Name: Of the Supreme Mysteries of Nature
Author: Paracelsus

Paracelsvs Of the supreme mysteries of nature. Of [brace] the spirits of the planets. Occult philosophy. The magical, sympathetical, and antipathetical cure of wounds and diseases. The mysteries of the twelve signs of the zodiack. / Englished by R. Turner, philomathēs. London,, Printed by J.C. for N. Brook and J. Harison; and are to be sold at their shops at the Angel in Cornhil, and the holy Lamb neer the east-end of Pauls, 1656.

PARACELSƲS Of the Supreme MYSTERIES OF NATURE.

The Spirits of the Planets.
Occult Philoſophy.

The Magical, Sympathetical, and Antipathetical CURE of Wounds and Diſeaſes.

The Myſteries of the twelve SIGNS of the ZODIACK.

Engliſhed by R. Turner, [〈 in non-Latin alphabet 〉].

London, Printed by J. C. for N. Brook and J. Hariſon; and are to be ſold at their ſhops at the Angel in Cornhil, and the holy Lamb neer the Eaſt-end of Pauls. 1656.

To the worthily reſpected, and his much honoured Friend, Doctor Trigge, Doctor in PHYSICK; Robert Turner wiſheth health and happineſs.

Honoured Sir,

THe ſucceſsful experience and large practice which you have had in the Operations of Nature, (I mean in the practical part of Phyſick) hath invited me to preſent this piece of that moſt renowned Phyſitian Paracelſus to your Patronage; which I have endeavoured to bring into a garbe ſuitable, as neer as I can, to our Engliſh faſhion; though perhaps it's not ſo finely accoutred, and dreſſed A la mode, as to ſuit with every critical or captious Fancy: But as this Author in his time was too learned and ſincere in the method of his practice, to ſuit with general Sophiſtry of the wilfully ignorant Conclave of Phyſitians; ſo I doubt not, but you have met with ſome Invectives amongst our common Collegians, who ground the greateſt reaſon of their Recipes from a Galen's or a Pliny's Probatum: But as this famous Author made Reaſon and Experience his greateſt Guide, ſo I am aſſured you do; and therefore valued not the Calumnies, Oppoſitions, and Obtrectations of his Adverſaries. Sir, this little Treatiſe preſents you with the rare ſecrets of Alchymy, and the miraculous Cures of Diſeaſes by Sigils and Lamens, made in their proper ſeaſons, and attributed to the nature of Celeſtial Bodies; which to many Ignorants ſeems impoſsible, and is by them vilified becauſe not underſtood: I therefore make bold to crave your protection, which may ſufficiently arm it againſt all Oppoſites. And be pleaſed to pardon my boldneſs herein, and admit of this my labour into your Patronage; that your favourable acceptance hereof may be a future encouragement to

Auguſt 20. 1655.

Yours to Command, R. Turner.

To the READER.

Courteous Reader,

IN this laſt Iron age, ignorance hath ſo much prevailed, that many have, and yet do plead for it, and ſtrive to uphold it, crying down all Arts, and endeavouring to hood-wink knowledge; ſo that nothing but the feces and dreggs of Art ſeems to remain: ſo that they ſeem but ſhadows, if compared with that priſtine learning of the Ancients. What golden Legends formerly flouriſhed among the Hebrews, and Aegyptians, and are now even almoſt all loſt in Oblivion? But becauſe Babels confuſion is one great reaſon of the decay of Sciences, which are not in every Mother-tongue underſtood, and the diſpoſition of moſt people of our times is to breed their children up bett[•…] [•…]ed then taught, their conditions are rather to pou[•] into the earth, Unde effodiuntur opes irritamenta malorum; then to look Heavenwards with that O ſublime wherewith they were created which the Poet tells of, [〈◊〉] Ovid me[•].

Os homini ſublime dedit [•…]lumque vider[•] juſſit, &c.

Whereas all beaſts look down with Groveling eye,

To man God gave looks mixt with [〈◊〉],

And will'd him with bold face to view the Sky.

And therefore I preſent the ingenious Reader with a part of the Workes of the renowned Paracelſus of the ſecrets of Alchymy, Occult Philoſophy, and the wonderfull operation of the Celeſtial bodyes, in curing diſeaſes by ſigils and characters, made and applyed in fit elected times and ſeaſons, and under their proper conſtellations, as the Author hath directed. I muſt expect the ſottiſh Malignant cenſures of Zoylus and Momus, and ſuch fools: but the Author himſelf in his Prologue in the enſuing diſcourſe, ſufficiently cleares all objections, and therefore I ſhall ſave that labour; onely I would have ſuch men not be ſo wilfully ignorant, as altogether to forget, that the Heavens declare the glory of God, and the Firmament ſheweth his handy-worke. Indeed Mechanicks and Empiricks do abuſe all Arts: One Mountebank railes in verſe againſt Aſtrology, and impudently calls the profeſſors thereof cheaters, (Sed ſeipſum intueri oportet) and gives this to be his onely reaſon, that a fools bolt is ſoon ſhot; and that he endeavoured to vil[•]fie that Art, becauſe he was altogether ignorant of it himſelf, and would gladly learn it; but he knew not how nor which way to begin: another (and too many ſuch render the Art vile) Poetizes upon the Art of Aſtrologie, and pretends to cure all diſeaſes and know all things by it, and indeed knows nothing: ſuch are a great Scandal to the excellency of ſuch Sciences: Sed non loquor ſtultis. This tranſlation is rendered rather Grammatically then Sententially, according to the Authors own phraſe: ſhortly expect (Deo volente) the other parts hereof, and ſome comments on this and them, together with the famous art of Steganography, Authore Tritemio, to ſpeak our own Language; and perhaps the Occult Philoſophy of Agrippa digeſted into a plainer method: this ſhould have been now inlarged, but preſens Status noſter is the reaſon, and the excuſe the ſame as Ovid's: Nubila ſunt ſubitis tempora noſtra malis.

It is the General opinion of moſt ignorant people, to count all things that are above their Vulgar apprehenſions, to be diabolicall, and meerly brought to paſs by the works of the Devil: and under that notion they conclude all the ſecret and Magnetick operations of nature, and thereby rob God the creator of all things, of that glory that is due unto him onely, and attribute the ſame to the Devil the enemy to God and all the world: I ſhall therefore here take occaſion to tell ſuch people (becauſe their Prieſts, that ſhould teach them knowledge, either cannot or elſe will not) what the Devil is. As in the Microcoſmus or little world Man, the Soul is the beſt part, and the excrements the worſt; ſo in the great world, as the Univerſal creating ſpirit is the beſt part, ſo is the Devil the excrement of that Univerſal Spirit, and the abject and Caput mortuum of the world; and the pooreſt and moſt wretched of all created beings: And that worketh a great Antipathy between him and us, and the bleſſed holy Angels, who are our Governors and Protectors, and continual guardians, and are continually employed about us, according to their orders and miniſteries appointed them by the moſt High: although the Devil alwayes endeavoureth to imitate and counterfeit the good Angels, and thereby deceiveth many whoſe wickedneſs and malice ſuits with his nature, and at which the good Angel being grieved, leaves them; and many times for the wickedneſs of ſome Perſon or Family, the good Angel curſes ſuch a perſon and family, or houſe; then the wicked Spirit haunts ſuch houſes, affrighting the people with many fearful apparitions; neither can that houſe be quiet, nor any ſuch perſon; neither ſhall any of the Generation of any ſuch family proſper untill that curſe be expiated, and the angry Angel appeaſed; as this Author will tell you, and woful experience daily ſhews: how frequently, and familiarly did thoſe bleſſed Angels viſibly communicate with the holy men and Magicians of old! though now ſuch is the wickedneſs of our age, that they have almoſt quite forſaken us: although they are alwayes preſent about us, though inviſible, adminiſtring to us according to the orders given unto them from the ſecond Hierarchy, who receive the ſame from the firſt Hierarchy, who always attend before the Throne of the divine Majeſty, offering up the prayers of the Saints, &c. If any one account this ſuperſtition, I hope I ſhall never be of the Number of thoſe who for fear of being ſuperſtitious, have reformed themſelves and hunted Religion till they have loſt the ſent of it, into meer Atheiſm and profaneſs. But leſt I ſhould digreſſe Ultra Crepidam, and make a gate bigger then the City, I will here conclude my ſelf, Eſſe idem qui ſum,

A Studio Divinae Contemplationis, Auguſt, 1655.

Robertus Turner.

In Commendation of his Friend's Tranſlation.

THrice-welcome Paracelſus, moſt renown'd

Hermetick and Philoſopher by fire,

Now in an Engliſh garb thou comeſt crown'd,

What need we for our Chymistry ſoar higher?

Since thou reveal'ſt with thy Prophetick Pen,

All's needful to be known by th' Sons of Men.

And thou, my noble Friend, who thus hast dreſt

Him in our Engliſh Faſhion, doſt deſerve,

With Laurel to be crowned with the rest

Of thoſe who dayly do Urania ſerve.

Let wry-mouthed Cynicks, prate, preach, foam, and fret,

Hermes true Sons will not thy love forget.

Fare ever well, ſo ever wiſhes he

Who is more yours, then he can ſeem to be.

W. F. Aſtrophilus.

An Encomium upon his Friend the Tranſlator's elaborate pains.

FLy Galen hence, Hippocrates be gone;

I will preſerve my choice: this is that One,

Whoſe true Elixir doth preſerve the frame

Of Man's frail Nature, vivifies the ſame;

By heavenly conſtellated Medicine,

Which vulgars count but Droſs, I count Divine.

Let Zoil's and Momus 's intoxicated brains

Diſpraiſe the Author's works; Tranſlator's pains

I'll foſter, cheriſh with undaunted part

This true ſublime Spagyrick noble Art.

Proceed then, Friend, make all ſpeak Engliſh: why

Should we be barr'd our Native Liberty?

W. Ryves, Philomedicus.

The Contents of this Book.

OF ſimple Fire. pag. 1, 2
Multiplicity of Fire. 3
Variety of Metals. 3, 4
The Metals of the Planets. ibid.
The ſubſtance of Metals. 4
The Spirit of the Sun. 4, 5
The Body of Mercury. 5
The Spirit of the Moon. 6
Of the Spirit of Venus. 7, 8
The Spirit of Mars. 9
Of the Spirit of Jupiter. 10
Of the Spirit of Saturn. 11
Of the groſs Spirit of Mercury. 12, 13
Of Tinctures how they are made. 14, 15
The Conjunction of Male and Female. 15, 16
To form of the glaſs Inſtruments. 16
The properties of the Fire. 17
Signs of the Conjunction united. 18, 19
To know the perfect Tincture. 19, 20
To multiply the Tinctures. 20
To make the Furnace. 21
To place the Fire. 22
Of the Conjunction of Male and Female. 23
Of their Copulation. 24
Of the Philoſophical Conjunct. of man & woman. 24
Of the black Tincture. 25
Buds appearing in the Glaſs. 25, 26
Of the red Colour. 26
To multiply the Tincture. 27, 28
Of Occult Philoſophy. 29
Of Conſecrations. 33
Of Ceremonies Magical. 34, 35
Of Conjurations. 36, 37, 38, 39
Of Characters. 40
Of Pentagon and Hexagon. 41
The power thereof. 42, 43
Supernatural Diſeaſes muſt have ſupernatural Cures. 44, 45
Viſions and Dreams. 45, 46
Dreams natural and ſupernatural. 47, 48
Of Spirits and Perſons wandring under the earth. 51
Of Pygmies, what they are. 5[•], 52
What places the terrene Spirits do moſt frequent. 5[•], 54
Several Opinions of them. 55, 56
That they are ſubject to death. 57
The Devil ſeems to imitate the terrene Spirits. 58. 59
Of Imagination. 60
The power thereof. 6[•]
Examples thereof. 61, 62
An Objection anſwered. 63
Of hidden treaſure. 64
Of Spirits frequenting ſuch places. 65 66
The manner of obtaining ſuch treaſures. 66, 67
How the Spirits change the treaſure 68
How they remove it. 69
Of ſuch as are poſſeſſed of evil Spirits. 70, 71, 72 73
How to deliver them that are ſo poſſeſt. 74
The abuſe in ſuch caſes practiſed. 75, 76
Of Tempeſts. 77
The appearance of Spirits. 78
To fumigate them away. 79, 80
The abuſe of Magick. 81
The purity thereof. 82
Preſervatives againſt Witchcraft. 84
Images made by Witches. 85
How they afflict men therewith. 85, 86
The manner of helping perſons bewitched. 86, 87
Experience of Egyptians herein. 88, 89
Of the myſtery of the twelve Signs. 91
The Vertue of Characters and Seals. 94, 96
Of Words. 95
Celeſtiael Medicines. 101
Common griefs of the head. 101, 102
The falling Evil. 102, 103, 104
To preſerve the ſight. 105, 106
Againſt dryneſs in the brain. 107, 108
Against the Palſey. 109, 110
Againſt the Stone and Sand in the Reins. 111, 112
Of the members of generation. 113, 114
To preſerve horſes ſound. 115, 116
The ſympathetical Oyntment. 117, 118
The Weapon-Salve. 118
Againſt the Gout. 119, 120, 121, 122
Againſt Contractures. 123, 124
For Womens terms. 125
For the menſtrue. 126, 127
For the Leproſie. 127, 128
For the Vertigo. 129, 130
For the Cramp. 131
For trembling of the heart. 131, 132, 133, 134
Oyl of Coral to prepare. 134
Of ruptures of Bones. 135
The myſtery of the twelve Signs. 136
The Seal of Aries. 137, 138
The Seal of Taurus. 139, 140
The Seal of Gemini. 140, 141, 142
The Seal of Cancer. 142, 143
The Seal of Leo. 143, 144
Virgo, and its Seal. 145
The Seal of Libra. 146
Of Scorpio. 147, 148
Sagittary. 149, 150
The Seal of Capricorn. 150, 151
Of Aquary. 151, 152
The Seal of Piſces. 152, 153
Secrets of Nature to deſtroy Mice. 154, 155
To preſerve Sheep. 155, 156
For Oxen and Horſes. 156, 157
To deſtroy Flyes. 157

To be ſold by N. Brook at the Angel in Cornhil, A Romance called The Imperious Brother, and The Illuſtrious Shepherdeſs. Wit and Drollery: with other Jovial Poems.

The Prologue.

HAving firſt invocated the Name of the Lord Jeſus Chriſt our Saviour, we will enterprize this Work; wherein we ſhall not only teach how to change any inferiour Metal into better, as Iron into Copper, this into Silver, and that into Gold, &c. but alſo to help all infirmities, whoſe cure to the opinionated and preſumptuous Phyſitians, doth ſeem impoſſible: But that which is greater, to preſerve, and keep mortal men to a long, ſound, and perfect Age. This ART was by our Lord God the Supream Creator, ingraven as it were in a book in the body of Metals, from the beginning of the Creation, that we might diligently learn from them. Therefore when any man deſireth throughly and perfectly to learn this Art from its true foundation, it will be neceſſary that he learn the ſame from the Maſter thereof, to wit, from God, who hath created all things, and onely knoweth what Nature and Propriety he himſelf hath placed in every Creature. Wherefore he is able to teach every one certainly and perfectly: and from him we may learn abſolutely, as he hath ſpoken, ſaying, Of me ye ſhall learn all things: for there is nothing found in Heaven nor in Earth ſo ſecret, whoſe properties he perceiveth not, and moſt exactly knoweth and ſeeth, who hath created all things. We will therefore take him to be our Maſter, Operator, and Leader into this moſt true Art. We will therefore imitate him alone, and through him learn and attain to the knowledge of that Nature, which he himſelf with his own finger hath engraven and inſcribed in the bodies of theſe Metals. Hereby it will come to paſs, that the moſt high Lord God ſhall bleſs all the Creatures unto us, and ſhall ſanctifie all our Wayes; ſo that in this Work we may be able to bring our Beginning to its deſired End, and the Conſequence thereof to produce exceeding great Joy and Love in our Hearts.

But if any one ſhall follow his own onely Opinion, he will not onely greatly deceive himſelf; but alſo all others who cleave and adhere thereunto; and ſhall bring them unto loſs. For mankinde is certainly born in ignorance, ſo that he can neither know nor underſtand any thing of himſelf; but onely that which he receiveth from God, and underſtandeth from Nature. He which learneth nothing from theſe, is like the Heathen Maſters and Philoſophers, who follow the Subtilties and Crafts of their own Inventions and Opinions, ſuch as are Aristotle, Hippocrates, Avicenna, Gallen, &c. who grounded all their ARTS upon their own Opinions onely. And if at any time they learned any thing from Nature, they deſtroyed it again with their own Phantaſies, Dreams, or Inventions, before they came to the end thereof; ſo that by them and their Followers there is nothing perfect at all to be found.

This therefore hath moved and induced us hereunto, to write a peculiar book of Alchymy, founded not upon men, but upon Nature it ſelf, and upon thoſe Vertues and Powers, which GOD with his own Finger hath impreſſed in Metals. Of this impreſſion Mercurius Triſmegistus was an Imitator, who is not undeſervedly called the Father of all Wiſe-men, and of all thoſe that followed this ART with love, and with earneſt deſire; and that man demonſtrateth and teacheth, that God alone is the onely author, cauſe and Original of all creatures in this ART. But he doth not attribute the power and virtue of God, to the creatures or viſible things, as the ſaid heathen, and ſuch-like did. Now ſeeing all ART ought to be learned from the Trinity; that is, from God the Father, from God the Son of God, our Saviour Jeſus Chriſt, and from God the holy Ghoſt, three diſtinct perſons, but one God: We will therefore divide this our Alchymiſtical worke into three parts, or Treatiſes: in the firſt whereof, we will lay down what the ART containeth in it ſelf; And what is the propriety and nature of every Metal: Secondly, by what means a man may worke and bring the like powers and ſtrength of Metals to effect. And thirdly, what Tinctures are to be produced from the Sun and Moone.

Paracelſus Of the Secrets of ALCHYMY; Diſcovered, in the Nature of the PLANETS.

CHAP. I. Of ſimple Fire.

IN the firſt place, we ſhall endeavour and undertake to declare, what this Art comprehendeth, and what is the ſubject thereof; and what are its proprieties.

The prime and chief ſubject to this Art belonging, is fire; which always liveth in one and the ſame propriety and operation; neither can it receive life from any thing elſe. Wherefore it hath a condition and power, as all fires that lie hid in ſecret things, have, of vivification, no otherwiſe then the Sun is appointed of God, which heateth all the things of the world, both ſecret, apparent & manifeſt; as the Spheres of Mars, Saturn, Venus, Jupiter, Mercury, and Luna, which can give no other light but what they borrow from the Sun, for they are dead of themſelves. Nevertheleſs, when they are kindled, as above is ſpoken, they worke and operate according to their properties. But the Sun himſelf receiveth his light from no other but from God himſelf, who ruleth him by himſelf, ſo that he burneth and ſhineth in him. It is no otherwiſe in this art. The fire in the furnace is compared to the Sun, which heateth the furnace and the veſſels, as the Sun in the great world; for even as nothing can be brought forth in the world without the Sun, ſo likewiſe in this Art nothing can be produced without this Simple fire; no operation can be made without it: it is the greateſt ſecret of this Art; comprehending all things which are comprehended therein, neither can it be comprehended in any elſe; for it abideth by it ſelf: it lacketh nothing; but other things which want that, do injoy it, and have life from it; wherefore we have in the firſt place undertooke to declare it.

CHAP. II. Of the multiplicity of fire, from which varieties of Metalls do ariſe.

WE have firſt written of ſimple fire which liveth and ſubſiſteth of it ſelf: now we come to ſpeake of a manifold ſpirit or fire, which is the cauſe of variety and diverſity of creatures, ſo that there cannot one be found right like another, and the ſame in every part; as it may be ſeen in Metals, of which there is none which hath another like it ſelf; the Sun produceth his gold; the Moon produceth another Metal far different, to wit, ſilver; Mars another, that is to ſay, Iron; Jupiter produceth another kind of Metal, to wit, Tin; Venus another, which is Copper; and Saturn another kind, that is to ſay, Lead: ſo that they are all unlike, and ſeveral one from another: the ſame appeareth to be as well amongſt men as all other creatures, the cauſe whereof is the multiplicity of fire. As by ſome heat is produced a mean generation by the corruption thereof; the waſhing of the Sea another, Aſhes another, Sand another, Flame of fire another, and another of Coales, &c. This variety of creatures is not made of the firſt ſimple fire, but of the regiment of elements, which is various; not from the Sun, but from the courſe of the ſeven Planets. And this is the reaſon that the world containeth nothing of ſimilitude in its individuals: for as the heat is altered and changed every hour and minute; ſo alſo all other things are varyed: for the tranſmutation of the fire is made in the elements, in which bodies it is imprinted by this fire. Where there is no great mixture of the elements, the Sun bringeth forth; where it is a little more thicke, the Moon; where more groſs, Venus: and thus according to the diverſity of mixtures, are produced divers Metals; ſo that no Metal appeareth in the ſame mine like another. It is therefore to be known, that this variety of Metals is made of the mixture of the Elements, becauſe that their ſpirits are alſo found divers and without ſimilitude; which if they were brought forth from the ſimple fire, they would be ſo like, that one could not be known from another: but the manifold variety of forms interceding, hath introduced the ſame among the creatures. From this it may eaſily be gathered, why ſo many and ſo various forms of Metals are found, and wherefore there is none like unto another.

CHAP. III. Of the ſpirit or tincture of ☉.

NOw we come to the ſpirits of the Planets or Metals. The ſpirit or tincture of the Sun taketh its beginning from a pure, ſubtil, and perfect fire; whereby it cometh to paſs, that it far excelleth all other ſpirits and tinctures of Metals: for it remaineth conſtantly fixed in the fire, out of which it flyeth not; neither is it conſumed thereby, much leſs burnt, but rather appeareth more cleere, faire and pure by it; alſo no heat nor cold can hurt it, nor no other accident, as in the other ſpirits or tinctures of Metals: and for this cauſe, the body which it once putteth on, it defendeth from all accidents and diſeaſes, that it may be able to ſuſtain the fire without detriment. This body hath not this power and virtue in it ſelf, but from the ſpirit of the Sun which is included therein: for we know that the Sun is the body of Mercury, and that this body cannot ſuſtain nor ſuffer this fire, but flyeth from it; when as it doth not fly from the fire when it is in the Sun, but remaineth conſtant and fixed therein. This affordeth unto us a moſt certain Judgement, that it receiveth ſuch a conſtancy from his ſpirit or tincture: wherefore if that ſpirit can be in this Mercury, every one may judge that it may worke the ſame in the bodies of men, when it is received of them; as we have ſufficiently ſpoken in our Magna Chirurgia, of the tincture of the Sun, that it will not onely reſtore and preſerve them that uſe it, from infirmities, but alſo preſerve them to ſound and long life. In like manner, the ſtrength & virtues of all other Metals are to be known from true experience, not from the wiſdom of men and of the world, which is fooliſhneſs with God & his truth; and all thoſe who do build upon that wiſdom, and repoſe their hope thereupon are miſerably deceived.

CHAP. IV. Of the tincture and Spirit of the ☽.

