Chapter XVI: Part 16

But I maie not omit here the reasons, which they bring, to prove what bodies are the more apt and effectuall to execute the art of fascination. And that is, first they saie the force of celestiall bodies, which indifferentlie communicate their vertues unto men, beasts, trees, stones, &c. But this gift and naturall influence of fascination maie be increased in man, according to his affections and perturbations; as thorough anger, feare, love, hate, &c. For by hate (saith _Vairus_) entereth a fierie inflammation into the eie of man, which being violentlie sent out by beams and streames, &c: infect and bewitch those bodies against whome they are opposed. And therefore he saith (in the favour of women) that that is the cause why women are oftener found to be witches than men. For (saith he) they have such an unbrideled force of furie and concupiscence naturallie, that by no meanes it is possible for them to temper or moderate the same. So as upon everie trifling occasion, they (like brute beasts) fix their furious eies upon the partie whom they bewitch. Hereby it commeth to passe, that whereas women having a mervellous fickle nature, what greefe so ever happeneth unto them, immediatlie all peaceablenes of mind departeth; and they are so troubled with evill humors, that out go their venomous exhalations, ingendred thorough their ilfavoured diet, and increased by meanes of their pernicious excrements, which they expell. Women are also (saith he) monethlie filled full of superfluous humors, and with them the melancholike bloud boileth; whereof spring vapors, and are carried up, and conveied through the nosethrels and mouth, &c: to the bewitching of whatsoever it meeteth. For they belch up a certeine breath, wherewith they bewitch whomsoever they list. And of all other women, leane, hollow eied, old, beetlebrowed women (saith he) are the most infectious. Marie he saith, that hot, subtill, and thin bodies are most subject to be bewitched, if they be moist, and all they generallie, whose veines, pipes, and passages of their bodies are open. And finallie he saith, that all beautifull things whatsoever, are soone subject to be bewitched; as namelie goodlie yoongmen, faire women, such as are naturallie borne to be rich, goodlie beasts, faire horsses, ranke corne, beutifull trees, &c. Yea a freend of his told him, that he saw one with his eie breake a pretious stone in peeces. And all this he telleth as soberlie, as though it were true. And if it were true, honest women maie be witches, in despight of all inquisitors: neither can anie avoid being a witch, except shee locke hir selfe up in a chamber.

♦_L. Vair. lib. de fascin. 1. c. 12._♦

♦Much like the eiebiting witches, of whom we have elswhere spoken.♦

♦Who are most likelie to bewitch, and to be bewitched.♦

The xxi. Chapter.

_What miracles witchmongers report to have beene done by
witches words, &c: contradictions of witchmongers among
themselves, how beasts are cured herby, of bewitched butter,
a charme against witches, and a counter charme, the effect of
charmes and words proved by L. Vairus to be woonderfull._

If I should go about to recite all charmes, I should take an infinite worke in hand. For the witching writers hold opinion, that anie thing almost maie be therby brought to passe; & that whether the words of the charme be understandable or not, it skilleth not: so the charmer have a steddie intention to bring his desire about. And then what is it that cannot be done by words? For _L. Vairus_ saith, that old women have infeebled and killed children with words, and have made women with child miscarrie; they have made men pine awaie to death, they have killed horsses, deprived sheepe of their milke, [*]transformed men into beasts, flowne in the aire, tamed and staied wild beasts, driven all noisome cattell and vermine from corne, vines and hearbs, staied serpents, &c: and all with words. In so much as he saith, that with certeine words spoken in a bulles eare by a witch, the bull hath fallen downe to the ground as dead. Yea some by vertue of words have gone upon a sharpe sword, and walked upon hot glowing coles, without hurt; with words (saith he) verie heavie weights and burthens have beene lifted up; and with words wild horsses and wild bulles have beene tamed, and also mad dogs; with words they have killed wormes, and other vermine, and staied all maner of bleedings and fluxes: with words all the diseases in mans bodie are healed, and wounds cured; arowes are with wonderfull strangenesse and cunning plucked out of mens bones. Yea (saith he) there be manie that can heale all bitings of dogs, or stingings of serpents, or anie other poison: and all with nothing but words spoken. And that which is most strange, he saith, that they can remedie anie stranger, and him that is absent, with that verie sword wherewith they are wounded. Yea and that which is beyond all admiration, if they stroke the sword upwards with their fingers, the partie shall feele no paine: whereas if they drawe their finger downewards thereupon, the partie wounded shall feele intollerable paine. With a number of other cures, done altogither by the vertue and force of words uttered and spoken.

