The First Book of Natural Magick.doc

8/14/2019 The First Book of Natural Magick.doc

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The First Book Of

Natural Magick"Wherein are searched out thecauses of things which produce

wonderful effects"

Chapter I

"What is meant by the name ofMagick"orphyryandApuleius,great Platonicks, in an oration made inthe defense of Magick, do witness, that Magicktook her nameand original form from Persia. Tully,in his book of Divination,says, that in the Persian language, a Magician is nothing else
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but one that expounds and studies divine things; and it is thegeneral name of wise-men in that country. St !eromewriting toPaulinus, says, thatApollonius Tyaneuswas a Magician , asthe people thought; or a Philosopher, as thePythagoreansesteemed him.Pliny, says, that it is received for certaintyamong most authors, that Magickwas begun in Persia byoroastresthe son of #rimafius; or, as more curious writershold, by anotheroroastres, surnamed Proconnefius, wholived a little before. The first author that ever wrote of Magick,#sthanes, who going with$er%esking of Persia in war which hemade against Greece, did scatter by the way, as it were, theseeds and the first beginnings of this wonderful art, infecting theworld with it wherever he came; nasmuch that the Grecians didnot only greedily desire this knowledge, but they were even madafter it. !o then Magickis taken amongst all men for wisdom,and the perfect knowledge of natural things" and those are calledMagicians, whom the #atin$s call Wisemen, the Greeks callPhilosophers, of Pythagorasonly, the first of that name, asDiogeneswrites; %the ndians call them &rackmans&&rahmans', in their own tongue; but in Greek they call them'ymnosophists, as much to say as naked Philosophers;% The(abylonians and )ssyrians call them (haldeans, of (haldea acountry in )sia; The *elts in +rance call them Druids, &ards,and Semnothites; The gyptians call them priests; and the*abalists call them prophets. )nd so in diverse countries Magickhas diverse names. (ut we find that the greatest part of those

who were best seen into the nature of things, were excellentMagicians" as, amongst the Persians,oroastresthe son of#rimafius, whom we spoke of before, amongst the omans,)uma Pompilius; Thespion, amongst the'ymnosophists*amol%is, amongst the Thracians"Abbarais, amongst theyperboreans; +ermes, amongst the gyptians and &uddaamong the (abylonians. (esides these,Apuleiusreckons up(arinondas,Damigeron,+ifmoses,Apollonius, andDardanus, who all followedoroastresand #sthanes

Chapter II
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"What is the )ature of Magick"There are two sorts of Magick; the one is infamous, andunhappy, because it has to do with foul Spirits, and consists ofincantations and wicked curiosity; and this is called Sorcery; anart which all learned and good men detest; neither is it able toyield an truth of reason or nature, but stands merely uponfancies and imaginations, such as vanish presently away, andleave nothing behind them; as!amblicuswrites in his bookconcerning the mysteries of the gyptians. The other Magickisnatural; which all excellent wise men do admit and embrace, andworship with great applause; neither is there any thing morehighly esteemed, or better thought of, by men of learning. Themost noble Philosophers that ever were, Pythagorus,

-mpedocles, Democritus, and Plato, forsook their owncountries, and lived abroad as exiles and banished men, ratherthan as strangers; and all to search out and to attain thisknowledge; and when they came home again, this was theScience which they professed, and this they esteemed aprofound mystery. They that have been most skillful in dark andhidden points of learning, do call this knowledge the very highestpoint, and the perfection$s of )atural Sciences; inasmuch thatif they could find out or devise amongst all )atural Sciences,any one thing more excellent or more wonderful then another,that they would still call by the name of Magick. /thers have

named it the practical part of natural Philosophy, whichproduces her effects by the mutual and fit application of onenatural thing unto another. The Platonicks,as Plotinusimitating Mercurim,writes in his book of Sacrifice andMagick, makes it to be a Science whereby inferior things aremade sub0ect to superiors, earthly and subdued to heavenly; andby certain pretty attractions, it fetches forth the properties of thewhole frame of the world, hence the gyptians termed )atureherself a Magician, because she has the alluring power to drawlike things by their likes; and this power, say they, consists inlove; and the things that were so drawn and brought together by

the affinity of )ature, these they said, were drawn by Magick.(ut think Magickis nothing else but the survey of the wholecourse of )ature. +or, while we consider heavens, the stars, the-lements, how they are moved, and how they are changed, bythis means we find out the hidden secrets of living creatures, ofplants, of metals, and of their generation and corruption; so thatthis whole Scienceseems merely to depend upon the view of
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)ature, as later we will see more at large. This does Platoseemto signify in hisAleibiades,where he said, That the Magickoforaflres, was nothing else, in his opinion, but the knowledgeand study of divine things, wherewith the 1ing$s sons of Persia,among other princely 2ualities, were endued; that by theexample of the commonwealth of the whole world, they alsomight learn to govern their own commonwealth. )nd, Tully, inhis book of Divination.s, said, %that among the Persians, no manmight be a 1ing, unless he had first learned the art of Magick"for as )aturegoverns the world by the mutual agreement anddisagreement of the creatures; after the same sort they alsomight learn to govern the commonwealth committed to them.%This art, say, is full of much /irtues

