Chapter IX: Front Matter (9)

But that passing by these we may proceed to the monstrous signs of Malignants ascending, you must know, that all monstrous signes do not arise from an Ascendent only, but oftentimes also from the stars of Mens minds, which continually and every moment ascend, and descend with the fancy, estimation, or imagination, no otherwise then in the superiour firmament. Hence either from fear, or terrour of breeding; Women, many monsters, or children marked with monstrous signes in the womb, are borne. The primary cause of these is fear, terror, appetite from which is raised the imagination. If a woman with child begin to imagine, then her heaven by its motion is carryed round, no otherwise then the superiour firmament every moment, with Ascendents, or risings, or Settings. For according to the example of the greater firmament, the stars of the Microcosme also are moved by Imagination, untill there be an assault, whereby the stars of the Imagination convey an influence, and impression upon the Woman that is breeding, just as if anyone should impresse a seale, or stamp money. Whence these signes, and geniall marks are called Impressions of inferiour stars, of which many Philosophers have wrote many things, and men have endeavoured much to give a full, and rationall account of, which could never yet bee done. Yet they doe adhere, and are impressed on the infants, as the stars of the Mother, whether frequent or violent, doe rest upon the Infants, or the Mothers longing is not satisfied: For if the Mother long for this, or that meat, and cannot have it, the starres are suffocated as it were in themselves, and dye: And that longing doth follow the infant all its life time, that it can never bee well satisfied. The like reason is there of other things, of which we shall not hear Discourse any further.

_Of the Astrall Signes of Physiognomy in Man._

[Sidenote: The Originall of Physiognomie.]

The signes of Physiognomy receive their original from the superior stars; this art of Physiognomy was greatly esteemed of by our Ancestors, and especially by Heathens, Tartars, and Turks, &c. and other people, amongst whom it was the custome to sel men for slaves, and it is not yet altogether laid aside amongst Christians. Yet together with it many errors crept in, not yet taken notice of by any, whilest every blockish ignorant fellow would take upon him without any manner of judgement to judge of any one. Where it is worthy of admiration that those erours should never bee taken notice of from the workes, deeds, and abilities of the men.

Now if any one shall in this place argue against us, saying, that the signes of Physiognomy are from the stars, and that the stars have no power to compell any one or stir him up; he indeed doth not speak amisse: but yet there is some difference in it which must be taken notice of, because the stars compell some, and others they doe not compell.

[Sidenote: Man is the Lord of all other Creatures.]

[Sidenote: How a man may withdrawe him selfe from one star, and bring him selfe under another.]

For here we must know, who can rule or constrain the stars, and who can be governed by them. Therefore for this you must note, that a wise man can rule the stars, and not be subject to them. The stars are subject to a wise man, and are forced to obey him, and not he the stars. But the stars compell an Animall man, that whither they lead him hee must follow, just as a thief doth the gallows, and a high-way robber the wheel, the fisher the fishes, the fowler the birds, the hunter the wild beasts. And what here is the cause of this, but that such a kind of man doth neither know himself, nor his own strength, never considers, or thinks that he is the lesser world, and that he hath the universall Firmament with the powers thereof hid in him? Wherefore he is called an Animall, an ignorant man, and a slave to any base service, and all earthly matters; yet whereas he received that priviledge from God in Paradise, that hee should rule, and reign over all other creatures of the Universe, and should not bee obedient to them; therefore God created him last of all, all the rest being made before him. This priviledg man afterwards lost by his fall: but yet the wisdome of man was not made servile, nor did hee let that liberty goe out of his hands. Whence it is requisite that the starres should follow him, and obey him, and not he the stars. And although hee indeed be the son of Saturne, and Saturn his Ascendent; yet hee can remove himselfe from him, and so overcome him, that he can be the off-spring of the Sun; and bring himselfe under any other planet, and make himselfe its Son. And it is the same case here as with a Digger, who for a time hath spent his pains with the Master of the Mines, and with the hazard of his life hath performed his service faithfully, at length reasons, and discourseth with himselfe thus.

What will become of thee at last, if thou spendest all thy life under the earth, and by thy continuall labours dost also bring thy body, and life into danger? I will get a release from my Master, and I will serve another Master, where my life may be made sweeter, where I may have plenty of meat, and drink, where I may wear better clothes, have little work and much wages, where there shall bee no danger of the mountain hanging over mee, and ready to fall upon me, &c. After this manner hee would bee at liberty, when as otherwise hee must remaine a Mercenary servant, and slave, pining away with much labour, and low feeding, &c.

Now you see how a wise man commands the stars, and can remove himselfe from any malignant planet, and bring himselfe under another better, how he can bring himselfe out of slavery into liberty, and can free himselfe out of the prison of an ill planet.

So also an Animall man, who is the son of the Sun, of _Iupiter_, _Venus_, and _Mercury_, may remove himself from a benigne planet, and subject himself to _Saturne_, or _Mars_: such a man is like to a man, who runs from a religious Colledge, and being impatient of an easy life becomes a Souldier, or else a man of no repute, who afterwards spends all his life in sorrow, and misery.

Such an one also is a rich man, who being given to levity, spends, and wasts all his goods, in Dicing, Feasting, Whoring, &c. which hee gives himselfe to so long untill all bee spent, then hee comes to want, and being miserably afflicted with infamous want, becomes deservedly a laughter and scorn to all men, yea even to the very boyes in the streets, whom you may hear saying: Behold a beggerly man worth nothing, who when hee was a Master disdained his Mastership, and had rather be a slave, a begger, a slave to servants; seeing he can never come to his priviledg again.