♦_L. Vair. lib. de fascin. 1. ca. 5._♦

♦[*] According to _Ovids_ saieng of _Proteus_ & _Medea_, which he indeed alledgeth therefore, _Nunc aqua, nunc ales, modò bos, modò cervus abibat_.♦

Where, by the waie, I maie not omit this speciall note, given by _M. Mal._ to wit, that holie water maie not be sprinkled upon bewitched beasts, but must be powred into their mouthes. And yet he, and also _Nider_, saie, that It is lawfull to blesse and sanctifie beasts, as well as men; both by charmes written, and also by holie words spoken. For (saith _Nider_) if your cow be bewitched, three crosses, three _Pater nosters_, and three _Aves_ will certeinlie cure hir: and likewise all other ceremonies ecclesiasticall. And this is a sure _Maxime_,[*] that they which are delivered from witchcraft by shrift, are ever after in the night much molested (I beleeve by their ghostlie fathers.) Also they loose their monie out of their pursses and caskets: as _M. Mal._ saith he knoweth by experience. Also one generall rule is given by _M. Mal._ to all butter wives, and dairie maides, that they neither give nor lend anie butter, milke, or cheese, to anie witches, which alwaies use to beg therof, when they meane to worke mischeefe to their kine or whitmeats. Whereas indeed there are in milke three substances commixted; to wit, butter, cheese, and whaie: if the same be kept too long, or in an evill place, or be sluttishlie used, so as it be stale and sower, which happeneth sometimes in winter, but oftener in summer, when it is set over the fier, the cheese and butter runneth togither, and congealeth, so as it will rope like birdlime, that you maie wind it about a sticke, and in short space it will be so drie, as you maie beate it to powder. Which alteration being strange, is woondered at, and imputed to witches. And herehence sometimes proceedeth the cause, why butter commeth not, which when the countrie people see that it commeth not, then get they out of the suspected witches house, a little butter, whereof must be made three balles, in the name of the holie trinitie; and so if they be put into the cherne, the butter will presentlie come, and the witchcraft will cease; _Sic ars deluditur arte_. But if you put a little sugar or sope into the cherne, among the creame, the butter will never come: which is plaine witchcraft, if it be closelie, cleanlie, and privilie handled. There be twentie severall waies to make your butter come, which for brevitie I omit; as to bind your cherne with a rope, to thrust thereinto a red hot spit, &c: but your best remedie and surest waie is, to looke well to your dairie maid or wife, that she neither eat up the creame, nor sell awaie your butter.

♦_Mal. Malef. par. 2. quæ. 2. cap. 7._♦

♦_Nider in præceptorio, præcept. 1. ca. 11._♦

♦_Nider in fornicario._♦

♦_Mal. Malef. part. 2. cap. 8._♦

♦[*] [_Ital._]♦

♦A good devise to starve up poore women.♦

♦_Mal. Malef. part. 2. quæ. 2, cap. 7._♦

¶ _A charme to find hir that bewitched your kine._

Put a paire of breeches upon the cowes head, and beate hir out of the pasture with a good cudgell upon a fridaie, and she will runne right to the witches doore, and strike thereat with hir hornes.

