord of the ascendant, in a trine or fextile afpedt, and let there be a reception amongst them ; thou thalt make fortunate the eleventh, and the lord thereof, and the eighth ; and, if thou canft, put part of fortune in the ascendant or second ; and let the image be buried in that place, or from that place, to which thou wouldft appoint the gain or fortune. Likewise, for agreement or love, let be made an image in the day of Jupiter, under the ascendant of the nativity of him whom you would wish to be beloved ; make fortunate the ascendant and the tenth, and hide the evil from the ascendant ; and you must have the lords of the tenth, and planets of the eleventh, fortunate, joined to the lord of the ascendant, from the trine or fextile, with reception ; then proceed to make another image, for him Whom thou wouldft stir up to love ; whether it be a friend, or female, or brother, or relation, or companion of him whom thou wouldft have favoured or beloved, if fo, make an image under the ascension of the eleventh house from the ascendant of the first image ; but if the party be a wife, or a husband, let it be made under the ascension of the seventh ; if a brother, filter, or cousin, under the ascension of the third house ; if a mother, of the tenth, and fo on now let the fignificator of the ascendant of the second image be joined to the. fignificator of the ascendant of the first, and let there

⁸^ be

⁹17i TALISMANIC MAGIC. Part II.

¹⁰be between them a reception, and let the rest be fortunate, as in the first image ; afterwards join both the images together in a mutual embrace, or put the face of the second to the back of the first, and let them be wrapped up in silk, and cast away or spoiled.

¹¹Also, for the success of petitions, and obtaining of a thing denied, or taken, cr possessed by another, make an image under the ascendant of him who petitions for the thing •, and cause the lord of the second house to be joined with the lord of the ascendant, from a trine or Textile afpeft, and let there be a reception betwixt them ; and, if it can be fo, let the lord of the second be in the obeying signs, and the lord of ascendant in the ruling : make fortunatethe ascendant and the lord thereof ; and beware that the lord of the ascendant be not retrograde, or combuft, or cadent, or in the house of opposition, i. e. in the seventh from his own house -, let him not be hindered by the malignant planets, but let him be strong and in an angle ; thou shalt make fortunate the ascendant, and the lord of the second, and the Moon : and make another image for him that is petitioned to, and begin it under the ascendant belonging to him : as if he is a king, or prince, &c. begin it under the ascendant of the tenth house from the ascendant of the first image ; if a father, under the fourth ; if a fon, under the fifth, and fo of the like ; then put the fignificator of the second image, joined with the lord of the ascendant of the first image from a trine or Textile, and let him receive it ; and put them both strong and fortunate, without any hinderance ; make all evil fall from, them ; thou shalt make fortunate the tenth and the fourth, if thou canft, or any of them ; and when the second image shall be perfect, join it with the first, face to face, and wrap them in clean linen, and bury them in the middle of his house who is the petitioner, under a fortunate fignificator, the fortune being Jirong ; and let the face of the first image be towards the north, or rather towards that place where the thing petitioned for doth remain ; or, if it happens that the petitioner goes forward to obtain the thing desired or petitioned for, let him carry the said images with him. Thus we have given, in a few examples, the key of all Talifmanical operations whatsoever, by which wonderful effects may be wrought either by images, by rings, by glalfes, by seals, by tables, or any

¹²other

¹³Matick 'Seals. crTalismans .

¹⁴Mate. Jt9P

¹⁵Pub. by L cLccincrton ^Allen & Co

¹⁶Chap. XLVI. TALISMANIC MAGIC, 175

¹⁷other magical instruments whatsoever ; but as these have their chief' grounds in the true knowledge of the effedts of the planets, and the rising of the constellations, we recommend an earned; attention to that part of Astrology * which teaches of the power, influences, and effects of the celeflial bodies amongst themselves generally ; likewise, we would recommend the artist to be expert in the afpedts, motions, declinations, riflings, &c. &c. of the seven planets, and perfectly to understand their natures, either mixed or Ample ; also, to be ready and correct in the erecting of a figure, at any time, to fliew the true poflition of the heavens ; there being fo great a sympathy between the celeflials and ourselves ; and to obflerve all the other rules which we have plentifully recited : and, without doubt, the induflrious fludent shall receive the fatisfadtion of bringing his operations and experiments to effedt that which he ardently desires. With which, wilhing all fuccefls to the contemplator of the creature and the Creator, we will here close up this Second Part of pur Work, and the concluflion of our Book of Talifmanical Magic.

¹⁸* Those who would be perfect in the neceflary knowledge of Astrology, ought to fludy from Coley, his book, called Clavis Aftrologias Elimata, or his Key new filed— Salmon’s Soul of Astrology — Lilley’s, or Partridge’s, Vade Mecum— or Middleton’s Astrology.

¹⁹THE END OF THE FIRST BOOS.

²⁰Knight and Compton, Typ.* Middle Street, Cloth Fair,

²¹\

²²If

²³THE

²⁴OR, .

²⁵CELESTIAL INTELLIGENCER.

²⁶BOOK II. PART I.

²⁷CONTAINING

²⁸MAGNETISM,

²⁹AND

³⁰CABALISTICAL MAGIC;

³¹DISCOVERING

³²THE SECRET MYSTERIES

³³OF

³⁴CELESTIAL MAGIC.

³⁵With the Art of calculating by the divine Names of God ; (hewing the Rule, Order, and Government of

³⁶ANGELS, INTELLIGENCES, AND BLESSED SPIRITS, HOLY TABLES AND SEALS, TABLES OF THE CABALA, &c.

³⁷Likewise treating of Ceremonial Magic, Invocation of Spirits, Consecrations, Circles, &c.

³⁸Also of Dreams, Phophecy, Miracles, &c.

³⁹Br FRANCIS BARRETT,

⁴⁰STUDENT OF CHEMISTRY, NATURAL AND OCCULT PHILOSOPHY, THE CABALA, &C.

⁴¹TO WHICH IS ADDED,

⁴²A Translation of the Works of Tritemius of Spanheim, viz. His Book of Secret Things, and of Spirits,

⁴³Book II,

⁴⁴B

⁴⁵\V, Btoekaier, Printer, Toek’s Court, Chancery Lane,

⁴⁶CONTAINING

⁴⁷THE MAGUS,

⁴⁸MAGNETISM,

⁴⁹AND

⁵⁰CABALISTICAL MAGIC.

⁵¹TO WHICH 18 ADDED

⁵²A TREATISE

⁵³O N

⁵⁴PROPHECY, PROPHETIC DREAMS AND INSPIRATION.

⁵⁵BOOK II. PART I.

⁵⁶MAGNETISM.

⁵⁷In our following Treatise of Magnetism we have collected and arranged in order some valuable and secret things out of the writings of that molt learned chemist and philosopher Paracelsus, who was the ornament of Germany and the age he lived in. Likewise we have extracted the very marrow of the science of Magnetism out of the copious and elaborate works of that moil celebrated philosopher (by fire) Van Helmont, who, together with Paracelsus, industriously promulgated all kinds of magnetic and sympathetic cures, which, through the drowsiness, ignorance, unbelief, and obstinacy of

⁵⁸B 2 \ * * the

⁵⁹i

⁶⁰MAGNETISM.

⁶¹Book II.

⁶²the present age, have been fo much and fo totally neglected and condemned j yet, however impudent in their adertions, and bigotted to their own false opinions, some of our modern philosophers may be, yet we have seen two or three individuals, who, by dint of perseverance, have proved the truth and possibility of Magnetism, by repeated and public experiments. Indeed the ingenious invention of the Magnetic TraCtors prove at once that science should never be impeded by public slander or misrepresentation of faCts that have proved to be of general utility. And we do not doubt but that we £hall be able to fhew, by the theory and practice delivered in the sequel, that many excellent cures may be performed by a due consideration and attentive observance of the principles upon which sympathy, antipathy, magnetic attraction, &c. are founded ; and which will be fully illustrated in the following compendium :

⁶³We shall hasten to explain the first principles of Magnetism, by examining the magnetic or attractive power.