And hither doth a Malignant star, or Ascendent drive him. Unlesse he had been a foole, and dishonest, he had not left so certain a Dominion, which hee had over the stars, but had strove against it: And although of himselfe hee knew not how to resist the stars; yet hee might have bent his mind to the examples of others; thinking thus with himselfe: See how rich that man was, but foolishly, and shamefully hath brought himself to poverty. Also he lived gallantly, without much labour, had so much meat, such wages, that he could not live better. Now he lives sparingly, and sordidly, and in stead of Wine hee must drinke Water, his labours daily increase, his wages decrease.

Now how often doth such a kind of Man talke after this manner with himselfe. What have I done? Whither am I running headlong, so basely spending my goods that I got, who will repaire my estate? If ever I shall receive what hath been thus spent, I will take a far other course of life, and will by my harms learne to bee wise, and will make amends for my evill deeds.

[Sidenote: No man is wise by his own harmes, but by anothers.]

But it is convenient to know, that no man can bee wise by his owne harme. For it is a foolish, and senselesse thing to bee wise by ones owne harme. Let him that will be wise, be wise by another mans example, not by his owne. For hee that hath once spent his estate, would spend it againe if hee should have it, and he that once perisheth, perisheth for ever. Hee which once hath cast a Dice, casts it again. Hee which once stole, and escaped the gallowes, will endeavour to steal the second time also. For hee thinkes thus with himselfe. My enterprizes have succeeded once, and again, and why not the third, or fourth time? If God should once restore what I have lost, hee would restore it the second, and third time, &c. If hee did not forsake mee in my first misery, hee will not in the second, or third, &c.

All these doth an Animall man doe, the servant, and slave of the stars, who is turned every where, and moved by the stars, as a Reed in water.

And this is the reason why his life is spent in misery, and he dies in infamy.

Who therefore will sustain such servitude, and not deliver himselfe from such a nasty prison? For any one may by his owne wisdome, together with the help of his star, deliver, and free himselfe from thence. Consider the matter thus:

A Fowler by his prudence, and help of his star, overcoming another starre, needs not goe after birds, for they will come after him flying to unusuall places, contrary to their nature.

So a Fisherman can by making use of the wisdome which God hath given him make fishes swim to him of their own accord, so that he may take them up with his hands.

A Hunter improving his wisdome, doth by his star so compell the wild beasts, that hee need not follow them, but they will follow him without any impulse of nature. So also of the rest of living creatures.

[Sidenote: Stars are twofold.]

Now for the better understanding of these things, you must know, that Stars are twofold; terrestriall, and celestiall, these of wisdome, the other of folly.

And as there are two worlds, the greater, and the lesser, and the greater governs the lesser: so also the starres of the Microcosme doe rule, and overcome the celestiall.

[Sidenote: The end of the Starrs is to serve, not command man.]

Neither did God create the planets, and other stars of the heaven, that they should rule over man, but that they, as all other creatures, should obey, and serve him. And although the superiour stars doe incline men, and signe them as also all other terrestiall bodies, with naturall signes, according to the manner of their generation; yet that is no power, or soveraignty, but only a predestinated command, and office, whereby nothing may remaine hid, or concealed, but the inward force, and power may bee brought forth by exteriour signes.

[Sidenote: Signes are twofold.]

But to return to our purpose of the Physiognomicall signes of Men, you must know, that they are twofold, in externall shape indeed alike, but in power, and effect unlike.

Some are from supernaturall stars of the heaven, the other, from the inferiour starres, _viz._ of the Microcosme.

[Sidenote: What are Physiognomicall signes.]

Whatsoever the superiour star signes according to generation, even to the midle age, that thing signed is predestinated, not wanting peculiar powers. For it doth testifie of the nature, and condition of Man. Whatsoever therefore the inferiour star of the Microcosme doth sign in generation, hath its originall from the Father, and Mother, _viz._ as oft as the Mother by her imagination, or appetite, feare, or terror hath by contact affected her infant in her womb with supernaturall signes, which are called the Mothers marks, or the Womb marks, of which since wee have spoke already, wee shall now save the labour of iteration; seeing our purpose is only to treat of Physiognomicall signes, where wee shall speak only of the predestinated signes of the stars, under which wee understand those signes of Men, which neither their Father, or Mother had any likenesse of in their body.

Of this sort are black, gray, little, or great eyes, long, crooked, sharp, nose, pits in their cheeks, the cheek-bone being raised up, a flat, or broad nose, small, or great ears, long neck, long face, wide, or little mouth, thick or small, many or few, black, yellow, and red haires, &c.

If one, or more of these signes appear in Man, you must know, that they doe not want their signification.

But it is necessary that you consider them according to the Physiognomicall art, and that you have certain knowledge of the Art of Signatures, whereby you may know through the externall signes the internall man.

[Sidenote: What Black Eyes signifie.]

But to proceed to the practise of what we intended, and to reckon up some of the signes of Men, and their signification in part.

You must know, that black eyes besides a healthful constitution, also many times signifie a constant mind, not wavering, or fearfull, but lusty, hearty, true and loving vertue.

[Sidenote: What Gray.]

Gray eyes are a signe of a deceitfull, and changeable man.

[Sidenote: Weake Eyes.]

Weak eyes signifie good judgement, witty, and profound deliberation.

[Sidenote: Purblind.]

