BOOK ONE - NATURAL MAGIC - Agrippa Chapter X - XVII

Of the Occult Vertues of things.

There are also other vertues in things, which are not from any Element, as to expell poyson [poison], to drive away the noxious vapours of Minerals, to attract Iron, or any thing else; and these vertues are a sequell of the species, and form of this or that thing; whence also they being little in quantity, are of great efficacy; which is not granted to any Elementary quality. For these vertues having much form, and litle matter, can do very much; but an Elementary vertue, because it hath more materiality, requires much matter for its acting. And they are called occult qualities, because their Causes lie hid, and mans intellect cannot in any way reach, and find them out. Wherefore Philosophers have attained to the greatest part of them by long experience, rather then by the search of reason: for as in the Stomack [stomach] the meat is digested by heat, which we know; so it is changed by a certain hidden vertue which we know not: for truly it is not changed by heat, because then it should rather be changed by the Fire side, then in the Stomack [stomach]. So there are in things, besides the Elementary qualities which we know, other certain imbred vertues created by nature, which we admire, and are amazed at, being such as we know not, and indeed seldom or never have seen. As we read in Ovid of the Phoenix, one only Bird, which renews her self.

All Birds from others do derive their birth,
But yet one Fowle there is in all the Earth,
Call'd by th' Assyrians Phoenix, who the wain
Of age, repairs, and sows her self again.

And in another place,

Ægyptus came to see this wondrous sight:
And this rare Bird is welcom'd with delight.

Long since Metreas [Matreas] brought a very great wonderment upon the Greeks, and Romans concerning himself. He said that he nourished, and bred a beast that did devour it self. Hence many to this day are solicitous, what this beast of Matreas should be. Who would not wonder that Fishes should be digged out of the Earth, of which Aristotle, Theophrastus, and Polybius the Historian makes mention? And those things which Pausanius wrote concerning the singing Stones? All these are effects of occult vertues. So the Estrich [ostrich] concocts cold, and most hard Iron, and digests it into nourishment for his body; whose Stomack [stomach] they also report, cannot be hurt with red hot Iron. So that little Fish called Echeneis doth so curb the violence of the Winds, and appease the rage of the Sea, that, let the Tempests be never so imperious, and raging, the Sails also bearing a full Gale, it doth notwithstanding by its meer touch stay the Ships, and makes them stand still, that by no means they can be moved. So Salamanders, and Crickets live in the Fire; although they seem sometimes to burn, yet they are not hurt. The like is said of a kind of Bitumen, with which the weapons of the Amazons were said to be smeared over, by which means they could be spoiled neither with Sword nor Fire; with which also the Gates of Caspia, made of Brass, are reported to be smeared over by Alexander the great. We read also that Noah'sArk was joyned together with this Bitumen, and that it endured some thousands of years upon the Mountains of Armenia. There are many such kind of wonderfull things, scarce credible, which notwithstanding are known by experience. Amongst which Antiquity makes mention of Satyrs, which were Animals, in shape half men, and half bruits [brutes], yet capable of speech, and reason; one whereof S. Hierome reporteth, spake once unto holy Antonius the Hermite, and condemned the errour of the Gentiles, in worshipping such poor creatures as they were, and desired him that he would pray unto the true God for him; also he affirms that there was one of them shewed openly alive, and afterwards sent to Constantine the Emperour.

Chap. xi. How Occult Vertues are infused into the severall kinds of things by Idea's, through the help of the Soul of the World, and rayes of the Stars: and what things abound most with this Vertue.

Platonists say that all inferiour bodies are exemplified by the superiour Ideas. Now they define an Idea to be a form, above bodies, souls, minds, and to be one, simple, pure, immutable, indivisible, incorporeal, and eternall: and that the nature of all Idea's is the same. Now they place Idea's in the first place in very goodness it self (i.e.) God, by way of cause; and that they are distinguished amongst themselves by some relative considerations only, least whatsoever is in the world, should be but one thing without any variety, and that they agree in essence, least God should be a compound substance. In the second place, they place them in the very intelligible it self (i.e.) in the Soul of the world, differing the one from the other by absolute forms, so that all the Idea's in God indeed are but one form: but in the Soul of the world they are many. They are placed in the minds of all other things, whether they be joyned to the body, or separated from the body, by a certain participation, and now by degrees are distinguished more, and more. They place them in nature, as certain small seed of forms infused by the Idea's, and lastly they place them in matter, as Shadows. Hereunto may be added, that in the Soul of the world there be as many Seminal Forms of things, as Idea's in the mind of God, by which forms she did in the Heavens above the Stars frame to her self shapes also, and stamped upon all these some properties; on these Stars therefore, shapes, and properties, all vertues of inferiour species, as also their properties do depend; so that every species hath its Celestiall shape, or figure that is sutable [suitable] to it from which also proceeds a wonderfull power of operating, which proper gift it receives from its own Idea, through the Seminal forms of the Soul of the world. For Idea's are not only essential causes of every species, but are also the causes of every vertue, which is in the species: and this is that which many Philosophers say, that the properties which are in the nature of things (which vertues indeed are the operations of the Idea's) are moved by certain vertues, viz. such as have a certain, and sure foundation, not fortuitous, nor casuall, but efficacious, powerfull, and sufficient, doing nothing in vain. Now these Vertues do not err in their actings, but by accident, viz. by reason of the impurity, or inequality of the matter: For upon this account there are found things of the same species, more, or less powerful, according to the purity, or indisposition of the matter; for all Celestial Influences may be hindred by the indisposition, and insufficiency of the matter. Whence it was a Proverb amongst the Platonists, That Celestial Vertues were infused according to the desert of the matter: Which also Virgil makes mention of, when he sings,

Their natures fiery are, and from above,
And from gross bodies freed, divinely move.