HAving now ſpoken of the tincture of the Sun, it remaineth that we come now to ſpeak of the tincture of the Moon, and of the white tincture, which is alſo created of a perfect ſpirit, but leſs perfect then the ſpirit of the Sun. Nevertheleſs it excelleth the tinctures of all other Metals following, both in purity & ſubtilty; which is very well known to all that treat of the Moon, and alſo to Ruſticks: for it ſuffereth not ruſt, neitheir is it conſumed by the fire; as all other Metals, as Saturn, which fly from the fire; but this doth not: from whence it may be gathered, that this tincture is far more excellent then the other following, for it preſerveth its body that it aſſumeth conſtantly in the fire, without any accident or detriment: and from hence it is ſufficiently manifeſt, if this in his own corruptible body by himſelf maketh Mercury, what will it be able to effect, being extracted from it ſelf into another body? will not that alſo ſave and defend from infirmities and accidents after the ſame manner? Yes ſurely, if it make this Mercury in its own body, it will do the ſame in the bodies of men: neither doth it onely preſerve health, but cauſeth long life, and cureth diſeaſes and infirmities, even in thoſe who ſubſiſt beyond the ordinary courſe of nature: for the more high, ſubtile and perfect the medicine is, ſo much the better and more perfectly it cureth; wherefore they are Ignorant Phyſitians, who practice their Art onely upon vegetables, as herbs and ſuch-like things, which are eaſily corrupted: and by theſe, they endeaour to effect & bring to paſs ſuch workes as are firme and ſtable; but in vain, whenas they occupy the Aire. But wherefore ſhould we ſpeake much concerning theſe? They never learned any better things in their Univerſities: therefore if they have been compelled ſo to learn and ſtudy from their beginning, they think it a great diſgrace to them to do otherwiſe for the future: whereby it comes to paſs, that they ſtill continue in their old Ignorance.

CHAP. V. Of the ſpirit of ♀.

WE have even now made mention of a white ſpirit, or candid tincture: now we come to ſpeake of a Red ſpirit, which is derived out of a Groſs Elementary mixture of the ſuperiours, to which alſo it is joyned, & is of a more perfect ſubſtance, then the ſpirits and tinctures of the other ſubſequent Metals, becauſe it endureth the fire longer then the other, and is not ſo ſoon melted or diſſolved as the other ſpirits which follow. Alſo the ayre, and the humidity of the fire, are not ſo nocent unto it, as unto Mars; by reaſon whereof, it doth the longer endure the fire. This power and property hath Venus, that is his body, from the ſpirit that is infuſed into it. Now the ſame effect that it worketh in its own body, that is, in Venus, the ſame effects it alſo produeth in the bodies of men, ſo far forth as nature hath granted unto it; for it preſerveth wounds in ſuch manner, ſo that no accident can invade them, nor the Air or water hurt them; and expelleth all ſuch diſeaſes as are under the degree thereof. This ſpirit alſo breaketh the bodies of Metals, ſo that they will endure the hammer; and alſo in the bodies of men, when it is taken of them with whom it agreeth not, it effecteth things not convenient. Wherefore it is very neceſſary, that the Phyſitian that deſires to make uſe of theſe ſpirits, be very expert in the knowledge of Metals. Therefore it is far better to uſe the more perfect ſpirits, which may be taken without any ſuch feare of danger: nevertheleſs, ſeeing the ſpirits of the Sun and Moon are dear and precious, ſo that every one is not able to accompliſh them, to perform cures with, therefore every one muſt take according to his ability, what he is able to attain unto: alſo every one is not ſo wealthy, that he can be able to prepare theſe medicines; therefore he is forced to take ſuch as he can have. Every one may from hence eaſily gather, that the Metallike medicines do far exceed vegetables and Animals in ſtrength and power of curing and healing. And thus-much of the ſpirit of Venus.

CHAP. VI. Of the Spirit of ♂.

THat we may now come to ſpeake of the Spirit of Mars, that is of a more Groſs and combuſtible mixture of Elements, then the other ſpirits going before; but the Spirit of Mars is endued with a greater hardneſs then the other Metals; ſo that it doth not ſo eaſily melt and diſſolve in the fire, as the other following. But it ſuffers much hurt both by the water and the Aire, ſo that it is conſumed by them, and is burnt with the fire, as experience makes appeare: Wherefore the Spirit thereof is more imperfect then any of the ſuperiour ſpirits: but in hardneſs and dryneſs it exceedeth all other Metals, both ſuperiour and inferiour: for it doth not onely retain a perfect ſubſtance, and reſiſt the hammer, as the Sun and Moon, but alſo as thoſe which are within it ſelf, as Jupiter and Saturn, and the like. Whereas therefore it thus worketh in Metals, it ſheweth that it hath the ſame effect in the bodies of men, that is, it produceth reluctancy; eſpecially where it is taken for a diſeaſe not convenient, it grievouſly afflicteth the members with pain. Nevertheleſs, when it is taken and applyed for wounds, ſuch as do not exceed its own degree, it cleanſeth and mundifieth them, &c. Wherefore this ſpirit is not much leſs in power and virtue then one of the ſuperiours, in thoſe things for which it was by God and Nature ordained.

CHAP. VII. Of the Spirit of ♃.

OF the ſpirit of Jupiter, we are to know, that it is derived of a white and pale ſubſtance of fire; but it is of a frangible and brittle nature, not enduring the hammer, ſo as Mars: wherefore it is a brittle Metal: an example thereof appears, if it be mixed with the Moon, it can hardly be wrought to its firſt malleation, without great labour: the ſame effect it hath in all other Metals, except in Saturn onely. And the ſame operation which it hath in the bodies of metals, it alſo produceth the ſame effects in humane bodies; but burneth & corrodeth the members, hindring them from their own perfect operations, thereby diſabling them form performing the work which nature requires, & neceſſitates them unto. Nevertheleſs, this ſpirit hath in it this virture, that it taketh away the ulcers of cancers, fiſtula's and ſuch like, eſpecially ſuch as exceed not the degree of its nature which God and Nature have given unto it.

CHAP. VIII. Of the Spirit of ♄.

THe Spirit of Saturn is formed and created of a dry, cold and blacke mixture of the Elements; whereby it comes to paſs, that amongſt all other Metals, it endureth leaſt in the fire: Whereas the Sun and Moon are proved to be durable: if Saturn be added to them, it clearly refineth them; nevertheleſs the nature thereof is to diminiſh their hardneſs. The ſame operation it hath in the bodies of men, but with great pain and dolour, as Jupiter and Mars, by reaſon of the mixture that it hath with the cold, wherefore it cannot ſo mildly operate. But it hath great power and vertue in the cures of fiſtula's, cancers and ulcers, which are under the degree and nature thereof: it expelleth outward diſeaſes, and the outward impurities of the Moon. Nevertheleſs if it be not carefully applyed, it doth more hurt then good; wherefore he that would rightly uſe it, ought neceſſarily to know the nature thereof, and what diſeaſes it cureth, and may be applyed unto: which being neceſſarily conſidered, no hurt will follow thereby.

CHAP. IX. Of the Groſs Spirit of ☿.

THe Spirit of Mercury, which is onely ſubjected to the other ſuperiour Spirits, hath no certain determinate form or ſubſtance in it ſelf: hereby it comes to paſs that it admitteth every other Metal: even as wax receiveth the impreſſion of all forms of Seales, ſo this Elementary Spirit cometh to be compared to the other Spirits of Metals: for if it receive into it ſelf the Spirit of the Sun, this ſhall be made out of it ſelf; if the Moon, ſhe is made out of it ſelf: the ſame effect this Spirit worketh with all the other Metals with whom it agreeth, and receiveth their properties into it ſelf: for this cauſe, according to its body, it is appropriated to the other Spirits above written, even as the Male to the Female: for the Sun is the body of Mercury, except onely that the Sun faſtneth and fixeth the Mercury; but the common Mercury is inconſtant and volatile: nevertheleſs it is ſubject to all the Spirits aforeſaid, and generateth again, not onely the metallicke Spirits and tinctures afore ſpoken of, but the Metal it ſelf, by which the aforenamed tinctures do come into their operation: But if the mean be not obſerved, it will be inpoſſible ever to bring thoſe kind of tinctures to perfection: for if the fire be too high which ſhould vivifie this tincture, it doth extinguiſh it, that it cannot operate; and the ſame effect is, if it be too weake: wherefore in this place it is neceſſary to be known what medium is to be obſerved in this Art, and what are the ſtrength and properties thereof; and alſo after what manner it is to be ordered, and how the tinctures are to be coloured, and to bring them to a perfect worke, that they may germinate and appeare. Thus briefly do we conclude and end our firſt Treatiſe.

The end of the firſt Treatiſe.

The ſecond Treatiſe; of the Philoſophers Mercury, and the medium of Tinctures.

In the firſt Treatiſe we have written of the Spirits and Tinctures of Metals, &c. Declaring all their properties and natures, and what every Metal generateth. In this ſecond, we ſhall treat of the medium of Tinctures, that is, of the Philoſophers Mercury; whereby are made the Tinctures and Leaven of Metals, in ſeven Chapters following.

CHAP. I. Of what the Tinctures and Leavens are made.

WHoſoever deſireth to have the tincture of Metals, he ought to take the Philoſophers Mercury, & let him caſt the ſame into its own end, that is, into quick Mercury, from whence it proceedeth; & hereby it wil come to paſs, that the Philoſophers Mercury ſhall be diſſolved in the quick Mercury, and ſhall receive its ſtrength: ſo that the Mercury of the Philoſophers killeth the quick Mercury, & maketh it remain fixed in the fire of the ſame exiſtence with it ſelf: for there is the like concordancy between theſe Mercuries, as is between Male and Female, man and wife; for they are both derived of the groſs ſpirits of metals, except that the body of Sol remaineth firm & fixed in the fire: but the quicke Mercury is not fixed; nevertheleſs they may be appropriated one to another, as graine of corn or ſeed are to the earth; which we will demonſtrate by an example, after this manner: If any one ſowe barley, the ſame he ſhall reape; if Wheat or Rye, or any other grain, the ſame he ſhall gather, &c. even ſo it is in this art; if any one ſowe the Gold of Sol, the ſame he reapeth; & of the Moon, he ſhall gather; and ſo alſo of all other Metals. For this reaſon we ſay in this place, that the Tinctures do ſpring out of Mettals, that is, out of the Philoſophers Mercury, and not from the quicke Mercury; but this produceth the Seed which firſt conceiveth.

CHAP. II. Of the Conjunction of Male and Female, of man and woman.

IT is firſt of all neceſſary to be known, that the Mercury of the Philoſophers, and the quicke Mercury, are both to be conjoyned and firmly united and fixed together; how much thereof is to be taken: neither more nor leſs then equal, is to be taken, leſt it hindreth, or altogether deſtroyeth the whole worke; For the ſeed is ſuffocated with ſuperfluity, that it cannot live ſo long until it be joyned and fixed to the Philoſophers Mercury. But if there be too little, that it cannot be diſſolved into a body, it is alſo deſtroyed, that it cannot be able to bring forth any fruit: wherefore the Artificer ought certainly to know how much of the one, and the other ought to be taken, if he would bring this worke to its perfect end; the Receipt thereof is this: Take one part to two, or three to four, and thou canſt not erre, but ſhalt attain to thy deſired end.

CHAP. III. Of the form of the Inſtruments of Glaſs.

THe Materials being thus rightly and duly prepared and mixt together, then you muſt have Glaſs-veſſels, of due proportion, and even fitneſs and capacity; neither too great nor too little, but fit: For if the veſſels be too big, the Female, that is, the flegme, is diſperſed and loſt; whereby it comes to paſs that the ſeed cannot bring forth: where the veſſels are too little, the growth is ſuffocated that it cannot come to fruit, no otherwiſe but as if ſeed ſhould be ſowne under trees or under thornes, ſo that it cannot bud and ſpring up, but periſheth without any fruit; therefore no little error may happen by the veſſels; which being once committed, cannot be any more mended in the ſame worke: neither can that worke be perfected or brought to any good end. Wherefore, note what follows, to wit, that you take three ounces with the half, and four pounds; ſo the proceeding is right, and you ſhall preſerve the matter that it be not diſperſed, nor the Phlegme nor the generation impedited, &c.

CHAP. IV. Of the properties of the fire.

WHen you have placed the matter in fit veſſels, you ſhall carefully keep and maintain the natural heat, that the externall heat do not overcome or abound over the internal; for if the heat be too much, there can be no conjunction made, by reaſon that the matter is diſperſed and burnt by the vehemency of the heat, ſo that no good ariſeth thereby. Wherefore the middle region of the air is by nature ordained between heaven and earth; otherwiſe the Sun and Stars would burn up all the creatures upon the earth, ſo that nothing could be produced or ſpring forth from it: therefore ſo work, that you put ſuch an Airy part or diſtance between the matter and the fire; after this manner let it be done, that the heat may not eaſily do hurt any wayes, nor diſperſe the matter, much-leſs burn it: but if the fire be too little, and not quick enough, the Spirit then reſteth, the fire nothing operating upon its humidity; neither will it be exſiccated nor fixed: for the Spirits of Metals are dead of themſelves, and do reſt, ſo that they cannot at all operate of themſelves, unleſs they are quickned by the fire. It is no otherwiſe in the great Univerſe of the world, where ſeed being caſt into the earth, is dead, and cannot grow nor increaſe of it ſelf, unleſs it be quickned by the heat of the Sun; It is chiefly neceſſary therefore in this worke, to erect and build the fire right and proportionably, neither too great nor too little; otherwiſe this worke will never be brought to a perfect and deſired end.

CHAP. V. Of the Signes appearing in the union of Conjunction.

THe fire being moderately kept & maintained, the matter by little and little will be moved to blackneſs; afterwards, when the dryneſs begins to worke upon the humidity, there will likewiſe ariſe in the Glaſs, various flowers of divers colours, ſuch as appeare like the taile of a Peacocke, and ſuch as no man ever ſaw before. Alſo ſomtimes the Glaſs appeareth as if it were almoſt drawn into Gold; which being perceived, it ſheweth certainly that the ſeed of the Male doth rule and operate upon the ſeed of the Female, and that the ſame is fixed together; that is, this Mercury is fixed and worketh upon the quick Mercury, and beginneth to be mixed with it: afterwards, when the humidity begins to weare away by the dryneſs, thoſe colours do diſperſe, and the matter then beginneth at length to wax white, and ſo proceedeth until it come to the higheſt degree of whiteneſs. But eſpecially it is to be noted, that the thing is not to be haſtened, according to their opinions who ſuppoſe ſuch work to be like unto that which is diſcerned in the production of corn, and of mankind; to wit, the time of bringing forth the one, is in the Space of nine moneths; the other, ten or twelve moneths. For ſo ſoon the Sun and Moon do cauſe Maturity, and bring to the birth, as the infant from the belly of his Mother; ſo the grain from the bowells of the earth. For it is to be known, that every thing that is quickly or haſtily made or born, doth ſoon periſh: An example hereof, both men & herbs do afford. They which are ſooneſt produced or born, their life is ſhort: it is not ſo with the Sun and Moon; for they cauſe a far more perfect nature in men; whereby it comes to paſs, that they produce long life to them, and preſerve them from many accidents and diſeaſes.

CHAP. VI. Of the knowledge of the perfect Tincture

IN the foregoing chapter, we have ſet forth how the matter it ſelf worketh by degrees: but in this, we ſhall declare, by what means it may be known when it is perfect. Thus do: take the white ſtone of the Moon, by which the white ſpringeth, and ſeparate a little peece from it with a paire of Sciſſars, and put it upon a plate of Copper, heating it glowing hot in the fire: if it ſmoke, then the ſtone is not perfect, therefore it muſt remain longer in the decoction, until the ſtone come to its degree of perfection: but if it do not ſmoke, then be aſſured it is perfect: the ſame is to be done with the Red ſtone of the Sun, in the degrees of the operation thereof.

CHAP. VII. To Augment or Multiply the Tinctures.

WHen you would Multiply or increaſe the Tincture you have found, mixt it together again with common Mercury, and worke it in all things as at firſt, and double one part a hundred times more then it was coloured before; this do often-times over again, until you have as much matter as you will: and by how much the longer it remaineth in the fire, by ſo much the higher and more ſublime will the degrees thereof be; ſo that one part thereof will change the infinity of the quick Mercury, into the beſt and moſt perfect Luna and Sol. Now you have the whole progreſſion from the beginning to the end; wherewith we end this ſecond Treatiſe, and begin the third.

The end of the ſecond Treatiſe.

In the ſecond Treatiſe, we have told how the Tinctures or Leavens ought to be made; in the third, we ſhall declare and amply ſet forth wherewith the Tinctures of the Sun and Moon are made; and after what manner Sol and the other Planets ought to be made; to wit, with the Furnace and the Fire.

CHAP. I. Of the building of the Furnace; and, of the Fire.

MErcurius Hermes Triſmegiſtus, ſaith, That he which would perfect this Art, muſt, as it were, build a new World; for after the ſame manner as God created the Heaven and Earth, the Furnace with the Fire is to be built and governed. That is to ſay, after this manner: Firſt, Let there be a Furnace built of the height of ſix ſpans, extended from the top of the fingers to the thumb; and in breadth one handful; in the inſide, let it be round and plain, leſt the Coals cleave unto it; from whence let it a little decline to the border thereof; and let there be holes left underneath four fingers broad, and let every hole of the Furnace be ſupplied with a Copper Cauldron to contain the Water. Afterwards, take good and hard Coals, which you ſhall break in Gobbets about the bigneſs of a Walnut; with theſe fill the long Furnace; which then is to be ſtopped up, that they may not burn out. And afterwards, let ſome Coals be kindled to the holes below: if the Fire be too great, lay a ſtone before it; if too little, ſtir the Coals with an Iron-inſtrument, that they may be pierced with the Air, and the Heat may be increaſed. This way you may keep your Fire, according to the true Exigency of Nature; neither too exceſſive, nor too ſmall; but moſt fit and apt for the motion of the Matter: this is compared to the Firmament. There is alſo in this place another Firmament, to wit, the Matter contained in the Glaſs; after which followeth the form of the World. Therefore the Furnace is to be placed as the Sun in the great World, which giveth Light, Life and Heat to the univerſal Furnace, and all Inſtruments, and to all other things whatſoever concluded under it.

CHAP. II. Of the Conjunction of the Male with the Female.

HAving now treated of the Furnace and the Fire wherein the Tinctures are to be prepared, now we intend largely to write how the Man and Woman do agree, and how they are joyned together: that is to ſay, after this manner: Take the Mercury of the Philoſophers, prepared and mundified in its higheſt degree; this reſolve with his Wife, to wit, with quick Mercury; as the Woman receiveth the Man, and as the Man cleaveth to the Woman: and even as a Man loveth his Wife, and the Woman loveth her Husband, ſo do the Philoſophers Mercury and the quick Mercury, proſecute the greateſt love, and are moved by Nature with a great affection towards us: So therefore the one and the other Mercuries are conjoyned each to other, and one with another, even as the Man with the Woman, and ſhe with him, according to their bodies, that there is no difference between them; and they are congruent in their ſtrength and proprieties, ſave onely, that the Man is firm and fixed, but the Woman is volatile in the Fire. And for this Cauſe, the Woman is united to the Man, ſo that ſhe receiveth the Man, and he fixeth and faſtneth her firm and conſtant in any balance; as it followeth, They are both to be ſo cloſe luted and covered, that the Woman may not evaporate or breath out, otherwiſe the whole Work will come to nothing.

CHAP. III. Of the Copulation of the Male and Female.

WHen you have placed the Man and the Wife in the Matrimonial Bed; if you would that he may operate upon her, ſo that ſhe may bring forth, it is neceſſary, and muſt be, that the Man have his operation upon the Woman, ſo that the ſeed of the Woman may be coagulated and joyned together into a Maſs, by the ſeed of the Man; otherwiſe it produceth no Fruit.

CHAP. IV. Of the Philoſophical conjunction of the Man and Woman.

AFterwards if you perceive the Woman to be of a black colour, then certainly be aſſured that ſhe hath conceived, and is made pregnant: and when the ſeed of the Woman embraceth the ſeed of the Man, this is the firſt Signe and Key of this whole Art; therefore be careful continually to preſerve the natural Heat, and the blackneſs will appear, and be diſperſed and conſumed away by the natural Heat; as one Worm eateth and devoureth another, and continueth conſuming ſo long, until there be no more blackneſs left.

CHAP. V. Of the black Colour.

THe blackneſs manifeſtly appearing, then know, that the Woman is pregnant; but when the Peacocks Tail begins to appear, that is, when many various colours will appear in the Glaſs, it ſheweth the working of the Philoſophers Mercury upon the vulgar Mercury, and ſtretcheth out her Wings until ſhe hath overcome it. Therefore when the drineſs operates upon the moiſture, theſe Colours do appear.

CHAP. VI. Of the Buds ſpringing and appearing in the Glaſs.

VVHen you perceive theſe various Colours, then be conſtant in your work, continuing the Fire, until the Colour of the Peacock's Tail be fully conſumed, and until the Matter of the Moon appear white and candid as Snow, and that the Veſſel hath brought it to the very degree of its perfection. Then at laſt break a little piece thereof, and put it on a Copper-plate in the Fire; if it remain conſtant and firm, and keep its Tincture, it is then brought to the moſt perfect ſubſtance of Luna. This King hath ſtrength and power, not onely to tranſmute and change all metals; but alſo to cure all diſeaſes and infirmities. This King is laudable, and adorned with many vertues, and with ſo great power, that he can tranſmute and change Venus, Mars, Jupiter, Saturn, and Mercury, into the moſt conſtant Luna, to every touch-ſtone; and alſo frees and delivers the bodies of men from infinite diſeaſes, as from Fevours, Feebleneſs, Leproſie, the French diſeaſe, or Morbus Gallicus, and from a great many other infirmities and diſeaſes; which no Herbs, Roots, or the like Medicines can poſſibly Cure, or take away. Whoſoever maketh daily uſe of this Medicine, ſhall attain to, and preſerve himſelf in a ſound and perfect long life.

CHAP. VII. Of the red Colour.

AFter this King is indued with a perfect whiteneſs, the Fire is conſtantly to be continued, until the whiteneſs begins to take a yellow Colour; which Colour follows next after the whiteneſs: for by how much the longer the Heat worketh upon the white and dry Matter, the more Yellow and Saffron-like groweth the Colour, until it come to perfect redneſs, which by degrees the Fire worketh to the higheſt degree of the red Colour; then is the ſubſtance of Gold prepared, and there is born an oriental King, ſitting in his Throne, and ruling over all the Princes of the World.

CHAP. VIII. Of the augmentation or multiplication hereof.

THe multiplication of this Matter is to be after this manner, to wit, let it be reſolved into its moiſture, and then put the Fire to it, to the height as at firſt, and it will work upon its moiſture oftner then before, and change the ſame into its own ſubſtance, turning the whole quantity of the matter into the ſubſtance it ſelf: wherefore the Treaſures of the Earth are unſpeakable, the world cannot compare unto them; witneſs Augurellus.

The Concluſion.

This ſecret was kept by the moſt ancient Fathers amongſt their moſt occult and hidden ſecrets; who kept the ſame, leſt it ſhould come to the hands of wicked men, who might thereby be inabled the better, and more fully to accompliſh their wickedneſs and evil ends. We therefore do require you whoſoever ſhall attain to this gift of God, that you will imitate the Fathers, and ſecretly uſe and preſerve this divine Myſtery: for if you tread it under your feet, or caſt Pearls before ſwine; you ſhall receive a great judgement from God the great Judge and Revenger of all things.