Purblind eyes, and such as turne upward, and downward, and to both sides, signifie a false man, and crafty, that cannot easily be deceived, treacherous, hating labour, slothfull, getting his living slothfully, by Dice, Usury, Whoring, Robbery, &c.

[Sidenote: Small and deep.]

Small and deep eyes doe for the most part signifie weak, and feeble eyes, and blindnesse ensuing in old age, as also strong men, warlike, bold, deceitfull, nimble, factious, patiently undergoing their condition, yet the end of whose life is for the most part tragicall, &c.

[Sidenote: Great.]

Great eyes, a covetous, ravenous man, especially if they hang out of the head.

[Sidenote: Alwayes Winking.]

Eyes that are alwaies winking, declare a weak sight, and a man to be fearefull, and solicitous.

[Sidenote: Rolling.]

Rolling Eyes shew an amorous affection, and a prudent man, and a man of quicke intention.

[Sidenote: Continually dejected.]

Eyes continually dejected shew a bashfull, modest man, &c.

[Sidenote: Red.]

Eyes that are red, signifie a bold, and strong man, &c.

[Sidenote: Cleare.]

Clear eyes, and not easily moveable, shew an heroick, magnanimous, strong, chearfull, and a man formidable to his enemies, &c.

[Sidenote: Eares great.]

Great eares shew a good hearing, a good memory, attention, diligence, a sound brain, and head, &c.

Low eares are an ill omen. For, for the most part they signifie a man to be malitious, fraudulent, unjust, and a bad hearing, a bad memory, a bold man, and easily exposing himselfe to dangers.

[Sidenote: A long Nose.]

A long nose, and crooked downwards is a good sign, it signifies a man to bee valiant, prudent, close, rigorous, and yet just, &c.

[Sidenote: A flat Nose.]

A flat nose signifies a man to be malicious, lustfull, given to lying, inconstant, &c.

[Sidenote: Sharp.]

A sharp nose, a man to bee a turne-coate, a mocker, &c.

[Sidenote: Long.]

A long nose, a man to be slow in all his actions, and to be of a very quick smell.

[Sidenote: Hollow cheeks.]

The cheekes with pits in them signifie a man to bee talkative, a Scorner, contentious, &c.

[Sidenote: A long Chin.]

A long chin, with a long face, signifie a man to be given to anger, and slow to labour, &c.

[Sidenote: A divided Chin.]

A divided chin signifies a man to bee faithfull, officious, subtile, and various in his words, speaking one thing, and meaning another, angry, yet sorry for his anger, ingenious, and given to inventions.

[Sidenote: A great Mouth.]

A great and large mouth signifies a man to bee a great devourer, silly, foolish, imprudent, dareing, &c. A little mouth signifies the contrary.

[Sidenote: Lips drawn to.]

Lips drawne to, where the upper is greater then the lower, signifie a man to bee angry, warlike, couragious, yet for the most part of rude, and uncivil behaviour, and manners like to a swine.

[Sidenote: Lips great beneath.]

Lips great beneath, signifie a man to be dull, foolish, and blockish, &c.

[Sidenote: Haire signifies nothing by Art.]

Judgement by the haires either of the head, or beard, is not very certain, because use teacheth that they can be divers wayes varyed, as to bee made black, or yellow, or red, or white, and hoary, or curled, soft, or hard, as any one desires to have them.

Hence it will come to passe, that many who are otherwise skilfull enough in the Art of Physiognomy would be most shamefully deceived, whilst they should rashly judge by the hairs, imputing that to the stars, which should rather be ascribed to men themselves.

Yet it cannot bee denyed, but that haires firmly fastened on the head, doe signifie a good health of the head, as also of the whole body.

And this is the reason, why they that buy Horses pull their tails, that by this means they may judge of their soundnesse.

So Hogges are tryed by their bristles, Fish by their shells, and scales, a Bird by his feathers, &c.

[Sidenote: Long Necks.]

The necke, if it be too long, signifies a man to bee sollicitous, prudent, and attent, &c.

[Sidenote: Broad Shoulders and backs.]

Broad shoulders, and backe, signifie a man to bee strong, and able for carrying or removing, &c.

[Sidenote: Musculous Armes.]

Armes that are musculous, signifie a man to be strong and able for any exercise, as beating, pounding, shooting, &c.

[Sidenote: Hard hands.]

Hands that bee hard signifie a man to bee laborious, and a hireling, &c. Soft hands, the contrary.

[Sidenote: A short Body.]

A short body, and long legs signifie a man to be a good runner, to bee easily satisfied with meat, and drinke, and for the most part to bee of a short life.

Great and clear veines under the middle age of man signifie a man to be full of bloud and juice, but above the midle of his age to be commonly sick, yet long lived.

[Sidenote: Nothing can be judged by the manners, and behaviour of Men.]

As much as concerns the manners, gestures of men, nothing can be so easily known, and judged by them.

For experience teacheth that these can every moment bee changed, as to deceive the Signator, and make him erroneous in his judgement: And because it hath not been observed hitherto so accurately by all Astronomers; It is therefore the Signators part not alwayes to look to the manners and actions of men, but rather to other signs of the body, which are fixed, and can by no Art be counterfeited or changed.

For if red hairs, moving the forehead, and eyelids, a cheerfull, raised, and unmoveable countenance, a frequent agitation of the mouth, a stout mused walking, and a light mind, should necessarily declare a man to be a gallant souldier and stout, every one could by his industry and art make himselfe seem to be such an one; that hee might by his lookes bee the better approved of, and obtaine greater pay.

The like also may be judged of other kinds of behaviour, which pretend to wisdom, folly, truth, lying, fortune, victory, &c.