Chapter III"The 0nstruction of a Magician, and

what manner of man a Magicianought to be"

This is what is re2uired to instruct a Magician , both what hemust know, and what he must observe; that being sufficientlyinstructed in every way, he may bring very strange andwonderful things to us. !eeing Magick, as we showed before, asa practical part of natural Philosophy, it behooves a Magician,and one that aspires to the dignity of the profession, to be anexact and very perfect Philosopher. +or Philosophyteaches,what are the effects of fire, -arth, air, and water, the principalmatter of the heavens; and what is the cause of the flowing ofthe sea, and of the diverse colored rainbow; and the of the loud

thunder, and of comets, and fiery lights that appear by night,and of -arth1uakes; and what are the beginnings of 'oldandof 0ron; and what is the whole force of hidden nature. Then alsohe must be a skillful Physician; for both these Sciencesarevery like and near together; and Physic, by creeping under colorof Magick, has purchased favor among men. )nd surely it is agreat help unto us in the kind; for it teaches mixtures and
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temperatures, and so shows us how to (ompoundand laythings together for such purposes. 3oreover, it is re2uired ofhim, that he be a +erbalist, not only able to discern commonSimples, but very skillful and sharp-sighted in the nature of allplants; for the uncertain names of plants, and their near likenessof one to another, so that they can hardly be discerned, has putus to much trouble in some of our works and experiments. )ndas there is no greater inconvenience to any artificer, than not toknow his tools that he must work with; so the knowledge ofplants is so necessary to this profession, that indeed it is all inall. e must be as well, very knowing in the nature of metals,minerals, gems and stones. +urthermore, what cunning he musthave in the art of Distillation, which follows and resembles theshowers and dew of +eaven, as the daughter the mother; thinkno man will doubt of it; for it yields daily very strange inventions,and most witty devices, and shows how to find out many thingsprofitable for the use of man. )s for example, to draw out ofthings dewy vapors, unsavory and gross scents or Spirits, clots,and gummy or filmy +umors; and that intimate -ssencewhichlurks in the inmost bowels of things, to fetch it forth, andSublimate it, that it may be of the greater strength. )nd this hemust learn to do, not after a rude and homely manner, but withknowledge of the causes and reasons thereof. e must also knowthe Mathematical Sciences, and especiallyAstrology; for thatshows how the stars are moved in the heavens, and what is thecause of the darkening of the Moon; and how the Sun, that

golden planet, measures out the parts of the world, and governsit by twelve signs; for by the sundry motions and aspects of theheavens, the celestial bodies are beneficial to the -arth; andfrom thence many things receive both active and passivepowers, and their manifold properties; the difficulty of whichpoint long troubled the Platonic minds$, how these inferiorthings should receive influence from +eaven. 3oreover, he mustbe skillful in the #ptics, that he may know how the sight may bedeceived, and how the likeness of a vision that is seen in thewater, may be seen hanging without in the air, by the help ofcertain glasses of diverse fashions; and how to make one see

that plainly which is a great way off, and how to throw fire veryfar from us; upon which sights, the greatest part of the secreciesof Magickdoes depend. These are the Scienceswhich Magicktakes to her self for servants and helpers; and he that knows notthis, is unworthy to be named a Magician. e must be a skillfulworkman, both by natural gifts, and also by the practice of hisown hands; for knowledge without practice and workmanship,and practice without knowledge, are worth nothing; these are so
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linked together, that the one without the other is but vain and tono purpose. !ome there are so apt for these enterprises, even bythe gifts of )ature, that 'odmay seem to have mad themhereunto. 4either yet do speak this, as if )rt could not perfectanything; for know that good things may be made better, andthere are means to remedy and help forward that which lacksperfection. +irst, let a man consider and prepare thingsprovidently and skillfully, and then let him fall to work, and donothing unadvisedly. This thought good to speak of, that if atany time the ignorant be deceived herein, he may not lay thefault upon us, but upon his own unskillfulness; for this is theinfirmity of the scholar, and not of the teacher; for if rude andignorant men shall deal in these matters, this Science will bemuch discredited, and those strange effects will be accountedhapha5ard, which are most certain, and follow their necessarycauses. f you would have your works appear more wonderful,you must not let the cause be known; for that is a wonder to us,which we see to be done, and yet know not the cause of it; for hethat knows the causes of a thing done, does not so admire thedoing of it; and nothing is counted unusual and rare, but only sofar forth as the causes thereof are not known.Aristotlein hisbooks of handy-trades, says, that master-builders frame andmake their tools to work with; but the principles thereof, whichmove admiration, those they conceal. ) certain man put out acandle; and putting it to a stone or a wall, lighted it again; andthis seemed a great wonder; but when once they perceived that

he touched it with brimstone, then said 'alen, it ceased to be awonder. #astly, the professor of this Science must also be rich;for if we lack money, we shall hardly work in these cases; for it isnot Philosophythat can make us rich; we must first be rich, thatwe may play the Philosophers. e must spare for no charges,but be prodigal in seeking things out; and while he is busy andcareful in seeking, he must be patient also, and think it not muchto recall many things; neither must he spare for any pains; forthe secrets of )atureare not revealed to la5y and idle persons.6herefore -picarmussaid very well, that men purchase allthings at 'od$s hands by the price of their labor. )nd if the effect

of they work be not answerable to my description, thou mustknow that you have failed in some one point or another; for have set down these things briefly, as being made for witty andskillful workmen, and not for rude and young beginners.
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Chapter IV