¹AS concerning an aCtion locally at a distance, wines do fugged: a demonstration unto us : for, every kind of wine, although it be bred out of co-bordering provinces, and likewise more timely blossoming elsewhere, yet it is troubled while our country vine flowereth ; neither doth such a disturbance cease as long as the flower shall not fall off from our vine ; which thing surely happens, either from a common motive-cause of the vine and wine, or from a particular disposition of the vine, the which indeed troubles the wine, and doth shake it up and down with a confused temped: : or likewise, because the wine itself doth thus trouble itself of its own free accord,

²* Van Helmont.

³by

⁴Part I.

⁵MAGNETISM,

⁶by reason of the flowers of the vine : of both the which latter, if there be a fore-touched conformity, consent, co-grieving, or congratulation ; at leaf, that cannot but be done by an adtion at a dillance : to wit, if the wine be troubled in a cellar under ground, whereunto no vine perhaps is near for some miles, neither is there any discourse of the air under the earth, with the flower of the absent vine ; but, if they will accuse a common cause for such an effedl, they mull either run back to the liars, which cannot be controuled by our pleasures and liberties of boldness ; or, I fay, we return to a confeflion of an addon at a dillance : to wit, that some one and the fame, and as yet unknown Ipirit, the mover, doth govern the absent wine, and the vine which is at a far dillance, and makes them to talk and suffer together. But, as to what concerns the power of the liars, I am unwilling, as neither dare I, according to my own liberty, to extend the forces, powers, or bounds of the liars beyond or belides the authority of the sacred text, which faith (it being pronounced from a divine tellimony) that the liars lhall be unto us for signs,seasons, days, and years : by which rule, a power is never attributed to the liars, that wine bred in a foreign foil, and brought unto us from far, doth dillurb, move, or render itself confused : for, the vine had at some time received a power of encrealing and multiplying itself before the liars were born : and vegetables were before the liars, and the imagined influx of these : wherefore also, they cannot be things conjoined in elfence, one whereof could confill without the other. Yea, the vine in some places flowereth more timely and, in rainy, or the more cold years, our vine flowereth more llowly, whose flower and llages of flourilhing the wine doth, notwithstanding, imitate ; and fo neither doth it refped the liars, that it Ihould dillurb itself at their beck.

⁷In the next place, neither doth the wine hearken unto the flourilhing or blossoming of any kind of capers, but of the wine alone : and therefore we mull not flee unto an universal cause, the general or univerfai ruling air of worldly successive change; to wit, -we may rather run back unto impoflibilities and absurdities, than unto the moll near commerces of.resemblance and unity, although hitherto unpalfable by the schools.

⁸Moreover* .

⁹MAGNETISM.

¹⁰Book II.

¹¹Moreover, that thing doth as yet far more manifestly appear in ale or beer : when, in times past, our anceflors had seen that of barley, after whatsoever manner it was boiled, nothing but an empty ptrfana or barley-broth, or also a pulp was cooked ; they meditated, that the barley first ought to bud (which then they called malt) and next, they nakedly boiled their ales, imitating wines : wherein, first of all, some remarkable things do meet in one ; to wit, there is stirred up in barley, a vegetable bud, the which when the barley is dried, doth afterwards die, and lofeth the hope of growing, and fo much the more by its changing into meal, and afterwards by an after-boiling, it despairs of a growing virtue ; yet these things nothing hindering, it retains the winey and intoxicating spirit of aqua vitae, the which notwithstanding it doth not yet actually possess : but at length, in number of days, it attaineth it by virtue of a ferment : to wit, in the one only bosom of one grain one only spirit is made famous with diverse powers, and one power is gelded, another being left: which thing indeed, doth as yet more wonderfully shine forth ; when as the ale or beer of malt disturbs itself while the barley flowereth, no otherwise than as wine is elsewhere wont to do : and fo a power at a far absent distance is from hence plain to be seen : for truly there are cities from whom pleasant meadows do expel the growing of barley for many miles ; and by £o much the more powerfully do ales prove their agreement with the absent flowering barley ; in as much as the gelding of their power hath withdrawn the hopes of budding and increaflng : and at length the aqua vitae being detained and shut up within the ale, hogshead, and prison of the cellar, cannot with the safety of the ale or beer wandering for some leagues unto the flowering ear of barley, that thereby, as a stormy returner, it may trouble the remaining ale with much confuflon. Certainly there is a far more quiet paflage for a magnetical or attractive agreement among some agents at a far distance from each other, than there is to dream an aqua vitas wandering out of the ale of a cellar, unto the flowering barley, and from thence to return unto the former receptacles of its pen-case, and ale : But the flgn imprinted by the appetite of a woman great with child, on her young, doth fitly, and alike clearly confirm a magnetism or attractive faculty and its operation at a distance : to wit, let there be a woman great with child,

¹²which

¹³Part I.

¹⁴MAGNATISM.

¹⁵which desires another cherry, let her but touch her forehead or any other place with her finger ; without doubt, the young is signed in its forehead with the image of the cherry, which afterwards doth every year wax green, white, yellow, and at length looks red, according to the tenor of the trees : and it much more wonderfully exprefles the fame fucceflive alteration of maturities in Spain than in Germany : and fo hereby an allion at a distance is not only confirmed, but also a conformity or agreement of the eflences of the cherry tree, in its wooden and fleshly trunk ; a consanguinity or near affinity of a being imprefled upon the part by an instantaneous imagination, and by a successive course of the years of its kernel; furelythe more learned ought riot to imputejthofe things unto evil spirits, which, through their own weakness, they are ignorant of ; for these things do on all sides occur in nature, the which, through our slenderness, we are not able to unfold ; for to refer whatsoever gifts of God are in nature (because our dull capacity does not comprehend the fame rightly) to the devil, fhews both ignorance and raffinefs, especially when, as all demonstration of causes from a former thing or cause is baniffied from us, and especially from Aristotle, who was ignorant of all nature, and deprived of the good gifts which descends from the Father of Lights; unto whom be all honour and glory.

¹⁶Note. We may, by the aforesaid chapter, fee the wonderful working power of the attractive or universal spirit, which can by no other means be fo clearly demonstrated as by the sympathies in natural things, which are inherent throughout all nature ; and, upon this principle of sympathy and antipathy, we fay is founded that spiritual power which tends to things and objects remote one from the other, i. e. a magnetic attraction, which does actually exist, as we Shall clearly prove by experiment, where we fully (hew the aCtion and passion that is between natural spirits, by which means wonderful effeCts are produced, which have ignorantly been attributed to divers superstitions, as Sorcery, In chant ment , Nigromancy, or the Black Art , &c.

¹⁷CHAP.

¹⁸MAGNETISM.

¹⁹Book II.

¹IN the year 1639, a little book came forth, whose title was, f The Sympathetical Powder of Edricius Mohynus, of Eburo,’ whereby wounds are cured without application of the medicine unto the part afflided, and without fuperdition ; it being sifted by the sieve of the reasons of Galen and Aridotle ; wherein it is Aridotetically, diffidently, proved, whatsoever the title of it promises ; but it hath negleded the directive faculty , or virtue , which may bring the virtues of the fympathetical powder, received in the bloody towel or napkin, unto the didant wound.