_Of the Astrall Signes of Chiromancy._

Concerning the Signes of Chiromancy, we must hold that they doe arise from the superiour stars of the seven planets; and that wee must know and judge of them by the seven planets.

[Sidenote: What Chiromancy is.]

Now Chiromancy is an Art, which doth not only look into the hands of men, and make judgement by their lines and wrinkles, but also considers all hearbs, woods, hard stones, earthes, and rivers, and whatsoever hath lines, veins, or wrinkles.

Neither doth this Art want its errours, which those Astronomers were guilty of.

For they assigned the fingers of both hands to the planets, and chiefest stars, whereas there are but five fingers in one hand, and in both ten, yet the planets are reckoned but seven.

How then can these things agree amongst themselves?

Now if there were seven fingers on each hand, it then might bee granted, that every finger might bee ascribed to severall planets.

[Sidenote: Whether the fingers be assigned to the Planets.]

But yet it falls out many times, that some men may have but seven fingers on both hands, the rest being casually cut off: but seing that they were cut off, and just seven were not at their birth, this matter cannot be related hither.

And if it should be so, that a man should bee borne with seven fingers, whether on one hand, or on both: yet that were monstrous, and beside the usuall order of Nature, and not subject to the stars. Therefore this also cannot belong to this place.

But if there must be but five fingers on each hand, and seven planets, and these mutually bee compared amongst themselves, it would then be convenient that the lots of the planets should be put into a box, to know which two planets must give place, and bee left out.

Yet because this cannot bee, and the planets have neither dice, nor lots in the Firmament; It would be worth wondering at, if any one should usurp this power to himself, as to allot by the name of the planet, and signe, the thumb to _Venus_, the fore-finger to _Iupiter_, the midle-finger to _Saturne_, the ring-finger to the _Sun_, and the little-finger to _Mercury_, in the meane time casting out _Mars_, and the _Moon_, as it were out of their tribe and liberty.

Which things being so; who can wonder that _Mars_ doth stir up his sons with just indignation to kill that caster of lots, or to beare a perpetuall hatred against him? Who can wonder why the Moon should enfeeble the brain of that player, or take away his reason?

And this is their first errour, which, as wee have said, they have committed in Chiromancy.

The second errour in it is this:

It oftentimes happens that the originall, and naturall lines of the hands are changed by hurts, and casualties, or are made greater, or lesser, or doe appear in other places.

For as if there be a high-way obstructed by any thing or be stopt up by the fall of a mountain, or be spoiled by the overflowing of waters, men go about in another way neer to it: so it happens in the old lines of the hands, that sometimes after the curing of wounds, or ulcers, together with new flesh, also new lines doe grow out, and the old are quite abolished.

In the same manner also by reason of hard labours the lines are defaced, or they which were originall grow great; as it is in trees: For if a young tree send forth many branches on all sides, these being cut off, the tree it selfe becomes bigger.

But that wee may at length proceed to the practise of the Art of Chiromancy, and briefly declare our opinion; I would have you know, that I will indeed change nothing of what concerns the hands, but acquiesce, and be satisfied with the observations, and descriptions of the Ancients. Yet I purpose in this practise of Chiromancy to write of those things, of which the Ancients have made no mention of, as of the Chiromancy of Hearbs, Woods, Stones, and the like.

[Sidenote: The Chiromancy of Hearbs and Woods.]

And it must first be noted, that all Hearbs, which are of one kind must be of one, and the same Chiromancy.

[Sidenote: What use is of them.]

But if their lines bee unlike, and appeare greater, or lesser in some of them: that is, by reason of their age. Wee doe therefore clearly professe, that the Chiromancy of Hearbs, conduceth to nothing else but to know, and understand the age of any Hearb, or Root.

But by way of arguing any may here object, that there is no hearb as long as it growes is older then another, four or five monthes at the most, if the supputation begins from May till Autumne, at which time hearbs die, and fall from their root.

[Sidenote: The condition of the spirit of the Hearb.]

To this I answer, that from God there is but one vertue in a root, which is the first being and spirit of the hearb, by reason of which the hearb grows, and is supported untill the predestinated time, and untill it bee exalted to the production of seed. And this is a sign, and a mark, that the vertue returns back to the root, and so the hearb is dryed. As long as that spirit which is the chiefest vertue of the hearb remaines in the root, the hearb every yeer is renewed: unlesse it be, that that spirit together with the hearb be taken way, and decayes. Then the hearb is not renewed. For the root is dead, and hath no more life remaining in it.

But after what manner that spirit together with the hearb is taken from the root, or with the root from the earth, that the vertue thereof cannot goe backe into the root, or from the root into the earth, is not to be considered in this place. For that is a sublime mystery of Nature, and not to be openly discovered by reason of ignorant Physitians, who doe not only scoffe at but contemne such secrets. Therefore what here wee have omitted, wee shall set downe in our Herball.

Moreover, by how much the younger hearbs are, so much the more doe they excell in power and vertue.

As by age a man is weakned, and fails in strength, so also doe hearbs.

But to know what the Chiromancy, and age of hearbs, and such like things, is, daily experience is required, seeing the number of their years is not written upon them, but it must be divined, as I have said, by Chiromancy only.

Now Chiromancy doth not consider numbers, letters, or characters, but lines, veins, and wrinkles only, &c. according to the age of any thing. For by how much the older a thing is, so much the greater, and easier to be seen are the lines, and the vertue, and operation of the thing so much the duller.