"The opinions of the ancientPhilosophers touching the causesof strange operations* and first, of

the elements."Those effects of )aturewhich we often see, have so employedthe ancient Philosopher.s minds in the searching forth of theircauses, that they have taken great pains, and yet were muchdeceived therein; inasmuch that so many of them held suchdiverse opinions; which it shall not be amiss to relate, before weproceed any further. The first sort held that all things proceedfrom the -lements, and that these are the first beginnings ofthings; the fire, according to +ippasus Metapontimus,and+eraclides Ponticus; the air, according to DiogenesApolloniates, andAna%imenes; and the water, according toThales Milefius. These therefore they held to be the veryoriginal and first seeds of )ature. ven the -lements, simpleand pure bodies &whereas the -lementsthat now are, be butcounterfeits and bastards to them; for they are all changed,

every one of them being more or less meddled with one another'those, say they, are the material principles of a natural body, andthey are moved and altered by continual succession of change;and they are so wrapt up together within the huge cope of+eaven, that they fill up this whole space of the world which issituated beneath the Moon. +or the fire being the lightest andpurest -lement, has gotten up aloft, and chose itself the highestroom, which they call the -lementof fire. The next -lementtothis is theAir, which is somewhat more weighty then the fire,and it is spread abroad in a large and huge (ompass; andpassing through all places, does make men$s bodies framable to

her temperature, and is gathered together sometimes thick intodark clouds, sometimes thinner into mists and so is resolved. Thenext to the fire is the water; and then the last and lowest of all,which is scraped and compacted together out of the purer-lements, and is called the -arth; a thick and gross substance,very solid, and by no means to be pierced through; so that thereis no solid and firm body but has -arthin it, as also there is novacant space that has air in it. This -lementof -arthis situated
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in the middle and center of all, and is round beset with all therest. )nd this only stands still and unmovable, where all the restare carried with a circular motion round about it. (ut +ipponand (ritiasheld that the vapors of the -lementswere the firstbeginnings; Parmenidesheld that their 2ualities were theprinciples; for all things &said he' consist of cold and heat. ThePhysicianshold that all things consist of four 2ualities, heat,cold, moisture, drought, and of their predominance when theymeet together. +or every -lementdoes embrace as it were withcertain arms his neighbor--lementwhich is next situated to him;and yet they have also contrary and sundry 2ualities wherebythey differ. +or the wisdom of )aturehas framed thisworkmanship of the world by due and set measure, and by awonderful fitness and convenience of one thing with another; forwhereas every -lementhad two 2ualities, where it agreed withsome, and disagreed with other -lements, )aturehasbestowed such a double 2uality upon every one, as finds in othertwo her like, which she cleaves unto; as for example, the air thefire; this is hot and dry, that is hot and moist. 4ow dry and moistare contraries, and thereby fire and air disagree; but becauseeither of them is hot, thereby they are reconciled. !o the -arthis cold and dry, and water cold and moist; so that they disagree,in that the one is moist, and the other dry; but yet arereconciled, in as much as they are both cold; otherwise theycould hardly agree. Thus the fire by little and little is changedinto air, because either of them is hot; the air into water,

because either of them is moist; the water into -arth, becauseeither of them is cold; and the -arthinto fire, because either ofthem is dry; and so they succeed each other after a mostprovident order. +rom there also they are turned back again intothemselves, the order being inverted, and so they are mademutually of one another; for the change is easy in those thatagree in any one common 2uality; as fire and air be easilychanged into each other, by reason of heat; but where either ofthe 2ualities are opposite in both, as in fire and water, there ischange is not so easy. !o then, heat, cold, moisture, anddrought, are the first and principle 2ualities, in as much as they

proceed immediately from the -lements, and produce certainsecondary effects. 4ow two of them, namely heat and cold, areactive 2ualities, fitter to be doing themselves, then to suffer ofothers. The other two, namely moisture and drought, arepassive; not because they are altogether idle, but because theyfollow and are preferred by the other. There are certainsecondary 2ualities, which attend as it were upon the first; andthese are said to work in a second sort; as to soften, to ripen, to
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resolve, to make less or thinner; as when heat works into anymixed body, it brings out that which is unpure, and so while itstrives to make it fit for his purpose that it may be more simple,the body becomes thereby smaller and thinner. !o cold doespreserve, bind, and congeal; drought does thicken or harden,and makes uneven; for when there is great store of moisture inthe outer parts, that which the drought is not able to consume, ithardens, and the outer parts become rugged; for that part wherethe moisture is gone, sinking down, and the other where it ishardened, rising up, there must needs be great roughness andruggedness. !o moisture does augment, corrupt, and for themost part works on thing by itself, and another by someaccident; as by ripening, binding, expelling, and such like, itbrings forth Milk, 2rine, monthly flowers, and sweat; whichPhysicianscall the third 2ualities, that do so wait upon thesecond, as the second upon the first. )nd sometimes they havetheir operations in some certain parts, as to strengthen the head,to succor the reins; and these, some call fourth 2ualities. !othen, these are the foundations, as they call them, of all mixedbodies, and of all wonderful operations; and whateverexperiments they proved, the causes hereof raised &as theysupposed' and were to be found in the -lementsand their2ualities. (ut -mpedocles Agrigentinusnot thinking that the-lementswere sufficient for this purpose, added unto themmoreover concord and discord, as the causes of generation andcorruption" There be four principal seeds or beginning of all