²Truly, from a wound, the venal blood, _ or corrupt pus, or fanies, from an ulcer, being received in the towel, do receive, indeed, a balsam from a fanative or healing being; I fay, from the power of the vitriol, a medicinal power connected and limited in the aforesaid mean ; but the virtues of the balsam received are directed unto the wounded object, not indeed by an influential virtue of the Ears, and much less do they fly forth of their own accord unto the objed at a distance : therefore the ideas of him that applieth the' fympathetical remedy are connected in the mean, and are made directrefles of the balsam unto the objed of his deflre : even as we have above also minded by injedions concerning ideas of the desire. Mohyns supposed that the power of sympathy depends upon the stars, because it is an imitator of influences : but I draw it out of a much nearer fubjed : to wit, out of direding ideas, begotten by their mother Charity, or a desire of goodwill : for, from hence does that sympathetic powder operate more successfully, being applied by the hand of one than another : therefore I have always observed the bed process where the remedy is inflituted by a desire of charity ; but, that it doth succeed, with small success, if the operator be a careless or drunken person : and, from hence, I have more edeemed the dars of

³the

⁴Fart I.

⁵MAGNETISM.

⁶the mind, in fympathetical remedies, than the Stars of heaven : but that images, being conceived, are brought unto an objed at a diltance, a pregnant woman is an example of, because the is the who presently transfers all the ideas of her conception on her young, which dependeth no otherwise on the mother than from a communion of universal nourishment. Truly, seeing such a direction of delire is plainly natural, it is no wonder that the evil spirit doth require the ideas of the delires of his imps to be annexed unto a mean offered by him. Indeed, the ideas of the desire are after the manner of the influences of heaven call into a proper objed how locally remote foever ; that is, they are direded by the desire, especially pointing out an objed for itself, even as the light of the balilifk, or touch of the torpedo, is refleded on their willed objed ; for I have already Shewn in its place, that the devil doth not attribute fo much as any thing in the diredions of things injeded ; but that he hath need of a free, direding, and operative power or faculty. But I will not disgrace fympathetical remedies because the devil operates something about things injeded into the body : for what have fympathetical remedies in common ? Although Satan doth co-operate in injedions by wicked natural means required from his bond Slaves ; for every thing Shall be judged guilty, or good, from its ends and intents : and it is sufficient that fympathetical remedies do agree with things injeded in natural ?neans , or medicines.

¹WE Shall now Show some remarkable operations that are effeded by magnetism, and founded upon natural sympathy and antipathy, likewise how by these means some extraordinary cures may be performed.

²Book II. C The

³10 MAGNETISM. Book IL

⁴f

⁵The goodness of the Creator every where extended, created every thing for the ufe of ungrateful man ; neither did he admit any of the theologifts, or divines, as afiiftants in council, how many or how great virtues he should infuse into things natural. But there are those who venture to measure the wonderful works of God by their own Sharpened and refined wit, whereby they deny God to have given such virtue to things ; as though man (a worm) was able, by his narrow and limited capacity, to comprehend Omniscience ; he therefore measures the minds of all men by his own, who think that cannot be done, which they cannot underhand. They therefore can only develope the mysteries of nature, who being versed in the art of Cabala, Fire, and Magic, examined the properties of things, and draw, from darkness into light, the lurking powers of Man, Animals , Vegetables , Minerals , and Stones ; and, separating the crudities, dregs, poisons, heterogenities, that are the thorns implanted in virgin nature from the curse. For an observer of nature fees daily (he doth difiil, sublime, calcine, ferment, dijfiolve, coagulate, fix. See. therefore we who are the ministers of nature do separate, &c. finding out the causes and effects of every phaenomena (lie produces.

⁶Now, as magnetism is ordained for the ufe of man, and for the curing of the various disorders incident to human nature, we (hall first touch upon the grand fubjedt of magnetism, known to pofiefs wonderful properties, and which are not only evident to every eye, but (hew us sufficient grounds for our admitting the poflibility and reality of magnetism in general.

⁷The loadstone pofiefies an eminent medicinal faculty against many violent and implacable disorders. Helmont says, that the back of the loadstone, as it repulses iron, fo also it removes gout, swellings, rheum, &c. that is of the nature or quality of iron. The iron-attradling faculty, if it be joined to the mummy of a woman, and the back of the loadstone be put within her thigh, and the belly of the loadstone on her loins, it safely prevents a mifearriage, already threatened ; but the belly of the loadstone applied within the thigh and the back to her loins, it doth wonderfully facilitate her delivery.

⁸Likewise the wearing the loadstone eases and prevents the cramp, and such like disorders and pains.

⁹Uldericus

¹⁰MAGNETISM*

¹¹Part I.

¹²Uldericus Balk, a dominican friar, publiflied a book at Frankfort in the year 1611, concerning the lamp of life ; in which we shall find (taken from Paracelsus) the true magnetical cure of many diseases, viz. the dropsy, gout, jaundice, &c. For if thou shalt enclose the warm blood of the sick in the lhell and white of an egg, which is exposed to a nourishing warmth, and this blood, being mixed with a piece of flesh, thou shalt give to a hungry dog, the disorder departs from thee into the dog ; no otherwise than the leprosy of Naaman pafled over into Gehazi through the execration of the prophet.

¹³If women, weaning their infants, shall milk out their milk upon hot burning coals, the bread: soon dries.

¹⁴If any one happens to commit nuisance at thy door, and thou wilt prevent that beaddy trick in future, take the poker red-hot, and put it into the excrement, and, by magnetism, his poderiors shall become much scorched and inflamed.

¹⁵Make a small table of the lighted:, whited:, and based: kind of lead ; and at one end put a piece of amber, and, three spans from it, lay a piece of green vitriol; this vitriol will soon lose its colour and acid: both which effects are found in the preparation of amber. The root of the Caroline thistle being plucked up when full of juice and virtue, and tempered with the mummy of a man, will exhaud: the powers and natural strength out of a man, on whose fliadow thou ihalt stand, into thyself.

¹⁶■ MAGNETISM,

¹⁷Book I?>

¹THE principal ingredient in this confection, is the moss of a dead man’s (hull, which Van Helmont calls the excrefcencies or fuperAuities of the stars. Now the moss growing on the Ikull of a dead man, seeing it has received its feed from the heavens, but its increase from the mummial marrow of the Ikull of man, or tower of the microcosm, has obtained excellent astral and magnetic powers beyond the common condition of vegetables, although herbs, as they are herbs, want not their own magnetism.

²Now, the magnetism of this unguent draws out that Arrange disposition from the wound (which otherwise, by a difunion of the parts that held together, and by which, I fay, Arrange difpoAtion and foreign quality is produced) from whence it Aips, not being overburdened or oppreAed by any accident, suddenly grow together ; and this is effected by the armary unguent, or weapon salve. From this it appears that the unguent, or weapon salve, its property is to heal suddenly and perfectly without pain, coArs, peril, or loss of Arrength ; hence it is manifeAr that the magnetical virtue is from God.

³It is now seasonable to discover the immediate cause of magnetism in the unguent.

⁴FirAr of all, by the consent of tnyftical divines, we divide man into the external and internal man, aAigning to both the powers of a certain mind, or intelligence : for fo there doth a will belong to fleAi and blood, which may not be either the will of man or the will of God and the heavenly Father also reveals some things unto the more inward man, and some things flesh and blood reveals, that is, the outward and sensitive, or animal man. For, how could the service of idols, envy, &c. be rightly numbered among the works of the flefta seeing they consist only in the imagination, if the AeAr had not also its own imagination and elective will ?

⁵Furthermore, that there are miraculous ecstasies belonging to the more inward man, is beyond dispute. That there are also ecstasies in the animal man,

⁶by

⁷Part I.

⁸MAGNETISM.