[Sidenote: Young hearbs must be applyed to old diseases, and so on the contrary.]

For as a disease of one moneth or yeare, is more easily cured then that which is of two, three, four, or five moneths, and years: So an hearb doth sooner cure a disease of one moneth, or year, then that which is of two, three, or four moneths, or years. And for this cause young hearbs must bee applyed to old griefs; and old hearbs or medicines to young or new diseases. For if an old hearb should be applyed to an old disease, the blind would lead the blind, and both would fall into the ditch.

This is the reason why many medicines doe not work, but are taken into the body, and possesse the members, as dirt sticks to the shooes, whence diseases are afterward doubled, &c.

Now ignorant Physitians never considered this, but by their ignorance have destroyed more then ever they cured.

In the first place therefore, you that are Physitians must know, that the medicine must be younger then the disease, that it may bee stronger to expelle it. For if the medicine be more powerfull then the disease, the disease will be overcome as fire is quenched with water. But if the disease bee stronger then the medicine, it turnes the medicine into poison, whence diseases are afterward doubled, and increased.

So if a disease bee like Iron, it must be cured with a Chalybeat medicine. For Steel cannot be overcome by Iron. The more powerful doth alwaies overcome, and the weaker is overcome.

Although therefore it was not our purpose in the beginning to write in this place of Physick, yet for the sake of true, and genuine Physitians, I could not pass over these things in silence.

_Of Minerall Signes._

[Sidenote: How Mineralls differ.]

Mineralls also, and Metalls before they come to the fire have their true signes, and significations, which they have received from the Archeius, and the superiour stars, every one of them resembling some kind of them by distinct colours, and differences of the earth. For the Minerall of Gold, is distinct from the Minerall of Silver: so also is the Minerall of Silver from that of Copper: and the Minerall of Copper from that of Iron: so the Minerall of Iron from that of Tinne, and Lead, and so of the rest.

No man can deny, but that the Minerall, and all Metallick bodies of Mines, which lie hid in the earth, may be known by art of Chiromancy by their exteriour signes. That is, the Chiromancy of Mines, Veines, and Conduits, &c. by which not only those things, which being hid within them, are brought forth, but also a certaine depth, and richnesse of the Mine, and plenty of Metall is manifested. And in this Chiromancy three things are necessary to be known, _viz._ the age, depth, and breadth of the veins, as hath been said a little before of hearbs. For by how much the older the veins are, by so much the richer, and more augmented are the Mines.

Concerning this we must know thus much, that all Metalls, which as yet lie hid in their matrix doe constantly grow.

[Sidenote: There are Three chiefe heads of all things.]

Whence also it is manifest, that every thing that growes, although it be placed out of its matrix cannot be made lesse, but forthwith grows, (_i.e._) is multiplyed, and according to its substance, measure, and weight, grows untill the predestinated time. Now this predestinated time is the third part, of the appointed age of all Mineralls, Vegetables, and Animalls, which are the three chief heads of all earthly things.

Now whatsoever doth yet remaine in its matrix, doth grow so long untill the matrix dies. For the matrix hath its appointed time to live, and die, especially if it be subject to externall Elements.

[Sidenote: What is the tearme of Elements.]

That which is not subject to them, hath no other time, or term then the Elements themselves have, with which it also shall die and perish in the day of Renovation (which is their term.)

Hence it follows, that all things which are within the earth are not subjected to the externall Elements, neither are they sensible of cold, or moisture, or drynesse, or wind, or aire, by which they may bee destroyed. Such kind of bodies therefore cannot bee putrefied, or contract any filthinesse, or stink, or die, as long as they continue within the earth, in their Chaos.

So much be spoken of Metalls, and as of them, so also it may bee said of many men, who in the caves of mountaines live some hundreds of years, as if they were gyants, or pygmies, of which we have wrote a particular book.

But to descend to the practise of the Chiromancy of Mines, which wee shall give you to understand in few words; you must know that the veines by how much the deeper, and broader they are, so much the older. For where the course of the veins is a great way extended, and at length decay, and are not hidden, it is a bad signe. For as the courses of the veins doe decay, so also doe the Mines themselves decay, which they signifie by their depth. Although sometimes there are good Mines found, yet by how much the deeper they goe, they doe more, and more decay, so that it is not worth while to worke in them. But when the veins are enlarged with other additions, or oftentimes cut off, it is a good signe, shewing that the Mines are good not only in the top, but that the same also are increased, and multiplyed in depth, and length for the most part, the Mines being made more rich, afford pure gold, and so a most large treasure.

It is without ground, that many Miners commend those veins only which go directly downward, and incline from the East to the West. For the nature of the Mines and experience teacheth, that veins oftentimes which bend from the West to the East, or from the South to the North, and so contrarily from the North to the South, are not lesse rich then others are. Therefore there is no vein to be esteemed before another. But we think it convenient to discourse of this no longer.

[Sidenote: By what signes Mines are discovered.]

Now concerning the other signes of the internall earth, as also the colours of Mineralls, we shall briefly discourse of them thus.

As oft as Miners fall upon a fat earth, which doth signifie a vein of a pure, and new metall, that is a very good signe assuring that, that Metall, of which it is a vein, is not far off.

So also if the earth that is digged have no Metall in it, but be fat, of a white colour, or black, or like clay or green, or blue, &c. then that also is a good signe of some good Metall that is hid under it. Therefore you must continue digging, and not give over.