But unto thoſe whom God by his ſingular and ſpecial Grace, hath given abſtinency from all vices, this Art ſhall be more fully revealed then to any other; for with one ſuch man ſhall more wiſdom be found, then among a thouſand ſons of the world, by whom this Art ſhall never be found out.

Whoſoever ſhall finde out this ſecret, and attain to this gift of God, let him praiſe the moſt high God, the Father, Son, and Holy Ghoſt; the Grace of God let him onely implore, that he may uſe the ſame to his glory, and the profit of his Neighbour. This the merciful God grant to be done, through Jeſus Chriſt his onely Son our Lord, Amen.

Theophrastus Paracelſus OF OCCULT PHILOSOPHY.

The Prologue.

IN this enſuing booke we do intend to treat of the greateſt and moſt occult ſecrets of Philoſophy, and of all thoſe things which do appertain to Magicke, Nigromancy, Necromancy, Pyromancy, Hydromancy, and Geomancy: Clearely and fully demonſtrating and ſetting forth every thing that may be inveſtigated, effected and brought to paſs thereby: this Philoſophy in the practice thereof is much abuſed, by Ceremonies and other abuſes; and hitherto the foundation thereof hath been built falſely upon the ſand; whereby the whole Artifice and inſtruments thereof are overthrowne with the leaſt winde, and ſometimes the Artificers themſelves, eſpecially the Nigromancers, are taken away out of the very middeſt thereof, with the windes, that is, with the Spirits, and are vanquiſhed, overcome and carryed away. It is therefore neceſſary that the foundation of theſe and of all other Arts be laid in the holy Scriptures, upon the doctrine and faith of Chriſt; which is the moſt firme and ſure foundation, and the chiefe corner ſtone, whereupon the three principal points of this Philoſophy are grounded. The firſt is prayer, whereunto agrees this word of holy Scripture, Ask, ſeeke, and knocke, &c. By which we are to ſeeke unto God, and faithfully believe his promiſes; and doing this with a pure heart and minde, it ſhall be given unto us, and we ſhall finde what we ſeeke after: and thoſe things which before remained occult and ſecret, ſhall be made open and manifeſted unto us. The ſecond thing founded therein, is faith, which is able to remove Mountains into the Sea: for unto the faithful all things are poſſible, as Chriſt hath ſpoken. The third point is founded in our imagination, which afterward is kindled in our hearts, and then aptly agreeth and concordeth with the faith aforeſaid.

Therefore all Ceremonies, Conjurations, Conſecrations, and ſuch like vanities are to be rejected and caſt away, with all vain foundations, & the true corner-ſtone is the foundation that is onely to be imbraced in our hearts, that is, every thing which proceedeth and ſpringeth from the holy Scriptures, the light of nature, and fountain of truth: we will write therefore in moſt briefe and plain words, the moſt occult and ſecret things, which neither Cornelius Agrippa nor Peter de Abano, much leſs Tritemius, never underſtood or wrote of. Neither let any one raiſe ſcandall upon this my writing of Philoſophy, but firſt rather let him well peruſe and ponder every word; and then it will appeare from whom I ſpeake, and whether I have this knowledge from the Devil, or from the experience of the pure light of nature.

Theophraſtus Paracelſus OF Occult PHILOSOPHY.

CHAP. I. Of Conſecrations.

SEeing God the greateſt of all good did in the beginning of the Creation of the World, plentifully and abundantly bleſs and ſanctifie all things which are therein; both Places, Inſtruments, and all Creatures, that have their being upon the Earth; There is no need of other Bleſſings and Conſecrations; for he is Holineſs himſelf: wherefore all things that he ordained and made, are alſo conſecrated by and through him. Therefore no humane things do need any more or other Conſecrations; but may better, nay beſt of all, be without them, eſpecially ſuch as ſetting Croſſes in the way, Croſſes, Circles, Swords, Veſtures, Candles or Lights, Waters, Oyls, Fire, Fumigations, Characters, Writings, Books, Pentacles, Seals of Solomon, Crowns, Scepters, Girdles, Rings, &c. and many other things of the likekinde, which the Ceremonious Nigromancers do uſe againſt the Phantaſtick Spirits, as if they could not be compelled and bound by any other means; whereas Faith is the chief and principal Foundation againſt them.

As often as the Ceremonial Nigromancers ſay, that this is conſecrated and bleſſed, or that many Maſſes are celebrated thereupon. Wherefore they all ſay, that they are of power againſt the devil and the malignant Spirits, who are terrified with fear and dread thereof, and flie there-from, &c. and dare not come neer it.

O you very arch-Fools, and ignorant men of no worth! even unworthy of the name of men, who do give Faith and credit to ſuch monſtrous and palpable lyes, when you ſee notwithſtanding examples thereof before your eyes; when ſo much lightning falls upon the Temples, that it burns and deſtroyes the Altars; which chiefly happens by the Tempeſts raiſed with Inchantments; alſo, when the Devil and the malignant Spirits are ſeen to raign about theſe places, and are heard by the Magitians what they ſpeak. Therefore Negromancy with all its Ceremonies, is abſolute wickedneſs, a Viper uſed amongſt Juglers, a wicked work, which blindeth the eyes of the ſpectators, deceiving them of their Money; but in truth is not to be eſteemed worth a halfpenny, ſcarce a ſtraw or ruſh: wherefore are not to be induced or made uſe of herein; as Judeus Solomon in his book hath written, which the Nigromancers call, The Key of Solomon. For God would not have them to be uſed; but hath given another thing inſtead thereof, to wit, Faith; which perfectly conſecrateth all things. Nevertheleſs, I would not have all Conſecrations to be rejected, but onely thoſe Ceremonies, which are aſſumed to be uſed againſt the phantaſtick and malignant Spirits. But I do not deſire, that any thing ſhould be derogated from thoſe Magical Ceremonies and Operations, which are made for Phyſical uſes: neither, eſpecially the Conſecrations in Matrimony, and in the Sacraments of Baptiſm, and the Lord's Supper, which are to be kept and obſerved by us in the higheſt eſteem and reverence alwayes, unto the laſt day. For at that time we are all perfectly conſecrated, and ſanctified, and clarified with a heavenly body.

CHAP. II. Of Conjurations.

BEfore we come to treat of Conjurations, whence they proceed, and what is the foundation of them; It is firſt neceſſary to declare, who invented them, who uſed them, and what hath been brought to paſs by them; and how more and more they came to be abuſed. Know therefore, that they had their original Spring and fountain from Babylon; and there did mightily increaſe and flouriſh: afterwards it came into Aegypt, and from thence to the Iſraelites; and laſt of all, to us Chriſtians. Amongſt the Nigromancers it is very familiar, and held in great eſteeme, ſo that in their rude and ignorant underſtandings, they all attribute more efficacy, power and vertue thereunto, then unto prayer and faith. This foundation, which is drawne onely from their opinions, is to be condemned, ſo that no man almoſt ought to remain therein; but they all Juſtly deſerve to be puniſhed by the Magiſtrate who perſiſt therein. Although Conjurations may be able to effect ſome things in themſelves, nevertheleſs they are not to be uſurped by any Magitian or wiſe man, becauſe they are contrary even to God himſelf, and to his word and commandments, and alſo to the light of nature: For nothing of truth can be forced or drawn from the Spirits thereby: although they are ſometimes forced to appeare in their greateſt and Magnificent pompe, and with terrible pride and haughtineſs, nevertheleſs they are not bound or overcome by this Conjuration; for that can onely be done by faith alone.

I ſay, thoſe kinde of Nigromancers who deſire to perform and effect all things by their Conjurations, ſo as to compel, binde, afflict and Torment the Spirits, forcing to do what they will have them, are moſt like and fitly to be compared to thieves and Robbers, that lurk in woods and places to Rob and murder; who can kill and ſteale ſo long, and ſo far forth as God ſhall permit them, but no longer: But when the time and hour comes, that their villanies and wickedneſs ſhall be made manifeſt; then not one of the moſt ſubtil and craftyeſt of them can eſcape: whereby it comes to paſs, that one for Robbery receives his death, another is accuſed, and at laſt comes under the power of the hangman, who renders him a reward according to the deſert of his workes: No otherwiſe are we to judge of ſuch thieves who breake houſes and ſteal ſo long, till at laſt they periſh at the gallows. So likewiſe doth the Nigromancer call and invocate Spirits, conjure and afflict them with puniſhments and Martyrdomes, ſo long as he ſhall be permitted by the Lord God; but not without the curſe of God: and when the time and hour of his puniſhment is come, then as the Proverbe is, he receiveth his fruits: he erred in his Conjurations, not drawing his Circle as he ought, out of the will and power of the Spirits, which they often ſay unto him: To wit, thou haſt erred in Conjuring, or thou haſt not rightly drawn the Circle, thou haſt not Chaſtiſed and prepared thy ſelf enough; or that thy Seale and Pentacles are falſe: wherefore thou receiveſt this puniſhment: ſo thy debts are paid thee in ready money, a long time reſerved for thee; and which long ſince thou oughteſt to have had: ſo he deſervedly receiveth his reward from the Spirits, who leave ſome notable eminent marke remaining upon him; or mayme him in ſome limbe or member, if not quite breake his necke: and by this he becomes his own executioner.

Therefore let theſe Ceremonious Nigromancers take heed and looke what they do; let them ſet this chapter as a looking-Glaſs before them, leſt by their own frivolous and wicked operation they themſelves become the ſervants of the Spirits, and ſuffer them to rule over them, and be their own executioners: Which being done, the Spirits will not ſuffer themſelves any longer to be forced or compelled by theſe ſervants; neither will they do what they will, but now the ſervants ſhall be forced to yeeld obedience to the Spirits, who are become their Lords. The hang-man alſo doth the like, he hearkneth not to him that is to be ſcourged, neither will he ſhew any mercy or favor at the prayer of him that is condemned; but he executeth the command of his Maſter, and what appertains unto his office.

Even ſo alſo the Malignant Spirits are the hang-men and executioners of God, who can execute nothing without the commiſſion of their Magiſtrate, that is, of the divine Majeſty.

I ſay therefore that all Conjurations are againſt God, and are contrary to his word, the divine law, and the light of nature; which are prohibited to be uſed not onely to Spirits alone, but alſo ſuch as are directed to herbs, ſtones and ſuch-like, and eſpecially thoſe which are made againſt men; it becometh not us to act like the Heathens, who when they were not able to uſe men after their own wills, and could not force and compel them, they did Conjure them (as by many examples it is found in the Scriptures) ſo that they were forced and compelled to execute and act ſuch things as were contrary to their wills and nature. Woe therefore to ſuch wicked Knaves, and to all them whoſoever imitate them: how great wickedneſs do they commit? And what grievous Plagues will come to them at the laſt, and what fearful and horrible accuſations ſhall they heare the Devil make againſt them before the wrath of God? If afterwards it were lawful for them to ſignifie to ſuch kinde of men, their miſery which they endure, they who do ſuch things, many thouſands of them would be brought to repentance.

CHAP. III. Of Characters.

WE are not to give credit alſo, neither to Characters nor Words; for the Poets and Negromancers do alſo much exerciſe themſelves in them, and do fill their Conjuring-Books full of them, which they raiſe out of their own imaginations, meerly and raſhly, without any Foundation, and do feign them againſt all Truth; whenas many thouſands of them are not worth a nut-ſhell. But in the mean time I will be ſilent in their Characters, which they draw in Paper & Parchment, which are uſeleſsly blotted with ſuch trifles. It was a cuſtome amongſt thoſe kinde of men, which amongſt ſome is hardly left to this day, That by impoſing theſe Characters upon theſe men, they drew them to admiration of themſelves with theſe Characters, and ſpeaking ſuch words as are wonderful to me, and which were never heard of; yet they ſay, they are found out and deviſed by themſelves. Wherefore it is chiefly neceſſary to have perfect knowledge, to diſcern theſe Letter, Words and Characters.

There are many ſuch-kinde of words found amongſt them, which have no affinity at all with the Idioms of the Latine, Greek, or Hebrew Tongues, neither with any other; which cannot poſſibly be interpreted by any man, nor rendred into any other Tongue. Therefore I ſpeak not without cauſe, and ſay, That we are not to credit all Letters, Characters or Words, but to keep to thoſe onely which are true, and have been often proved, and taken out of the Foundation of Truth.

That we may come to theſe, and declare what Words or Characters are juſt and true; we ſhall onely in the firſt place detect and unfold two: although there may be found many other, yet nevertheleſs, theſe are moſt eſpecially and principally to be accounted and eſteemed of, before all other Characters, Pentacles, and Seals: note the delineation of them, which is thus:

Two Triangular Figures, cutting one another thorow with a croſs, are ſo painted or engraven, that they do include and divide themſelves into ſeven ſpaces within, and do make ſix corners outwardly, wherein are written ſix wonderful Letters of the great Name of God; to wit, Adonay, according to their true order. This is one of thoſe Characters whereof we have ſpoken.

There is another which excelleth the former in power and virtue, and this hath three Hooks cutting one another through by a croſs, and are ſo delineated, that by their mutual interſection they include ſix ſpaces, and outwardly five angles, wherein are written five ſyllables of the ſupream name of God; to wit, Tetragrammaton, alſo according to their true order.

I would have put down the Figures themſelves; but becauſe you may happily finde them in many other places and Books, I have the rather omitted them.

By theſe two Characters ſome of the Iſraelites and Nigromancers of Judea, obtained many things; and they are now eſteemed of great price amongſt very many, and held as great ſecrets: for they are of ſo great virtue and power, that whatſoever is poſſible to be done by Characters and Words, the ſame may be effected by them or one of them. I would gladly know, where and in what place in all the Books of the Nigromancers may be found any other, wherein there is made the like againſt the malignant Spirits, Devils, & Inchantments of the Magitians, by all the deceits and devices of the Sorcerers. For they do deliver him that is already inchanted either in his minde or underſtanding, ſo that he is forced or compelled to act any thing againſt his own natural will or nature; or if he ſuffer any loſs or hurt in his body, by the adminiſtration of theſe, made in their juſt and due time and hour, and being taken in his mouth with a Wafer, Pancake, or ſuch-like thing, in four and twenty hours he ſhall be free from the Inchantment.

There are alſo many other thing which are helpful in ſuch caſes; as thoſe which ſhall be by me laid down hereafter, when I come to ſpeak of Tempeſts, and the Seaſons.

Briefly, theſe Characters are of ſo great force and power, that if the Nigromancers did but know and believe their power and and virtue, they would forthwith reject and caſt away all other things, even all their other Characters, Words, Names, Signs, Figures, Pentacles, conſecrated Seals of Solomon, Crowns, Scepters, Rings, Girdles, and ſuch-like Ceremonies whatſoever, and wherein hitherto they have repoſed any hope, thinking by them to ſecure themſelves from their dangerous experiments and operations, when they would invoke, conjure, or think to compel and force the Spirits. Truely thoſe which we have ſpoken of, are the true Pentacles to be had and uſed againſt all unclean Spirits, which they do all fear, even they which wander in the Elements. Nevertheleſs, Faith doth ſtrengthen and confirm all theſe things.

But ſome may carpingly object, although undeſervingly, and ſay, That I break the third Commandment of God, of the firſt Table of Moſes, wherein it is forbidden of the Lord God, for any one to take his name in vain. But who amongſt any wiſe men, can be able to ſay, That I have done this; or, that I have herein offended God? whenas I uſe not this for that purpoſe, nor after the ſame manner, as the Nigromancers and Inchanters; but onely for the extream neceſſity and help of men, and in thoſe diſeaſes and infirmities wherein no Medicines, no Aurum potabile, nor quinteſſence of Gold, neither Antimony, nor no ſuch ſecret can help them, although they are of very great virtue and efficacy.

It becometh a Phyſitian to know the original cauſe of all diſeaſes, that he may know which proceeds from evil meat or drink, as from Apples, Herbs, and other fruits of the Earth: and it is expedient for him to know the ſecrets of Herbs and Roots, &c. whereby the diſeaſe may be cured. But if it happen under the cauſe of Minerals, ſuch diſeaſes are to be expelled by the ſecrets of thoſe Metals; which the ſecrets of Herbs and Roots do not admit of, and have not power to do.

In like manner, if diſeaſes do proceed from the influences of Heaven, neither of the ſecrets aforeſaid, are able to profit any thing in the cure thereof, but it muſt be expelled by Aſtronomy and the heavenly influences, as it is written of Parſicaria.

Laſtly, if any diſeaſe or grief happen or be inflicted upon any man in a ſupernatural manner, by Inchantment or ſome Magical Sorceries, none of thoſe three remedies aforeſpoken of, will help them; but there muſt be a Magical remedy whereby it may be expelled, as we have before delivered.

Many men who have in this kinde been made miſerable through inchantments, have alſo hitherto been forſaken and caſt off by the Ignorant Phyſitians; becauſe theſe things hitherto were hidden unto them: And if they chance to be told them of others, they will anſwer, that if they ſhould uſe them, they ſhould act againſt God, and take his name in vain; and that this which I have done hath no truth in it. But if I ſhould uſe theſe things to the hurt or prejudice of man, I ſhould Blaſpheme againſt God; or if I ſhould Conjure any Spirits, man, herbe, roote or ſtone, &c. by his name, it might then juſtly be ſaid that I did take his name in vain, and offend God; but not before. Let the Divines themſelves alſo, and the Sophiſters ſpeake what they liſt to theſe things, the thing which I ſpeake will not be found contrary to the truth, although herein their opinions may be very contrary unto me: they will call me Inchanter, Nigromancer, and a contemner of the Commandments of God, which Calumnies and reproches I do not at all care for: for it will be moſt certainly made manifeſt, that their exceptions againſt me, will appeare no otherwiſe then thoſe of the Jews and Phariſees who carped againſt Chriſt, becauſe he healed the ſicke on the Sabbath day: For they ſaid unto him, that Chriſt had broke the Sabbath and the commandment of God: the like they did with David when he was forced and oppreſſed, and did eat the ſhew-bread; But amongſt theſe fault-finders and ſlanderers, how or what ſhall be done that will pleaſe them all? But the Ignorant will not ceaſe to talke until the beaſts or ſtones can teach them, which we muſt expect will be a long time, and then they will hold their peace.

CHAP. IV. Of Spiritual viſions, appearing in dreames.

THere is a twofold kinde of viſions that do appeare in dreames, that is to ſay, natural and ſupernatural; but various kindes of apparitions and viſions there are, which do appeare in ſleepe and dreames, of which in this place it is unneceſſary to make any mention, becauſe they do moſt uſually happen, either by reaſon of ſorrowfulneſs, or ſome trouble and perturbation of the minde, uncleanneſs of the blood, Cogitations that is, operations of the minde and underſtanding, and occupations thereof about multiplicity of buſineſs and dealings that men are imployed and converſant in; as gameſters, of the dice and chards, of great gain or loſs; Souldiers do dreame of warlike affaires, as of their gunnes, pieces of Ordnance, Powder, Armes, and all manner of weapons and inſtruments of war; of victory or overthrowes: the Sons of Bacchus, and great drinkers, of good wine and great cups, which they ſeeme to ſwallow; and of ſuch other things filling the belly: Pyrates dream of their ſpoyles and preyes, and what gain they have met with: Robbers, of Manſlaughters; theeves, of theft; and fornicators, of their whores. All theſe phantaſies and viſions the Spirit of the night produceth and bringeth unto them, whereby he playeth with them in the night, and deludeth and tempteth them: Such things are kindled in the blood, (alias) the underſtanding, and begetteth ſuch a fire, which cannot eaſily be extinguiſhed, which for the moſt part may be ſeen in the venereous family.

Many wonderful Arts and Sciences alſo have ſeemed to be made appeare to Artiſts in their dreams; the reaſon whereof hath been, becauſe they have always had an ardent affection to thoſe Arts: ſo powerful an imagination thereof, hath for the moſt part followed the ſame, that they have ſuppoſed in their dreames, that ſome Philoſopher hath taught them theſe Arts: this oftentimes happeneth, but the greateſt part periſheth in oblivion: ſome riſing early in the morning, ſay, This night a wonderful dreame appeared to me, even as that Mercury, or this or that Philoſopher corporally appeared unto me in a dreame, who taught me this or that Art; but it is fallen out of my memory, ſo that I cannot remember any more thereof. To whom any ſuch thing hath happened, he ought not to go forth out of his chamber, nor ſpeak with any man, but to remain alone and faſt, untill he call to remembrance that which he had forgotten. And thus much is ſufficient to be ſpoken concerning natural dreams, and viſions appearing in the night in dreames of what belongeth thereunto: But for the concluſion of ſuch kinde of viſions, one thing is yet to be declared; that amongſt all thoſe dreams that do rejoyce our Spirit, grieve us, or cauſe ſorrow, commonly that which is the contrary cometh to paſs: wherefore ſuch like kinde of viſions are not alwayes to be credited.

But the other dreames which are ſupernatural, are moſt certain Ambaſſadors, and true Legats & meſſengers ſent unto us from God, which are nothing elſe but Angels and Good Spirits, who ſometimes do appeare to us in our greateſt neceſſities: Even as it happened to the three wiſe men when they had come a great Journey o ſeeke the young infant; after they had found him, they would have returned to Herod, to tell him where the child was, and how they found him: but the Angel of the Lord appeared unto them in a dreame, ſaying, Do not return to him, but return into your own Country another way. For God knew the falſe heart of Herod, from which he ſpoke, wherefore he would not ſuffer his will to be performed. The like dreame happened to Joſeph and Jacob, when he would go into Aegypt: the ſame in like manner happened to Ananias, Cornelius, and many others; all whoſe dreams are ſupernatural: ſuch dreams do ſomtimes alſo happen to men in our times, but they are nothing eſteemed, yet nevertheleſs they are not fallacious. We are likewiſe to know that theſe kinde of viſions may be obtained by us by prayer from our Lord God, in our greateſt neceſſities, ſo that our prayers be made with a ſincere heart, and with a true and undoubted faith, then he will at length ſend his Angel unto us, who will appeare unto us, and ſpiritually admoniſh, teach, and promiſe us.

Balaam was moſt expert in theſe kinde of viſions: for every night, as often as he would, he could obtain a viſion of this kinde: yet the Scripture hath given him an obſcure name, to wit, an Inchanter: it is not expedient to make any difference, for the Scripture obſerveth no difference herein, but calleth all them Inchanters who have experience and knowledge in the vertues of natural things; nevertheleſs, great diſcretion is to be uſed in theſe things; God would have us to walke in ſimplicity, as the Apoſtles did, and not to ſearch too deeply into ſuch high, abſtruſe, and ſecret things above nature; that we fall not into the abuſe thereof, and therewith hurt our neighbour: and ſo come into condemnation both of body and ſoule. They are not therefore all Inchanters which the Scripture calleth ſo: for then it would follow that thoſe three wiſe men of the Eaſt, ſhould be Arch-Inchanters; when as in all Arts, eſpecially in ſuch as were ſupernatural, they excelled all others before their time: therefore that the Scriptures do not call them Inchanters, but wiſe men; what elſe can be gathered from them, but that they did in no wiſe abuſe their Arts and occult wiſdome? For Magicke is ſuch an Art and ſcience which demonſtrateth and declareth the power and virture thereof by faith: nevertheleſs Inchantments may ſpring from thence, to wit, when it is uſed abuſively; and before, it cannot be called an Inchantment.