Wherefore those things in which there is less of the Idea of the matter (i.e.) such things which have a greater resemblance of things separated, have more powerfull vertues in operation, being like to the operation of a separated Idea. We see then that the situation, and figure of Celestials is the cause of all those excellent Vertues, that are in inferiour species.

Chap. xii. How it is that particular Vertues are infused into particular Individuals, even of the same Species.

There are also in many Individuals, or particular things, peculiar gifts, as wonderfull, as in the species, and these also are from the figure, and situation of Celestiall Stars. For every Individuall, when it begins to be under a determined Horoscope, and Celestiall Constellation, Contracts together with its essence a certain wonderfull vertue both of doing, and suffering something that is remarkable, even besides that which it receives from its species, and this it doth partly by the influence of the Heaven, and partly through that obedientialness of the matter of things to be generated, to the Soul of the World, which obedientialness indeed is such as that of our bodies to our souls. For we perceive that there is this in us, that according to our conceptions of things, our bodies are moved, and that cheerfully, as when we are afraid of, or fly from any thing. So many times when the Celestiall souls conceive several things, then the matter is moved obedientially to it: Also in Nature there appear divers prodigies, by reason of the imagination of superiour motions. So also they conceive, & imagine divers vertues, not only things naturall, but also sometimes things artificial, and this especially if the Soul of the operator be inclined towards the same. Whence Avicen saith, that whatsoever things are done here, must have been before in the motions, and conceptions of the Stars, and Orbes. So in things, various effects, inclinations, and dispositions are occasioned not only from the matter variously disposed, as many suppose, but from a various influence, and diverse form; not truly with a specifical difference, but peculiar, and proper. And the degrees of these are variously distributed by the first Cause of all things, God himself, who being unchangeable, distributes to every one as he pleaseth, with whom notwithstanding second Causes, Angelical and Celestial, cooperate, disposing of the Corporeal matter, and other things that are committed to them. All vertues therefore are infused by God, through the Soul of the World, yet by a particular power of resemblances, and intelligences over-ruling them, and concourse of the rayes, and aspects of the Stars in a certain peculiar harmonious consent.

Chap. xiii. Whence the Occult Vertues of things proceed.

It is well known to all, that there is a Certain vertue in the Loadstone, by which it attracts Iron, and that the Diamond doth by its presence take away that vertue of the Loadstone: so also Amber, and jeat [jet] rubbed, and warmed draw a straw to them, and the Stone Asbestus [asbestos] being once fired is never, or scarce extinguished: a Carbuncle shines in the dark, the Stone Aetites put above the young fruit of Women, or Plants, strengthens them, but being put under, causeth abortion; the Jasper stencheth [stauncheth] blood; the litle fish Echeneis stops the ships: Rhubarb expels choller [choler]; the liver of the Camelion [Chameleon] burnt, raiseth showers, and thunders. The Stone Heliotrope dazles [dazzles] the sight, and makes him that wears it to be invisible, the Stone Lyucurius takes away delusions from before the eyes, the perfume of the Stone Lypparis cals forth all the beasts, the Stone Synochitis brings up infernal Ghosts, the Stone Anachitis makes the images of the Gods appear. The Ennecis put under them that dream, causeth Oracles. There is an Hearb [herb] in Æthiopia [Ethiopia], with which they report ponds, and lakes are dryed [dried] up, and all things that are shut, to be opened; and we read of an Hearb [herb] called Latace which the Persian Kings give to their Embassadours, that whithersoever they shall come, they shall abound with plenty of all things. There is also a Scythian Hearb [herb], with which being tasted, or at least held in the mouth, they report the Scythians will endure twelve dayes hunger, and thirst; and Apuleius saith, that he was taught by an Oracle that there were many kinds of Hearbs [herbs], and Stones, with which men might prolong their lives for ever, but that it was not lawfull for men to understand the knowledge of those things, because, whereas they have but a short time to live, they study mischief with all their might, and attempt all manner of wickedness; if they should be sure of a very long time, they would not spare the Gods themselves. But from whence these vertues are, none of all these have shewed, who have set forth huge Volumes of the properties of things, not Hermes, not Bochus, not Aaron, not Orpheus, not Theophrastus, not Thebith, not Zenothemis, not Zoroaster, not Evax, not Dioscorides, not Isaaick the Jew, not Zacharias the Babilonian [Babylonian], not Albertus, not Arnoldus; and yet all these have confessed the same, that Zacharias writes to Mithridites, that great power, and humane destinies are couched in the vertues of Stones and Hearbs [herbs]. But to know from whence these come, a higher speculation is required. Alexander the peripateticke not going any further then his senses, and qualities, is of the opinion that these proceed from Elements, and their qualities, which haply might be supposed to be true, if those were of the same species; but many of the operations of the Stones agree neither in genere, nor specie. Therefore Plato, and his Schollers [scholars] attribute these vertues to Idea's, the formers of things. But Avicen reduceth these kinds of operations to Intelligencies,Hermes to the Stars, Albertus to the specificall forms of things. And although these Authors seem to thwart one the other, yet none of them, if they be rightly understood, goes beside the truth: since all their sayings are the same in effect in most things. For God in the first place is the end, and begining of all Vertues, he gives the seal of the Idea's to his servants the Intelligencies; who as faithfull officers sign all things intrusted [entrusted] to them with an Ideall Vertue, the Heavens, and Stars, as instruments, disposing the matter in the mean while for the receiving of those forms which reside in Divine Majesty (as saith Plato in Timeus) and to be conveyed by Stars; and the Giver of forms distributes them by the Ministry of his Intelligencies, which he hath set as Rulers, and Controllers over his Works, to whom such a power is intrusted in things committed to them, that so all Vertues of Stones, Hearbs [herbs], Metals, and all other things may come from the Intelligencies, the Governours. The Form therefore, and Vertue of things comes first from the Idea's, then from the ruling, and governing Intelligencies, then from the aspects of the Heavens disposing, and lastly from the tempers of the Elements disposed, answering the influencies of the Heavens, by which the Elements themselves are ordered, or disposed. These kinds of operations therefore are performed in these inferiour things by express forms, and in the Heavens by disposing vertues, in Intelligencies by mediating rules, in the original Cause by Idea's, and exemplary forms, all which must of necessity agree in the execution of the effect, and vertue of every thing.