Miners in the first place have respect to the excellent, beautiful, and chiefest colours, as are green earth, or Chrysocoll, Verdegrease, Azure, Cinnabar, Sandaracha, Auripigmentum, Litharge of Gold, and Silver, &c. every one of these almost doe for the most part signifie a peculiar Metall, or Minerall.

So Verdegrease, Chrysocolla, green earth, for most part signifie Copper.

So Azure, or white Arsenick, or Litharge of Silver signifie the Metall of Copper.

So Cinnabar, and Sandaracha do sometimes signifie Gold, sometimes Silver, and sometimes a mixture of both.

So Auripigmentum, red Sulphur, and Litharge of Gold, for the most part signifie Gold.

So when Chrysocoll is found mixt with the Azure, or the Azure with Chrysocoll, and Auripigment, for the most part they signifie an excellent and rich Minerall.

Where stones, or earth are found of an Iron colour, they doe certainly betoken an Iron Mine.

You must note, that sometimes it comes to passe, that the Archeius of the earth doth by some secret passage cast up some Metall from the more inward part of the earth. And that is a good signe.

Miners therefore must not bee discouraged when they see such certaine signes, and hope of some excellent Mine lying under. And if thin leaves of Metalls, like Talke, do adhere to rocks, or stones, that is a most sure sign.

[Sidenote: What Coruscations signifie in Mines.]

Now concerning Coruscations they must bee diligently, and studiously observed, for, they are most certain signes of Metalls lying hid under them, as also of the same extent, and same kind. Where yet wee must note, that those Metalls are not yet come to perfection, but are as yet in their first being. And whither soever the Coruscation reacheth, so far also reacheth the course of Metalls, &c.

[Sidenote: Coruscations are of three colours.]

Moreover you must know, that Coruscation is of a threefold colour, as White, Yellow, and Red, whereby all Metalls are discovered to us. For a white Coruscation signifies white Metalls, as Tinne, Lead, Silver, &c. a red Coruscation signifies red Metalls, as Copper, and Iron, &c. a yellow Coruscation signifies golden Metalls.

Add moreover, that a thin, and subtil Coruscation is the best signe.

For as you see it is in trees, that by how much the fewer flowers there are, so much the better, greater, and more savory are the fruit: so also small and subtile Coruscations signifie subtile and excellent Metalls, as the contrary doe the contrary.

Moreover you must know, that as long as those Coruscations appear, whether they be great, or small, or of this or that colour, the Metalls in those Mines have not yet attained to perfection, but are yet in their first being as the sperm of a man in the matrix of a woman.

[Sidenote: What Coruscation is.]

But now what Coruscation is, wee must consider in this place: and we must know that it appears in the Mines by night like a sparkling fire, no otherwise then gunpowder that is laid in a long train, and being kindled at one end makes a long flashing.

After the same manner is Coruscation carried along, from the East to the West, or from the West to the East, from the South to the North, or contrarily.

All these Coruscations, how ever they appear, are a certain signe of Courses of Metalls, that by them they may be known, and Metalls as certain gifts of God may be brought forth out of the earth. For what God created for mans use, hee put that nature into it that it should not be hid: and although it were hid, yet he made peculiar externall signes which conduce to the finding of it out, by which the wonderful predestination of it may be known.

In the same manner if men hide treasures they marke the place with some certain marks, and bury them by some bound, statue, or fountaine, or any other thing, that when there is occasion they may find, and dig them up again.

[Sidenote: How Chaldeans and Grecians hide their treasure.]

The ancient _Chaldeans_ and _Grecians_, if in times of war fearing to be driven away, or banished, they would hide their treasure, would marke the place no otherwise, then propose to themselves a certain day, hour, and minute of the year, and did observe in what place the Sun, or Moon should cast their shadow, and there did bury, and hide their treasure.

[Sidenote: What Sciomancy is.]

This Art they call _Sciomancy_, _i.e._ the Art of Shadowing. By these shadowings many Arts have had their ground, and many hid things have been revealed, and all Spirits, and Astrall bodies are known.

These are Cabalisticall signes, that cannot deceive, and therefore diligently to bee taken notice of.

[Sidenote: Divining Rods uncertaine.]

You must therefore take heed, that you suffer not your selves to be seduced by the divinations of uncertain Arts; for they are vain, and fruitlesse, especially Divining rods, which have deceived many Miners. For if they shew a thing truly once, they faile ten times.

Also wee must not trust other fraudulent signes of the devill, which are made, and appeare in the night, and at some inconvenient times preternaturally, such as are ghosts, & visions. For I would have you know, that the devill can shew, and cause signes, but out of meer fraud, and deceit.

So there is no Church built, but the devill hath his Chappell there. There is no Chappell built, but hee sets up his Altar. There is no good seed, but hee sows amongst it his tares. The same is the nature of Visions, and supernaturall Apparitions, in Crystalls, Berills, Looking-glasses, and Waters, as they are by Ceremoniall Negromancers contrary to Gods command, and the power of the light of Nature basely abused.

Visions indeed are not absolutely to be rejected; for they have their place, but then they must bee done after another processe. For now wee are not any longer in the first generation, but the second. Ceremonies therefore, and Conjurations are not any longer to be used by us Christians in the regeneration, as the Ancients in the old Testament, who lived in the first generation used them. For those prefigurations were for us who were to live in the New Testament.

Whatsoever things therefore the Ancients that were under the Old Testament, and in the first Generation did doe by Ceremonies, Conjurations, &c. wee Christians of the second Generation, and in the New Testament must doe by prayer, knocking, and seeking, and procure by faith.

[Sidenote: In what chiefe points the foundations of Magick and Cabalie consists.]