But that I may ſpeake more largely of viſions in dreams; it is to be known, that ſome have been ſo ſpiritually lifted up to God in a dream, that they have ſeen his glory and the joy of the elect, and the puniſhment of the damned; which they could never afterwards forget, but have carryed the ſame in their hearts and mindes until the end of their life; It is poſſible, I ſay, for us to ſee all theſe things in a ſpiritual manner: when we ſeeke for and implore the mercy of God, with a true faith and prayer, we may behold all the Myſteryes of God very well, as Eſaias & John: Theſe kinde of viſions are certain and true; to which more faith is to be given, then to all the precepts in Nigromancy by looking-Glaſſes, Chriſtals, Beryls, nailes of the fingers, ſtones, waters, and the like; for all theſe are falſe and fallacious: and although ſuch Spirits do ſometime ſpeake in ſuch appearances, and anſwer, and do aſſert the ſame with an hundred Oaths, with erection of the fingers; yet we are not alway to give faith or credit unto them, unleſs perchance it be done out of the ſpecial command of God: otherwiſe they cannot poſſibly ſpeake truth of all viſions, which we have ſpoken of; thoſe Propheſies do come from a true original, which do agree with all the Prophets. From whence had the Prophets their wiſdome and knowledge, and from whence were thoſe Myſteries of God revealed unto them, by which they had thoſe Spiritual and ſupernatural viſions in dreams? It is neceſſary therefore, in the firſt place, to the finde out the true foundation thereof, and to lay the ſame upon the right ſtone, which is the word of God and his promiſes; and to pray daily unto God; whereby it ſhall come to paſs that he will give us all things which he hath promiſed in his word.

There is alſo another viſion belonging to dreams, which we may take from them that are dead; and do appear ſpiritually unto us in dre[•]ms, although they have been dead fifty or [〈◊〉] hundred years: this is very much to be taken [•…]to conſideration▪ for many have undertaken [〈◊〉] treat thereof, which for their too much pro[•…]ity, (which we endeavour to avoid) we will paſs them by, reſerving them to their place: Nevertheleſs this I will declare, (viz.) Where it happeneth that one of theſe Ghoſts do appeare, it is moſt neceſſary diligently to note and marke what he ſheweth unto us, what he ſpeaketh with us about, or doth ſpiritually Negotiate; and not always to account thereof as fables: For if it were poſſible for a man to retaine the ſame reaſon ſleeping, which he hath waking, that he could aske and enquire of ſuch a Spirit, he ſhould know the truth from him, about all his deſires whatſoever: But it's not needful to ſpeake any more largely in this place concerning this thing.

Of Perſons and Spirits wandring under the Earth.

UNder the Earth do wander half-men, which poſſeſs all temporal things, which they want or are delighted with; they are Vulgarly called Gnomi, or Inhabiters of the Mountains: but by their proper name, they are called Sylphes or Pigmies: They are not Spirits, as others are, but are compared unto them, for the Similitude of their Arts and Induſtry, which are common to them with the Spirits: they have fleſh and blood as men, which no real Spirit hath: as Chriſt ſpoke unto his Diſciples, when he came amongſt them, when the doores were ſhut, and they were affraid, ſaying, Feele me, and touch me, for a Spirit hath not fleſh and blood nor bones, as I have: By this he himſelf hath taught us, that a Spirit hath no true body that can be touched; nor bones, nor fleſh, nor blood, but exiſteth in its own eſſence of winde or Aire. But of this we have briefly ſpoken enough; But to return to the earthly Pigmies or halfe-men, we are to know that theſe are not to be reputed Spirits, but like to Spirits; but if they are or ſhall be called Spirits, they ought to be called earthly Spirits, becauſe they have their Chaos and habitation under the earth, and not in the winde and Aire, as the other Spirits have.

Many terrene earthly Spirits are found, ſeen, and heard to be in ſuch places, wherein great treaſures, and mighty ſtore of wealth and Riches are hid; and alſo under thoſe Mountains, where there is plenty of Gold and Silver; with which things they are delighted, and do take the care and cuſtody thereof, and not willingly do they part from it.

Such as digge Metals have the beſt knowledge of theſe Spirits, for they are moſt troubled with them, and do vexe them, and much perſecute them with blowes and ſtripes: ſomtimes alſo they do afford benefits unto them, admoniſhing them, and warning them of death: as when they are heard once, twice, thrice or oftener to Knock and ſtrike in the ſame place, it ſignifies the death of him that diggeth or laboureth in that place; either he is buryed up by the fall of the Mountain, or dyeth by ſome ſuch occaſion: this is certainly experienced by them that do digge in Mines.

Theſe Spirits are worſt againſt thoſe who do not appear to be Devils, and chiefly againſt thoſe which they hate: but between theſe Spirits and the Devil, there is a great difference; becauſe he dyeth not, but theſe periſh after they have lived a long life, otherwiſe they might be called Spirits for this reaſon: but that which hath fleſh and blood, is obnoxious to death, and ought once to die. There is another thing which we ſhall more largely declare from the common proverb, whereby it is reported that the Devil aboundeth in Riches, and poſſeſſeth much wealth, money, gold, and ſilver; and to have all treaſures hidden in the earth under his power, and to give out of them what he will, to them that make any Covenant with him. And from hence that common ſaying tooke its beginning, that the Devil for this very cauſe giveth not onely Riches plentifully, and every thing that he deſireth, gold or ſilver to any one that preſcribeth himſelf unto him, & giveth up himſelf ſolely to be his, ſo as to renounce and forget his Creator. But I ſay that all theſe things are lyes and fained fables, without any foundation or ground; which ought to be rejected of every diſcreet and wiſe man: For the devil is the pooreſt of all creatures, ſo that there is no creature ſo miſerable & poore, above or under the earth, or in all the other Elements. Neither hath he any money, nor Riches, nor any power over them; how then can he give to this or that perſon, that which he poſſeſſeth not? But he is infinitely ſkilful and cunning in Arts; and hath power to give and to teach them to thoſe he favoreth, and that he can wreſt away and delude with his deceit: he hath no money, neither gold nor ſilver can he give to any one; neither doth he ever take or require any bonds or obligations from men ſealed with their blood, or any other compact or Covenant. But there are other Spirits which do ſuch things, ſuch as are the Sylphes, or Pygmies, which although they are perſons that are little by nature, yet they can appear to men as they will, great, or little; faire, deformed; rich or poore: they are not defective nor wanting of knowledge in all kinde of Arts that are or can be found out in all the light of nature; but they have them, and contain the knowledge of them all within themſelves: they have enough of gold and ſilver, and the mines of all Metals under their power and cuſtody. In old times many of them have been found and heard amongſt men, but now they ceaſe; but no man hitherto hath known, or could give a reaſon of their ſevering and ſeparation, ſeeing they have alwayes been eſteemed to be Immortal creatures; becauſe no man could certainly be able to know or finde out their death, or could conſider any cauſe of their abſence: neither could any man for a long time be able to know what they now are, or whence they proceeded, or whither they wander, or what gift or office they have. Many do ſuppoſe that where they bring any benefits or good to men, that they are Angels, or good and familiar Spirits, ſent to thoſe men from God, and are afterwards by him taken from them, by reaſon of the greatneſs of their ſins: for oftentimes they bring to men very many good offices and benefits, and do undertake and ſuſtaine many hard labours for them.

Others believe that they will not be ſeen by us, becauſe that when a man ſeeth them, he cryeth out; ſo that they vaniſh away, and will not appear any more.

Many that do ſee or hear theſe Spirits, ſuppoſe that they are the Spirits and ſoules of men that have come to an evil death, ſo that they have either deſperately drowned or hanged themſelves, or killed themſelves ſome other wayes; and departing from God their Saviour, have given themſelves to the devil: and for that cauſe, do wander about, and are reſerved by the devil unto the day of the laſt Judgement.

There have been ſome who have ſuppoſed that they are vaine Phantaſies, and that they have fore-ſhown and preſaged much good fortune to thoſe places wherein they have been ſeen or heard; which many times alſo hath ſo happened and come to paſs: but for the moſt part, faith effecteth it; for of their own nature, they do not bring any fortune, unleſs God compelleth them or our faith. And on the contrary, they are not able to cauſe any misfortune, unleſs it be by the permiſſion of God.

And many do thinke that they are the Inchantments of the Magicians.

There are others who having ſeen and heard them about treaſures, have judged that they are the Spirits of men, who have hid treaſures in that place, and ought to remain there until the the Laſt Judgement, or untill their cuſtody thereof is found out; and this opinion they receive from the words of Chriſt, where he ſaith, Where your treaſure is, there will your hearts be alſo. But I do not ſee any reaſon why they ſhould underſtand the heart for the Spirit, but that there is much difference between them; wherefore I ſay that all the Judgements which are ſpoken of before, are but falſe opinions, when as theſe are to be underſtood to be halfe-men, that bear rule and wander in the four Elements; and in the firſt and priſtine times of nature, they have been taken and worſhipped in ſtead of God: Theſe are they of whom God Almighty admoniſheth us in that Commandment of the firſt Table, ſaying, that we ſhall not have any other Gods but him, neither in the waters (where the Nymphs are underſtood) nor under the Earth, (by which he meaneth Sylphes or Pygmies) For the Lord our God is a jealous God, and for ſuch an offence puniſheth the ſins of the Fathers upon the Children unto the third and fourth generation.

The Mountain of Venus in Italy, was much poſſeſſed with theſe Spirits for Venus her ſelf was a Nymph, and that Mountain was by a compariſon as her Kingdome and Paradice: But ſhe is dead, whereby her Kingdome ceaſeth to be: but where or in what place is there any mention heard to be made of them, as in former time, when Danhanſerus, and many others entred in unto them? Neither did they Invent theſe fables: they were of ſuch a nature and condition, that they loved all men that loved them; and hated them that hated them: wherefore they gave Arts and Riches in abundance, to them who preſcribed and bound themſelves to them; and they know both our minds and thoughts, whereby it comes to paſs, that they are eaſily moved by us to come to us. I do not ſay this, that I would give this Counſel to any one, but that the true ground and foundation thereof might be known, and the true difference which is between the devil and theſe Semi-homines. The devil hath not any body, unleſs he take any thing to himſelf from the four Elements; for he hath neither fleſh nor blood: he remaineth perpetual, not ſubject to any infirmities or a finite death; wherefore he dieth nor, but the Pygmies do: nevertheleſs they are both ſubject to a natural and everlaſting death, and are both deprived of everlaſting life: wherefore whoſoever giveth or ſubſcribeth himſelf unto them, the ſame event happeneth unto him as to them: Let every one therefore have a ſpecial care unto himſelf, and conſider well what he doth, before he ſubſcribeth himſelf; for he ſuddenly doth that whereby he ſhall alwayes be compelled to be obedient unto them, and to fulfill all their commands; And if he ſhall chance to be diſobedient unto them, or anger them, they very much impaire, or totally deſtroy and take away his life: there have been found many examples of this kinde, to wit, ſometimes men have been found dead, their neckes turned about, or otherwiſe miſerably handled: where any ſuch thing hath happened, it hath hitherto commonly been ſaid, that the Devil hath done this for this cauſe, either that the man hath not kept his promiſe and compact with him, or that the time which he covenanted and ſubſcribed himſelf unto him for, is expired; and that now he receiveth his laſt reward. But theſe opinions do not proceed from the fountaine of truth: for the office of the Devil containeth no ſuch thing in his power, but rather he ſuggeſteth unto men, evil thoughts and Cogitations, whereby he draweth them away from obeying the will and commandments of God; by which means he maketh them to be the greateſt ſinners, and to forget and deny God their Creator: and afterwards draweth them into deſpaire, ſo that they cannot any more be able to pray unto God: wherefore the Elementary Spirits are moſt like unto the devil, and oftentimes they are executioners of the wrath and vengeance of God; nevertheleſs they do oftentimes alſo admoniſh and warne us, and do watch over us and defend us from many dangers, and ſometimes do deliver ſome from priſon, and afford to men many other helps.

Wherefore ſuch men as are burdened and overwhelmed with grief and ſorrowful Imaginations, are not to be left alone, but ought to be entertained with various and pleaſant diſcourſe, which may delight their mindes, and expel their ſorrow: The Devils likewiſe are in theſe caſes not idle; but as buſie as thoſe terrene Spirits, & do eaſily tempt ſuch kinde of men. From hence it comes to paſs, that ſome people, eſpecially women in child-bed, have been ſo oppreſſed in the night in their ſleepe, that they have thought themſelves to be as it were ſtrangled, neither could they poſſibly cry out, or call any helpe, but in the Morning have reported that they were Ridden by a hag: And they are ſtill accounted to be witches, or Inchanters that do this; whereas their bodies cannot poſſibly enter into the chambers, where the doores and Windowes are ſhut; but the Sylphes and Nymphes eaſily can.

O thou of little faith! as doubtful as Peter, who ſuffereſt thy ſelf to be toſſed with every winde, and art eaſily drowned: thou thy ſelf art the cauſe hereof, by reaſon of thy little, dubious, and weake faith; alſo thy evil thoughts do draw thee unto this: Thou haſt alſo in thy ſelf a ſecret Magnes that attracteth every like. This is the Celeſtial Load-ſtone above all others, which attracteth Iron and ſteel, above the Quinteſſence and ſtarry Magnes, which maketh the dejected and hidden Iron to appear: for the Celeſtial Magnes is of ſuch power and virtue, that from the diſtance of a hundred thouſand miles, even from any place whatſoever, from the four Elements, he attracteth the Iron to himſelf, when he paſſeth into his own exaltation. But this we ſhall make more largely to appear, in two excellent examples following.

Of the Imagination, and how the ſame cometh into it's exaltation.

WHat powerful operation the Imagination hath, and how the ſame cometh to its hight and exaltation, may be ſeen by an example taken from experience in the time of peſtilence, wherein the Imagination poyſoneth more then any infected Aire; and againſt which, no Antidote, neither of Mithridate nor Treacle, nor any ſuch preſervative, can exhibit any helpe; unleſs that ſuch an Imagination do paſs away and be forgotten, nothing elſe will helpe. So quick and ſwift a Runner and Meſſenger is the Imagination, that it doth not onely fly out of one houſe into another, out of one ſtreete into another, but alſo moſt ſwiftly paſſeth from one City and Country into another; ſo that by the Imagination onely of one perſon, the Peſtilence may come into ſome whole City or Country, and kill many thouſands of men: as may be underſtood by this example. Put caſe there were two brethren dearly loving one another, and one of them lives in France and the other travels into Italy, who is taken away by the Peſtilence in the middle way, and newes ſhould be brought to the brother living in France, that his brother in Italy was dead of the Plague; at which he being affrighted, it pierceth through his Skin, into his Imagination, ſo that he cannot forget it; and it is kindled in him, and this fire doth ſo long reverberate and worke, as it may be ſeen in the tryal of Gold and Silver, which do ſend forth their flowers ſo long, until they ſhine bright again; which is not before they are perfectly cleare, and ſeparated from the other impure Metals: After the ſame manner alſo the Imagination ſtriketh backe, and worketh it ſelf unto the higheſt degree, after there will be a relucency thereof, now it is received in a veſſel in the man, as the ſperme of a man is received in the Matrix of the woman, whereby the conception of the woman immediately follows. So doth the Peſtilence go from one to another, ſo long till it ſpread over a whole City or Country: Ir is good therefore to keep far off; not becauſe of any corrupt or infected Aire, for it infects not the Aire, (as ſome Ignorant people ſay) but that they may not ſee or heare the operations of the Peſtilence, which may infect their mindes. But thoſe people to whom any ſuch newes is reported as beforeſaid, ought not to be left alone, neither muſt they be ſuffered to muſe ſilently with themſelves, whereby the Imagination may labour in their mindes; but they are to be comforted, and the Imagination is to be expelled from their mindes, by exciting them to mirth and joy: Neither let any think that I ſpeak this as a fable. as though it ſhould ſeem to be a light buſineſs; neither is the remedy ſo eaſie for oppreſt Imaginations; for the Imagination is as it were pitch, which eaſily cleaveth and ſticketh, and ſoone taketh fire, which being kindled, is not ſo eaſily extinguiſhed: wherefore the onely remedy to reſiſt the Peſtilence in ſuch men, is to quench and expel the force of the Imagination. This is one example wherein the power and operation of the Imagination is declared, with the exhalations thereof.

But now to ſpeake of another example, know, that the Imagination doth not onely operate on men in time of Peſtilence, and to deprive many of their lives, but alſo in war: how many have periſhed in war with the feare of the ſhot? the cauſe of whoſe death hath been onely their Imagination which they have had unto their death: That is, they have been ſo greatly overwhelmed with feare, and ſo terrified at every ſhot, that they have thought no otherwiſe but that they ſhould be wounded with every dart: ſuch men are far oftner ſlaine then thoſe that are bold, who go couragiouſly and without feare againſt their enemies; they feare no ſhot or wound, but have a firm faith and hope of Victory beyond the other Souldiers; ſuch are ſtout and true Souldiers: how many Towers, Caſtles, Cityes and Countryes have ſuch warred againſt, and overcome and Vanquiſhed the people thereof? But the other that are fearful, whether they be great or little, Noble or Ignoble, Knights, Earls, or others, do ſcarce deſerve a halfe-peny to go againſt an enemy, much leſs any wages. Wherefore it becometh him that deſireth to be an old Souldier, or to gain Knight-hood or any honour in war, to fix and faſten his minde and Imagination firmly upon ſome moſt excellent ſtout Head and leader of an Army, ſuch as Julius Caeſar, and many amongſt the Romans have been; and by ſo doing, if he know how to uſe this Imagination well, and be of a firm and conſtant minde, and as he if would attain to and accompliſh all the heroick noble acts of ſuch a man; he ſhall not onely attain to be an old Souldier, but ſhall accompliſh his deſires in attaining to the like honours.

This hath ſuddenly happened to many who have followed the proceſs of their Imagination, ſo that they have attained to great honour and Riches.

Object. But ſome may Object, that fortune, ſtrength and induſtry hath helped them, and promoted ſuch men; alſo, that ſome have worne herbs, rootes and ſtones, &c. by reaſon of the virtue whereof, they could not be overcome nor wounded.

Anſw. I ſay that all theſe things are conſorts and helpers with the Imagination, which is the chiefe and general ruler over all others; although I grant that there are many ſuch things, which do preſerve in the greateſt neceſſity againſt all enemies and their Armes, ſo that he that wears them, could not be wounded; whereof I ſhall make no mention in this place, but reſerve it to another. Nevertheleſs faith is the exaltation and confirmation of all thoſe things: for without faith theſe things and all ſuch like are vayne and void of ſtrength.

Of treaſure and Riches hid under the Earth.

WE ſhall declare ſomthing concerning Treaſures hid under the Earth; and ſhew ſome meanes whereby they are known and gotten. And alſo what things, ſomtimes evil, and wonderful, do happen about them.

The firſt thing to be treated of, ſhall be the ſignes whereby they are known, that it may be certainly made manifeſt, and not out of meere opinion onely.

Note that it cometh to paſs, where ſuch places are, that there do appear many Phantaſmes, and ſomtimes immoderate ſtrange noiſes are heard, wherewith they that go out in the night are ſtrucke with terror and feare; ſo that ſomtimes they are caſt into a cold ſweate, and their haire of their head ſtands upright, which for the moſt part happens on the Sabbath night. Alſo if any lights do appear and ſeem to fall about thoſe places, and there their light is extinguiſhed and goeth out; and ſomtimes there ſeeme to be great flaſhes of wind in their houſe whoſe the treaſure is, and where it is hid; and there are ſeene many viſions and ſtrange Phantaſies: and many ſtrange Rumors and noiſes are there heard. Where ſuch things happen, they are heard and do ſhew themſelves moſt commonly about the middle time of the night: And the cauſe of theſe noiſes and ſights are, commonly that there is treaſure hid, in or about that place, neither is there any other reaſon thereof to be given. Nevertheleſs many who have not underſtood theſe things, have had many various opinions hereof.

Some have thought that theſe Phantaſies have been cauſed by the devil, or by ſome Inchantment; or by ſome in that houſe who have ſome worke or famliarity with the Devil, or who have given or bound themſelves to the devil, or have made ſome promiſe unto him, whereby it comes to paſs that that wicked and malignant accuſer cauſeth theſe things to be ſeene and heard, that they might expect the expiration of their dayes, which he doth ſo much deſire ſhould be fulfilled.

Others do believe, that ſome have been ſecretly died and buryed there; others do thinke that ſome wicked man hath died in that place, whoſe Spirit hath been forced to wander thereabouts: and there have been other various and ſundry opinions.

But all theſe Judgements are vaine and falſe, except onely thoſe who conclude that the occaſion of the noiſes are, that there is treaſure hid about that place; or that ſometimes when the devil hath been driven out of ſom body that he hath poſſeſſed, he hath been permitted to ſtay about that place: but where thoſe noiſes are, it is a great Teſtimony that there is treaſure hid there.

There are two kinds of treaſures hid; ſome that may be found, and ſome that cannot be gotten; the difference whereof is this: ſuch is eaſie to be found, which containeth the Metals of Gold and ſilver, and are ſuch kinde as we make, and have onely been uſed and handled amongſt men: that kinde of treaſure is not eaſie to be found, which is Gold and ſilver, that is made, coyned, and hid by the Nymphes and Sylphes; which kinde of Gold and ſilver doth ſomtimes come to be found and uſed amongſt men, and is by the Nymphes ſuddenly again buryed in the earth, and afterwards cannot eaſily be found and gotten again.

Theſe things are moſt worthy our knowledge, eſpecially the ſignes before ſpoken of are moſt diligently to be noted; becauſe there are Magical Rods, which are deceitful, and are too eaſily inclinable to bend to any money that is let fall or loſt.

There are other viſions alſo which appeare in looking-glaſſes, Chriſtals, and ſuch like things, which Nigromancers that dig treaſures do uſe: but they are all falſe and deceitful; wherefore there is little credit to be given unto them.

We come now to ſpeake of the manner of digging for treaſure, how a time may be taken that we may have a happy progreſs in the digging, which is as followeth. Firſt, under an influence of the Moone or Saturn, and when the Moone tranſits Taurus, Capricorne or Virgo, is a good time to begin to ſeeke or dig after treaſure. Neither need you uſe any other Ceremonies, nor to draw any Circles, or to uſe any Inchantments whatſoever; onely thoſe that dig muſt be of a cheereful minde, free and alienated from any evil thoughts or cogitations, and not to be moved, nor feare any phantaſies, viſions, or Imaginations of the Spirits: although they ſhould corporally appeare, yet they are onely viſions. Therefore thoſe that dig ought to diſcourſe, ſing, and be cheereful, and not to be affrighted at any thing, but to have a good courage: And by no meanes ſoever let them keepe ſilence, as ſome perfidious Negromancers have taught.