♦A ridiculous charme.♦

¶ _Another, for all that have bewitched anie kind of cattell._

When anie of your cattell are killed with witchcraft, hast you to the place where the carcase lieth, and traile the bowels of the beast unto your house, and drawe them not in at the doore, but under the threshhold of the house into the kitchen; and there make a fier, and set over the same a grediron, and thereupon laie the inwards or bowels; and as they wax hot, so shall the witches entrailes be molested with extreame heate and paine. But then must you make fast your doores, least the witch come and fetch awaie a cole of your fier: for then ceaseth hir torments. And we have knowne saith _M. Mal._ when the witch could not come in, that the whole house hath beene so darkened, and the aire round about the same so troubled, with such horrible noise and earthquakes; that except the doore had beene opened, we had thought the house would have fallen on our heads. _Thomas Aquinas_, a principall treator herein, alloweth conjurations against the changelings, and in diverse other cases: whereof I will saie more in the word _Iidoni_.

¶ _A speciall charme to preserve all cattell from witchcraft._

At Easter you must take certeine drops, that lie uppermost of the holie paschall candle, and make a little waxe candle thereof: and upon some sundaie morning rath, light it, and hold it, so as it maie drop upon and betweene the hornes and eares of the beast, saieng: _In nomine patris, & filii, et duplex s s_: and burne the beast a little betweene the hornes on[*] the eares with the same wax: and that which is left thereof, sticke it in crossewise about the stable or stall, or upon the threshold, or over the doore, where the cattell use to go in and out, and for all that yeare your cattell shall never be bewitched. ❈ Otherwise: _Jacobus de Chusa Carthusianus_ sheweth, how bread, water, and salt is conjured, and saith, that if either man or beast receive holie bread and holie water nine daies together, with three _Pater nosters_, and three _Aves_, in the honour of the trinitie, and of S. _Hubert_, it preserveth that man or beast from all diseases, and defendeth them against all assaults of witchcraft, of satan, or of a mad dog, &c.

♦In anie case observe the festivall time, or else you marre all.♦

♦[*] [or]♦

♦_L. Vair. lib. de fascin. 1. cap. 1._♦

Lo this is their stuffe, mainteined to be at the least effectuall, if not wholsome, by all papists and witchmongers, and speciallie of the last and proudest writers. But to proove these things to be effectuall, God knoweth their reasons are base and absurd. For they write so, as they take the matter in question as granted, and by that meanes go awaie therewith. For _L. Vairus_ saith in the beginning of his booke, that there is no doubt of this supernaturall matter, bicause a number of writers agree herein, and a number of stories confirme it, and manie poets handle the same argument, and in the twelve tables there is a lawe against it, and bicause the consent of the common people is fullie with it, and bicause immoderate praise is to be approoved a kind of witchcraft, and bicause old women have such charmes and superstitious meanes as preserve themselves from it, and bicause they are mocked that take awaie the credit of such miracles, and bicause _Salomon_ saith; _Fascinatio malignitatis obscurat bona_, and bicause the apostle saith; _O insensati Galatæ, quis vos fascinavit?_ And bicause it is written, _Qui timent te, videbunt me_. And finallie he saith, least you should seeme to distrust and detract anie thing from the credit of so manie grave men, from histories, and common opinion of all men: he meaneth in no wise to proove that there is miraculous working by witchcraft and fascination; and proceedeth so, according to his promise.

♦Sapi. 4.♦

♦Gali. 3.♦

♦Psal. 119.♦

The xxii. Chapter.

_Lawfull charmes, or rather medicinable cures for diseased
cattell. The charme of charmes, and the power thereof._

But if you desire to learne true and lawfull charmes, to cure diseased cattell, even such as seeme to have extraordinarie sicknesse, or to be bewitched, or (as they saie) strangelie taken: looke in _B. Googe_ his third booke, treating of cattell, and happilie you shall find some good medicine or cure for them: or if you list to see more ancient stuffe, read _Vegetius_ his foure bookes thereupon: or, if you be unlearned, seeke some cunning bullocke leech. If all this will not serve, then set _Jobs_ patience before your eies. And never thinke that a poore old woman can alter supernaturallie the notable course, which God hath appointed among his creatures. If it had beene Gods pleasure to have permitted such a course, he would no doubt have both given notice in his word, that he had given such power unto them, and also would have taught remedies to have prevented them.