There is therefore a wonderfull vertue, and operation in every Hearb [herb] and Stone, but greater in a Star, beyond which, even from the governing Intelligencies every thing receiveth, and obtains many things for it self, especially from the Supream Cause, with whom all things do mutually, and exactly correspond, agreeing in an harmonious consent, as it were in Hymnes, alwaies praising the highest Maker of all things, as by the three Children in the fiery furnace were all things called upon to praise God with singings. Bless ye the Lord all things that grow upon the Earth, and all things which move in the Waters, all fowls of the Heavens, Beasts, and Cattle, together with the sons of men. There is therefore no other cause of the necessity of effects, then the connexion [connection] of all things with the first Cause, and their correspondency with those Divine patterns, and eternall Idea's, whence every thing hath its determinate, and particular place in the exemplary world, from whence it lives, and receives its originall being; And every vertue of Hearbs [herbs], Stones, Metals, Animals, Words, and Speeches, and all things that are of God, is placed there. Now the first Cause, which is God, although he doth by Intelligencies, and the Heavens work upon these inferiour things, doth sometimes (these Mediums being laid aside, or their officiating being suspended) works those things immediatly by himself, which works then are called Miracles: But whereas secondary causes, which Plato, and others call handmaids, do by the Command, and appointment of the first Cause, necessarily act, and are necessitated to produce their effects, if God shall notwithstanding according to his pleasure so discharge, and suspend them, that they shall wholly desist from the necessity of that Command, and appointment; then they are called the greatest Miracles of God. So the fire in the Chaldeans furnace did not burn the Children: So also the Sun at the Command of Joshua went back from its course the space of one whole day; so also at the prayer of Hezekiah it went back ten degrees, or hours. So when Christ was Crucified the Sun was darkened, though at full Moon: And the reasons these operations can by no rationall discourse, no Magick, or occult, or profound Science whatsoever be found out, or understood, but are to be learned, and inquired into by Divine Oracles only.

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

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

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

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

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

Chap. xvi. How the operations of several Vertues pass from one thing into another, and are communicated one to the other.

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

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

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

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

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

BOOK ONE - NATURAL MAGIC - Agrippa Chapter VII

Of the Kinds of Compounds, what Relation They Stand in to the Elements, and What Relation There Is Betwixt the Elements Themselves and the Soul, Senses and Dispositions of Men.

Next after the four simple Elements follow the four kinds of perfect Bodies compounded of them, and they are Stones, Metals, Plants and Animals: and although unto the generation of each of these all the Elements meet together in the composition, yet every one of them follows, and resembles one of the Elements, which is most predominant. For all Stones are earthy for they are naturally heavy and descend, and so hardened with dryness that they cannot be melted. But Metals are waterish and may be melted, which naturalists confess, and chemists find to be true, viz., that they are generated of a viscous Water or waterish argent vive. Plants have such an affinity with the Air, that unless they be abroad in the open air, they do neither bud nor increase. So also all Animals

Have in their Natures a most fiery force,
And also spring from a Celestial source.