Now when they come neere to the place where the Treaſure is, that it is almoſt detected, and do heare many noiſes; and ſtrange viſions and horible ſights are ſeene, which oftentimes happens to be: It ſheweth that the Pygmies and Sylphes are there, who do envy that men ſhould have thoſe treaſures; and will not willingly part from them, eſpecially if it be their own, or ſuch as they brought thither. Such treaſures are to be left, if the keepers thereof conſent not. And although they may be gotten and taken away as a Robbery from thoſe keepers, yet theſe keepers have an Art whereby they can change theſe treaſures, in this way gained, into a vile and baſe matter, as into earth, clay, dung, and ſuch-like things, (as I have ſeene by examples:) wherefore when any ſuch tranſmutations happen, we are not therefore to deſpaire in our mindes, although we find nothing like either Gold or ſilver, neither would any one ſuppoſe any ſuch thing to be there. We ought therefore to fly to the holy Scripture, which ſaith thus, God ſhall judge the world by fire; and in the Pſalmes thus, Gold and ſilver are tryed in the fire, and are found pure and cleane: wherefore in any ſuch tranſmutations, the fire ought to be the judge; the proceeding in the tryal thereof, ought to be after the ſame manner, as the refining and ſeparating of minerals and Metals; And by this meanes, it will be forced of neceſſity to return to the ſame eſſence which it had before.

There is another thing remarkeable in theſe kindes of tranſmutations; for ſomtimes the diggers are deluded, and there are found oftentimes pots of earth, full of braſs, ridiculous things and matter, as bones, egge-ſhells, pieces of wood, and ſuch things, which have been buryed there many years before. And they that have found the ſame, have ſuppoſed it to be the true treaſure, Gold or Silver, and to have been changed by the evil Spirits; which is falſe. For treaſure found ſuddenly and unſought for, cannot be changed by the Spirits, but remaineth in the ſame ſubſtance which it had before. Therefore theſe things are not to be accounted a tranſmutation, but rather a vexation: for ſomtime theſe vexers of men do bury ſuch things, that they which ſeeke after the treaſure might labour in vaine: Therefore ſuch things are not to be regarded, which are of no worth, and may eaſily be known by the lightneſs of their weight; But if they be of a heavy and ponderous body, like to a Mineral or Mineral ſand, there may an experiment thereof be made by fire.

That we may omit nothing that may conduce hereunto, we will adde alſo this objection. Some may aske, How comes it to paſs that Treaſure is ſomtime eaſily found which is not ſought after? The cauſe whereof we may ſuppoſe to be this. Thoſe Spirits which are the keepers of treaſures, do beſt know the mindes, thoughts, and cogitations of men: therefore becauſe they know, that men have not any thoughts or will to dig or ſeeke after any treaſures in ſuch a place, they give no diligence to keepe the ſame, neither do they ſuſpect it; whereby it comes to paſs, that it is eaſily taken from them. It happeneth to them, as it doth to thoſe men who ſuddenly get ſome prey from their enemies, they not thinking of them, whereby the are eaſily overcome, or ſpoiled by them. There are two cauſes chiefly why treaſures are ſo greedily ſought after by men. The firſt is the Covetouſneſs of them who thirſt after riches; & the other, that thoſe places where the treaſures are, might be afterwards made habitable, ſecure, ſafe, and quiet from being infeſted or moleſted with ſuch Spirits. For there are at this day many ancient houſes and Caſtles which are inhabitable, by reaſon of theſe kinde of Spirits: and the chiefe cauſe thereof is, that there are great treaſures hid about theſe places. In thoſe places where ſuch things happen, it is chiefly neceſſary that great care be taken in the digging thereabout; not ſo much for the money and treaſure, as that the place may again be made quiet and habitable. When any one goeth about this worke with diligent digging, one of theſe things commonly happens; either the treaſure is found, or carried deeper in the earth, or removed by the keepers to ſome other place; as viſions in pure Chriſtals have often ſhewn, and as they have told the diggers: I now ſee many Pygmies, take the treaſure quite away. Credit ought to be given hereunto, and the digging to ceaſe.

It is further to be known, by how much the greater noiſes are heard about the place, and ſights and viſions ſeen, by ſo much greater the treaſure is to be judged to be, and neerer to the ſuperficies of the earth.

CHAP. VIII. Of thoſe that are poſſeſſed of malignant Spirits, and of the Devil.

AFter what manner men are poſſeſſed and overcome by the Devil, the Apoſtle Peter largely writeth and declareth unto us: But that the words of his admonition may be underſtood according to the true ſence thereof, a little expoſition is needful: For the Apoſtle briefly and ſummarily comprehendeth the whole matter in two words, to wit, faſting and prayer: Theſe ſeem to be very little and light things at the firſt ſight; nevertheleſs they are of very great Moment, and ſignifie very many things, if they be conſidered rightly and attentively: When therefore the Apoſtle Peter doth ſo earneſtly admoniſh us, ſaying, Be ye ſober and watch: for your enemy the Devil goeth about as a raging Lion, ſeeking whom he may devoure; Afterwards he concludeth, that by faith we may be able to reſiſt the Devil; therefore Peter would have us to underſtand his firſt word of Sobriety, ſo, as if he ſhould ſay, Beware of all kinde of gluttony and drunkenneſs.

For drunkenneſs is the fountain and original of all evils and vices, which are acted and compleated by drunkards through the perſwaſions of the Devil: wherefore obſerve a mean in meat and drinke, leſt your hearts be troubled and burdened therewith; for the Devil is alway preſent, although inviſible; he is a Spirit, and underſtandeth all Arts, and can be in what place he will, throughout the Circuit of the whole earth: he is the author and Actor of all evil and wickedneſs which is done by men in the whole earth; he is as watchful over mankinde, as a Cat is over a mouſe: wherefore he ſeduceth you unawares, when you have filled your ſelves with wine; and then filleth up all vices in you: he then compaſſeth you about with his ſnares and bonds, as the hang-man doth evil-doers and malefactors, untill he hath killed them; ſo alſo doth he with thoſe that are drunke; beſieging them with ſnares and Temptations, untill he either hath deſtroyed their bodyes, or brought them into deſpair.

Take heed to your ſelves therefore, Oh you Epicures and drunkards, and alſo Souldiers, who are always filled with wine night and day. Therefore a ſouldier that ſo overchargeth himſelf with meat or drinke, ought to be accounted brutiſh as ſwine, ſeeing both of them are Ignorant and uncertain of the time of their death, or how ſoone they may be ſlaine.

This is the meaning of the firſt word of St. Peter of Soberneſs: now we come to underſtand what he meaneth by watching.

By watching Peter ſeemeth to underſtand, as if he ſhould ſay, Walke in uprightneſs and juſtice; be of good courage, not faint-hearted; caſt away all evil thoughts and cogitations, and all Phantaſies of the Devil, that ſuch Imaginations may not have any place with you; For hereby many have been overwhelmed and beſieged by the devil, the reaſon whereof hath been their own wicked and evil thoughts and Imaginations. Therefore relinquiſh and caſt them all away, and have God always before your eyes; pray unto him, and let him be onely in your thoughts; make your ſelves like unto him and his children, and then he will ſend you his holy Spirit, who will guard you, rule you, and declare the wonderful workes of his mercy by you, as he hath done by Paul and all the other Apoſtles, who have been all after this manner preſerved by his holy Spirit; follow them therefore, and exclude and caſt away the Devil and all evil cogitations, and wicked thoughts, wherewith we may alſo ſeduce and deceive our ſelves, and thereby attract and draw the devil into us, and be corporally beſieged and poſſeſſed by him, and ſo come into deſperation, that we may deſtroy our own lives; even as did Judas, Achitophel, and many others.

Thus much of watching, & the interpretation thereof, which Peter would have to be underſtood thereby. For by watching he doth not mean abſtinence from the bed and ſleep, as the Carthuſians and other Monaſteries do teach and obſerve; for God created and ordained reſt and ſleepe, and firſt ſuffered it to enter into Adam. Wherefore every one ought to ſleepe in due ſeaſon, as much as his nature requireth, &c.

Laſtly, note how Peter concludeth and confirmeth his word from God, ſaying, Let us reſiſt the devil by faith; as if he ſhould ſay, Do not in any wiſe ſticke or ſtumble at the word of God, or doubt of his mercy; do you not burden your conſcience, nor trouble your hearts; do not perſwade your ſelves that God regardeth you not, or that he is forgetful of you; or that he accounteth you unworthy of his mercy, ſo that you ought not to come unto him, becauſe you have acted againſt his Divine will, or have broken his commandments, and committed many ſins: But rather, firmly believe his word, that Chriſt would not the death of a ſinner, but rather that he ſhould be converted, and live: Alſo, that he came into the world becauſe of our ſins, that he might take them from us upon himſelf; which alſo he hath done: there are many ſuch comfortable words to be found in the Holy Scriptures, which ought to be propoſed to ſuch perſons as are weake in their faith, for their comfort and conſolation: After this manner a man reſiſteth an evil conſcience and the Devil, ſo that he is freed from them, and not tempted any more.

CHAP. IX. Of the manner of delivering them that are poſſeſt by evil Spirits, and the great abuſe which hitherto hath been committed by many, in ſuch kinde of buſineſs.

NOw to come to ſpeake of the driving away of evil Spirits; it is to be known, that very few ſince the times of Chriſt and his Apoſtles have rightly been driven away. For they knew not how to uſe any other meanes but Ceremonyes and Conjurations, wherewith they endeavored to expel the malignant Spirits and the devil; whereas this is altogether a falſe foundation, and by no meanes to be followed or imitated. Although ſometimes ſome have been delivered by this way, and the devil hath been driven from them; nevertheleſs it hath not been done, neither can it be done without loſs: Like as if a Prince would vanquiſh ſome Country or City, with the Sword, this he could not poſſibly do without ſome apparent damage and loſs to that place. A common proverb hereby cometh to minde, which ſaith, That he that cannot get good words from good men, ſhall much leſs wreſt them from evil men, although they be compelled by force: the more evil is to be feared, as by examples is too often ſeen to come to paſs.

Therefore that opinionated power is to be relinquiſhed which is uſed in Ceremonies and Conjurations. But you ought to expell wicked Spirits as Chriſt and his Apoſtles did, and no other way: But if you do otherwiſe, you undertake great Labours againſt the Devil: for certainly the Devil is forced through great difficulty to go out of men, and ſeeketh all iniquities and wicked occaſions to ſtay, and retain them in his power. But when he ſeeth that he can no longer ſtay, and remain in the poſſeſſed, but is forced to go out, then he requireth power and licence to enter into ſome other man, or beaſt, or into ſome other place: which if he be permitted, there followeth a greater loſs thereupon.

Therefore there is no other place to be permitted or aſſigned unto him, but hell, from whence he cometh, and which God hath ordained for him, and caſt him into; that it may not happen, as we have an example (as we faithfully believe) when Chriſt permitted the devil which he caſt out of the man, to enter into the herd of ſwine, which no ſooner had the devil entred into them, but they were drowned in the Sea. Therefore they are in no wiſe to be permitted to enter into any other men, leſt ſuddenly after they deprive them of their lives, as they did theſe ſwine: Neither are they to be permitted to go into any Rivers, lakes, or ponds; which if it ſhould be done, they will drown many men therein, and draw them into the deepe under thoſe waters; and will deride them as a fool doth his maſter with his fingers; and therewith the devils are more delighted then before: neither ought they to have any power given them, or to their deſires to go into any houſe or Caſtle; for they will perpetually poſſeſs it, and will ſo reigne there, that no body will any more be able to dwell or inhabit in that place, but they will alway be inhabitable, as many both houſes and Caſtles are in many Countries, which are left deſolate for this very cauſe; many whereof I could name in this place, but I paſs them by, to avoyd prolixity: let Satan therefore aske what he will, where, or to what place he would go, nothing elſe ought to be granted to him, then to return into hell, which God ordained for him, and thruſt him into: from whence he came into the man, and into which he ought to enter when he goeth out of the man, &c.

Alſo if the devil ſhall cauſe the man to ſpeake many vaine trifles, we ought not to anſwer thereunto, or to ſpeake much with him: But if any one will ſpeake with him, let him ſay, I command thee, Oh thou unclean Spirit, by the word, power and virtue whereby thou wert caſt out by Chriſt & his Apoſtles, that thou go out of this man, &c. He is no other way to be conjured; neither are theſe words to be taken for a Conjuration, but for an anſwer, by which alone he is not caſt out: but this is firſt to be done, to wit, to watch and pray; for Chriſt ſaith, This kinde is onely to be caſt out by faſting and prayer with faith.

Wherefore it is chiefly neceſſary to induce and force ſuch as are thus poſſeſt, to prayer; though it be very difficult to be done, becauſe the devil ſo Ruleth their tongues, that he ſuffereth them not to pray: Therefore there muſt be prayers made before them; and if they will not pray with and after thoſe that are praying, they muſt be more ſharply dealt withall; That is to ſay, the poſſeſſed muſt be faſt bound both his hands and feete, and afterwards let ſome other man lie acroſs over them, and ſhew himſelf to be very angry with them, and ſeverely compel them to prayer: but he ought to pray before them, and to exhort them to pray after him the ſame words. By this meanes ſuch people may be induced to pray, when they cannot be brought to it by any other meanes; which ought to be continued day by day, and the devil will go out of them and leave them. This ſhall ſuffice to have ſpoken concerning the caſting out of uncleane and evil Spirits, becauſe I am reſtrained to uſe brevity in other places.

CHAP. X. Of Tempeſts

THat we may now come to ſpeak of the original of Tempeſts, & how they may be expelled away; Alſo how and by what meanes any one may preſerve himſelf and his from Thunder, lightning and haile: We ſhall declare in the firſt place, that all Tempeſts do proceed from the four Capital windes, viz. the Eaſt, South, Weſt, and North: Then from the Centre of both, that is to ſay, of the Aire and Firmament, there are no tempeſts can ariſe; But from the four Fountaines before ſpoken of, which comes chiefly to be conſidered.

Wherefore he that deſires to preſerve his goods, Houſe, Lands, garden, field, meadow, and ſuch things from all manner of thunder, haile and Tempeſt; he ought firſt to know theſe things, whereby he may alſo know how to aſſimilate inferiours to Superiours. We will therefore in this place briefly declare the original of all Tempeſts.

The original of tempeſts is certainly nothing elſe, but the appearance of Spirits; and lightning or corruſcation preceding, is the preſence of them: whereby it may be certainly known, whether thoſe tempeſts will paſs away with or without danger; and that after this manner is to be underſtood; to wit, as a ſtranger will not enter into any ones houſe, unleſs firſt he ſpeake, ſo theſe Spirits do not appeare unto us without ſpeaking firſt. But their voice is thunder, which as we ſee immediately follows every flaſh of lightning. Alſo if a ſtranger ſhould ſuddenly fly into the houſe of another, where he is not known; it ſeems to ſignifie no good, but evil rather; either he himſelf is proſecuted by others, or elſe brings ſome damage to them. So likewiſe are we to underſtand of the lightning of heaven; the more quick it comes, the more dangerous it is, for commonly ſome Thunder-bolt followes. It is therefore very neceſſary to know how every one may defend and ſave himſelf herefrom, that he fall not into ſome place that he would not, or receive ſome other hurt: the Ringing of Bells do availe nothing in theſe caſes; although I do not reject them, eſpecially in ſuch tempeſts as are cauſed by Magicians inchantments, by reaſon of the Spirits by them raiſed in the Aire. For the Spirits do love ſilence and quietneſs, whereby it comes to paſs that great noiſes, as the ſounds of bells and Trumpets, do partly diminiſh and diſperſe tempeſts by them ſtirred up: But in Thunders and haile they do no good, as the Monks and Sacrificers have to their loſs too often found. And for this cauſe they uſed ceremonies, wherewith they ſeduced the Vulgar and common people, perſwading them that beſprinkling places with holy water (as they call it) preſerved them ſafe from Thunder and haile; likewiſe by burning holy candles, or ſome palme, or other herb by them ſanctified, or with the perfume of Frankincenſe, or Myrrhe of theſe ſacrificers they were preſerved ſecure.

O thou fool, and unwiſe ſacrificer and Monk, who art hitherto Ignorant of theſe things; and underſtandeſt them not, in this place thou mayſt be taught the contrary; how that Malignant Spirits are not driven away with ſweet perfumes, but are mightily delighted therwith, and do run more freely & ſwiftly to them, then to ſtinking ſmells; whether they be good Spirits or evil. But if in ſtead of Frankincenſe and Myrrhe, you had taught to have made a fumigation of Aſſa Fetida, you might therewith drive away both good and evil Spirits: For the good odour of Frankincenſe and Myrrh is nothing elſe but the ſacrifice of the Spirits, wherewith we attract and draw them unto us. But of this we have ſpoken enough.

Now to return to that which we intended to write of; and firſt, how any place may be preſerved from Thunder and haile: note therefore, that to place a preſervative in the centre of a houſe, garden, or field, &c. availeth not at all; but at the four Angles, Eaſt, Weſt, South, and North; then the place ſhall be ſecured: as a building ſet upon four Pillars is more ſtrong and firme then that which is founded onely upon one, which is ſet in the middle of the centre, or ſome other place: this is more eaſily overthrown by the winde or Spirits. Now the materials which belong to this preſervative, and of which theſe four pillars are made, note that they conſiſt of ſimple bodies, every one whereof is ſufficient, and hath ſtrength and virtue in it ſelf for the effects before ſpoken of: As Mugwort, St John's wort, Perewincle, Celandine, Rue, Devils bit, and many ſuch herbs and roots, and eſpecially if they be gathered and taken in the right influence.

There are alſo other things of far greater ſtrength and vertue; as Coral, Azoth; and one of the Characters before ſpoken of being drawn in a certain table, or ingraven: In theſe three things is a great ſecret againſt all Inchantments and workes of witches and the Devil himſelf. In which preſervatives we may truſt in our greateſt neceſſities.

CHAP. XI. Of the great abuſe of the Magicke Art by them that uſe it for Negromancy and Witch-craft.

THe Magicke Art in it ſelf, is the moſt ſecret and occult ſcience of all ſupernatual things in the world: That thoſe things which are impoſſible to be ſearched out by humane reaſons, by this Art, to wit, Magick, it may be found out and known: wherefore it is the moſt occult and ſecret wiſedom; and reaſoning againſt it, is nothing elſe but extream folly. It were therefore very neceſſary that the Divines would learn to know ſomething of this Art, and be experienced in Magick what it is; and not ſo unworthily, without any ground at all, to call it Witchcraft. The Magical ſcience were very profitable for them to know, ſeeing they will undertake to be the Maſters and teachers of the holy Scriptures, and perſwade themſelves to be ſo: Not that I would have them uſe the Magical Art, or operate any thing by it; but to be expert therein, and to know the virtues and effects thereof, for the high and great myſterious ſecrets which are hidden in the holy Scriptures, delivered by the Apoſtles, Prophets, and Chriſt himſelf; and which we by our humane reaſon cannot underſtand nor ſearch out.

What Divine that is Igrorant of Magicke, can caſt out the Devil, drive away or binde a Spirit, or that can call one unto him, and command him to come? or that which is far leſs, can he heale the ſick, or adminiſter any other help to him by his faith alone? I wil be ſilent of his removing a mountain into the Sea. There followeth then that faith whereof Chriſt ſpeaketh, of which they underſtand neither much nor little: Nevertheleſs they make a great ſhew and profeſſion thereof with their mouthes, and do teach and ſpeake much thereof; but themſelves know not how to make proofe thereof, or to give any ſigne thereof, by their faith, whereby it may be ſaid that they underſtand this faith, and to make uſe of it in the proofe thereof. But if any one ſhould come, who by his faith and Magicke ſhould perform a good ſigne, you having not the reaſon of knowing whether it be good or evil, will forthwith call him a Negromancer and Witch, becauſe he hath done ſomething above your reaſon and humane wiſdom; when you your ſelves cannot tell how to diſcerne a Negromancer or Witch, from a Magician.

Magicke is therefore a moſt neceſſary and pure Art; not defiled nor corrupted with any Ceremonies or Conjurations, as Nigromancy: For in Magicke there is no uſe of Ceremonies, Conſecrations, Conjurations, Bleſſings or Curſes; but of faith alone whereof Chriſt ſpeaks, ſaying, that by it we ſhall be able to remove Mountains and caſt them into the Sea; And to compel, looſe, and binde all Spirits: This is the true foundation and Inſtrument of Magicke.

Truely therefore it is a thing chiefly neceſſary to looke into this ART, that it be not turned into ſuperſtition and abuſe, and to the deſtruction or damage of men; and hereby it is made Nigromancy, and Witch-craft; and at length, not undeſervedly, ſo called by all men, becauſe Witches and Sorcerers have violently intruded themſelves into the Magicke Art, like Swine broke into a delicate Garden. So is Magicke corrupted and made Nigromancy by theſe perfidious men; wherefore it hath not undeſervedly been burnt in the fire with theſe Witches and Sorcerers. For theſe kinde of men are the moſt nocent and hurtful, and the worſt enemies to mankinde, that they have not worſe enemies in all the world, which proſecute them with a more deadly hatred: from a preſent publique enemy, and corporal perſecuter, who endeavoreth to invade us with the moſt cruel weapons, Guns, or Darts; we may beware of ſuch a one, or take up Arms againſt him for our defence, with Brigandines or Darts, &c. or elſe a man may tarry in his houſe, and keep himſelf, ſuffering none to enter in but his Friends. But of theſe Witches and Sorcerers, no man can beware or defend himſelf, becauſe againſt this kind of Enemies of God and men, no Weapons, Coats of Mayl or Brigandines will help, no ſhutting of doors, or locks; for they penetrate through all things, and all things are open unto them. And if any one were incloſed in Towers of Iron or Braſs, he would not thereby be ſecured from theſe enemies; Although in their own proper bodies they ſeldom bring hurt to any one, but raiſe up, and ſend Spirits unto them, by their corrupt Faith, and hurt them in ſome part of their bodies, although they are abſent from them an hundred miles diſtance; they either ſmite, wound, or kill them, although no outward and external wound can be ſeen appear: becauſe they cannot hurt the outward man, but only the internal ſpirit. Wherefore no Coats of Mayl can defend them, be they never ſo good; but they muſt put on other weapons and fortifications, to wit, the Armor of Faith: This is the true way, and then let him be clothed with a Linen garment, the wrong end turned upwards: and after that hath been often worn, thou ſhalt be more ſafely delivered, than if thou wert armed and girt with all manner of weapons.

Although there are many preſervatives which will keep and defend men from all theſe Faſcinations and Witchcrafts which are wrought by the ariſing of theſe evil Spirits, ſuch as are Coral, Azoth, and the like, which being uſed according to their due uſe and order, will well preſerve from theſe enormities before ſpoken of. For the prevention and preſervation from them is eaſie, but the cure is difficult; nevertheleſs it is poſſible: But in ſuch caſes, the proceeding thereunto muſt be magical and ſupernatural: From thence ſprung that ſaying which ſome uſe, That none can better help the bewitched, than them that hurt them: This is a true ſaying which cannot be contradicted: but they which uſe it, underſtand not the Cauſe of this thing, neither can they give any reaſon thereof, why Witches do beſt of all, moſt happily, readily, and ſurely help, and Cure the bewitched: Therefore of this thing you ſhall be here ſufficiently inſtructed.