In these 3 chief points consists all the foundation of the Magicall, and Cabalisticall Art, by which wee may obtain whatsoever we desire, so that to us Christians nothing is impossible.

But wee shall desist to treat here of more things concerning these and other monuments of Cabalie, spoken of sufficiently in the book of _Visions_. I refer you thither, that you may see how wonderfully Christ the Son of God works by his Angells in us Christians, and the faithfull, and how brotherly he is conversant with us. Whence we are the true Angels, and members of Christ, as hee is our head, as hee is in us, so we live in him, as is taught in the booke of the Lords Supper.

[Sidenote: What is the vertue of the Tincture of Philosophers.]

But to returne to our purpose concerning Minerall signes, and especially concerning the Coruscation of Metalline veins, we must know, that as Metalls, which are yet in their first being, send forth their Coruscation, _i.e._ Signes, so also the _Tincture of Philosophers_, which changeth all imperfect Metalls into Silver, and Gold (or White Metalls into Silver, and Red into Gold) puts forth its proper signs like unto Coruscation, if it be Astrally perfected, and prepared. For as soon as a small quantity of it is cast upon a fluxil metall, so that they mixe together in the fire; there ariseth a naturall Coruscation, and brigthnesse, like to that of fine Gold, or Silver in a test, which then is a signe that that Gold, or Silver, is freed and purged without all manner of addition of other Metalls.

[Sidenote: How the Tincture of Philosophers is made astrall.]

But how the Tincture of Philosophers is made Astrall, you must conceive it after this manner:

First of all you must know, that every Metall, as long as it lies hid in its first being, hath its certaine peculiar stars.

So Gold hath the stars of the Sun, Silver the stars of the Moon, Copper the stars of Venus, Iron the stars of Mars, Tinne the stars of Jupiter, Lead the stars of Saturne, Quicksilver the starres of Mercury.

But as soon as they come to their perfection, and are coagulated into a fixt Metalline body, their stars fall off from them, and leave them, as a dead body.

Hence it follows, that all such bodies are afterwards dead, and inefficacious, and that the unconquered star of Metalls doth overcome them all, and converts them into its nature, and makes them all Astrall.

[Sidenote: Gold that is made by the Tincture is better then naturall.]

For which cause also our Gold, and Silver, which is tinged, and prepared with our tincture, is much more excellent, and better for the preparation of Medicinall secrets, then that which is naturall, which Nature generates in the Mines, and afterwards is separated from other Metalls.

So also the Mercury of a body, is made Astrally of another body, and is much more noble, and fixt then common Mercury. And so of the other Metalls.

I say therefore, that every Alchymist, which hath that star of Gold, can turne all Red Metalls into Gold by tinging of them.

So by the star of Silver all White Metalls are changed into Silver: by the star of Copper into Copper: by the star of Quicksilver into Mercury of the body; and so of the rest.

But now how all these stars are prepared according to the Spagiricall Art, it is not our purpose at this time to declare: but the explication of them belongs to our bookes of the Transmutation of Metalls.

[Sidenote: The nature of the red Tincture.]

But as for that which concerns their signes, I would have you know, that our Red tincture, which contains the stars of Gold to bee of a most fixt substance, of most quick penetration, and of a most intense redness, in powder resembling the colour of Saffron, but in its whole body the colour of a Rubie; I say it is a Tincture as fluxil as Wax, as transparent as Crystall, as brittle as Glasse, and for weight most heavy.

[Sidenote: The nature of the white.]

The white tincture, which containes the star of the Moon is after the same manner of a fixt substance, of an unchangeable quantity, of wonderfull whitenesse, as fluid as Resine, as transparent as Crystall, as brittle as Glasse, and for weight like to a Diamond.

[Sidenote: The star of Copper.]

The star of Copper is of a wonderfull citrine colour, like to an Emrald, as fluxill as Resine, much heavier then its Metall.

[Sidenote: The star of white Tin.]

The starre of white Tinne is as fluid as Resine, of a darke colour with some mixture of yellow.

[Sidenote: The star of Iron.]

The star of Iron is very red, as transparent as a Granate, as fluxil as Resine, as brittle as Glasse, of a fixt substance, much heavier then its Metall.

[Sidenote: The star of Lead.]

The star of Lead is like Cobaltum, black, yet transparent, as fluxile as Resine, as brittle as Glasse, equall to Gold for weight, heavier then other Lead.

[Sidenote: The star of Quicksilver.]

The star of Quicksilver is of a wonderfull white, sparkling colour, like to snow, in the extreamest cold weather, very subtile, of a penetrating, corrosive acrimony, as transparent as Crystall, flowing as easily as Resine, very cold to the tast, but very hot within, as if it were fire, but of a very volatil substance in the fire.

By this description the stars of the Metalls are to be known, and understood.

Also you must understand, that for the preparation of both tinctures, _viz._ of the Red and White, you must not in the beginning take of your work the body of Gold, or Silver, but the first being of Gold, and Silver. For if in the beginning there be an errour committed all your pains, and labour will be in vain.

So also you must understand of Metalls, that every one of them receives a peculiar signe in the fire, by which it is known.

Of this kind are sparks, flames, glisterings, the colour, smell, taste of fire, &c.

So the true signe of Gold, or Silver in the test is glistering.

That appearing, it is certain that Lead, and other Metalls that were mixed are fumed away, and that the Gold, and Silver is fully purged.

The signes of Iron being red hot in the furnace, are cleer transparent sparks flying upward. Those appearing, the Iron unlesse it be taken from the fire is burnt like straw, &c.