⁹by reason of an intense, or heightend imagination, is, without doubt. Martin del Ris, an elder of the society of Jesus, in his Magical Difquilitions or Enquiries, makes mention of a certain young man in the city Infulis, that was transported with fo violent a delire of seeing his mother, that through the fame intense delire, as if being rapt up by an ecstasy, he faw her perfectly, although many miles absent from thence ; and, returning again to himself, being mindful of ali that he had seen, gave many true ligns of his true presence with his mother.

¹⁰Now that desire arose from the more outward man, viz. from blood and sense, or llelh, is certain ; for, otherwile, the foul being once dislodged, or loosened from the bonds of the body, cannot, except by miracle, be reunited to it ; there is therefore in the blood a certain ecllatical or transporting power, which, if at any time lhall be excited or stirred up by an ardent delire and mod; lirong imagination, it is able to conduit the spirit of the more outward man even to some absent and far dillant objeit, but then that power lies hid in the more outward man, as it were, in potential or by way of polfibility; neither is it brought into ait, unless it be roused- up by the imagination, inflamed ancL agi-tated by a molt fervent and violent delire

¹MOREOVER, when as the blood is after some fort corrupted, then indeed vall the powers thereof which, without a foregoing excitation of the imagination, , were before in poflibility, are of their own accord, drawn forth into aition ; for, , through corruption of the grain, the seminal virtue, , otherwise dowfy, and barren, breaks forth into ait ; because, .that seeing the eflences of things, and

²their

³MAGNETISM.

⁴Book II.

⁵their vital spirits, know not how to putrify by the dififolution of the inferior harmony, they sprung up as surviving afresh. For, from thence it is that every occult property, the compad of their bodies being by foregoing digestion, (which we call putrifadion) now dilfolved, comes forth free to hand, dispatched, and manifell: for adion.

⁶Therefore when a wound, through the entrance of air, hath admitted of an adverse quality, from whence the blood forthwith swells with heat or rage in its lips, and otherwise becomes mattery, it happens, that the blood in the wound just made, by reason of the said foreign quality, doth now enter into the beginning of some kind of corruption (which blood being also then received on the weapon or splinter thereof, is befmeared with the magnetic ungent) the which entrance of corruption, mediating the ecftatical power lurking potentially in the blood, is brought forth into adion ; which power, because it is an exiled returner unto its own body, by reason of the hidden ecstasy; hence that blood bears an individual refped unto the blood of its whole body. Then indeed the magnetic or attradive faculty is busied in operating in the unguent, and through the mediation of the ecftatical power (for fo I call it for want of an etymology) fucks out the hurtful quality from the lips of the wound, and at length, through the mummial, balfamical, and attradive virtue, attained in the unguent, the magnetism is perfeded.

⁷So thou haft now the positive reason of the natural magnetism in the unguent, drawn from natural magic, whereunto the light of truth aflents ; saying, “ where the treasure is there is the heart also.”

⁸For if the treasure be in heaven, then the heart, that is, the spirit of the internal man is in God, who is the paradise, who alone is eternal life.

⁹But if the treasure be fixed or laid up in frail and mortal things, then also the heart and spirit of the external man is in fading things ; neither is there any cause of bringing in a mystical sense, by taking not the spirit, but the cogitation and naked desire, for the heart ; for that would contain a frivolous thing, that wheresoever a man should place his treasure in his thought or cogitation, there his cogitation would be.

¹⁰Also truth itself doth not interpret the present text mystically, and also by an example adjoined, Ihews a local and real presence of the eagles with the dead

¹¹carcass.

¹²Fart I.

¹³MAGNETISM.

¹⁴*5

¹⁵carcass, To also that the spirit of the inward man is locally in the kingdom of God in us, which is God himself ;■ and that the heart or spirit of the animal or outward sensitive man is locally about its treasure.

¹⁶What wonder is it, that the astral spirits of carnal or animal men should, as yet, after their funerals, fhew themselves as in a bravery, wandering about their buried treasure, whereunto the whole of Necromancy (or art of divination by the calling of spirits) of the antients hath enslaved itself ?

¹⁷I fay, therefore, that the internal man is an animal or living creature, making ufe of the reason and will of blood : but, in the mean time, not barely an animal, but moreover the image of God.

¹⁸Logicians therefore may fee how defectively they define a man from the power of rational discourse. But of these things more elsewhere.

¹⁹I will therefore adjoin the magnetism of eagles to carcafies ; for neither are flying fowls endowed with such an acute smelling, that they can, with a mutual consent, go from Italy into Africa unto carcafies.

²⁰For neither is an odour, fo largely anduvidely spread ; for the ample latitude of the interposed fea hinders it, , and also a certain elementary property of consuming it; nor is there any ground that thou fhouldefl: think these birds do perceive the dead carcafies at fo far a distance, with there fight, especially if those birds shall lie foutliwards behind a. mountain.

²¹But what need is there to enforce the magnetism of fowls by many arguments, since God himself, who is the beginning and end of philosophy, doth expressly determine the fame process to be of the heart and treasure, with these birds and the carcass, and fo interchangeably between these and them ?

²²For if the eagles were led to their food, the carcafies, with the fame appetite whereby four-footed beasts are Brought on to their pastures, certainly he had said, in one word, that living creatures flock to their food even as the heart of. man to his treasure ; which would contain a falsehood : for neither doth the heart of man proceed unto its treasure, that he may be filled therewith, as living creatures do to their meat; and therefore the comparison of the heart of man and of the eagle lies not in the end for which they, tend or incline to a desire, but in the manner of tendency ; namely that they are allured and carried on by magnetism, really and locally.

²³Therefor©

²⁴MAGNETISM.

²⁵Book II.

²⁶Therefore the spirit and will of the blood fetched out of -the wound, having intruded itself into the ointment by the weapon being anointed therewith, do tend towards their treasure, that is, the rest of the blood as yet enjoying the life of the more inward man : but he faith by a peculiar testimony, that the eagle is drawn to the carcass, because flue is called thereunto by an implanted and mummial spirit of the carcass, but not by the odour of the putrifying body : for indeed that animal, in assimilating, appropritates to himself only this mummial spirit : for from thence it is said of the eagle, in a peculiar manner/* my youth shall be renewed as the eagle’s.”

²⁷For truly the renewing of her youth proceeds from an eftential extraction of the mummial spirit being well refined by a certain singular digestion proper to that fowl, and not from a bare eating of the flesh of the carcass ; otherwise dogs also and pies would be renewed, which is false.

²⁸Thou wilt fay, that it is a reason far-fetched in behalf of magnetism ; but what wilt thou then infer hereupon ? If that which thou confefieth to b^ far remote for thv capacity of understanding, that shall also with thee be accounted to be fetched from far. Truly the book of Genesis avoucheth, that in the blood of all living creatures doth their foul exist.

²⁹For there are in the blood certain vital powers *, the which, as if they were foulified or enlivened, do demand revenge from Heaven, yea, and judicial punhhment from earthly judges on the murderer ; which powers, seeing they cannot be denied to inhabit naturally in the blood, I fee not why they can

³⁰* This singular property of the blood, which Helmont calls Vital Powers, is no less wonderful than true, having been myself a witness of this experiment while in South Wales. It was tried upon a body that was maliciously murdered, through occasion of a quarrel over-night at an alehoufe. The fellow who was fufpefted of the murder appeared the next day in public seemingly unconcerned. rIhe Coroner’s Jury fat upon the body within twenty-four hours after this notable murder was committed; when the fufpefted was suddenly taken into custody, and conveyed away to the fame public-house where the inquisition was taken. After some debate, one Dr. Jones desired the fufpefted to be brought into the room ; which done, he desired the villain to lay his left hand under the wound, which was a deep gash on the neck, and another on the bread; the villain plainly confessed his guilt by his trepidation; but as soon as he lightly laid his finger on the body, the blood immediately ran, about fix or seven drops, to the admiration cf all present. If any one doubts the truth of this narrative, however learned and profound he may think himself, let him call personally upon me, and I will give him such reference, and that truly fefpe£lable and fair, as shall convince him of the sass. Irancis Barrett, #

³¹MAGNETISM.