Some Witches make and form Images in the form and likeneſs of ſome man which they propoſe to themſelves, and conceive in their own minds; and do ſtick a nail in the ſole of his foot, and after this manner hurt the man, that he inviſibly feeleth the pain of a nail in his foot, and is ſo tormented therewith, that he is not able to go, until the nail is pulled out of the foot of the Image; which being drawn away, the man is healed: which no man knoweth better how to do, than he that fixed the nail in the Image; nor where it was fixed, or what the Cauſe of the Diſeaſe was.

It oftentimes alſo cometh to paſs, that after the ſame manner a nail is ſomtimes by theſe witches fixed in the teeth of the Image of the man, ſo that afterwards he cannot take any reſt in his teeth, unleſs the nail be taken away, or his teeth drawn out: In like manner are nails ſtruck into any other members of the Image by theſe arch-Sorcerers, and hereby they hurt men without making any impreſſion or ſigne thereof upon their skin.

Oftentimes alſo it ſo happeneth to men, that there ariſe Tumors in their heads or elſewhere about their bodies, which are like Puſhes; or skycolour ſpots, that appear ſuddenly and vex men in their bodies, as if they had been beaten with knotted Ropes: to whom any ſuch accident happeneth without any viſible blow or bruiſe to be perceived; he will not judge any otherwiſe, but that he is ſmitten by theſe Images.

It is too often ſeen to fall out, that a man ſometimes loſeth an Eye ſuddenly, or is ſtruck quite blind; or deaf in one, or both Ears; dumb, or ſome imperfection in his ſpeech; crooked, lame, or dieth; all which accidents are wrought by Witches, through the divine permiſſion: All which are Magical acceptions and torments, and are made and completed by the Aſcendants.

In theſe Caſes the Phyſitians ought to take heed, and be adviſed, that when they perceive ſuch kinds of Diſeaſes to be ſupernatural, that then they do not judge them to be natural Diſeaſes, and ſo think to Cure them with their common Apothecaries Medicaments; For thereby they will reap nothing but diſgrace, which often happens to many of them: It is a croſs (ſay they) or affliction by God laid upon them, which no Phyſitian can help. Oh you Quackſalvers, it is not as you think, but indeed it is a chaſtiſement, by the permiſſion of God, wrought by Witches and evil men; wherefore the Phyſitian ought to conſider the Signs, whereby he may know, and judge of the Diſeaſe; and thereby may inform himſelf which way to effect the Cure thereof: And Medicines are to be uſed, and applied thereunto.

In the firſt place it is neceſſary that he ask the Patient, How, and in what manner the Diſeaſe took him, or happened unto him; what was the original of the evil, Whether it were occaſioned by any fall, blow, thruſt, bruiſe; or if any other natural Cauſe can be perceived; or that there be any Flux, or inward corruption of blood: but if none of theſe ſigns appear, then let him again demand of the Patient, Whether he hath any body in ſuſpition that is [•]n enemy, or one not wiſhing well to him, that might be a Witch? If he anſwer that he hath ſome miſtruſt of any ſuch, then he ſhall judge that it hath happened to him as is above declared. Therefore it is moſt neceſſary for the Phyſitian to underſtand rightly after what manner he is to deal with the Patient, if he deſire to be perfect in this art. But the Ancients have not written at all any thing concerning this kinde of Cure, neither Galen nor Avicenna, nor any other; we ſhall therefore lay down the manner of the Cure in Order, which follows.

They who are bewitched, cannot be Cured any better, than by hurting again the ſame place afflicted; that is, by making (through Faith and imagination) ſuch a like member as is hurt, or elſe a whole Image out of Wax, which he ſhall either anoint or binde up with Plaiſters, where the Tumors, Signs, or Spots be, is a preſent help for that perſon in whoſe name it ſhall be made; and the pain ſhall ceaſe, &c. But if he be ſo bewitched, that he is in danger to loſe an eye, his hearing; or be impedited in the Generative faculty of his privy Members, in his Speech, or hath his Members made crooked or wreathed awry; then let there be made an Image of the whole body of Wax, with a firm Faith, upon which Image let the intent of your imagination be firmly fixed; and afterwards let the whole Image be conſumed with fire in due order. Make no wonder that people bewitched are thus eaſily Cured: neither be like the Sophiſters of the Academies, who ſcoff and deride at ſuch things; and ſay, That they are impoſſibilities, and againſt God and Nature, becauſe they are not taught in their Schools.

It follows then, ſince they are true, That a Phyſitian ought not to reſt only in that bare knowledge which their Schools teach, but to learn of old Women, Egyptians, and ſuch-like perſons; for they have greater experience in ſuch things, than all Academians.

We come to ſpeak alſo of the Dartings and Jaculations of all Witches, as the Inchanters and Witches do call them; when they afflict any man, that they inſert aſhes, hairs, feathers, briſtles of Hogs, fins of Fiſhes, and ſuch like things into the foot, or ſome part of the body, without any opening of the skin.

But how, or after what manner this is done, we ſhall not here ſpeak of; left if it be known to ſome, it may be by them made uſe of to do evil; wherefore we ſhall paſs it over, it being only neceſſary to write of the manner of the Cure, that the ſame likewiſe may be effected without opening of the skin, and ſuch griefs taken away. The way and uſe of the Ancients in ſuch kinde of Cures, is eſpecially to be avoided, who uſed to lance the part affected with Razors, about the centre thereof, and that very deep, where there are no hairs, nor any thing elſe to be found; and by that way of proceeding, do afflict the Patients with moſt intolerable torments, as if they were racked in the hands of the hangman: for by this kinde of Remedy, very few are Cured, but many have thereby loſt their lives. Wherefore this proceeding is quite to be left, and a better to be choſen: which is: Let ſome quantity, the whole, or half, much or little, of the like injaculated matter, which may be found and buried either in an Elder or Oak, and fixed with a wedge towards the Eaſt; which being done, there needs not any greater labor, for then that which remains may be extracted from the body, and the Cure will follow without uſing any other Remedy: But it will be otherwiſe, if the extracted matter be not placed in a right place; whatſoever it be, it cauſeth hurt, and diminiſheth not the injaculated matter. Wherefore it were to be wiſhed, that it might be extracted from the body of man, without labor or pain, without making any inciſion, combuſtion, or opening thereof: It is therefore eſpecially to be noted, that the ſame ought to be done by the virtue of the Magnes, (which attracteth all bewitched matter to it ſelf:) ſuch as is Oak-leaves, Celandine, Azoth, and powder of Coral: which if any one of them be by himſelf bound and faſtned about the Centre, in 24 hours it will extract from the body all ſuch matter, as by any ſuch means of Witchcraft is injaculated therein.

I ſhall only add this one thing, which is a common ſaying, uſed by many to ſay, I am an enemy to, and hate ſuch Witches and Sorcerers; wherefore I am ſure they cannot hurt me: And this is firmly believed by ſuch kinde of faithleſs and ignorant men, that thoſe Witches and Sorcerers that they hate, can do them no hurt; but only ſuch as they love, and give ſomthing to, &c. But this is falſe: for whoſoever they are that are their enemies, do alſo give them thereby an occaſion to uſe hatred and enmity towards them; and from that Spring at laſt ariſes the Perſecution, according to the manner, power, and proprieties of the enemies. But if we would reſiſt them that they cannot hurt us, we muſt do it by Faith; for that confirms and ſtrengthens all things, raiſeth up, and caſteth down, and performeth all things.

The end of Occult Philoſophy, of Paracelſus.

PARACELSUS Of the Myſteries of the Signes of the Zodiack: Being the Magnetical and Sympathetical Cure of Diſeaſes, as they are appropriated under the Twelve Signes ruling the parts of the Body.

The Prologue.

IT is without doubt, that many will be much raviſhed with admiration, when they ſee theſe my Writings brought into the light, becauſe of the admirable effects & vertues which are found in Metals, being firſt rightly and duly prepared with the hand and art: which among many people, are held and accounted to be ſuperſtitious and wicked operations, and againſt nature; that they are idolatrous operations, and that the help of the Devil is uſed to bring them to perfection. They ſay, How can it be poſſible, that Metals being engraven upon only with Characters, Letters and Words, ſhould have any ſuch power, unleſs they were prepared through the Craft and Aſſiſtance of the Devil? To theſe we Anſwer, I hear you give Credit to them, and do believe that they have power and virtue, being prepared by the help of the Devil, and do operate through him; And are you not able alſo to believe that God, who is the Creator of the whole Work of Nature, hath as much power in Heaven, and alſo that he giveth power and virtue to thoſe operations in Metals, Herbs, Roots, Stones, and ſuch like things? But in your judgment you ſeem to make the Devil more wiſe and powerful, than the only Omnipotent Lord God, who of his great Mercy, hath Created all Metals, Herbs, Roots, Stones, and all things whatſoever, that live, or move, in, or upon the Earth, Water and Air; and hath endued them with their ſeveral degrees of virtue, for the benefit and uſe of mankind: It is alſo moſt certain, and approved by experience evidently, That the Changes and Mutations of time, have great and powerful ſtrength and operation; and that chiefly in Metals, which are made in a certain determinate time, as it is manifeſt to many, and very well known to us by ſundry experiences. No man likewiſe can teach that Metals are dead ſubſtances, or do want life; ſeeing their oyls, ſalt, ſulphur, and quinteſſence are the greateſt Preſervatives, and have the greateſt ſtrength and virtue to reſtore and preſerve the life of man, before all other Simples, as we ſhall teach in all our Remedies aſſigned thereunto: Certainly if they had not life, how could they help Diſeaſes, and reſtore the decayed Members of the Body, by putting life, and ſtirring up corporal vegetation in them? as in Contractures, the Stone, Small-pox, Dropſie, Falling-ſickneſs, Phrenzy, Gout, and ſeveral other Diſeaſes, which for brevities ſake I omit to mention. Therefore I ſay, That Metals, Stones, Roots, Herbs, and all other Fruits have life in them, though of divers kinds, according to their Creation and growth, and the due obſervation of the time contingent thereunto. For the times have in them ſingular power and virtue; which manifeſtly appeareth, and may be proved by ſundry Arguments, which we ſhall not here produce, ſince they are ſo commonly known. For it is not our intent here to treat of things that are ſo cleerly known; but of more weighty and undiſcerned ſecrets, which to ſence ſeem contrary.

Characters, Letters, and Signes, &c. have ſeveral virtues and operations; wherewith alſo the nature of Metals, the condition of Heaven, and the influence of the Planets, with their operations, and the ſignifications and proprieties of Characters, Signes, and Letters, and the obſervation of the times, do concur and agree together. Who can object that theſe Signs and Seals have not their virtue and operations, one for infirmities in the head, being prepared in his time; another for the ſight; another for gravel in the Reins and Stone, &c. but every one is to be prepared in his own proper time, and helpeth ſuch and ſuch infirmities, and no other; as drink is to be taken within the body, and not otherwiſe? but all this is to be done by means, by the help and aſſiſtance of the Father of all Medicines, our Lord Jeſus Chriſt, our only Savior.

But if any one ſhall object, that Words and Characters have no virtue; and ſay as well as others, That they are of no more power than a bare Mark, or naked Croſs or Signe; Alſo, that [〈 in non-Latin alphabet 〉], hath no more power in the Greek tongue, than in the German, but only ſignifies the death of a Serpent, or ſome ſuch thing: Let him tell me, who believeth ſuch things, from whence it comes to paſs, That Serpents in Helvetia, or Suevia, do underſtand theſe Greek words, Oſii, oſija, oſii; ſince the Greek tongue is not ſo vulgar in thoſe Countries, that venemous worms ſhould underſtand it, or in time learn it? How ſhould they come to underſtand them, or in what Univerſitie have they learned them, that as ſoon as ever they hear theſe words, they will immediately ſtop their eares with their tayles, that they may not hear them again? For no ſooner do they hear theſe words, but immediately they lie ſtill, contrary to their natures, not hurting, or offering to bite or caſt any venome at any man; and afterwards if they hear any man to approach towards them, they ſuddenly fly into their holes. If thou doſt ſay that nature doth effect this, it is the ſame which I did expect thou ſhouldeſt anſwer: but if Nature worketh this upon a Serpent, why doth ſhe not the ſame among all other Creatures? But if you ſhould ſay, That the noiſe of the mans voice effecteth it, and that thereby the Serpents are terrified and ſtupified; or that it is done by any power in the man; why then do they not in the ſame manner lie ſtill when a man maketh a far greater noiſe, either crying out, or diſchargeth a Gun, or the like?

Characters and Seals have likewiſe in them wonderful virtue, which is not at all contrary to nature, nor ſuperſtitious: Alſo, if you ſay that words are of no effect, but as the bare voice of men; I ſay on the contrary, if you write the ſame words in Parchment, or Paper, in a ſelected time, and put it upon a Serpent that is taken, in what manner you will, he will remain and lie ſtill, as if you had ſpoken the ſame words.

Neither is it any wonder, that Medicines can help men not taken into the body, but only hanged about the neck as Seals: For it is common to the Bladder with Cantharides, That it turneth his Urine into Blood, that holdeth Cantharides cloſe in his hand, the Bladder holding the Urine, and containing it that it cannot paſs out of the Body, the hand being held far from the Body.

Some Creatures do retain the ſame virtue after they are dead, as I prove by the Bird called the Kings Fiſher, whoſe skin being taken off from his carcaſe, and being dried, and hanged up upon a nail, will caſt his feathers many years, and new ones will grow again; and that not only for one or two yeers, but many yeers one after another.

But if you further enquire, out of what Author or Writer I read of theſe virtues, or where I learned ſuch experience; I anſwer you Sophiſters and Contemners of the Gifts of God, that very Nature her ſelf demonſtrated before your eyes, doth far excel all the Authors and Writers of the world. I pray tell me which of your Authors or Writers taught the Bear, when his ſight is dimmed by reaſon of the abundance and ſuperfluity of his blood, to go to a ſtall of Bees, which by their ſtinging him, pierce his skin, and cauſe an effuſion of the ſuperfluous blood? What Phyſitian preſcribed the herb Dittany to be medicine for the Hart? or who taught the Serpent the virtue of Briony and Dragonwort? who taught the Dog to take Graſs for his Cordial and Purge? And who preſcribed the ſalt Sea-water to the Stork for a Clyſter? Did you teach this knowledge to them? or do not they teach you? The ſame might I ſpeak of infinite other Animals, that know naturally the Cure of their own Diſeaſes. What! Have the Bruit-beaſts taught the Medicinal Art? If you ſay, It's a Natural inſtinct, and that Nature teacheth them, ſo ſay I too. If Nature hath infuſed ſo much reaſon into Bruit-beaſts, how much more ſhould men learn thereby, who are made according to the Image of God, the Creator of all things; and are indued with reaſon from God, to conſider and contemplate ſuch things?

Alſo to ſay that things outwardly applied, and not ſubſtantially entring into the body, cannot Cure any Diſeaſes, is falſe: For the Sun, which giveth us light, warmth, ſplendor, and infuſeth life into all things, penetrateth into the moſt occult and cloſe Manſions of the Earth; and doth vivifie and quicken all things that lie under the earth, even to the centre thereof.

For who can deny that in Spring-time, eſpecially, the Sun penetrateth into the moſt ſecret places of the earth, giving heat and warmth thereunto, when it ſhines only upon the upper part thereof? From whence the roots of all things therein receive juyce, ſtrength, and life? and why therefore may not the ſplendor of Nature, and the influences of the Heavens, Stars, Planets, and other means which we uſe to extract out of Metals, Herbs, Stones, and ſuch like things, give their virtue into the bodies of men, and penetrate into the inner and private members thereof? as into the Nervs, Veins, and other internal Defects lurking in the fleſh and blood of men, and have been there a long time growing. Diſeaſes, Infirmities, and Accidents, are divers; ſo likewiſe are the ſeveral Cures thereof to be oppoſed to them according to their qualities, in their peculiar dayes and times: Againſt which alſo, Metals do beſt of all help; being prepared and uſed in due time and means: As if I ſhould undertake to Cure the Leproſie with Gold; what ſhould hinder but that an Oyl made thereof may Cure it by Unction? Alſo, if I ſhould anoint the Small Pox with Oyl of Mercury, do you think I am able to Cure them with this Mercury? without doubt; eſpecially if I obſerve a fitting time for this purpoſe, without which laſt means, all anointings are in vain, although the ſick were bathed in Oyl of Mercury: But in ſuch Diſeaſes where the Mercurial medicines are not ſufficient, we ought then to uſe other remedies: which unleſs I ſhould do, having a due reſpect to the obſervation of time, not only the Unctions, and all labor beſides, will be vain and fruitleſs, but they will bring the Patient into a worſe condition: for it is moſt certain, that Diſeaſes come to men for the moſt part from the power and influences of the Stars upon the bodies of men, yet not ſo ſuddenly that the ſame can preſently be perceived, like a ſtripe, or the Falling-ſickneſs. But they do encreaſe in proceſs of time by little and little as it were a diſtillation, as oyl cauſeth water to wax fat by drops falling into it. A man may alſo perceive his own defects, by the ſhrinking or decaying of his Members, loſs of Appetite to meat and drink, pain, &c. according to the condition and property of every Diſeaſe, the operations of the Stars, and the accidents by the Air, prepared and attracted upon us.

PARACELSUS Of the Myſteries of the Signes of the Zodiack: Being the Magnetical and Sympathetical Cure of Diſeaſes, as they are appropriated under the Twelve Signes ruling the parts of the Body.

CHAP. I. Of the Common Griefs of the Head.

THe Common Diſeaſes and Pains of the Head are various: Some proceed from our own proper petulancy, through the exceſs of meat and drink; others come from evil vapors aſcending from the Stomach to the Head, and they proceed from ſeveral Cauſes, which in this place we intend not to treat of; but only of the more grievous Diſeaſes of the Head, which follow.

CHAP. II. Of the Falling-Evil.

THe firſt thing to be taken notice of in this Diſeaſe, is the ſigns of the Falling; whether they happen at certain equal times, months, dayes, and hours, and how often; or whether they be unequal, happening at divers times; and whether a little before they fall, the Patients do uſe to ſhake and ſtagger a little, or whether they fall to the ground ſuddenly, and unawares: which being perceived, if they fall at certain times and hours, then the Diſeaſe doth not take them ſo ſuddenly; neither do they preſently fall. But if it come at unequal times and hours, the contrary will be ſeen to happen; to wit, the falling comes upon them unawares. The firſt kind, to wit, when there is a little ſhaking and ſtaggering before the fall, is mortal: But if they perceive the fall before it come, the Diſeaſe is accounted not to be ſo dangerous, but more Curable; which proceedeth not from Nature, as the firſt; nor is not common therewith, wherfore it leſs weakeneth: The firſt brings Phrenſie, and Madneſs; but the other is a falling Diſeaſe. The Cure of theſe, is thus;

Firſt, Conſider in what day, and what hour he Fell the laſt time, and write it: then ſee what Planet rules that hour; alſo the ſign and degree of the Patient are to be known.

Then the yeers of the Patient are to be numbred, and his Sex, which alſo keep noted in writing; then give this Medicine every day in the morning to drink; which followes,

℞ of the Spirit of Vitriol, Quinteſſence of Antimony, each 5 drops. Quinteſſence of Pearle, 4 drops.

Give all theſe in the morning to the Patient to drink in a little draught of Roſe-water, and let him faſt four hours afterwards: Let him uſe this proceeding by the ſpace of 29 dayes; and in the mean time, prepare the Lamen following, made after this manner,

lamen etching for falling sickness [Image not included in the transcription.]

symbol for lamen for a woman with the falling sickness [Image not included in the transcription.]

The Figure being now prepared according to the directions; after a Fit cometh, command that his Hair be ſhaven off from the Crown of his Head, according to the Latitude of the Lamen: Then preſently where he fell and lieth, with art and induſtry pour ſome of the Secret before preſcribed into his mouth, and ſo hold him that it may deſcend into his Stomach; then forthwith apply the Lamen to the place ſhaven, ſo that the Sculpture may touch the naked fleſh, and let it be bound on that it fall not off; which being done, let the Patient be carried to ſome place where he may quietly ſleep. And after that Fall, without doubt he will never Fall more, although he hath had the Diſeaſe 30 yeers: But let him alwayes wear the Lamen about his neck, and ſhave his Hair at every Months end, in the ſame place where they were firſt ſhaven.

CHAP. III. Some other Figures to Preſerve the Sight.

MAke thee a round Lamen of the beſt Lead in the hour of ♀, the ☽ being in the Signe ♈, and in the ſame hour; to wit, in the hour of ♀, engrave the Signes and Letters which you ſee written in the following Figure: Afterwards in the hour of ♄ make a Copper Lamen of the ſame Quantity and Form as the Leaden one; when ☽ is in the ſigne ♑, the Characters which you ſee in the Figure, are to be engraven. And then both Figures are to be kept and preſerved ſo long until ♀ comes into Conjunction with ♄: and then in the point of the Conjunction both the Figures are to be conjoyned together ſo, that the Characters and Signes may mutually touch one another; then cloſe them faſt with Wax, that they receive no moiſture, and ſew them up in a piece of Silk, and hang it about the Neck of the Patient on the day and hour of ☿. This is the beſt Remedy to recover the Sight of the Eyes, and to preſerve the Eyes from Pain and Diſeaſes. It preſerveth the Sight in old Age, as perfect as it was in youth.

To Preſerve the Sight.

lamen etchings [Image not included in the transcription.]

CHAP. IV. Againſt Drineſs in the Brain, and other Diſeaſes in the Head.

TAKE of the following Metals, well refined:

Of Gold, ʒ ſs. Of Silver, ʒ ii. Of Copper, ʒ i. Of Tynne, ℥ iii.

Let them be all melted together in the point of the new Moon; then pour them out, and of that Maſs make a piece of Plate of what Latitude you will: After that theſe Metals have been melted together, they muſt not be put into the fire any more. When the Planet ♃ is in his own Houſe, to wit, in ♓, let theſe Characters and Signes be engraven in the inner-ſide of the Money, and in the back-ſide of the Money let thoſe words be written which you ſee in the following Figure, in the ſuperior part of the Circumference of the Money: then let there be made a Ring of pure Gold, and affixed thereunto when the Moon is declining, for it to be hanged by: it matters not in what day the Ring be made, ſo that it be done in the hour of ☉. This Money being thus prepared, let it be hanged about the Neck of the Patient in the point of the new Moon. It is of wonderful operation againſt all Diſeaſes of the Head, and Brain.

For Diſeaſes of the Brain.

lamen etchings [Image not included in the transcription.]

CHAP. V. Againſt the Palſey, a moſt excellent Secret.

FOr the Conſolation of thoſe that are afflicted with the Fits of the Palſey, to write a Remedy thereof, that not without cauſe, it may be called my Archidox, ſeeing it excelleth all other Cures: Although ſome Ancients have thought (but falſely) that this Diſeaſe is incurable. Therefore if any one be in any manner taken with this Diſeaſe, let him thus do,

℞ of pure Gold, ℥ ii. of Lead, ʒ ii.

Againſt the Palſey.

lamen etchings [Image not included in the transcription.]

CHAP. VI. Againſt the Stone and Sand in the Reins.

THe Money againſt the Stone, conſiſts of 4 Metals: to wit, of Gold, Silver, Tynne, and Lead: As followeth.

℞ of Gold, ʒ iii. of Silver, ʒ iii. of Tynne, ʒ i. of Lead, ʒ i. ſs.