[Sidenote: To know how Metalls have more or less of the three principles.]

After the same manner any earthly body shews its peculiar, and distinct signes in the fire, whether it have more of Mercury, Sulphur, or Salt, and which of the three principles it hath most of. For if it fume before it flame, it is a signe that it containes more Mercury then Sulphur.

But if it presently burn with a flame, and without any fume, it is a signe that it contains much Sulphur, and little or no Mercury.

This you see in fat substances, as Tallow, Oyle, Resine, and the like: but if without any flame it goes all into fume, it is a signe that there is in it much Mercury, and little or no Sulphur.

This you see happens in hearbs, and flowers, &c. and other Vegetable substances, and volatile bodies, as are Mineralls, and Metalls, remaining yet in their first being, and are not mixed with any sulphureous body, which send forth a fume, and no flame.

Mineralls, and Metalls, which send forth neither fume nor flame, doe shew an equall mixtion of Mercury, and Sulphur, and a perfect fixation.

_Of some peculiar Signes of Naturall and Supernaturall things._

Wee must yet further speak of some peculiar signes, of which hitherto we have said nothing.

In which Treatise it will be very necessary for you, that boast your selves to have skill in the Art of Signatures, and desire to be called Signators, that you rightly understand mee. For wee shall not in this place write theoretically, but practically, and shall declare our opinion in few words.

[Sidenote: What the art of signing is.]

And first know, that the Art of signing doth teach how true, and sutable names are to bee put upon all things, all which _Adam_ truly knew. For presently after the Creation hee gave to every thing its proper name, as to Animalls, so to Trees, Hearbs, Rootes, Stones, Mineralls, Metalls, Waters, &c. And to all the fruits of the earth, Water, Air, Fire, &c. And what names he put upon them all, were ratified, and approved of by God. For from the true, and intrinsecall foundation he tooke them all; not from opinion, or from a predestinated science, _viz._ the Art of Signing.

[Sidenote: Adam the first signator.]

_Adam_ therefore was the first Signator. And it cannot be denyed, that also from the _Hebrew_ tongue true and proper names doe flow, and are put upon every thing according to its nature, and condition.

[Sidenote: The nature of the Hebrew tongue.]

For what names are put upon them from the _Hebrew_ tongue, doe with the same labour signifie their vertue, power, and property.

So when wee say, this is a Hog, a Horse, a Cow, a Beare, a Dog, a Fox, a Sheep.

[Sidenote: The signification of a Hog, Horse, Cow, Beare, Fox, Dog, sheep, in the Hebrew tongue.]

The name of a Hog signifies together with it a filthy and unclean Animall: so a Horse signifies a strong and patient Animall: a Cow, a devouring, and insatiable beast: a Bear, a strong, victorious, and an untamed brute: a Fox, a shifting, and crafty beast: a Dog, an animall false to those of his own kind: a Sheep, a mild and profitable beast, and hurtful to none.

Hence it is that a man is called a Hog, for his sordid and swinish life.

And a Horse for his bearing, for which hee is eminent.

And a Cow, because shee is unsatiable with meat, and drink, and knows no measure of her belly.

And a Bear, because he is mishapen, and stronger then other men.

A Fox, because he is a turn-coat, and deceitfull, accommodating himselfe to all, and offending none.

A Dog, because he is faithfull to none, but his own mouth, is false, and inofficious to all.

And a Sheep, because hee hurts no body but himselfe, and is usefull to all, rather then to himself, &c.

[Sidenote: In what hearbs there is a signature.]

After this manner also many Hearbs, and Rootes have got their name.

So Eye-bright is so called, because it cures weak, and sore eyes.

So the Root Bloudwort is so called, because it stops bloud better then any other.

So the Hearb Pile-wort is so called, because it cures the piles better then other hearbs.

The same also may be said of divers other hearbs, of which sort I could reckon a great number, all which were so called from their vertue, and faculty, as shall more largely be declared in our Herball.

Moreover, there bee many Hearbs, and Rootes, which are denominated not only from their imbred vertue, and faculty, but also from their figure, forme, and representation: As, Devills-bit, Five-leaved grasse, or Cinquefoile, Hounds-tongue, Adders-tongue, Horse-taile, Liver-wort, Ox-tongue, Lungwort, the hearb Chameleon, St. Johns-wort, or the hearb boared through, the hearb Dog-stone, Tongue-laurell, Thorow-leafe, Turne-sole, and many others which shall not here, but in the Herball bee severally considered.

[Sidenote: What signature there is in Animalls.]

The same also holds concerning the signes of Animalls; for by the bloud, and its circle, and by the urine and its circle all diseases that lie hid in Man may be known.

By the liver of a slain beast the flesh is known whether it be wholsome to be eaten or no. For unlesse the liver be clear, and of a red colour, but blew, or yellow, or rough, or full of holes, the beast is diseased, and therefore his flesh unwholsome.

[Sidenote: The Liver the originall of Bloud.]

And it is no wonder that the liver can shew that by naturall signes. For the originall of the bloud is in the liver, and hence through the veins it is diffused into the whole body, and is coagulated into flesh.

Therefore from a diseased, and ill affected liver, no sound or fresh bloud can be produced, as of bad bloud no wholsome flesh can be coagulated.

Also without inspection into the liver, flesh and bloud may be known. For if both be sound, they have their true, and naturall colour, which is red, and clear, mixed with no other strange colour, as yellow, or blew. For those strange colours do signifie diseases, and sicknesses.