things;!upiter, that is to say fire; Pluto, that is to say, -arth;!uno, that is to say air; and )estis, that is to say, water. )llthese sometimes love and concord knits together in one, andsometimes discord does sunder them and make them fly apart.This concord and discord, said he, are found in the -lementsbyreason of their sundry 2ualities where they agree and disagree.7es, even in +eavenitself, as!upiterand /enuslove allPlanets save Marsand Saturn,/enusagrees with Mars, whereno other plant agrees with him. There also is anotherdisagreement among them, which rises from the oppositions andelevations of their houses. +or even the twelve signs are both at

concord and at discord among themselves, asManiliusthe Poethas shown.
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Chapter V"That diverse operations of )ature

proceed from the essential forms ofthings"

All the Peripatetics, and most of the latter Philosopherscould not see how all operations should proceed from thosecauses whichAncientshave set down; for they find that manythings work 2uite contrary to their 2ualities; and therefore they

have imagined that there is some other matter in it, and that it isthe power and properties of essential forms. (ut now that allthings, may be made more plain, we must consider that it will bea great help unto us, for the making and finding out of strangethings, to know what that is from whence the /irtuesof anything do proceed. That so we may be able to discern anddistinguish one thing from another, without confounding all orderof truth. 6here one and the same (ompoundyield many effectsof different kinds, as we shall find in the process of this book, yetevery man confesses that there is but one only original causethat produces all these effects. )nd seeing we are about to open

plainly this original cause, we must begin a little higher. verynatural substance & mean a (ompoundbody' is composed ofmatter and form, as of her principles; for when the -lementsmeet together in the framing of any (ompound, the same(ompoundretains certain excellent and chief 2ualities of theirs,where though all help together to bring forth any effects, yet thesuperior and predominant 2ualities are held to do all, becausethey make the power of their inferiors to become theirs. +orunless some were stronger then other, their /irtuescould notbe perceived. 4either yet is the matter 2uite destitute of allforce. speak here, not of the first and simple matter, but of that

which consists of the substances and properties of the-lements, especially the two passable -lements, the -arthand the water. )nd those whichAristotlecalled sometimessecondary 2ualities, sometimes bodily effects, we may termthem the functions and powers of the matter; as thinness,thickness, roughness, smoothness, easiness to be cleft, and suchlike, are altogether in the power of the matter, how they proceed
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all from the -lements. Therefore to avoid confusion, it is betterto hold that the effects of the 2ualities come of the temperatureor mixture of the -lements, but the effects of the matter fromthe consistency or substance of them. (ut the form has suchsingular /irtue, that what ever effects we see, all of them firstproceed from there; and it has a divine beginning, and being thechief and most excellent part, absolute of herself, the use therest as her instruments, for the more speedy and convenientdispatch of her actions. )nd he which is not addicted noraccustomed to such contemplations, supposes that thetemperature and the matter works all things, where indeed theyare but as it were instruments where the form works. +or aworkman that uses a graving 0ronin the carving of an image,does not use it as though that could work, but for his ownfurtherance in the 2uicker and better performance thereof.Therefore where there are three efficient and working causes inevery (ompound, we must not suppose any of them to be idle,but all at work, some more and some less. (ut above all other,the form is most active and busy, strengthening the rest; whichsurely would be to no purpose if the form should fail them, in asmuch as they are not capable of heavenly influences. )ndthough the form of itself be not able to produce such effects, therest also must do their parts, yet are they neither confoundedtogether, nor yet become diverse things; but they are to knitamong themselves, that one stands in need of anothers help. ethat scans these things well by the search of reason, shall find no

obscurity herein, nor confound the knowledge of the truth.6herefore that force which is called the property of a thing,proceeds not from the temperature, but from the very form itself.