[paragraph continues]And Fire is so natural to them, that that being extinguished they presently die. And, again, every one of those kinds is distinguished within itself by reason of degrees of the Elements. For amongst the Stones they especially are called earthy that are dark and more heavy; and those waterish which are transparent and are compacted of water, as crystal, beryl and pearls in the shells of fishes; and they are called airy which swim upon the water, and are spongeous, as the stones of a sponge, the pumice stone and the stone sophus; * and they are called fiery out of which fire is extracted, or which are produced of fire, as thunder-bolts, fire-stones and the stone asbestos. Also amongst Metals, lead and silver are earthy; quicksilver is waterish; copper and tin are airy; and gold and iron are fiery. In Plants also, the roots resemble the earth by reason of their thickness; and the leaves water, because of their juice; flowers the air, because of their subtility, and the seeds the fire, by reason of their multiplying spirit. Besides, they are called some hot, some cold, some moist, some dry, borrowing their names from the qualities of the Elements. Amongst Animals also, some are in comparison of others earthy, and dwell in the bowels of the earth, as worms and moles, and many other small creeping vermin; others are watery, as fishes; others airy, which cannot live out of the air; † others also are fiery, living in the fire, as salamanders, and crickets, such as are of a fiery heat, as pigeons, ostriches, lions, and such as the wise men call beasts breathing fire.

Besides, in animals the bones resemble the earth, flesh the air, the vital spirit the fire, and the humors the water. And these humors also partake of the Elements, for yellow choler is instead of fire, blood instead of air, phlegm instead of water, and black choler, or melancholy, instead of earth. And lastly, in the Soul itself, according to Austin, the understanding resembles fire, reason the air, imagination the water, and the senses the earth. And these senses also are divided amongst themselves by reason of the Elements, for the sight is fiery, neither can it perceive without fire and light; the hearing is airy, for a sound is made by the striking of the air; the smell and taste resemble the water, without the moisture of which there is neither smell nor taste; and lastly, the feeling is wholly earthy, and taketh gross bodies for its object. The actions, also, and the operations of man are governed by the Elements. The earth signifies a slow and firm motion; the water signifies fearfulness and sluggishness, and remissness in working; air signifies cheerfulness and an amiable disposition; but fire a fierce, quick and angry disposition. The Elements, therefore, are the first of all things, and all things, are of and according to them, and they are in all things, and diffuse their virtues through all things.

BOOK ONE - NATURAL MAGIC - Agrippa Chapter VI

Of the Wonderful Natures of Water, Air and Winds.

The other two Elements, viz., Water and Air, are not less efficacious than the former; neither is Nature wanting to work wonderful things in them. There is so great a necessity of Water, that without it no living thing can live. No herb nor plant whatsoever, without the moistening of Water can branch forth. In it is the seminary virtue of all things, especially of animals. The seeds also of trees and plants, although they are earthy, must notwithstanding of necessity be rotted in Water before they can be fruitful; whether they be imbibed with the moisture of the Earth, or with dew or rain or any other Water that is on purpose put to them. 

For Moses writes, that only Earth and Water bring forth a living soul. But he ascribes a twofold production of things to Water, viz., of things swimming in the Waters, and of things flying in the Air above the Earth. And that those productions that are made in and upon the Earth are partly attributes to the very Water, the same Scripture testifies, where it saith that the plants and the herbs did not grow, because God had not caused it to rain upon the Earth. Such is the efficacy of this Element of Water that spiritual regeneration cannot be done without it, as Christ himself testified to Nicodemus. Very great, also, is the virtue of it in the religious worship of God, in expiations and purifications; yea, the necessity of it is no less than that of Fire. Infinite are the benefits, and divers are the uses thereof, as being that by virtue of which all things subsist, are generated, nourished and increased. Thence it was that Thales, of Miletus, and Hesiod concluded that Water was the beginning of all things, and said it was the first of all the Elements, and the most potent, and that because it hath the mastery over all the rest. For, as Pliny saith, Waters swallow up the Earth, extinguish flames, ascend on high, and by the stretching forth of the clouds, challenge the Heaven for their own; the same falling become the cause of all things that grow in the Earth. Very many are the wonders that are done by Waters, according to the writings of Pliny, Solinus, and many other historians of the wonderful virtue whereof. Ovid also makes mention in these verses:

Horn’d Hammon’s Waters at high noon
Are cold; hot at Sun-rise and setting Sun.
Wood, put in bub’ling Athemas is Fir’d,
The Moon then farthest from the Sun retir’d;
Ciconian streams congeal his guts to Stone
That thereof drinks, and what therein is thrown
Crathis and Sybaris (from the Mountains rol’d)
Color the hair like Amber or pure Gold.
Some fountains, of a more prodigious kinde,
Not only change the body but the minde.
Who hath not heard of obscene Salmacis?
Of th’ Æthiopian lake? for, who of this
But only taste, their wits no longer keep,
Or forthwith fall into a deadly sleep.
Who at Clitorius fountain thirst remove
Loath Wine and, abstinent, meer Water love.
With streams oppos’d to these Lincestus flowes—
They reel, as drunk, who drink too much of those.
A Lake in fair Arcadia stands, of old
Call’d Pheneus, suspected as twofold—
Fear and forbear to drink thereof by night—
By night unwholesome, wholesome by day-light.