Let all theſe Metals be melted together in a new Melting-pot for Gold, on Saturday at 10 of the Clock before noon, ☽ increaſing; which being melted, caſt in Saltpeter mixed with Tartar, for this cauſe only, to make them the more tractable, and eaſie to be molten and wrought upon. Afterwards, let them be poured out and caſt into the form of a Lamen, and let it be cut, and poliſhed, and filed in the hour of ♂ and day of ♀; but as yet, let nothing be engraven thereon. Alſo, the Ring is not to be forged, that it come not into the fire any more after the melting, but is to be formed with a File: wherefore the Lamen is to be poured out, and caſt the larger and broader, that the Ring and Lamen may be both one piece. And if it can be, let the Lamen be ſo poured out after the melting, that by the mixture of divers Metals, eſpecially of the Lead and Tynne, the brittle matter may evade; and the ſubſtance remain hard, that it may not be wrought with the Hammer, nor cut with Sciſſers. This being done, then look for the Moon; and in the point of the New Moon, then begin the Sculpture: and make haſte, that one ſide of the Lamen may be finiſhed in that hour, which is marked with the Letter A. Afterwards, let this Money be ſafely kept until ſome day of ♃, when ☽ is in Aſpect with ſome good Planet, as ♃, ♀, or ☿; then let the Words and Characters be engraven on the other-ſide, marked with B, in the hour of ☿, as you ſee them in the following Figure. Then let the Lamen be hanged about the Neck of the Patient that hath the Stone, when the Moon is decreaſed, on the day and hour of ☽. The Ring ought to be made of Iron, to which the Lamen is hanged. Let the Patient alſo drink Wine every morning, wherein the ſaid Seal hath been ſteeped all night, and afterwards hang it about his Neck again. This doth wonderfully expel the Stone, and Sand or Gravel out of the Reins; for which thing alſo Spirit of Roman Vitriol is good to drink.

For the Stone in the Reins.

lamen etchings [Image not included in the transcription.]

CHAP. VII. Of the Members of Generation.

THe loſs of Strength and Virtue in the Members of Generation, is a certain Sympathy proceeding from groſs Fatneſs, which as a certain Spaſma impedites the power of the Members of that place. This happens by divers accidents; ſome whereof are natural, others are againſt nature, by Witchcraft. For the Remedy of the natural Paſſion, we uſe this remedy: Let theſe Words, with the Characters adjoyned, be written in new Parchment, which afterwards is to be bound about the nut of the yard.

AVGALIRIOR [〈 in non-Latin alphabet 〉]

lamen etchings for the loss of strength in the members of generation [Image not included in the transcription.]

This Writing in Parchment ought to be renewed every day by the ſpace of 9 dayes, before Sun-riſing every morning, by binding it, or rowling it with the Writing backwards about the Prepure, and there let it remain night and day; and as often as you renew the Parchment, or change it, let the old-one, which you take off, be burnt to aſhes, and let the Patient drink it in a draught of warm wine. This is a moſt excellent Remedy, to be had with the leaſt coſt. But if any one deſires to be preſerved from theſe evils, let him wear about his Neck a Lamen of Silver, with the ſame Words and Signs engraven thereupon: Or if one make a Lamen of Gold, and engrave the ſame Words and Characters thereupon, it will be far better. But when it happens that this Diſeaſe is brought upon any one by Witchcraft, or ſome Diabolical Art, wrought by the malice of wicked people; let the Patient take a piece of a Horſe-ſhooe found in the high-way, of which let there be made a Trident-Fork on the day of ♀, and hour of ♄, as you ſee in this Figure following.

lamen etchings [Image not included in the transcription.]

The Fork aforeſaid being made, let thoſe Words with their Caracters be engraven upon the Three teeth, as you ſee in the Figure. And upon the Handle thereof, thoſe Words and Signs which you ſee in the Figure, on Sunday before Sun-riſing: which being done, let the Fork be faſtned in the ground under a running Stream of Water, ſo deep, that the handle may not be ſeen, and that it cannot be found: by this means, thou ſhalt be delivered in 9 dayes; and the perſon that hath wrought this miſchief upon thee, ſhall get ſomthing himſelf in that place, from which he ſhall not ſo eaſily be delivered: So we ought to reſiſt Diabolicall Arts by Nature, as Chriſt by the holy Scripture propoſed to the Devil in the Wilderneſs.

CHAP. VIII. That a Horſe ſhall live Sound a long time.

SOme will think that I write Witchcraft, or ſome ſuch like things; which are far abſent from me. For this I certainly affirm, That I write nothing here, which is ſupernatural, and which is not wrought and effected by the power of nature and Celeſtial influences; and whereof, for the moſt part, we are not altogether ignorant. As this: Let a Sadler make a Bridle for a Horſe of a Lyons Skin, and upon the Reyns thereof let theſe Words and Characters following be written in their certain time. And you ſhall perceive this Horſe to live not like a Horſe, but like a Man; and longer, and his ſtrength not to be abated: So that you do not uſe him extraordinarily, contrary to his wonted cuſtome. Alſo, according as you apply thoſe Bridly-reins to him, he will live thirty or forty yeers, more or leſs, contrary to the common term of a Horſes life. The Bridle is thus to be prepared, that it ſerve him for a Halter, without a Bit. The Leather-Dreſſer ought to prepare this Skin in the hour of ♃, that is, then to put it into his Pit; which being ſo prepared, let the Sadler cut the Thongs of it in the hour of ☉, and afterwards make it into a B[•]idle when you will. To this Bridle is to be affixed the Lamens following in the hour of ♀ upon the Thong of the Head, made of Tynne.

S. U. R. Q. L. R. E.

lamen etchings [Image not included in the transcription.]

Upon the Thong, going down from the Fore-head to the Noſe, let there be affixed theſe which follow, made of Copper in the hour of ☽.

♃ ♐ φ λ y. χ. το. SELE.

lamen etchings [Image not included in the transcription.]

The following Lamens ought to be made of Silver, in th hour of ♃; And affixed to the Bridle in the hour of ♃.

A.K.R.X.X.X.X.X.

lamen etchings [Image not included in the transcription.]

Theſe which are laſt, ought to be made of Gold, and affixed to the Bridle in the hour of ♂ 3.9.

And apply this Bridle to the Horſe in the hour of ♀, then you ſhall ſee with what power Nature worketh in Words and Characters, where time is duly obſerved.

CHAP. IX. An admirable Oyntment for Wounds.

SImpathy, or Compaſſion, hath a very great power to operate in humane things: As if you take Moſs that groweth upon a Scull, or Bone of a dead body that hath lain in the Air, to wit,

Take of that Moſs, ℥ ii. of Man's Greaſe, ℥ ii. of Mummy, and Man's Blood, each ℥ ſs. Lanſeed Oyl, ʒ ii. Oyl of Roſes, and Bole-Armoniack, each ʒ i.

Let them be all beat together in a Morter ſo long, until they come to a moſt pure and ſubtil Oyntment; then keep it in a Box. And when any wound happens, dip a ſtick of wood in the blood, that it may be bloody; which being dryed, thruſt it quite into the aforeſaid Oyntment, and leave it therein; afterwards binde up the wound with a new Linen Rowler, every morning waſhing it with the Patients own Urine; and it ſhall be healed, be it never ſo great, without any Plaiſter, or Pain. After this manner, you may Cure any one that is wounded, though he be ten miles diſtant from you, if you have but his blood.

It helpeth alſo other griefs, as the pain in the Teeth and other hurts, if you have a ſtick wet in the Blood, and thruſt into the Oyntment, and there left. Alſo, if a Horſes foot be pricked with a nail by a Farrier or Smith, touch a ſtick with the blood, and thruſt it into the Box of Oyntment, and leave it there, it will Cure him. Theſe are the wonderful Gifts of God, given for the uſe and health of man.

CHAP. X. The Weapon-Oyntment.

THere may alſo an Oyntment be made, wherewith if the Weapons be anointed (wherewith a wound is inflicted) the ſaid wounds ſhall be cured without pain. This is made as the other, except only ℥ i. of Honey, and ʒ i. of Ox-fat is to be added to this. But becauſe the Weapons cannot alwayes be had, the Wood aforeſaid is better.

CHAP. XI. Againſt the Gout.

TAke of Mummy, Maſtick, Red Myrrhe, Olibanum, Ammoniacum, Oppopanax, Bdelium, each ʒ ii. Vitriol, lb ii. Honey, lb ii. Tartar, ℥ i. ſs. Aquavitae, gal. iii.

Let them be all Diſtilled together into an Oyl. Then take little Flyes, ſuch as are bred in the dead Carcaſſes of Horſes, and make an Oyl of them, being well bruiſed. With which Oyl of the Horſe-flies, mix ℥ ii. with ℥ iv. of the other Oyl: Theſe two Oyls being well mixed together, let them be Diſtilled again, and let this Diſtilled Oyl be preſerved.

Then prepare the Characters, in manner following.

℞ of pure Gold, pure Silver, filings of Iron, each ʒ i. of Lead, ʒ ii.

Let them be all melted together in the hour of the New Moon, by a very ſtrong fire, that the filings of the Iron may be melted. For they will hardly melt, wherefore ſome Boras is to be added to them. Then let all the melted matter be poured out together upon a broad ſmooth ſtone, that it may make a thin Lamen: for it cannot be wrought with the Hammer afterwards, becauſe of the Iron: afterwards, when ♄ is in Conjunction with ♂, in the ſame hour let the Characters, Words, and Signes of the Lamen be engraven thereupon, like two ſtamps of a piece of Money; and let them be finiſhed in that hour.

For the Gout.

lamen etchings [Image not included in the transcription.]

Let both the ſaid pieces of Money be engraven only on one ſide, in the hour of the ſaid conjunction of ♄ and ♂; and let them be ſo kept, that they touch not one another.

Afterwards let there be made a Sigil of pure Gold, not ſo thick as the other Lamen: when ♀ is in Conjunction with ♄ or ♂, let the Characters, Signes, and Words be engraven thereon. But note, that the Seals are to be conjoyned together when there is a Conjunction of ♀ and ♄: The ſecond face of the Golden Seal, marked with the number 2, is to be turned againſt the engraven face of the ſuperior Seal which hath not the Image of a man, and is marked with the number 4. But if ♀ be in Conjunction with ♂, then the ſecond face of the Seal marked with the number 2, is to be turned upon the face of the upper Seal, which hath engraven upon it the image of a man, and is marked with the number 5. And when ☽ comes to the 6 degree of ♋ in the ſame order as is before ſhown, let the pieces of Money be both joyned together, the Gold being placed in the middle. Let them be all bored with one hole through the middle, and faſtened together with an Iron-wyer, and let the Patient hang them about his neck. And let his Members be anointed with the Oyl before preſcribed: hereby you ſhall try the powerful operations of Nature, even in ſuch as are 60 yeers old.

The Picture of Golden Money for the Gout.

lamen etchings [Image not included in the transcription.]

A Sympathetical Oyntment againſt the Gout.

Let the Blood of the Patient afflicted with the Gout, be reſerved: And that you may know how to uſe it, Diſtil a Water from it in Balneo Maria.

Take hereof, ℥ vii. to which adde, of Oyl of Roſes, Venice Sope, each ℥ ſs. of Man's Greaſe, Bears Greaſe, juyce of Sengreen, each ℥ i. Marrow of an Ox, ℥ ſs.

Let them be all gently boyled in a veſſel of Braſs, till they come to the thickneſs of an Oyntment; continually ſtirring it, leſt it burn: Afterwards upon the eighth day of the Moon's encreaſing, let the Soles of the Feet of the Patient be pricked with an inſtrument, as it uſes to be done in Applications for the Winde: and the place grieved being in this manner opened, let them be anointed with this Oyntment very hot, that it may penetrate. And by ſo doing 9 weeks, he ſhall be Cured cleer of the Gout.

This Oyntment will laſt 10 yeers in its full force and virtue, being kept in a cold place.

CHAP. XII. Againſt Contractures.

OYl of Sulphur againſt Contractures and ſhrinking of Sinews, is not to be contemned, but rather to be eſteemed as a principal Remedy againſt ſuch infirmities. This Oyl is made as followeth: Take of the beſt Sulphur, lb xv. Sublime it in a Cucurbite of Earth through a Glaſs Limbeck. Put the ſublimed matter in a cool Cellar to diſolve, and in ſucceſs of time, it will be reſolved into an Oyl. Then make the following Compoſition.

℞ of Oyl of Sulphur, ℥ ii. Black Soap, ℥ iii. Aquavita, ℥ v. Oyl Olive, Oyl of Roſes, each, ℥ 1.

Let all theſe be boyled, as the other, unto an Oyntment for the Gout; alwayes having a care that the flame take it not: Let the Members be very well anointed with this Unguent for 30 dayes; cauſing the Patient to ſweat in a dry Bath. It excellently helps contracted Members.

A Seal for Contractures.

Take what quantity you pleaſe of Gold thrice purified by Antimony; or if you will, the weight of a Ducat. Adde to it a little Boras, and melt it when ☽ is in the 19 or 20 degree of ♑; and caſt into it, a ſoon as it is molten, 30 grains of the filings of ♀ under the ſame hour. Which being melted and mixt together, pour them out together, and let them ſo remain until ☽ is in the ſame degree of ♏: Then melt it again, and caſt in 30 grains of the filings of Iron, and pour it out again as at firſt. Then keep it till ☽ is in ♌: and then form and faſhion it fit for the Sculpture; which ought to be done in the hour of ♃. You need not any further calculate according to the Courſe of ☽, till the Seal comes to be applied, having only reſpect to the hour beforehand, let the Signes which you ſee here drawn in the Figure, be engraven on both ſides of the Money: This Money muſt be fewed up in a fine Cloth; and is to be hanged about the Neck by the Cloth only, and not by its own body, in the day and hour of ♃, ☽ encreaſing.

For Contractures.

lamen etchings [Image not included in the transcription.]

CHAP. XIII. For Womens Terms.

AN inordinate Flux of this Diſeaſe, doth extremely grieve many Women, ſometimes divers years: by ſo much the more healthy and ſtrong ſuch women are, by how much they have their Courſes in their ordinary ſeaſons, and are then delivered from them. From whence ariſes a twofold way of reducing them into due order. The firſt is, to ſtay the Flux, and reduce it into a due courſe: the latter is to be uſed in the defects thereof, to provoke them to an ordinary Flux: the defect of them bringeth death; wherefore to provoke them, let there be formed of pure Copper, without mixture of any other metal, a Seal in the hour of ♀, as is in the following Figure: But if the ſame cannot be perfectly finiſhed in that hour, let it then remain unperfect until the ſame hour of ♀ comes again, and then perfect it: The form whereof muſt be this.

For the Menſtruae.

lamen etchings [Image not included in the transcription.]

This Sigil ought to be formed with a File into one piece, and is to be bound with a ſtring upon the Back of the woman through two Rings, applying it at the beginning of the Back-bone upon the Teſtes, laying the Sculpture upon the fleſh, and that in the hour of ☽.

But if Nature ſuffer through too much abundant Fluxes, let the Characters be engraven in pure Silver in the hour of ☉, on both ſides of the Money, as they are drawn in the following Figure. Then let them be wrapped and ſewed up in ſilk, (for it muſt not be applied to the naked fleſh) and let it be bound upon the Navel of the Woman, turning that face next her body which is marked with the number 10. And afterwards when the Flux begins to ſtay, let her wear it 30 dayes, and then take it off: for if ſhe wear it any longer, there is danger leſt they be quite driven away and ſtopped; and ſo cauſe a greater hurt than the firſt.

For the Menſtruae.

lamen etchings [Image not included in the transcription.]

CHAP. XIV. For the Leproſie.

For the Leproſie.

lamen etchings [Image not included in the transcription.]

If any do uſe the Sigil above written, and ſuch like Remedies, let them not doubt of help. Let this kinde of Sigil be made of pure Gold, and wrought into a Lamen in the hour of ♄; but the Characters ought to be ingraven in the hour of ☉, when ☽ is in ♌, and ☉ in the ſame ſign; which uſually happens in July. Let it be hanged about the Leper in the hour of ♀, the Moon increaſing: Let the Patient alſo drink Wine, wherein the ſame Sigil hath been ſome time ſteeped.

It ought to be renewed every year in July, for this Sigil loſeth its force in a year.

The Leproſie working ſo ſtrongly in the body of man, wherein it fixeth root.

CHAP. XV. For the Vertigo.

MAny who do labour with this diſeaſe, the Heaven and Earth ſeems to them to turn like a wheel, and all things to run round. To others there ſeems a kinde of a Circle to flie before their eyes. This is a kinde of the Falling-Evil or Palſie more or leſs. For there is ſuch a Convulſion of the Brain, that the Spirits of the Sight and the Brain, are impedited by a certain groſs thick vapour aſcending from the Stomach to the head, through the optick Nerves. Againſt this Diſeaſe make the Sigil which follows.

In the hout of Mars, and day of Jupiter, the Moon in Aries, which is the beſt Aſpect of Mars; but ſee that ſhe hath no evil Aſpect from any other Planet.

Take of ☉ ʒ ſs. of ♂ ʒ ii. of ☽ ℈ v.

Let theſe 3 Metals be purely refined and melted together into one. Let them be poured out and wrought into a very thin Lamen, and formed with a little Ear; afterwards when the Moon is in the 12 degree of Taurus, engrave the Signes which follow, and apply it to the Patient in the hour of the New Moon, on the very point that it firſt beginneth.

Uſe this Remedy with the Seal:

℞ of Organum, grains 4. Of Unicorns-horn, grains 2. Musk, grain 1. Spirit of Vitriol, grains 6.

Let them be adminiſtred every morning in a ſpoon, about 3 a Clock after mid-night, continuing it 13 dayes; and after every time taking it, reſt one hour.

For the Vertigo.

lamen etchings [Image not included in the transcription.]

CHAP. XVI. For the Cramp.

MAke a mixture of Sol, Luna, Venus, and Mars; and let it be wrought into a Lamen, and thereof make a Sigil when the Sun is under the Earth, in the hour of Saturne. And then in the hour of Jupiter engrave theſe Characters and Signes with the words in the hour of the Sun; and apply it in the hour of the Sun when he is under the earth.

You may alſo make a Ring of the ſaid Metals, on which engrave the ſame Signes, and wear the Ring on the finger of the Heart; but this ought to be done in the time, day, and hour before preſcribed.

CHAP. XVII. For the trembling of the Heart.

THe Hearts of men do ſomtimes ſuffer trembling, eſpecially of Nobles and great men; for ſeldom doth this Diſeaſe take poor and mean men or women. From whence may be ſeen how God Almighty hath ſo artificially diſtributed paſſions to every ſtate and Condition for their correction and admonition, without reſpect of perſons. It is not to be numbered amongſt eaſie Diſeaſes: for where it begins to rule, it caſts the Patient upon the earth, and bereaveth him of ſtrength and ſenſe, and ſomtimes of life. It riſeth from the Membranes and receptacles wherein the Heart is involved, it being compreſſed with corrupt and ill Flegm. Againſt this, make a Sigil as follows, obſerving the due times.

Firſt, in the day and hour of ☽, take of ☽ ℥ ſs. which put and keep in a melting-pot until the hour of the Sun, which is the 4 hour following in the order of unequal hours; then melt it with the fire, and the ☽ being melted, caſt in two ounces of ☉ purely refined, as the ☽ ought to be: theſe two Metals being well melted and mixt together, leave them to cool in the Melting-pot by themſelves, and keep them till the hour of Venus next following: then melt them again, and caſt in two drams of pure ♀, and pour it out; then work it into a Lamen with a Hammer, & prepare it ready for the engraving of the Signes: then mark when the Moon and Venus behold one another with a good Aſpect; then engrave upon the Money theſe two Signes which you ſee here.

lamen etchings for the trembling of the heart [Image not included in the transcription.]

Afterwards in the point of the New Moon engrave theſe three Characters following under the other two.

lamen etchings for the trembling of the heart [Image not included in the transcription.]

Let it reſt from that New Moon untill the next Full Moon, and in the point of that Full Moon in the ſame face of the Money over all the Signes let theſe following words be written.

For the trembling of the Heart.

lamen etchings [Image not included in the transcription.]

This being done, mark when the Sun enters Leo; and in the ſame hour of his ingreſſion, inſcribe the Characters and Words you ſee in the other figure, on the other-ſide of the Money; and let them all be begun and ended the ſame hour.

This Sigil being thus prepared and finiſhed, is to be hanged about the Patients Neck in the hour and point of the Full Moon, that it may touch his naked fleſh upon his Heart.

Againſt this trembling of the Heart, there is alſo a moſt excellent ſecret; our Aurum Potabile, and Quinteſſence of Pearl, of our deſcription, alſo oyl of Coral prepared as followeth.

The manner of Preparing Oyl of Coral againſt the trembling of the Heart.

℞ of Coral, lb i. Of Common Salt, manip. 3.

Let them be wrought into a moſt fine powder, and put it into a Glaſs ſtrongly Luted according to the ſequent deſcription: Take common Clay, or Potters white Clay, aſhes made of the bones of the heads of four-footed Beaſts, filings of Iron, Glaſs in powder, common Salt, Ceruſe, &c. which being wet, mingle them together, &c. put the luted Glaſs with the matter into Aſhes contained in an Iron Kettle, according to art; kindle firſt a gentle fire, and increaſe it by degrees until the Spirit and Fumes do paſs into a Veſſel below; then increaſe the fire more vehemently, until there remaineth no more moiſture. This Oyl is a moſt excellent Remedy for the trembling of the Heart, taken alone by it ſelf, without any thing elſe added to it.

An Appendix concerning Ruptures of the Bones.

In what manner ſoever Bones are broken, they are excellently well knit and conſolidated, with the following Unguent, and are all orderly joyned.

℞ Of Honey ℥ ii. Of Antimony, and Oyl of Vitriol ʒ ii. Of Badgers Greaſe, Deers Sewet, Bears Greaſe, and Sope, each ℥ i. Turpentine ℥ i. ſs. VVax ℥ ii.

Let them be boyled into an Oyntment, and therewith let the Ruptures be anointed with a hot hand againſt the fire; it wonderfully Cures, Heals, and Conſolidates, above all other.

The end of the firſt Treatiſe.

The Second TREATISE OF Celeſtial Medicines, Containing, The Myſteries of the Signes Of the ZODIACK.

THe Heaven is compaſſed about with a large Circle in a Circuit which we call the Zodiack, and is divided into Twelve equal parts: theſe are named with the Names, and Deſignated with the Characters which follow:

♈ Aries.
♉ Taurus.
♊ Gemini.
♋ Cancer.
♌ Leo.
♍ Virgo.
♎ Libra.
♏ Scorpio.
♐ Sagittary.
♑ Capricorn.
♒ Aquary.
♓ Piſces.

The Seal of ♈ is made of the following Metals.

℞ ♂ ℥ ſs. ☉ ʒ ii. ☉ ʒ i. ♀ ʒ ſs.

Theſe Metals, in the day, hour, and very point wherein the Sun enters the firſt degree of Aries, (which for the moſt part happens the tenth day of March, or thereabouts) are all to be melted together with a very ſtrong violent fire; but firſt the Iron is to be reduced into filings, or elſe it will not be melted. They being all melted and prepared, on the day of ♂, ☽ being in the 9 or 10 degree of Aries, or thereabouts, which is once every month: in the ſame hour it ought to be finiſhed; but is to be applied when Mars is in the Ninth Houſe of Heaven, or the Eight.