Chapter VI"3rom where 3orm comes* and of the

chain that +omerfeigned, and therings that Plato mentions"
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So then, the form, as it is the most excellent part, so it comesfrom a most excellent place; even immediately from the highestheavens, they receiving it from the intelligence$s, and there from'odhimself. )nd the same original which the form has,conse2uently the properties also have.eno (itticusholds twobeginnings, 'odand matter; the one of them active or efficient,the other the passive principle. +or 'od, as Platothinks, whenby the almighty power of his deity he had framed in due measureand order the heavens, the stars, and the very first principles ofthings, the -lements, which wash away by reason of so manygenerations and corruptions, did afterwards by the power of theheavens and -lements, ordain the kinds of living creatures,plants, and things without life, every one in their degree, thatthey might not be of the same estate and condition as theheavens are. )nd he en0oined inferior things to be ruled by theirsuperiors, by a set law, and poured down by heavenly influenceupon every thing his won proper form, full of much strength andactivity. )nd that there might be a continual increase amongthem, he commanded all things to bring forth seed, and topropagate and derive their form, wherever should be fit matterto receive it. !o then, seeing that forms come from +eaven,they must needs be counted divine and heavenly things, for suchis the pattern and the most excellent cause of them, whichPlato, that chief Philosopher, calls the Soul of the World, andAristotle, 2niversal )ature, andAvicennacalls it 3orm4

giver.This 3orm4giverdoes not make it of anything, as thoughit were but some frail and transitory substance, but fetches itmerely our of himself, and bestows it first upon intelligences andstars, and then by certain aspects informed the -lements, asbeing fit instruments to dispose the matter. !eeing therefore thisform comes from the -lements, from +eaven, from theintelligences, yes, from 'odhimself. 6ho is so foolish anduntoward, as to say that it does not favor of that heavenlynature, and in some sort of the ma0esty of 'odhimself. )nd thatit does not produce such effects, as nothing can be found morewonderful, seeing it has such affinity with 'od8 Thus has the

providence of 'odlinked things together in their ranks andorder, so that all inferior things might by their due courses bederived originally from 'odhimself, and from him receive theiroperations. +or 'odthe first cause and beginner of things, asMacrobioussays, of his own fruitfulness has created andbrought forth a Spirit, the Spiritbrought forth a soul, &but thetruth of (hristianity, says otherwise' the soul is furnished partlywith reason, which it bestows up divine things, as +eavenand
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the stars &for therefore are they said to have divine Spirits' andpartly with sensitive and vegetative powers, which is bestowsupon frail and transitory things. Thus much /irgilwellperceiving, calls this Spirit, the Soul of the World. The Spirit,says he, cherishes it within, and conveying itself through theinmost parts, 2uickens an moves the whole lump, and closeswith this huge body. 6herefore seeing man stands as it were inthe middle, between eternal and those transitory things, and isnot altogether so excellent as +eaven, and yet, because of hisreason, more excellent then other living creatures. )nd he hasalso the sensitive power. Therefore the other living creatures, asit were degenerating from man, are endued only with the twopowers that remain, the sensitive and vegetative powers. (utthe trees or plants, because they have neither sense nor reason,but do only grow are said to live only in this respect, that theyhave this vegetive soul. This the same poet does express a littleafter. !eeing then the Spirit comes from 'od, and from theSpirit comes the soul, and the soul does animate and 2uicken allother things in their order. That plants and brute beasts doagree in vegetation or growing. (rute beasts with man in sense,and man with the divine creatures in understanding, so that thesuperior power comes down even from the very first cause tothese inferiors, deriving her force into them, like as it were a cordplatted together, and stretched along from +eavento -arth, insuch sort as if either end of this cord is touched, it will wag thewhole. Therefore we may rightly call this knitting together of

things, a chain, or link and rings. +or it agrees fitly with the ringsof Plato. )nd with +omer.sgolden chain, which he being thefirst author of all divine inventions, has signified to the wiseunder the shadow of a fable. 6herein he says, that all the godsand goddesses have made a golden chain, which they hungabove in +eaven. )nd it reaches down to the very -arth. (utthe truth of *hristianity holds that the souls do not proceed fromthe !pirit, but even immediately from God himself. These thingsa Magicianbeing well ac2uainted withal, does match +eavenand -arthtogether, as the +usbandmanplants -lmsby his/ines. /r to speak more plainly, he marries and couples

together these inferior things by their wonderful gifts and powerswhich they have received from their superiors. )nd by thismeans he, being as it were the servant of )ature, does extracther hidden secrets, and bring them to light, so far as he hasfound the true by his own daily experience, that so all men mylove, and praise, and honor the almighty power of 'od. 6ho hasthus wonderfully framed and disposed all things.
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Chapter VII"#f Sympathy and Antipathy* and that

by them we may know and find outthe /irtues of things"

By reason of the hidden and secret properties of things, thereis in all kinds of creatures a certain compassion, as may call it,which the Greeks call SympathyandAntipathy. (ut we term itmore familiarly, their consent, and their disagreement. +orsome things are 0oined together as it were in a mutual league,and some other things are at variance and discord amongthemselves. /r they have something in them which is a terrorand destruction to each other, whereof there can be rendered noprobable reason. 4either will any man seek after any othercause hereof but only this, that it is the pleasure of )atureto

see it should be so. That she would have nothing to be withouthis like. )nd that among all the secrets of )ature, there isnothing but has some hidden and special property. )ndmoreover, that by this their consent and disagreement, we mightgather many helps for the uses and necessities of men. +orwhen once we find one thing at variance with another, presentlywe may con0ecture, and in trial so it will prove, that one of themmay be used as a fit remedy against the harms of the other. )ndsurely many things which former ages have by this means foundout, they have commended to their posterity, as by their writingsmay appear. There is deadly hatred ,and open enmity between