³²Part I.]

³³i

³⁴rejed: the magnetism of the blood, as accounting it among the ridiculous works of Satan.

³⁵This I will fay more, to wit, that those who walk in their deep, do, by no other guide than the spirit of the blood, that is, of the outward man, walk up and down, perform business, climb walls, and manage things that are otherwise impossible to those that are awake. I fay, by a magical virtue, natural to the more outward man ; that Saint Ambrofe, although he was for distant in his body, yet was vilibly present at the funeral folemnities of Saint Martin •, yet was he spiritually present at those folemnities, in the viiible spirit of the external man, and no otherwise : for, inasmuch as in that ecflafy which is of the more internal man, many of the faints have seen many and absent things. This is done without time and place, through the superior powers of the foul being collected in unity, and by an intellectual vision, but not by a visible presence ; otherwise the foul is not separated from the body, but in good earned:, or for altogether neither is it re-conneCted thereunto, which re-connexion, notwithstanding, is otherwise natural or familiar to the spirit of the more outward man.

³⁶It is not sufficient in fo great a paradox, to have once, or by one single reason, touched at the matter 3 it is to be further propagated, and wre mud: explain how a magnetical attraction happens also between inanimate things, by a certain perceivance or feeling 3 not indeed animal or fendtive, but natural.

³⁷Which thing, that it may be the more ferioudy done, it behoves us firfl to fliew what Satan can, of his own power, contribute to, and after what manner he can co-operate in the merely wicked and impious addons of witches : for, from thence it will appear unto what cause every effeCt may be attributed.

³⁸In the next place, what that spiritual power may be which tends to a far remote objeCt 3 or what may be the addon, padion, and Ikirmidiing between natural spirits, or what may be the superiority of man as to other inferior creatures 3 and, by consequence, why indeed our unguent, being compounded of human mummies, do thoroughly cure horses also. W e will explain the matter in the following chapter.

³⁹Book II.

⁴⁰D

⁴¹CHAP,

⁴²i

⁴³MAGNETISM,

⁴⁴Book XL

⁴⁵CHAP, VI,

⁴⁶OF WITCHCRAFT,

⁴⁷LET a witch therefore be granted, who can fitrongly torment an absent man by an image of wax, by imprecation or curbing, by enchantment, or also by a foregoing touch alone, (for here we speak nothing of Sorceries, because they are thole which kill only by poison, inasmuch as every common apothecary can imitate those things) that this a£t is diabolical, no man doubts : however, it is profitable to discern how much Satan and how much the witch can contribute hereunto.

⁴⁸The Firjl Supposition..

⁴⁹Firldof all, thou shalt take notice, that Satan is the sworn and irreconcileable enemy of man, and to be fo accounted by all, unless any one had rather have him to be his friend^ and therefore he mold readily procures whatsoever mischief he is able to cause or with unto us, and that without doubt and negledd.

⁵⁰The Second Suppojition.

⁵¹And then although he be an enemy to witches themselves, forafmuch as he is also a mold malicious enemy to all mankind in general ; yet, in regard they are his bond-slaves, and those of his kingdom, he never, unless against his will, betrays them, or discovers them to judges, &c.

⁵²From the former supposition I conclude, that if Satan were able of himself to kill a man who is guilty of deadly fin, he would never delay it f but he doth not kill him, therefore he cannot.

⁵³Notwithstanding, the witch doth oftentimes kill; hence also fhe can kill the fame man, no otherwise than as a privy murderer at the liberty of his own will, flays any one with a sword.

⁵⁴There

⁵⁵Part I.

⁵⁶MAGNETISM.

⁵⁷I?

⁵⁸There is therefore a certain power of the witch in this adtion, which belongs not to Satan, and consequently Satan is not the principal efficient and executor of that murder ; for otherwise if he were the executioner thereof, he would in nowise Hand in need of the witch as his affidant ; but he alone had soon taken the greated part of men out of the way.

⁵⁹Surely mod; miserable were the condition of mortals who should be fubjedt to such a tyrant, and stand liable to his commands ; we have too faithful a God, than that he ffiould fubjedt the work of his own hands to the arbitrary dominion of Satan.

⁶⁰Therefore in this adt, there is a certain power .plainly proper and natural to the witch which belongs not to Satan.

⁶¹Moreover, of what nature, extent, and quality that power may be, we mud: more exadtly lift out. ~

⁶²In the fird place, it is manifed that it is no corporeal drength of the male fex ; for neither doth there concur any drong touching of the extreme parts of the body, and witches are for the mod part feeble, impotent, and malicious old women, therefore there mud needs be some other power, far superior to a corporeal attempt, yet natural to man.

⁶³This power therefore was to be seated in that part wherein we mod nearly referable the image of God ; and although all things do also, after some fort, represent that venerable image, yet because man doth mod elegantly, properly, and nearly do that, therefore the image of God in man doth far outffiine, bear rule over, and command the images of God in all other creatures ; for, peradventure, by this prerogative, all things are put under his feet.

⁶⁴Wherefore if God adt, per nutum> or by a beck, namely by his word, fo ought man to adt some things only by his beck or will, if he ought to be called his true image : for neither is that new, is that troublesome, is that proper to God alone : for Satan, the mod vile abjedt of creatures, doth also locally move bodies per nutum , or by his beck alone, seeing he hath not extremities or corporeal organs, whereby to touch, move, or also to snatch a new body to himfe If.

⁶⁵MAGNETISM.

⁶⁶Book II.

⁶⁷That privilege therefore ought no less to belong to the inward man, as he is a spirit, if he ought to represent the image of God, and that indeed not an idle one ; if we call this faculty magical, and thou being badly intruded, art terrified at this word, thou mayefl:, for me, call it a spiritual flrength or efficacy: for, truly, we are nothing solicitous about names. I always, as immediately as I can, cast an eye upon the thing itself.

⁶⁸'I hat magical power, therefore, is in the inward man, whether thou, by this etymology, or true word, underhanded: the foul or the vital spirit thereof, it is now indifferent to us ; since there is a certain proportion of the internal man towards the external in all things, glowing or growing after its own manner, which is an appropriated difpolition, and proportioned property.

⁶⁹Wherefore the power or faculty mull: needs be dilperfed throughout the whole man ; in the foul, indeed, more vigorous, but in the flesh and blood far more remiss.

¹THE vital spirit in the flesh and blood performs the office of the foul ; that is, it is the fame spirit in the outward man, which, in the feed, forms the whole figure, that magnificent ftrudure and perfed delineation of man, and which hath known the ends of things to be done, because it contains them ; and the which, as president, accompanies the new framed young, even unto the period of its life and the which, although it depart therewith, some smacks or finall quantity, at leaf!, thereof remains in a carcass slain by violence, being as it were molt exadly co-fermented with the fame. But, from a dead carcass that was extind of its own accord, and from nature failing, as well the implanted as inflowing spirit pafled forth at once.

²For

³Part I. MAGNETISM.

⁴For which reason, physicians divide this spirit into the implanted or mummial, and inflowing or acquired spirit, which departs ; to wit, with the former life and this influxing spirit they afterwards subdivide into the natural, vital, and animal spirit -} but, we like wife, do here comprehend them all at once in one single word.

⁵The foul therefore being wholly a spirit could never move or stir up the vital spirit, (being indeed corporeal,) much less flesh and bones, unless a certain natural power, yet magical and spiritual, did descend from the foul into the spirit and body.