Aries.

seal [Image not included in the transcription.]

This Seal is a moſt certain Experiment to Cure all Fluxes and Catharres deſcending from the Head upon the Brain, &c. For it purgeth the Brain, and drieth up all Flegm of the Head, and all Diſeaſes which appertain to the Head; it amendeth all Maladies thereof, being worn night and day, the Signe of Aries being turned next the Brain.

The Seal of Taurus is made of the Metals following.

℞ Of ♀ ℥ i. Of ♃ ʒ i. Of ♂ ℥ ſs. Of ☉ ℥ ii.

They are all to be mixed together by melting them, the Sun being in Taurus, which every yeer happens about the eighth day of April. And in the very point of the Suns ingreſs into this ſigne, this Seal muſt be begun, and forthwith finiſhed, or elſe the whole work will be fruſtrate. And when the Moon is in the 10 degree of Taurus, it is to be applied.

For the expedition of this work, there may be engraven ſome ſtamps of Iron firſt, wherewith the Seal may be coined after it is melted, whereby all the Signes and Words are quickly imprinted. So all the other Seals may be done: for oftentimes the hour ſlips away before they can be finiſhed, and then happens the greateſt detriment to this work. Wherefore the time is chiefly to be noted, as having the greateſt power in theſe operations.

Taurus.

seal [Image not included in the transcription.]

The Nature and Property of this Sigil, giveth a moſt excellent Remedy to them who have loſt their Generative Virtue: if it be ſo hanged that it may touch the Navel, the Sign Taurus being turned next the fleſh and the body, it giveth the beſt help to men or women.

The Seal of Gemini.

℞ of Gold and Silver, of each ʒ i.

Let them be both melted together the Sun entring the Signe Gemini; which happens about the 10 or 11 day of May, according to the courſe of the yeer. Wherefore the yeer wherein the Sigil is to be made, you muſt firſt calculate: There are two Lamens to be made out of the mixture of the aforeſaid Metals, whereupon the Signes are to be engraven as they are poſited in the following Figures, when the Moon is in the ſigne of Leo or Piſces: but the Seal being perfected, is to be applied at ſuch time when ☿ is in the firſt Houſe of Heaven; the air gentle, milde, and ſerene. That face of the Money that hath the ſigne ♊, is to be turned towards, and worn upon the naked skin: both the ſaid Lamens are to be connexed together with a Circle made of the ſame matter, almoſt a fingers breadth to be aſunder in the middle, that they may not touch one another, with theſe faces, or ſides, that are without ſignes: for there muſt be ſo great diſtance between them, that there may be a Pipe interpoſed, that may receive a Gooſe-quill full of Quickſilver, and afterwards to be ſtopped with Maſtick: it muſt alſo contain a Pipe of Metal, which muſt hold the Quill: when the work is completed, let the Quick-ſilver be poured into the Quill, the day and hour of Mercury, the Moon decreaſing.

The reſt was deſired in a German example, even the ſtrength and virtue of this kind of Sigil, for which it is made: but that we may not here traduce you, until perhaps hereafter by ſome examples it may be made known; we will not feign any thing of our ſelves, which might agree therewith. In the mean time, if any have ſo great a deſire to know the power and virtue thereof, that they cannot ſtay in expectation of it, ſeek to the moſt approved Authors in Aſtronomy, what are the Virtues of Gemini, in producing Diſeaſes and other things: And then at laſt, according to the proceſs of the preceding and following Signes, maturely judge.

Gemini.

seal [Image not included in the transcription.]

Cancer.

The Sigil of this Signe is made of moſt pure Silver, in that hour when Sol enters the ſigne Cancer, (which uſes to be about the 10 or 11 day of June) but when the Moon is in a good Aſpect, and not afflicted by any evil Planet, theſe Figures muſt be engraven in the hour of the Moon when ſhe is increaſing: in the ſame hour they muſt be begun, and finiſhed; or elſe the whole labor is in vain.

Cancer.

seal [Image not included in the transcription.]

This Seal muſt be applied in the day and hour of the Moon, ſhe decreaſing; and is to be kept and worn very Clean. The Virtue thereof cauſeth happy Journeys: it is very profitable to be worn againſt the Dropſie, and all Defects of the Body proceeding from moiſture, or ſuperfluous Flegm.

Leo.

This Sigil of Leo is to be made with great diligence in July only, when the Sun is in his own Houſe, to wit, Leo, about the 13 or 14 day of the ſame Month. It is to be made of pure Gold, melted and wrought into a Lamen, when the Sun enters the firſt degree of the Signe, and perfected before the end of the hour. Afterwards when Jupiter is in Piſces, the Signes are to be ingraven on one ſide thereof, as they are in the firſt Figure: And the other ſide is to be engraven when the Moon is in the Houſe of Jupiter, that is, in Piſces. And note, that after the melting of the Seal, it muſt not be put again into the fire, elſe all things are in vain.

Leo.

seal [Image not included in the transcription.]

Let it be applied in the day and hour of the Sun. It hath a moſt excellent virtue: it cauſeth great Favours to men and women that wear it: It is a very good Remedy againſt Quartain Feavers. The Liquor is alſo good to be drunk, wherein it hath been infuſed all night. It is eſpecially approved againſt Peſtilence and all inward infection; and againſt all Diſeaſes in the Eyes coming from heat, and from all other evil Heats and Rheums which we call flying Humors. It is good alſo againſt Burnings, the Seal being applied upon the place, certainly and ſurely draweth out the fire This way we cured the wife of one Mr. Nicholas Barber our Country-man, dwelling at a place called Villach in Tranſylvania; who had a very great Burning, which we Cured, and drew out the burning ſo, that the burned place was healed without any ſore, or running Matter, only by applying ſuch a Sigil; which ſhe wore upon the place until the end of the Cure.

Virgo.

seal [Image not included in the transcription.]

The Seal of Virgo is made of ♀ ʒ i. Of ☉ ℥ ſs. Of ☽ ʒ ii. ♃ ʒ ſs.

Theſe Metals ought to be all melted together on Sunday about the 13 or 14 day of the Sun 's ingreſs into Virgo: And after they are melted, to be reduced into a thin Lamen: afterwards in the hour of Mercury, when Mercury is well Aſpected of the other Planets; let the Names and Characters be engraven upon the Lamen, ſo, that they may be finiſhed in the ſame hour.

Let it be applied when Mercury is in the firſt Houſe of Heaven, the air being clear and ſerene, (for then it is much better) and in the hour of Mercury, for then he ruleth the firſt Houſe of Heaven; but if it cannot be, refer it to an hour of like nature, although the hour of Mercury is beſt.

Libra.

This Sigil is to be made of pure ♀, and to be melted, poured out and made when the Sun enters Libra, which ſomtimes happens on Sunday the 13 or 14 of September, according to the progreſs of the yeer: And this is to be noted, That when Venus is the ruling Planet, or Reſervator of the yeer, the Sigil will be of much more virtue, eſpecially if thoſe wear it, who were born under the ſame Planet; and if it be made and prepared for them. When ♀ is in the ſign Libra, the Signes, Characters, and Words which you ſee in the following Figure, are to be engraven in the Seal; afterwards in the day and hour of Venus, in the firſt or eighth hour, which Venus governs, let it be applied.

Libra.

seal [Image not included in the transcription.]

It is an admirable Remedy againſt all Bewitchings of Women, which hinder the act of generation, and eſpecially in thoſe whom they hate: In brief, this Sigil is moſt profitable and excellent againſt all Maladies whatſoever; eſpecially all griefs of the Secret Members.

Scorpio.

The Seal of Scorpio muſt be made of pure Iron in the day and hour of Mars, when the Sun enters Scorpio, which happens about the 12, 13, or 14 day of October: And in the ſame hour let one ſide of the Lamen be engraven with his Characters. Afterwards, when the Sun is entered into Aries, let the other ſide be engraven. It may be applied at any time when you will.

Scorpio.

seal [Image not included in the transcription.]

It is a moſt excellent Remedy againſt all Poyſon and Diſeaſes thereby infected. It is excellent and admirable for Souldiers, Captains, and ſuch as are in daily Controverſies: Alſo, if ſuch an Animal as follows be made of pure Iron, when Mars is Lord of the yeer, and the Sun enters the firſt degree of Scorpio; afterwards when Mars is in his own Houſe in Aries, let it be engraven as follows. Then let it be applied in the hour of Mars: the Houſe wherein it is hanged, it defendeth ſafe from all Scorpions; and all Serpents that are alive will flie out of it: it is a moſt excellent Remedy againſt all venemous bitings: mightily helpeth Souldiers in Fights: and is very good againſt the Leproſie to be worn, and the Patient to drink potable Gold.

Let it be engraven as this Figure.

Illustration [Image not included in the transcription.]

Let there be aſſixed a Ring of pure Gold to the Tayle thereof, that it may be worn hanging about the Neck with the Head downwards. It is a certain Remedy to drive away all Flies from the Bed where it is hanged.

Sagittary.

This Sigil is to be made in the hour of the Suns ingreſs into Sagittary (which annually happens on the 12 or 13 day of November) on the firſt degree of the ingreſſion: let it be ſigned in the hour of Jupiter, and applied in the ſame hour, the Moon encreaſing. This is the ſecond Seal, that I knew after long ſearch and enquiry; and which, according to the Art that I profeſs, I have often uſed to the ſhame and ſcorn of my Adverſaries, that they have ſtood amazed like Aſſes, and durſt not open their mouths. There muſt be a ſilver Ring to hang it in, and it muſt be made of pure

Sagittary.

seal [Image not included in the transcription.]

Tynne, without addition of any other Metal; and to be wore and kept very clean: But it muſt be left off in the time of Copulation, or elſe it loſeth its virtue.

We are again forced to complain of envious and perfidious men, who envying that in others, which they have not themſelvs, leave nothing perfect; that it may the ſecond time appear in this Book, that their ſtrength and power is taken away, as above is done concerning the ſigne Gemini; By the Proteſtation of the ſame Author, in this Chapter, when he ſaith, That this is the ſecond Seal which he eſteemed to be moſt powerful in the Medicinal Art. The envious therefore labor in vain; for whether they will or no, he will bring into light every thing that they have taken away out of the Books, of Theophraſtus Paracelſus. For that Author before his deth did prudently incloſe thoſe Books in divers places in Walls; ſo that if after his death, they were loſt in one place, they might be preſerved in another, for good men; leſt that if any ſhould come to the envious hands of wicked men, ſhould be perpetually loſt, or torn in pieces. Hereby they were preſerved for us whole, that in due time the lives of wicked men, loving nothing but themſelves, may appear out of darkneſs.

Capricorn.

seal of Capricorn [Image not included in the transcription.]

Now we come to treat of Saturn and his progeny: this Seal is to be made of Gold; for Lead hath no operation with other Metals. There muſt be made a Ring of Copper; and together with the Seal, are both to be made in the hour when the Sun enters Capricorn, and is fartheſt diſtant from us; Let the Seal be engraven on the day and hour of Saturn, and when Saturn is in a good Aſpect with ſome other Planet. It muſt be applied when the Moon is decreaſing or diminiſhed in light: but the hour of the Aſpect, whether it be of the Moon or any other Planet, matters not. This Seal may vulgarly be called the Sigil of Favor. This Seal throughly heals the Itch or Scurff in the Thighes: Our Predeceſſors could not by Art finde out the Cure of this Diſeaſe, accounting it uncureable; when as this is the beſt way to Cure it, without any other means.

Aquary.

seal of Aquarius [Image not included in the transcription.]

When the Sun enters Aquary in the Month of January, let the Seal be made in the ſame hour, of theſe Metals, being mixt and melted together: of Gold ℥ ſs. Lead ʒ ii. of Iron. ʒ i. And when the Planet Saturn is in the Ninth Houſe of Heaven, let theſe Signes and Words be quickly engraven one after another; you ſhall not apply it till the Sun is under the Earth, and in the hour of Saturn; and then it is good, being hanged about the Neck, againſt Contractures, cold Diſeaſes, and Sinewes ſhrunk: it is very profitable to preſerve the Memory, to get Favors amongſt men, and very good againſt all Poyſon, as may be proved by putting any venemous Spider upon the Sigil; it forthwith flieth away, and cannot poſſibly remain upon it.

Piſces.

seal of Pisces [Image not included in the transcription.]

The Seal of Piſces is to be made in February, when the Sun enters Piſces, of the following Metals.

℞ of Gold, Iron, Copper, Silver, of each ʒ ii. Of Tynne ℥ ſs.

Let them be all melted together, and the Seal formed and engraven the ſame hour of the Suns ingreſs; afterwards let it be applied when Jupiter is well placed in the eighth houſe of heaven, and in the day and hour of Jupiter. This is an admirable inſtrument to looſe and expel Choler, of which do grow many grievous Diſeaſes, as Contractures, the Palſie, ſhrinking of the Joynts, Burnings, &c. againſt which it gives wonderful help to men or women: it mitigateth the pain of the Gout, takes away the Cramp, and all Griefs proceeding from Fluxes.

This Seal ought to hang down low upon the Navel.

Here followes ſome more Common Secrets of Nature, of Paracelſus.

HAving found a Conjunction of Saturn and Mars, take a piece of Iron, and frame a Mouſe of it, before the Conjunction paſſeth over: and in the hour of Jupiter, engrave upon the Belly of the Mouſe theſe words: ALBOMATATOX. Afterwards, when the Moon is in the 9 or 10 degree of Cancer, on the right ſide engrave [〈 in non-Latin alphabet 〉]. Afterwards, the Moon deſcending, and is in the 9 or 10 degree of the ſigne Piſces, on the left ſide engrave as followeth: [〈 in non-Latin alphabet 〉], and upon the Back thereof, from the beginning of the Back-bone unto the Tayle, engrave this

symbol [Image not included in the transcription.]

word, with the Character as you ſee IO NATURA SUA.

Note that from the ſigne of Venus unto the Centre of the other Character, a Line is to be drawn over-thwart. Then prepare a Collary for this Mouſe, of pure Lead, the Moon increaſing, on the day of Saturn, and firſt hour of the night, which is the hour of Saturn; and engrave thereon theſe Characters, IL Con. 3. ♃. AB. [〈 in non-Latin alphabet 〉]. This being thus performed, fit the Collary in the Conjunction of Saturn with Mars as aboveſaid, and place it about the Centre or middle of the Houſe, all kinds of Mice will flie away that are in the houſe: and if afterwards any Mouſe come therein, he will not ſtay there an hour. And if any quick Mouſe be bound with a thred to this Metallick Mouſe, he will not live above an hour, but will die, and ſwell, as if he had eaten Poyſon.

Of Sheep.

That we may not only have ſome means to drive away and expel hurtful Creatures, but alſo that we may preſerve the profitable; When Sheep are Corrupted with their Diſeaſes, make a Sheep of Mudd as followeth:

Take Mudd, or Potters Clay, from three ſeveral places, much about the place where you live: Alſo, take Sand of a running Water about that place where for the moſt part Sheep drink; beat them all together when the Moon decreaſes: and of this Clay make the Image of a Sheep, under that hour wherein the Moon ſuffers her diminution: ſuperſcribe theſe following Signs with the Words here and there upon the Image.

EFERET † HOGERET. †. JAGEREL. [〈 in non-Latin alphabet 〉]

symbol [Image not included in the transcription.]

[〈 in non-Latin alphabet 〉]

symbol [Image not included in the transcription.]

[〈 in non-Latin alphabet 〉] Sanor. Panor. Tanor.

symbol [Image not included in the transcription.]

[〈 in non-Latin alphabet 〉]

symbol [Image not included in the transcription.]

Set this Sheep in the Sheep-fold ſprinkled over with Salt, and let the living Sheep lick it: And as many as lick it, or taſte of this Salt, ſhall not be infected, nor die with any Murrain or Rot of Sheep: And thoſe that are infected, by licking thereof, ſhall be Cured.

Ambrammomis

symbol [Image not included in the transcription.]

Gorelis

symbol [Image not included in the transcription.]

Vortix

symbol [Image not included in the transcription.]

[〈 in non-Latin alphabet 〉]

symbol [Image not included in the transcription.]

[〈 in non-Latin alphabet 〉]

symbol [Image not included in the transcription.]

Open the Mouth of the Beaſt, and break the Egg upon his Tongue, and force him to ſwallow it, and it will forthwith heal it; but let him not drink in twelve hours afterwards.

symbol. Kupfamilon. [Image not included in the transcription.]

Againſt Flyes.

Theſe Creatures do much infeſt men's houſes in Summer-time, and do corrupt and putrifie meat: to drive them away, do thus; make a Coffin of ſteel, and upon the Coffin engrave theſe Signs which you ſee in the Figure following.

coffin of steel [Image not included in the transcription.]

And upon the Coffin, from the ſeparation of the ſaid Signs and Words, let there be engraven three lines tending towards the Cuſp: one in the new Moon, the ſecond in the full Moon, and the third in the new Moon again. Afterwards, under the Conjunction of ♄ and the ☽, write the words and ſigns following.

symbol [Image not included in the transcription.]

If you ſix this upon the Wall of an Houſe, and draw a Circle round about it with Chalk, about the compaſs of a round Table, all Flyes that are thereabouts will enter within the Circle, and there remain, until you take the Steel away; and then they will flie away, vexing men as at firſt.

FINIS.

An Election of time to be obſerved in the tranſmutation of Metals.

IF at any time you ſhall deſire to tranſmute and change any Metal into another kinde, as Gold into Silver, or rather Silver into Gold, or any other Metal; it is neceſſary, that you learn to elect a fit time for that purpoſe out of the Table following; whereby you ſhall eaſily, ſooner, and without danger bring your Work to your deſired end.

A Table ſhewing the fit time when to tranſmute Metals.

To change into ☉.	☽	Begin when the Moon is in the ſixth Degree of	♋	Alwayes begin in the hour of that Planet whoſe Metal you would change.	☽
	♉	♀
♂	♈	♂
♃	♓	♃
♄	♒	♄
☿	♍	☿
♄.	☉	Twenty Degrees of	♌		☉
☽	♋		☽
♂	♏		♂
♀	♉		♀
♃	♓		♃
☿	♍		☿
☿.	☉	Firſt Degree of	♌		☉
☽	♋		☽
♀	♉		♀
♂	♏		♂
♃	♓		♃
♄	♒		♄
☽.	☉	In twelve Degrees of	♌		☉
♀	♎		♀
♂	♏		♂
♃	♐		♃
♄	♒		♄
☿	♊		☿
♀.	☉	Ninth Degree of	♌	In the Hour of	☉
☽	♋	☽
♂	♈	♂
♄	♓	♃
♃	♒	♄
☿	♊	☿
♂.	☉	Eighteenth Degree of	♌	The Hour of	☉
☽	♋	☽
♀	♉	♀
♃	♐	♃
♄	♑	♄
☿	♍	☿
♃.	☉	The third Degree of	♌	Hour of	☉
☽	♋	☽
♀	♎	♀
♂	♏	♂
♄	♒	♄
☿	♍	☿

Take this one Example only, and ſo work by the reſt: as, if you would change Luna into Sol, begin when the Moon is in ſix Degrees of Cancer, in the Hour of the Moon; and ſo obſerve of the reſt, according to this Table: for the obſervation of the time is not to be held of a vain account in the tranſmutation of Metals; for all negotiations and actions in this world are moſt happily brought to perfection, which are begun with due reſpect to the Courſe and influences of the Celeſtial Bodies; for our mortal Bodies are ruled according to the operations of the ſuperiour Bodies of the Firmament, and they are ordained for that purpoſe by Almighty God the Creator; and do bring unto us, both health, ſickneſs, infirmities, and health again: and in like manner the times are to be noted, and duly obſerved in Medicinal Operations, that their virtues may work the more powerful effects.

FINIS.

Reader, theſe Books following are printed by Nath. Brooke, and are to be ſold at his ſhop, at the Angel in Cornhil.

THat excellent piece of Phyſiognomy and Chiromancy, Metopoſcopie, the Symmetrical Proportions and ſignal Moles of the Body; the ſubject of Dreams: to which is added, The Art of Memory. By Ri. Sanders. Fol.

Chiromancy: or, the Art of divining by the Lines ingraven in the hand of Man by Dame Nature; in 19 Genitures: with a learned Diſcourſe of the Soul of the World. By Geo. Wharton Eſq

Fons Lachrymarum: or, a Fountain of Tears, with an Elegy upon Sir Ch. Lucas. By J. Quarls. 8.

Hiſtorical Relation of the firſt planting of the Engliſh in New England in the yeer 1628. to the yeer 1653. and all the material paſſages happening there. Exactly performed.

That compleat piece called The exact Surveyor of Land, ſhewing how to plot all manner of Grounds, and to reduce and divide the ſame. Alſo, Iriſh Meaſure reduced to Engliſh Statute-Meaſure: uſeful for all that either ſell or purchaſe. By J. E.

Milk for Children: or, a plain and eaſie Method teaching to Read and to Write, with brief Rules for School-Maſters to inſtruct their Scholars in, and Maſters to inſtruct their Families in. By Dr. Thomas.

Culpepers Phyſical and Chyrurgical Remains, of his own admired experience, never publiſhed before now by his Wife, being his laſt Legacies.

Culpepers Semiotica, or his Aſtrological Judgement of Diſeaſes, much enlarged from the diſcumbiture of the ſick, which way to finde out the cauſe, change, and end of the Diſeaſe. Alſo whether the ſick be likely to live or die: with the ſigns of life and death by the body of the ſick party, according to the Judgememt of Hippocrates. With a Treatiſe of Urines, by N. Culp.

Cornelius Agrippa his fourth Book of Occult Philoſophy, or Geomancy. Magical Elements of Peter de Abano, the Nature of Spirits: made Engliſh by R. Turner.

The Queens Cloſet opened. Incomparable ſecrets in Phyſick, Chyrurgery; preſerving, candying, and cooking, as they were preſented to the Queen, tranſcribed from the true Copies of her Majeſties own Receipt-Books. By W. M. one of her late Servants.

The Conveyancers Light, or the Compleat Clerk & Scriveners Guide, being an exact draught of all Preſidents and Aſſurances now in uſe. By divers learned Judges, eminent Lawyers, and great Conveyancers, both ancient and modern: whereunto is added a Concordance from K. Rich. 3. to this preſent.

A Satyr againſt Hypocrites.

Wits Interpreter, the Engliſh Parnaſſus, or a ſure Guide to thoſe admirable Accompliſhments that compleat our Engliſh Gentry in the moſt acceptable qualifications of Diſcourſe or Writing: Alſo, the whole Myſtery of thoſe pleaſing Witchcrafts of Eloquence and Love are made eaſie, in the Art of Reaſoning, Theatre of Courtſhip, Labyrinth of Fancies, Love-Songs, Drollery; The perfect Inditer of Letters, A la mode. By J.C.

FINIS.

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Cite this text

Of the Supreme Mysteries of Nature. London,, 1656. Hermetic Cloud, https://hermeticcloud.com/library/paracelsus-supreme-mysteries-of-nature/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.

Transcription

Text Creation Partnership, TCP A76997, released under CC0 1.0. Reproduction of the original in the British Library. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.