♦Direct and lawfull meanes of curing cattell, &c.♦

Furthermore, if you will knowe assured meanes, and infallible charmes, yeelding indeed undoubted remedies, and preventing all maner of witchcrafts, and also the assaults of wicked spirits; then despise first all cousening knaverie of priests, witches, and couseners: and with true faith read the sixt chapter of S. _Paule_ to the _Ephesians_, and followe his counsell, which is ministred unto you in the words following, deserving worthilie to be called by the name insuing:

_The charme of charmes._

_Finallie my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that you may stand against the assaults of the divell. For we wrestle not against flesh and bloud, but against principalities and powers, & against worldlie governors the princes of the darkenes of this world, against spirituall wickednes, which are in the high places. For this cause take unto you the armour of God, that you may be able to resist in the evill daie; and having finished all things, stand fast. Stand therefore, and your loines girded about with veritie, and having on the brestplate of righteousnes, &c_: as followeth in that chapter, verses 15. 16. 17. 18. 1 _Thes._ 5. 1 _Pet._ 5, _verse._ 8. _Ephes._ 1. and elsewhere in the holie scripture.

♦A charme of charmes taken out of the sixt chapter of S. Paule to the Ephesians.♦

¶ _Otherwise._

If you be unlearned, and want the comfort of freends, repaire to some learned, godlie, and discreet preacher. If otherwise need require, go to a learned physician, who by learning and experience knoweth and can discerne the difference, signes, and causes of such diseases, as faithlesse men and unskilfull physicians impute to witchcraft.

The xxiii. Chapter.

_A confutation of the force and vertue falselie ascribed to
charmes and amulets, by the authorities of ancient writers,
both divines and physicians._

My meaning is not, that these words, in the bare letter, can doo anie thing towards your ease or comfort in this behalfe; or that it were wholesome for your bodie or soule to weare them about your necke: for then would I wish you to weare the whole Bible, which must needs be more effectuall than anie one parcell thereof. But I find not that the apostles, or anie of them in the primitive church, either carried S. _Johns_ gospell, or anie _Agnus Dei_[*] about them, to the end they might be preserved from bugges: neither that they looked into the foure corners of the house, or else in the roofe, or under the threshhold, to find matter of witchcraft, and so to burne it, to be freed from the same; according to the popish rules. Neither did they by such and such verses or praiers made unto saints, at such or such houres, seeke to obteine grace: neither spake they of anie old women that used such trades. Neither did Christ at anie time use or command holie water, or crosses, &c: to be used as terrors against the divell, who was not affraid to assault himselfe, when he was on earth. And therefore a verie vaine thing it is to thinke that he feareth these trifles, or anie externall matter. Let us then cast awaie these prophane and old wives fables. For (as _Origen_ saith) _Incantationes sunt dæmonū irrisiones idololatriæ fæx, animarum infatuatio, &c._

♦[*] [_Ital._]♦

♦_Mal. Malef. part. 2. qu. 2. cap. 6._♦

♦1. Tim. 4, 7.♦

♦_Origin. lib. 3. in Job._♦

_Chrysostome_ saith; There be some that carrie about their necks a peece of a gospell. But[*] is it not dailie read (saith he) and heard of all men? But if they be never the better for it, being put into their eares, how shall they be saved, by carrieng it about their necks? And further he saith; Where is the vertue of the gospell? In the figure of the letter, or in the understanding of the sense? If in the figure, thou dooest well to weare it about thy necke; but if in the understanding, then thou shouldest laie it up in thine heart. _Augustine_ saith; Let the faithfull ministers admonish and tell their people, that these magicall arts and incantations doo bring no remedie to the infirmities either of men or cattell, &c.