⁶After what fort, I pray, could the corporeal spirit obey the commands of the foul, unless there should be a command from her for moving of the spirit, and afterwards the body ?

⁷But against this magical motive faculty thou will forthwith objedt, that that power is limited within her composed body, and her own natural inn : therefore although we call this foul a magiciannefs, yet it shall be only a wresting and abuse of the name ; for truly the true and fuperflitious magic draws not its foundation from the foul ; seeing this fame foul is not able to move, alter, or exite any thing out of its own body.

⁸I answer, that this power, and that natural magic of the foul which die exercifeth not of herself, by virtue of the image of God, doth now lie hid as obscure in man, and as it were lie asleep since the fall or corruption of Adam, and stands in need of stirring up ; all which particulars we shall anon in their proper place prove ; which fame power, how drowsy and as it were drunk foever, it otherwise remains daily in. us, yet it is sufficient to perform its offices in its own bodyf

⁹CHAP,

¹⁰MAGNETISM..

¹THEREFORE the knowledge and power magical, and that faculty in man which adeth only per nutum , deeps since the knowledge of the apple was eaten. ; and as long as this knowledge (which is of the flesh and blood, gross and material, belonging to the external man and darkness) flourishes, the more noble magical power is lying dormant.

²But because in deep this outward or sensual knowledge is sometimes dormant, hence it is that our dreams are sometimes prophetical, and God himself is therefore nearer unto man in dreams, through that effed, viz. when the more inward magic of the foul being uninterrupted by the flesh, diffuses itself on every side into the understanding ; even as when it finks itself into the inferior powers thereof it safely leads those who walk in their deep by moving or conducting them, whither those that were awake could not surmount or climb.

³Therefore we establish this point, viz. that there is inherent in the foul a certain magical virtue given her by God, naturally proper and belonging to her, in afmuch as we are his image and engravement ; and in this refped fhe ads also in a peculiar manner, /. e. spiritually on an objed at a distance, and that more powerfully than by any corporeal affifhnce ; for seeing the foul is the principal part of the body, therefore all adion belonging to her is spiritual, magical, and of the greatest validity.

⁴Which power man is able, by the Art of the Cabala, to excite in himself at his own pleasure, and these, as we have before said, are called Adepts ; who are governed by the Spirit of God.

⁵Thus we have endeavoured to lhew that man predominates over all other creatures that are corporeal, and that by his magical faculty he is able to subdue the magical virtues of all other things j which predominance of man, or the

⁶foul's

⁷Part X.

⁸MAGNETISM,

⁹foul’s natural magic, some have ignorantly attributed solely to •verses , charms , Jignsy characters , &c. by which hierarchy or holy dominion inherent in man, those effeCts, whatever they may be, are wrought, which some (who but too corporeally philosophize) have attributed to the dominion of Satan.

¹⁰High and sacred is the force of the microcofmical spirit, which, as is evident in pregnant women, stamps upon the young the image and properties of a thing deflrea, as we have before instanced in a cherry, which, without the trunk of a tree, brings forth a true cherry, that is flesh and blood, enobled with the properties and power of the more inward or real cherry, by the conception of the imagination alone ; from whence are two necessary consequenceS.

¹¹Firflr, that all the spirits, and as it were the eflences of all things, lie hid in us, and are'born and brought forth only by the working, power, and phantasy of the microcosm.

¹²The second is, that the foul, in conceiving, generates a certain idea of the thing conceived ; the which, as it before lay hid unknown, like fire in a flint, fo by the stirring up of the phantasy there is produced a certain real idea, which is not a naked quality, but something like a substance, hanging in fufpence between a body and a spirit, that is the foul.

¹³That middle being is fo spiritual, that it is not plainly exempted from a corporeal condition, since the actions of the foul are limited on the body, and the inferior orders of faculties depending upon it, nor yet fo corporeal that it may be inclosed by dimensions, the' which we have also related to be only proper to a seminal being. This ideal entity, therefore, when it falls out of the invisible and intellectual world of the microcosm, it puts on a body, and then it is firfl inclosed by the limitation of place and numbers.

¹⁴The objeCt of the understanding is in itself a naked and pure eflence, not an accident, by the consent of practical, that is, mystical divines; therefore' this Proteus or transferable eflence, the understanding doth, as it were, put on and clothe itself, with this conceived eflence.

¹⁵But because every body, whether external or internal, hath its making in its own proper image, the understanding knows or discerns not, the will loves and wills not, the memory recolleCts not, but by images or likenefles : the understanding

¹⁶MAGNETISM.

¹⁷Book II,

¹⁸Handing therefore puts on this fame image of its objedi 3 and because the foul is the pure simple form of the body, which turns itself about to every member, therefore the adting underfianding cannot have two images at once, but firH one and then the other. He, who is wholly the life, created all things and hath said, nothing is to be expedted as dead out of his hand. Likewise nothing can come to our view wherein himself is not clearly apparent or present 3 for it is said, “ the spirit of the Lord hath filled the whole globe of the earth and, again, “ that he containeth or comprehended! all things,” therefore there is nothing in being, no creature but what pofiefies a certain degree of divine fire and life, yet lying dormant or unexcited, till stirred up by the art, power, and operation of man.

¹EVERY magical virtue therefore Hands in need of an excitement, by which a certain spiritual vapour is Hirred up, by reason whereof the phantasy which profoundly sleeps is awakened, and there begins an adtion of the corporeal spirit, as a medium, which is that of Magnetism, and is excited by a foregoing touch.

²There is a magical virtue, being as it were abflradted from the body, which is wrought by the flirring up of the power of the foul, from whence there are made moH potent procreations, and moH famous impreflions, and Hrong effedts, fo that nature is on every side a magiciannefs, and adts by her own phantasy 3 and by how much the more spiritual her phantasy is, fo much the more powerful it is, therefore the denomination of magic is truly proportionable or concordant.

³Now

⁴Part I.

⁵MAGNETISM- 25

⁶Now the highest fort of magic is that which is stirred up from an intellectual conception, and indeed that of the inward man is only to be excited by the Holy Spirit, and by his gift the Cabala ; but that of the external man is stirred up by a strong imagination, by a daily and heightened speculation, and, in witches, by the devil.

⁷But the magical virtue of the exhaled spiritual vapour, or fubtil spirits sent from the body, which before lay in potentia , or by way of poflibility only, is either excited by a more strong imagination, the magician making ufe of the blood as a medium, and establishing his kindled entity thereon, or by the amending phantasy of the weapon salve, the exciterefs of the property lying in the blood ; el fe by a foregoing appointment or disposition of the blood unto corruption, viz. whereby the elements are disposed unto a separation, and the essences (which cannot putrify) and the eflential phantasies, which lay hid in the properties come forth into acftion.

⁸The phantasy therefore, of any fubjecft whatsoever has obtained a strong appetite to the spirit of another thing, for the moving of some certain thing in place, for the attracting, repelling, or expulfton thereof; and there and not elsewhere we acknowledge magnetism as the natural magical endowment of that thing firmly planted in it by God.

⁹There is therefore a certain formal property separated from fympathetical and abstruse qualities ; because the motive phantasy of these qualities do not directly fly unto a local motion, but only to an alterative motion of the object. Now it is sufficient that (if a man happens to receive many wounds in his body) blood be had only from one of these wounds, and from this one the rest are cured also, because that blood keeps a concordant harmony with the spirit of the whole, and draws forth from the fame the offensive quality communicated, not only to the lips of the wound, but to the whole man, for from one wound only the whole man is liable to grow feverifti.

¹⁰Therefore the outchafed blood being received on the weapon is introduced into-the magnetic unguent.

¹¹For then the phantasy of the blood, being otherwise as yet drowsy and flow to acftion, being stirred up by the virtue of the magnetic unguent, and there finding Book IT E the

¹²MAGNETISM.