Josephus also makes relation of the wonderful nature of a certain river betwixt Arcea and Raphanea, cities of Syria, which runs with a full channel all the Sabbath day and then on a sudden ceaseth, as if the springs were stopped, and all the six days you may pass over it dry shod; but again, on the seventh day (no man knowing the reason of it), the Waters return again in abundance as before. Wherefore the inhabitants thereabout called it the Sabbath-day river, because of the Seventh day, which was holy to the Jews. The Gospel also testifies to a sheep-pool, into which whosoever stepped first, after the Water was troubled by the Angel, was made whole of whatsoever disease he had. The same virtue and efficacy we read was in a spring of the Jonian Nymphs, which was in the territories belonging to the town of Elis, at a village called Heraclea, near the river Citheron which whosoever stepped into, being diseased, came forth whole and cured of all his diseases. Pausanias also reports that in Lyceus, a mountain of Arcadia, there was a spring called Agria, to which, as often as the dryness of the region threatened the destruction of fruits, Jupiter's priest of Lyceus went, and after the offering of sacrifices, devoutly praying to the Waters of the Spring, holding a Bough of an Oak in his hand, put it down to the bottom of the hallowed Spring. Then the Waters, being troubled, Vapor ascending from thence into the Air was blown into clouds with which, being joined together, the whole Heaven was overspread; which being a little after dissolved into rain, watered all the country most wholesomely. Moreover, Ruffus, a physician of Ephesus, besides many other authors, wrote strange things concerning the wonders of Waters, which for ought I know, are found in no other author.

It remains that I speak of the Air. This is a vital spirit, passing through all beings, giving life and subsistence to all things, binding, moving and filling all things. Hence it is that the Hebrew doctors reckon it not amongst the Elements, but count it as a Medium or glue, joining things together, and as the resounding spirit of the World's instrument. 

It immediately receives into itself the influences of all celestial bodies and then communicates them to the other Elements, as also to all mixed bodies. Also it receives into itself, as it were a divine looking-glass, the species of all things, as well natural as artificial, as also of all manner of speeches, and retains them; and carrying them with it, and entering into the bodies of men, and other animals, through their pores, makes an impression upon them, as well when they sleep as when they be awake, and affords matter for divers strange Dreams and Divinations. Hence they say it is, that a man passing by a place where a man was slain, or the carcass newly hid, is moved with fear and dread; because the Air in that place, being full of the dreadful species of manslaughter, doth being breathed in, move and trouble the spirit of the man with the like species, whence it is that he comes to be afraid. For everything that makes a sudden impression, astonisheth nature. 

Whence it is, that many philosophers were of opinion that Air is the cause of dreams, and of many other impressions of the mind, through the prolonging of Images, or similitudes, or species (which are fallen from things and speeches, multiplied in the very Air) until they come to the senses, and then to the phantasy, and soul of him that receives them, which being freed from cares and no way hindered, expecting to meet such kind of species, is informed by them. For the species of things, although of their own proper nature they are carried to the senses of men, and other animals in general, may notwithstanding get some impression from the Heaven whilst they be in the Air, by reason of which, together with the aptness and disposition of him that receives them, they may be carried to the sense of one rather than of another. And hence it is possible naturally, and far from all manner of superstition, no other spirit coming between, that a man should be able in a very little time to signify his mind unto another man abiding at a very long and unknown distance from him; although he cannot precisely give an estimate of the time when it is, yet of necessity it must be within twenty-four hours; and I myself know how to do it, and have often done it. * 

The same also in time past did the Abbot Trithemius both know and do. Also, when certain appearances, not only spiritual but also natural, do flow forth from things (that is to say, by a certain kind of flowing forth of bodies from bodies † and do gather strength in the Air), they offer and show themselves to us as well through light as motion, as well to the sight as to other senses, and sometimes work wonderful things upon us, as Plotinus proves and teacheth. And we see how by the south wind the Air is condensed into thin clouds, in which, as in a looking-glass, are reflected representations at a great distance of castles, mountains, horses and men and other things which, when the clouds are gone, presently vanish. And Aristotle, in his Meteors, shows that a rainbow is conceived in a cloud of the Air, as in a looking-glass. And Albertus saith that the effigies of bodies may, by the strength of nature, in a moist Air be easily represented, in the same manner as the representations of things are in things. And Aristotle tells of a man to whom it happened, by reason of the weakness of his sight, that the Air that was near to him became, as it were, a looking-glass to him, and the optic beam did reflect back upon himself, and could not penetrate the Air, so that whatsoever he went he thought he saw his own image, with his face towards him, go before him. In like manner, by the artificialness of some certain looking-glasses, may be produced at a distance in the Air, beside the looking-glasses, what images we please; which when ignorant men see, they think they see the appearances of spirits, or souls; when, indeed, they are nothing else but semblances kin to themselves, and without life. And it is well known, if in a dark place where there is no light but by the coming in of a beam of the sun somewhere through a little hole, a white paper or plain looking-glass be set up against that light, that there may be seen upon them whatsoever things are done without, being shined upon by the sun. And there is another sleight or trick yet more wonderful: 

If any one shall take images artificially painted, or written letters, and in a clear night set them against the beams of the full moon, whose resemblances, being multiplied in the Air, and caught upward, and reflected back together with the beams of the moon, any other man that is privy to the thing, at a long distance sees, reads and knows them in the very compass and circle of the moon; which Art of declaring secrets is indeed very profitable for towns and cities that are besieged, being a thing which Pythagoras long since did often do, and which is not unknown to some in these days; I will not except myself. And all these and many more, and greater than these, are grounded in the very nature of the Air, and have their reasons and causes declared in mathematics and optics. And as these resemblances are reflected back to the sight, so also sometimes to the hearing, as is manifest in the Echo. But there are more secret arts than these, and such whereby any one may at a very remote distance hear and understand what another speaks or whispers softly.