(olewortsand the /ine. +or whereas the /inewinds itself withher tendrils about everything else, she shuns (olewortsonly. fonce she comes near them, she turn herself another way, as ifshe were told that her enemy were at hand. )nd when(olewortsis seething, if you put ever so little Wineinto it, itwill neither boil nor keep the color. (y the example of whichexperiment,Androcidesfound out a remedy against Wine.
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4amely, that (olewortsare good against Drunkenness. )sTheophrastussays, in as much as the /inecannot away withthe favor of (oleworts. )nd this +erbis at enmity with(yclamineor Sowbread. +or when they are put together, ifeither of them be green, it will dry up the other. 4ow thisSowbreadbeing put into Wine, does increase Drunkenness,whereas (olewortsis a remedy against Drunkenness, as wesaid before. 0vy, as it is the bane of all trees, so it is mosthurtful, and the greatest enemy to the /ine. )nd therefore 0vyalso is good against Drunkenness. There is likewise awonderful enmity between (aneand 3ern. !o that one destroysthe other. ence it is that a 3ernroot pounded, does loose andshake out the Dartsfrom a wounded body, that were shot orcast out of (anes. )nd if you would not have (anegrow in aplace, do but plow up the ground with a little 3ernupon thePlough-shear, and (anewill never grow there. Strangle4tareor(hoke4weed desires to grow among Pulse, especially among&eansand 3etches, but it chokes them all. )nd thenceDioscoridesgathers, that if it be put among Pulse, set toSeethit, it will make them Seeth2uickly. +emlockand 5ueare at enmity. They strive each against other. 5uemust not behandled or gathered with a bare hand, for then it will cause2lcersto arise. (ut you do chance to touch it with your barehand, and so cause it to swell or itch, anoint it with the 0uice of+emlock. 3uch 5uebeing eaten, becomes Poison. (ut the0uice of +emlockexpels !o that one Poisonanother. )nd

likewise 5ueis good against +emlockbeing drunken, asDioscoridessays. ) wild &ullbeing tied to a 3igtree, becomestame and gentle, asoroastersays, who compiled a bookcalled 'eoponica, out of the choice writings of theAncients.%ence it was found out, that the stalks of wild 3igtrees, if theyare put to beef as it is boiling, makes it boil very 2uickly, asPlinywrites. )nd Dioscorides. !mall fresh young 3igs that arefull of milky 0uice, together with a portion of water and /inegar,as a remedy against a draught of &ull.sblood. The -lephant isafraid of a 5am, or an engine of war so called. +or as soon asever he sees it, he waxes meek, and his fury ceases. ence the

omans by these engines put to flight the -lephantsofPyrrhus, 1ing of the pyrotes, and so got a great victory. !ucha contrariety is there between the -lephant.sMembers , andthat a kind of 6eprosywhich makes the skin of a man like theskin of an -lephant. )nd they are a present remedy againstthat disease. TheApeof all other things cannot abide a Snail.4ow theApeis a drunken beast. +or they are wont to take an

Apeby making him drunk. )nd a Snailwell washed is a remedy
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against Drunkenness. ) man is at a deadly hatred with aSerpent. +or if he does but see a Serpent, presently he is soredismayed. )nd if a women with a child meets a Serpent, herfruit becomes abortive. ence it is, that when a woman is invery 3ore Travel, if she does but smell the fume of anAdder.s+ackle, it will presently either drive out, or destroy her child.(ut it is better to anoint the mouth of the womb in such a case,with the fat of anAdder. The sight of a Wolfis so hurtful to aman, that if he spies a man first, he speaks. (ut if he perceivesthat the man has first seen him, he takes his voice from him, andthough he would like to cry out, yet he cannot speak. (ut if heperceives that the man has first seen him, he makes no ado, buthis savage fury ceases, and his strength fail him. ence camethat proverb, Lupus in fabula, the Wolfcome in the nick. 6hichPlatospeaks of in his Politicks. The Wolf is afraid of the2rchin. Thence, if we wash our mouth and throats with2rchin.sblood, it will make our voice shrill, though before itwere horse and dull like a Wolf.svoice. ) Dogand a Wolfareat great enmity. )nd therefore a Wolfskin put upon anyonethat is bitten of a mad Dog, assuages the swelling of the+umor. ) +awkis a deadly enemy to Pigeons, but they aredefended by the 7astrel, which the +awkcannot abide either tohear or see. )nd this the Pigeonsknow well enough. +orwheresoever the 7astrelremains, there also will the Pigeonsremain, thinking themselves safe because of their protector.ence (olumellasays, that there is a kind of +awkwhich the