¹³Book II.

¹⁴the balfamic virtue of it, desires the quality induced into it, to be bestowed on itself throughout, and from thence by a lpiritual magnetism to draw out all the strange tindture of the wound, which, seeing it cannot fitly enough effedt by itself, it implores the aid of the moss> blood , fat , and mummy , which are conjoined together into such a balsams which not but by its own phantasy becomes also medicinal, magnetical, and. is also a tradtor of all the strange qualities out of the body, whose fresh blood, abounding with spirit, is carried unto it, whether it shall be that of a. man or any other living creature. The phantasy therefore is a returner, or reducible and ecflatical, from part of the blood that is fresh and newly brought unto the unguent ; but the magnetic attradlion began in the blood is perfedted by the medicinal virtue of the unguent; not that the unguent draws the infirmity of the wound unto itself, but it alters the blood newly brought unto it, in its spirit, and makes it medicinal, and stirs up the power thereof: from thence it contradts a certain medicinal virtue, which returns unto its whole body to corredt the spirit of the blood throughout the whole man. Now, to manifest a great mystery , viz. tofhew that in man there is placed a great efficacy whereby he may be able only by his beck, (as we before mentioned) nod or phantasy, to adt out of himself, and to imprint a virtue, a certain influence which afterwards perseveres, or constantly fubftfts by itself, and adts upon objedts at a very great distance ; by which only mystery, those things which we have spoken (relative to ideal entity conveyed in a spiritual fewel, and departing far from home to execute its offices, concerning the magnetism of all things begotten in the imagination of man, as in that which is proper to every thing, and also concerning the magical superiority of men over all other bodies,) will plainly and conspicuously appear.

¹⁵CHAP,

¹⁶Part I<^

¹⁷MAGNETISM,

¹⁸2 7

¹SOMETHING more we will add, before we dismiss the present fubjeil, which is that if a nail, dart, knife, or sword, or any other iron inflrument be thrufl into the heart of a horse, it will bind and withhold the spirit of a witch, and conjoin It with the mummial spirit of the horse, whereby they may be burnt in the fire together, and by that the witch is tormented, as by a fling or burning, by which means file may be known fo that fhe who is offensive to God, and deflruilive to mortal men, may be taken away from society according to the law of God <f thou shall not suffer a witch to live j” for if the work be limited to any outward object, that work the magical foul never attempts without a medium or mean : therefore it makes ufe of the nail, or sword, or knife, or any other thing as aforesaid.

²Now this being proved, that man hath a power of ailing, per nutum, or by his nod, or of moving any objeit remotely placed ; it has also been sufficiently confirmed by the fame natural example, that this efficacy was also given unto man by God.

³And as every magical faculty lies dormant, and has need of excitement, or stirring up ; which is always true, if the objeit whereon it is to ail is not nearly disposed, if its internal phantasy doth not wholly confirm to the impression of the agent, or also if the patient be equal' in strength, or superior to the agent therein.But on the contrary, where the objeit is plainly and nearly disposed, as fliel is, for the receiving of magnetism, then the patient without much stirring up, the alone phantasy of the more outward man being drawn out to the work and bound up to any suitable mean, yields to the magnetism.

⁴Therefore we repeat, the magician mufl always make ufe of a medium ; for then the words or forms of sacraments do always operate, because from

⁵E 2 the

⁶MAGNETISM.

⁷Book II.

⁸the work performed. But the reason why exorcisms, conjurations, charms, incantations, &c. do sometimes fail of their desired efFedl, is because the unexcited mind, or spirit of the exorcist, renders the words dull or ineffectual.

⁹Therefore no man can be a happy or successful magician, but him who knows how to stir up the magical virtue of his foul, or can do it practically without science.

¹⁰And there can be no nearer medium of magnetism, than human blood with human blood.

¹¹And no sympathetic remedies, magnetical or attractive, but from the idea or phantasy of the operator impressing upon it a virtue and efficacy from the excited power in his own foul.

¹²And now to bring our Magnetic Treatise to a total conclusion, we have to fay, that whoever, through ignorance or obstinacy, will fay there is no validity or reason, or reality in the science of magnetism, proves himself unworthy the sacred name of philosopher, because he condemns what he knows nothing at all about.

¹³For those who will give themselves the leisure to examine the truth of those things which we have taught, will not find their expectation deceived, therefore will not condemn.

¹⁴But whoever should be fo superstitious as to attribute a natural effeCt fo created by God, and bestowed on the creature, unto the power and craft of the devil, he filches the honour due to the Omnipotent Creator, and reproachfully applies the fame unto Satan ; the which (under favour) will be found to be express idolatry and blasphemy.

¹⁵“ There are three” (as says the Scripture) “ who bear record in heaven; the Father, the Word, and the Holy Spirit ; and these three are only one.”

¹⁶There are three that bear record on earth ; the bloody the. spirit, and the water ; and these three are only one.

¹⁷We therefore, who have the like humanity, contain blood and spirit of a co-like unity ; and the aCtion of the blood is merely spiritual. Therefore, in

¹⁸Genefs,

¹⁹Part I.

²⁰MAGNETISM.

²¹Genejis, it is not called by the etymology of blood, but is made remarkable by the name of a red spirit.

²²Therefore, let those who would attain knowledge in these things, and be perfect in what we have fet before them, constantly meditate and deflre that the First Cause and Archetype of all things would graciously and mercifully illuminate their minds ; without which, they grope but in darkness and uncertainty, and are fubjedt to the delusions of impure spirits and devus, who are only to be put to flight by putting on the whole armour of God, in whom we all live, move , breathe , and have our being.

²³END OF MAGNETISM.

²⁴/_

²⁵\

²⁶f

²⁷THE CABAL A;

²⁸OR, THE

²⁹SECRET MYSTERIES

³⁰OF

³¹CEREMONIAL MAGIC

³²ILLUSTRATED.

³³' SHEWING

³⁴THE ART OF CALCULATING BY DIVINE NAMES ;

³⁵The Rule, Order, and Government of

³⁶ANGELS, INTELLIGENCES, AND BLESSED SPIRITS ;

³⁷Holy Seals, Pentacles, Tables of the Cabala, Divine Numbers, Chara&ers and Letters Of Miracles, Prophecy, Dreams, &c. &c. See.

³⁸Embelliihed and beautified with a vast Number of

³⁹RARE FIGURES, PENTACLES, CHARACTERS, &c. & c. &c.

⁴⁰Used in the

⁴¹CABALISTIC ART,

⁴²Br FRANCIS BARRET

⁴³3TVDENT OF CHEMISTRY, NATURAL AND OCCULT PHILOSOPHY, THE CABALA, &CC,

⁴⁴CABALISTICAL MAGIC.

⁴⁵*

⁴⁶/

¹'OT E shall now turn our pen to the explaining of the high and mysterious secrets of the Cabala, by which only we can know the truth ; and likewise how to prepare our mind and spirit for the contemplation of the greatest and best part of magic, which we call intelledual and divine, because it chiefly takes Goa and the good spirits for its object ; and as the cabaliftic art opens many and the chiefefl myfleries and secrets of ceremonial magic.

²But in refped of explaining or publishing those. few secrets in the Cabala, which are amongst a few wife men, and communicated by word of mouth only, I hope the student will pardon me if I pass over these in fllence, because we are not permitted io divulge some certain things : but this we shall do ; we will open all those secrets which are neceflary to be known ; and by the close reading of which, you shall find out, of your own head, to be both profitable and delightful.