There are also, from the airy element, Winds; for they are nothing else but Air moved and stirred up. Of these there are four that are principal, blowing from the four corners of the Heaven, viz.: Notus from the South, Boreas from the North, Zephyrus from the West, Eurus from the East, * which Pontanus comprehending in these verses, saith:

Cold Boreas from the top of ’lympus blows,
And from the bottom cloudy Notus flows.
From setting Phœbus fruitful Zeph’rus flies,
And barren Eurus from the Sun's up-rise.

Notus is the Southern Wind, cloudy, moist, warm and sickly, which Hieronymus calls the butler of the rains. Ovid describes it thus:

Out flies South-wind with dropping wings, who shrowds
His fearful aspect in the pitchie clouds,
His white Haire streams, his Beard big-swol’n with showers;
Mists binde his Brows, rain from his Bosome powres.

But Boreas is contrary to Notus, and is the Northern Wind, fierce and roaring, and discussing clouds; makes the Air serene, and binds the Water with frost. Him doth Ovid thus bring in speaking of himself:

Force me befits: with this thick clouds I drive;
Toss the blew Billows, knotty Okes up-rive;
Congeal soft snow, and beat the Earth with hallo:
When I my brethren in the Aire assaile,
(For that's our Field) we meet with such a shock,
That thundering Skies with our encounters rock
And cloud-struck lightning flashes from on high,
When through the Crannies of the Earth I flie
And force her in her hollow Caves; I make
The Ghosts to tremble, and the ground to quake.

And Zephyrus, which is the Western Wind, is most soft, blowing from the West with a pleasant gale; it is cold and moist, removing the effects of Winter, bringing forth branches and flowers. To this Eurus is contrary, which is the Eastern Wind, and is called Apeliotes; it is waterish, cloudy and ravenous. Of these two Ovid sings thus:

To Persis and Sabea, Eurus flies;
Whose gums perfume the blushing Morne’s up-rise:
Next to the Evening, and the Coast that glows
With setting Phœbus, flow’ry Zeph’rus blows;
In Scythia horrid Boreas holds his rain,
Beneath Boites, and the frozen Wain;
The land to this oppos'd doth Auster steep
With fruitful showres and clouds which ever weep.

BOOK ONE - NATURAL MAGIC - Agrippa Chapter V

Of the Wonderful Natures of Fire and Earth.

There are two things, saith Hermes, viz., Fire and Earth, which are sufficient for the operation of all wonderful things: the former is active, the latter passive. Fire, as saith Dionysius, in all things, and through all things, comes and goes away bright; it is in all things bright, and at the same time occult and unknown. When it is by itself (no other matter coming to it, in which it should manifest its proper action) it is boundless and invisible, of itself sufficient for every action that is proper to it, movable, yielding itself after a manner to all things that come next to it, renewing, guarding Nature, enlightening, not comprehended by lights that are veiled over, clear, parted, leaping back, bending upwards, quick in motion, high, always raising motions, comprehending another, not comprehended itself, not standing in need of another, secretly increasing of itself, and manifesting its greatness to things that receive it; Active, Powerful, Invisibly present in all things at once; it will not be affronted or opposed, but as it were in a way of revenge, it will reduce, on a sudden, things into obedience to itself; incomprehensible, impalpable, not lessened, most rich in all dispensations of itself. Fire, as saith Pliny, is the boundless and mischievous part of the nature of things, it being a question whether it destroys or produces most things. Fire itself is one, and penetrates through all things, as say the Pythagoreans, also spread abroad in the Heavens, and shining: but in the infernal place straitened, dark and tormenting; in the mid way it partakes of both. Fire, therefore, in itself is one, but in that which receives it, manifold; and in differing subjects it is distributed in a different manner, as Cleanthes witnesses in Cicero. That fire, then, which we use is fetched out of other things. It is in stones, and is fetched out by the stroke of the steel; it is in Earth, and makes that, after digging up, to smoke; it is in Water, and heats springs and wells; it is in the depth of the Sea, and makes that, being tossed with winds, warm; it is in the Air, and makes it (as we oftentimes see) to burn. And all animals and living things whatsoever, as also all vegetables, are preserved by heat; and everything that lives, lives by reason of the inclosed heat. The properties of the Fire that is above, are heat, making all things fruitful, and light, giving life to all things. The properties of the infernal Fire are a parching heat, consuming all things, and darkness, making all things barren. The Celestial and bright Fire drives away spirits of darkness; also this, our Fire made with wood, drives away the same in as much as it hath an analogy with and is the vehiculum of that Superior light; as also of him who saith, "I am the Light of the World," which is true Fire, the Father of Lights, from whom every good thing, that is given, comes; sending forth the light of His Fire, and communicating it first to the Sun and the rest of the Celestial bodies, and by these, as by mediating instruments, conveying that light into our Fire. As, therefore, the spirits of darkness are stronger in the dark, so good spirits, which are Angels of Light, are augmented, not only by that light, which is Divine, of the Sun, and Celestial, but also by the light of our common Fire. Hence it was that the first and most wise institutors of religions and ceremonies ordained that prayers, singing and all manner of divine worships whatsoever should not be performed without lighted candles or torches (hence, also, was that significant saying of Pythagoras, "Do not speak of God without a Light"), and they commanded that for the driving away of wicked spirits, Lights and Fires should be kindled by the corpses of the dead, and that they should not be removed until the expiations were after a holy manner performed and they buried. And the great Jehovah himself in the old law commanded that all his sacrifices should be offered with Fire, and that Fire should always be burning upon the altar, which custom the priests of the altar did always observe and keep among the Romans.