common people call a 7astrel, that builds her nest abouthouses, that is very good to keep away +awks from a Pigeonhouse. f you take the 7astrel.syoung ones and put them indiverse earthen pots, and cover the pots close. )nd plaster themround about. )nd hang them up in sundry corners of a Pigeonhouse. The Pigeonswill be so far in love with the place, thatthey will never forsake it. ither belongs that notabledisagreement that is between 'arlicand 6oadstone. +or beingsmeared about with 'arlic, it will not draw 0ronto it, as Plutarkhas noted, and after him Ptolomaus;Th6oadstonenehas in ita poisonous /irtue, and 'arlicis good against poison. (ut if no

man had written of the power of 'arlicagainst the 6oadstone,yet we might con0ecture it to be so, because it is good againstthe /iper, and mad Dogsand poisonous waters. !o likewisethose living creatures that are enemies to poisonous things, andswallow them up without danger, may show us that such poisonswill cure the bitings and blows of those creatures. The +art andthe Serpentare at continual enmity. The Serpentas soon as hesees the +art , gets him into his hole, but the +art draws him
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out again with the breath of his nostrils and devours him. enceit is that the fat and the blood of +arts, and the stones that growin their eyes are ministered as fit remedies against the stingingand biting of the Serpent. #ikewise the breath of -lephantsdraws the Serpentout of their dens, and they fight withDragons; and therefore the Members of -lephants, burned,drives away the Serpent. The Storksdrive out the (ontryeswhere they are, 6i8ards, and the sundry kinds of Serpents, andother noisome things in the fields; and the entrails of them allare good against the Storks. The same is done also in gypt bythe bird 0bis. The ndian 5at, called 0chneumon, does harnesshimself with some of the 6ote4treeand so fights against theAsp. The 6ampreyfights with Serpents, and with her biting,kills the &asilisk, which is the most poisonous Serpentthat is.!o also the crowing of a (ockaffrights the &asilisk, and hefights with Serpentsto defend his +ens. The broth of the (ockis a good remedy against the Poisonof Serpents. !o the Snailand the -agle. The Stellion, which is a beast like a 6i8ard, is anenemy to the Scorpions, and therefore the #ilof him beingputrefied is good to anoint the place which is stricken by theScorpion. ) Swineeats up a Salamander, without danger, andis good against the Poisonthereof. The +awkis an enemy tothe (hameleon, and his Dung, drunk in Wine, is good againstthe Poisonof the (hameleon. #ikewise out of the sympathiesof plants, we may gather some secret, which is helpful againstsome kind of hurt. The +erb(orruda, whereof Speragecomes,

is most fitly planted where 5eedgrows, because they are ofsuch likeness and nearness; and both of them are inciters to6ust. The /ineand the #livetree do 0oy in each other company,asAfricaruswrites both of them are commodious for men$suses. in like manner the Morhenneloves the +art , and thePartridge love each other; and both these are good for the oneand the same remedy. !o the fish Sargus and the 'oat. ) Dogis most friendly to a man; and if you lay him to diseases part ofyour body, he takes away the disease to himself, as Plinyreports.