³Therefore, all we solicit is, that those who perceive those secrets should keep them together as secrets, and not expose or babble them to the unworthy ; but reveal them only to faithful, discreet, and chosen friends. And we would caution you in this beginning, that every magical experiment flies from the public, seeking to be hid, is strengthened and confirmed by silence, but is destroyed by publication ; never does any complete effed follow after : likewise all the virtue of thy works will suffer detriment when poured into weak, prating, and incredulous minds ; therefore, if thou would be a magiF cian,

⁴THE CABALA ; OR,

⁵Book II.

⁶cian, and gain fruit from this art, to be secret, and to manifest to none, either thy work, or place, or time , nor thy desire or will, except it be to a rnafter, or partner, or companion, who should likewise be faithful, discreet, silent, and dignified by nature and education ; seeing that even the prating of a companion, his unbelief, doubting, questioning, and, laffcly, unworthiness, hinders and disturbs the. effeCt in every operation.

¹BECOME A TRUE MAGICIAN.

²IT is fit that we who endeavour to attain fo great a height should first fludy two things : viz. First, how we should leave vain and carnal affections, frail sense, and material pafiions ; Secondly, by what ways and means we may ascend to an intellect pure, and joined with the powers of the celeftials, without which we shall never happily ascend to the scrutiny of secret things, and to the power of working wonderful effeCts, &c. Now, if thou art a man perfeCt in thy understanding, and constantly meditating upon what we have in this book written, and without doubting, believeth, thou shalt be able, by praying, consecrating, deprecating, invocating, &c. to attract spiritual and celestial gifts, and to imprint them on whatever things thou shalt please ; and by it to vivify every magical work.

³CHAP.

⁴(

⁵Part I

⁶), ,

⁷CEREMONIAL MAGIC.

⁸" ' i - ; '■ !\* ■ ; ■ j '

¹SEEING that the being and operation of all things depend on the Most High God, Creator of all things, and from thence on the other divine powers, to whom also is granted a power of fashioning and creating, not principally indeed, but inftrumentally, by virtue of the First Great Creator, (for the beginning of every thing is the first cause ; but what is produced by the second cause is much more produced by the first, which is the producer of the second cause, which therefore we call secondaries.) It is neceflary, therefore, that every magician should know that very God, which is the first cause and creator of all things, and likewise the other divine powers, (which we call the second causes,) and not to be ignorant of them, and likewise what holy rites, ceremonies, &c. are conformable to them; but, above all, we are to worship in spirit and truth, and place our firm dependance upon that one only God who is the author and promoter of all good things, the Father of all, most bountiful and wife ; the sacred light of justice, and the absolute and foie perfection of all nature, and the contriver and wisdom thereof.

¹GOD himself, although he is trinity in persons, yet he is but one only simple eflence ; yet we doubt not but that there are in him many divine powers, which emanate or flow from him.

²F 2

³The

⁴THE CABALA $ OR,

⁵Book II.

⁶The Cabalifts mod learned in divine things have received the ten principal names of God, as certain divine powers, or, as it were, members of God ; which, by ten numerations, which we call Sephiroth, as it were vediments, indruments, or exemplars of the Archetype, have an influence upon all created things, from the highed to the lowed: ; yet by a certain order : for first and immediately they have influence upon the nine orders of angels and quire of blefled fouls, and by them into the celedial spheres, planets and men ; by the which Sephiroth every thing receiveth power and virtue.

⁷The fird of these is the name Eheia, the name of the divine eflence ; his numeration is called Cether, which is interpreted a crown or diadem, and fignifi.es the mod Ample eflence of the divinity; and it is called that which the eye feeth not; and is attributed to God the Father, and hath its influence by the order of feraphims, or Hajoth Hakados, that is, creatures of holiness ; and then by the primum mobilet it bedows the gift of being upon all things, and filleth the whole universe, both through the circumference and center ; whose particular intelligence is called Merattron, that is, the prince of faces, whose duty it is to bring others to the face of the Prince ; and by him the Lord spake to Moses.

⁸The second name is Jod, or Tetragrammaton joined with Jod ; his numeration is Hochma, that is, wisdom, and signifies the divinity full of ideas, and the Fird Begotten ; and is attributed to the Son, and has its influence by the order of cherubins, or that the Hebrews call Orphanim, i. e. forms or wheels ; and from thence into the darry heavens, where he frames fo many figures as he hath ideas in himself, and didinguiflies the very chaos of the creatures, by a particular intelligence called Raziel, who was the ruler of Adam.

⁹The third name is called Tetragrammaton Elohim ; his numeration is named Prina, viz. providence and underdanding ; and signifies remifl'nefs, quietness, the jubilee, penetential conversion, a great trumpet, redemption of the world, and the life of the world to come : it is attributed to the Holy Spirit, and hath his influence by the order of thrones, or which the Hebrews call Abalim , that is, great angels, mighty and drong ; and from thence, by the sphere of Saturn , adminiders form to the unsettled matter, whose particular

¹⁰Part I.

¹¹CEREMONIAL MAGIC.

¹²cular intelligence is Zaphkiel, the ruler of Noah, and another intelligence named Jophiel, the ruler of Sem ; and these are the three supreme and highest numerations, as it were, feats of the divine persons, by whose command all things are made ; but are executed by the other seven, which are therefore called numerations framing.

¹³The fourth name is El, whose numeration is Hefed, which signifies clemency or goodness ; likewise grace, mercy, piety, mgnificence, the scepter, and right-hand ; and hath its influx by the order of dominations, which the Hebrews call Hafmalim ; and fo through the sphere of Jupiter fashions the images 6f bodies, bellowing clemency and pacifying juflice on all: his particular intelligence is Zadkiel, the ruler of Abraham.

¹⁴The fifth name is Elohim Gibor, that is, the mighty God, punishing the fins of the wicked ; and his numeration is called Gebufach, which is to fay, power,, gravity, fortitude, security, judgment, punishing by daughter and war ; and it is applied to the tribunal of God, the girdle, the sword, the left hand of God ; it is- also called Pachad, which is fear; and hath his influence through the order of powers, which the Hebrews call Seraphim, and from thence through the sphere of Mars, to whom belongs fortitude, war, and affliction. It draweth forth the elements ; and his particular intelligence is Camael, the ruler of Samson.

¹⁵The sixth name is Eloha, or a name of four letters joined with Vaudahat ; his numeration is Tiphereth, that is, apparel, beauty, glory, pleasure, and signifies the tree of life, and hath his influence through the order of virtues, which the Hebrews call Malachim , that is, angels, into the sphere of the fun, giving brightness and life to it, and from thence producing metals; his particular intelligence is Raphael, who was the ruler of Isaac, and Toby the younger, and -the angel Peliel, the Ruler of Jacob.

¹⁶The seventh name is Tetragrammaton Sabaoth, or Adonai Sabaoth , that is, the God of Hofls ; and his numeration is Nezah, that is, truimph and vi&ory : the right column is applied to it, and it signifies the juflice and eternity of a revenging God ; it hath its influence through the orders of principalities, whom the Hebrews call Eohim, i. e. Gods, into the sphere of Venus , gives zeal and

¹⁷love

¹⁸38 THE CABALA 3 OR, Book II.

¹⁹\

²⁰love of righteousness, and produces vegetables 3 his intelligence is Hamel , and the angel CervieJ , the ruler of David.

²¹The eighth is called also Elohim Sabaoth, which is likewise the God of Holts, not of war and jultice, but of piety and agreement, for this name signifies both, and precedeth his army 3 the numeration of this is called Hod , which is, praise, confeflion, honour and fame 3 the left column is attributed to it 3 it hath his influence through the order of the archangels, which the Hebrews call Ben Elohim, that is, the sons of God, into the sphere of Mercury, and gives elegancy, and confonancy of speech, and produces living creatures 3 his intelligence is Michael, who was the ruler of Solomon.