Now the basis and foundation of all the Elements is the Earth, for that is the object, subject, and receptacle of all Celestial rays and influences; in it are contained the seeds and seminal virtues of all things; and therefore it is said to be Animal, Vegetable and Mineral. It being made fruitful by the other Elements and the Heavens, it brings forth all things of itself. It receives the abundance of all things and is, as it were, the first fountain from whence all things spring. It is the center, foundation and mother of all things. Take as much of it as you please, separated, washed, depurated, subtilized, if you let it lie in the open air a little while, it will, being full and abounding with heavenly virtues, of itself bring forth plants, worms and other living things, also stones, and bright sparks of metals. In it are great secrets, if at any time it shall be purified by the help of Fire, and reduced unto its simplicity by a convenient washing. It is the first matter of our creation, and the truest medicine that can restore and preserve us.

BOOK ONE - NATURAL MAGIC - Agrippa Chapter III

Chap. iii. Of the four Elements, their qualities, and mutual mixtures.

 

There are four Elements, and original grounds of all corporeal things, Fire, Earth, Water, Air, of which all elemental inferior bodies are compounded; not by way of heaping them up together, but by transmutation, and union; and when they are destroyed, they are resolved into Elements. For there is none of the sensible Elements that is pure, but they are more or less mixed, and apt to be changed one into the other: Even as Earth becoming dirty, and being dissolved, becomes Water, and the same being made thick and hard, becomes Earth again; but being evaporated through heat, passes into Air, and that being kindled, passes into Fire, and this being extinguished, returns back again into Air, but being cooled again after its burning, becomes Earth, or Stone, or Sulfur, and this is manifested by Lightening [lightning]: Plato also was of that opinion, that Earth was wholly changeable, and that the rest of the Elements are changed, as into this, so into one another successively. But it is the opinion of the subtler sort of Philosophers, that Earth is not changed, but relented and mixed with other Elements, which do dissolve it, and that it returns back into it self again. Now, every one of the Elements hath two specific qualities, the former whereof it retains as proper to it self, in the other, as a mean, it agrees with that which comes next after it. For Fire is hot and dry, the Earth dry and cold, the Water cold and moist, the Air moist and hot. And so after this manner the Elements, according to two contrary qualities, are contrary one to the other, as Fire to Water, and Earth to Air. Moreover, the Elements are upon another account opposite one to the other: For some are heavy, as Earth and Water, and others are light, as Air and Fire. Wherefore the Stoicks called the former passives, but the latter actives. And yet once again Plato distinguished them after another manner, and assigns to every one of them three qualities, viz. to the Fire brightness, thinness and motion, but to the Earth darkness, thickness and quietness. And according to these qualities the Elements of Fire and Earth are contrary. But the other Elements borrow their qualities from these, so that the Air receives two qualities of the Fire, thinness and motion; and one of the Earth, viz. darkness. In like manner Water receives two qualities of the Earth, darkness and thickness, and one of Fire, viz. motion. But Fire is twice more thin then Air, thrice more movable, and four times more bright: and the Air is twice more bright, thrice more thin, and four times more moveable then Water. Wherefore Water is twice more bright then Earth, thrice more thin, and four times more movable. As therefore the Fire is to the Air, so Air is to the Water, and Water to the Earth; and again, as the Earth is to the Water, so is the Water to the Air, and the Air to the Fire. And this is the root and foundation of all bodies, natures, virtues, and wonderful works; and he which shall know these qualities of the Elements, and their mixtures, shall easily bring to pass such things that are wonderful, and astonishing, and shall be perfect in Magic.

BOOK ONE - NATURAL MAGIC - Agrippa Chapter II

What Magick is, What are the Parts thereof, and how the Professors thereof must be Qualified.