Chapter VIII
http://members.tscnet.com/pages/omard1/h.htm#harthttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/e.htm#elephanthttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/d.htm#dragonhttp://members.tscnet.com/pages/omard1/m.htm#memberhttp://members.tscnet.com/pages/omard1/e.htm#elephanthttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/s.htm#storkhttp://members.tscnet.com/pages/omard1/c.htm#contryeshttp://members.tscnet.com/pages/omard1/l.htm#lizardhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/s.htm#storkhttp://members.tscnet.com/pages/omard1/i.htm#ibishttp://members.tscnet.com/pages/omard1/r.htm#rathttp://members.tscnet.com/pages/omard1/i.htm#ichneumonhttp://members.tscnet.com/pages/omard1/l.htm#lotetreehttp://members.tscnet.com/pages/omard1/a.htm#asphttp://members.tscnet.com/pages/omard1/l.htm#lampreyhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/b.htm#basiliskhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/c.htm#cockhttp://members.tscnet.com/pages/omard1/b.htm#basiliskhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/h.htm#henhttp://members.tscnet.com/pages/omard1/c.htm#cockhttp://members.tscnet.com/pages/omard1/p.htm#poisonhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/s.htm#snailhttp://members.tscnet.com/pages/omard1/e.htm#eaglehttp://members.tscnet.com/pages/omard1/s.htm#stellionhttp://members.tscnet.com/pages/omard1/l.htm#lizardhttp://members.tscnet.com/pages/omard1/s.htm#scorpionhttp://members.tscnet.com/pages/omard1/o.htm#oilhttp://members.tscnet.com/pages/omard1/s.htm#scorpionhttp://members.tscnet.com/pages/omard1/s.htm#swinehttp://members.tscnet.com/pages/omard1/s.htm#salamanderhttp://members.tscnet.com/pages/omard1/p.htm#poisonhttp://members.tscnet.com/pages/omard1/h.htm#hawkhttp://members.tscnet.com/pages/omard1/c.htm#chameleonhttp://members.tscnet.com/pages/omard1/d.htm#dunghttp://members.tscnet.com/pages/omard1/w.htm#winehttp://members.tscnet.com/pages/omard1/p.htm#poisonhttp://members.tscnet.com/pages/omard1/c.htm#chameleonhttp://members.tscnet.com/pages/omard1/h.htm#herbhttp://members.tscnet.com/pages/omard1/c.htm#corrudahttp://members.tscnet.com/pages/omard1/s.htm#speragehttp://members.tscnet.com/pages/omard1/r.htm#reedhttp://members.tscnet.com/pages/omard1/l.htm#lusthttp://members.tscnet.com/pages/omard1/v.htm#vinehttp://members.tscnet.com/pages/omard1/o.htm#olivehttp://members.tscnet.com/pages/omard1/a.htm#africarushttp://members.tscnet.com/pages/omard1/m.htm#morhennehttp://members.tscnet.com/pages/omard1/h.htm#harthttp://members.tscnet.com/pages/omard1/p.htm#partridge%20http://members.tscnet.com/pages/omard1/s.htm#sargushttp://members.tscnet.com/pages/omard1/g.htm#goathttp://members.tscnet.com/pages/omard1/d.htm#doghttp://members.tscnet.com/pages/omard1/p.htm#plinyhttp://members.tscnet.com/pages/omard1/h.htm#harthttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/e.htm#elephanthttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/d.htm#dragonhttp://members.tscnet.com/pages/omard1/m.htm#memberhttp://members.tscnet.com/pages/omard1/e.htm#elephanthttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/s.htm#storkhttp://members.tscnet.com/pages/omard1/c.htm#contryeshttp://members.tscnet.com/pages/omard1/l.htm#lizardhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/s.htm#storkhttp://members.tscnet.com/pages/omard1/i.htm#ibishttp://members.tscnet.com/pages/omard1/r.htm#rathttp://members.tscnet.com/pages/omard1/i.htm#ichneumonhttp://members.tscnet.com/pages/omard1/l.htm#lotetreehttp://members.tscnet.com/pages/omard1/a.htm#asphttp://members.tscnet.com/pages/omard1/l.htm#lampreyhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/b.htm#basiliskhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/c.htm#cockhttp://members.tscnet.com/pages/omard1/b.htm#basiliskhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/h.htm#henhttp://members.tscnet.com/pages/omard1/c.htm#cockhttp://members.tscnet.com/pages/omard1/p.htm#poisonhttp://members.tscnet.com/pages/omard1/s.htm#serpenthttp://members.tscnet.com/pages/omard1/s.htm#snailhttp://members.tscnet.com/pages/omard1/e.htm#eaglehttp://members.tscnet.com/pages/omard1/s.htm#stellionhttp://members.tscnet.com/pages/omard1/l.htm#lizardhttp://members.tscnet.com/pages/omard1/s.htm#scorpionhttp://members.tscnet.com/pages/omard1/o.htm#oilhttp://members.tscnet.com/pages/omard1/s.htm#scorpionhttp://members.tscnet.com/pages/omard1/s.htm#swinehttp://members.tscnet.com/pages/omard1/s.htm#salamanderhttp://members.tscnet.com/pages/omard1/p.htm#poisonhttp://members.tscnet.com/pages/omard1/h.htm#hawkhttp://members.tscnet.com/pages/omard1/c.htm#chameleonhttp://members.tscnet.com/pages/omard1/d.htm#dunghttp://members.tscnet.com/pages/omard1/w.htm#winehttp://members.tscnet.com/pages/omard1/p.htm#poisonhttp://members.tscnet.com/pages/omard1/c.htm#chameleonhttp://members.tscnet.com/pages/omard1/h.htm#herbhttp://members.tscnet.com/pages/omard1/c.htm#corrudahttp://members.tscnet.com/pages/omard1/s.htm#speragehttp://members.tscnet.com/pages/omard1/r.htm#reedhttp://members.tscnet.com/pages/omard1/l.htm#lusthttp://members.tscnet.com/pages/omard1/v.htm#vinehttp://members.tscnet.com/pages/omard1/o.htm#olivehttp://members.tscnet.com/pages/omard1/a.htm#africarushttp://members.tscnet.com/pages/omard1/m.htm#morhennehttp://members.tscnet.com/pages/omard1/h.htm#harthttp://members.tscnet.com/pages/omard1/p.htm#partridge%20http://members.tscnet.com/pages/omard1/s.htm#sargushttp://members.tscnet.com/pages/omard1/g.htm#goathttp://members.tscnet.com/pages/omard1/d.htm#doghttp://members.tscnet.com/pages/omard1/p.htm#pliny


18/34

"That things receive their force andpower from +eaven, and from the

Stars* and that thereby many things

are wrought"Isuppose that no man doubts but that these inferior thingsserve their superiors, and that the generation and corruption ofmutable things, every one in his due course and order, is over-ruled by the power of those heavenly natures. The gyptians,who first proved and found out the effects of the heavens,because they dwelt in the open (hampion4fields, where theyhad continually fair weather, and there were no vapors sent upfrom the -arthwhich might hinder their contemplation of+eaven, so that they might continually behold the stars in theirbrightness, did therefore wholly bestow themselves in theknowledge of heavenly influences. )nd whereas others that werenot

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The First Book of Natural Magick.doc