Magic is a faculty of wonderful virtue, full of most high mysteries, containing the most profound Contemplation of most secret things, together with the nature, power, quality, substance, and virtues thereof, as also the knowledge of whole nature, and it doth instruct us concerning the differing, and agreement of things among themselves, whence it produces its wonderful effects, by uniting the virtues of things through the application of them one to the other, and to their inferior suitable subjects, joyning and knitting them together thoroughly by the powers, and virtues of the superior Bodies. This is the most perfect and chief Science, that sacred and sublimer kind of Philosophy [philosophy], and lastly the most absolute perfection of all most excellent Philosophy. For seeing that all regulative Philosophy is divided into Natural, Mathematical, and Theological: (Natural Philosophy teaches the nature of those things which are in the world, searching and inquiring into their Causes, Effects, Times, Places, Fashions, Events, their Whole, and Parts, also

The Number and the Nature of those things,
Cal'd Elements, what Fire, Earth, Air forth brings:
From whence the Heavens their beginnings had;
Whence Tide, whence Rainbow, in gay colors clad.
What makes the Clouds that gathered are, and black,
To send forth Lightnings, and a Thundring crack;
What doth the Nightly Flames, and Comets make;
What makes the Earth to swell, and then to quake:
What is the seed of Metals, and of Gold
What Virtues, Wealth, doth Nature's Coffer hold.

All these things doth natural Philosophy, the viewer of nature contain, teaching us according to Virgil's Muse.

            ----------Whence all things flow,
Whence Mankind, Beast; whence Fire, whence Rain, and Snow,
Whence Earth-quakes are; why the whole Ocean beats
Over his Banks, and then again retreats;
Whence strength of Hearbs [herbs], whence Courage, rage of Bruits [brutes],
All kinds of Stone, of Creeping things, and Fruits.

But Mathematical Philosophy teaches us to know the quantity of natural Bodies, as extended into three dimensions, as also to conceive of the motion, and course of Celestial Bodies.

           ----- As in great hast [haste],
What makes the golden Stars to march so fast;
What makes the Moon sometimes to mask her face,
The Sun also, as if in some disgrace.

And as Virgil sings,

How th' Sun doth rule with twelve Zodiac Signs,
The Orb thats measur'd round about with Lines,
It doth the Heavens Starry way make known,
And strange Eclipses of the Sun, and Moon.
Arcturus also, and the Stars of Rain,
The Seven Stars likewise, and Charles his Wain,
Why Winter Suns make tow'rds the West so fast;
What makes the Nights so long ere they be past?

All which is understood by Mathematical Philosophy.

----- Hence by the Heavens we may foreknow
The seasons all; times for to reap and sow,
And when 'tis fit to launch into the deep,
And when to War, and when in peace to sleep,
And when to dig up Trees, and them again
To set; that so they may bring forth amain.

Now Theological Philosophy, or Divinity, teaches what God is, what the Mind, what an Intelligence, what an Angel, what a Divell [devil], what the Soul, what Religion, what sacred Institutions, Rites, Temples, Observations, and sacred Mysteries are: It instructs us also concerning Faith, Miracles, the virtues of Words and Figures, the secret operations and mysteries of Seals, and as Apuleius saith, it teaches us rightly to understand, and to be skilled in the Ceremonial Laws, the equity of Holy things and rule of Religions. But to recollect my self) these three principal faculties Magic comprehends, unites, and actuates; deservedly therefore was it by the Ancients esteemed as the highest, and most sacred Philosophy. It was, as we find, brought to light by most sage Authors [authors], and most famous Writers; among which principally Zamolxis and Zoroaster were so famous, that many believed they were the inventors of this Science. Their track [footsteps] Abbaris the Hyperborean, Charmondas, Damigeron, Eudoxus, Hermippus followed: there were also other eminent, choice men, as Mercurius Tresmegistus [Trismegistus], Porphyrius [Porphyry], Iamblicus [Iamblichus], Plotinus, Proclus, Dardanus, Orpheus the Thracian, Gog the Grecian, Germa the Babilonian [Babylonian], Apollonius of Tyana, Osthanes also wrote excellently in this Art; whose Books being as it were lost, Democritus of Abdera recovered, and set forth with his own Commentaries. Besides Pythagoras, Empedocles, Democritus, Plato, and many other renowned Philosophers traveled far by Sea to learn this Art: and being returned, published it with wonderful devoutness, esteeming of it as a great secret. Also it is well known that Pythagoras, and Plato went to the Prophets of Memphis to learn it, and traveled through almost all Syria, Egypt, Judea, and the Schools of the Caldeans [Chaldaeans], that they might not be ignorant of the most sacred Memorials, and Records of Magic, as also that they might be furnished with Divine things. Whosoever therefore is desirous to study in this Faculty, if he be not skilled in natural Philosophy, wherein are discovered the qualities of things, and in which are found the occult properties of every Being, and if he be not skillful in the Mathematics, and in the Aspects, and Figures of the Stars, upon which depends the sublime virtue, and property of every thing; and if he be not learned in Theologie [theology], wherein are manifested those immaterial substances, which dispence [dispense], and minister all things, he cannot be possibly able to understand the rationality of Magic. For there is no work that is done by mere Magic, nor any work that is merely Magical, that doth not comprehend these three Faculties.