♦_J. Chrysost. in Matth._♦

♦[*] Marke that here was no latine service.♦

♦_Idem. Ibid._♦

♦_August. 26. quæ. ultim._♦

The heathen philosophers shall at the last daie confound the infidelitie and barbarous foolishnes of our christian or rather anti-christian and prophane witchmongers. For as _Aristotle_ saith, that _Incantamenta sunt muliercularum figmenta_: so dooth _Socrates_ (who was said to be cunning herein) affirme, that _Incantationes sunt verba animas decipientia humanas_. Others saie; _Inscitæ pallium sunt carmina, maleficium, & incantatio_. _Galen_ also saith, that such as impute the falling evill, and such like diseases to divine matter, and not rather to naturall causes, are witches, conjurers, &c. _Hippocrates_ calleth them arrogant; and in another place affirming that in his time there were manie deceivers and couseners, that would undertake to cure the falling evill, &c: by the power and helpe of divels, by burieng some lots or inchantments in the ground, or casting them into the sea, concludeth thus in their credit, that they are all knaves and couseners: for God is our onlie defender and deliverer. O notable sentence of a heathen philosopher!

♦_Galen. in lib. de comitiali morbo._♦

♦_Hippocrat. lib. de morbo sacro._♦

¶ _The xiii. booke._

The first Chapter.

_The signification of the Hebrue word Hartumim, where it is
found written in the scriptures, and how it is diverslie
translated: whereby the objection of Pharaos magicians is
afterward answered in this booke; also of naturall magicke
not evill in it selfe._

_Hartumim_ is no naturall Hebrue word, but is borrowed of some other nation: howbeit, it is used of the Hebrues in these places; to wit, _Gen._ 4. 1. 8. 24. _Exod._ 7. 13. 24. & 8. 7. 18. & 9. 11. _Dan._ 1, 20. & 2. 2. _Hierome_ sometimes translateth it _Conjectores_, sometimes _Malefici_, sometimes _Arioli_: which we for the most part translate by this word witches. But the right signification heereof may be conceived, in that the inchanters of _Pharao_, being magicians of _Aegypt_, were called _Hartumim_. And yet in _Exodus_ they are named in some Latine translations _Venefici_. _Rabbi Levi_ saith, it betokeneth such as doo strange and woonderfull things, naturallie, artificiallie, and deceitfullie. _Rabbi Isaac Natar_ affirmeth, that such were so termed, as amongst the Gentiles professed singular wisedome. _Aben Ezra_ expoundeth it, to signifie such as knowe the secrets of nature, and the qualitie of stones and hearbs, &c: which is atteined unto by art, and speciallie by naturall magicke. But we, either for want of speach, or knowlege, call them all by the name and terme of witches.

♦_Hieronymus. in Gen. 41. 8, & 24. In Exod. 7, 13. In Dan. 1, 20_♦

Certeinlie, God indueth bodies with woonderfull graces, the perfect knowledge whereof man hath not reached unto: and on the one side, there is amongst them such mutuall love, societie, and consent; and on the other side, such naturall discord, and secret enimitie, that therein manie things are wrought to the astonishment of mans capacitie. But when deceit and diabolicall words are coupled therewith, then extendeth it to witchcraft and conjuration; as whereunto those naturall effects are falselie imputed. So as heere I shall have some occasion to say somewhat of naturall magicke; bicause under it lieth hidden the venome of this word _Hartumim_. This art is said by some to be the profoundnesse, and the verie absolute perfection of naturall philosophie, and shewing foorth the active part thereof, & through the aid of naturall vertues, by the convenient applieng of them, works are published, exceeding all capacitie and admiration; and yet not so much by art, as by nature. This art of it selfe is not evill; for it consisteth in searching foorth the nature, causes, and effects of things. As farre as I can conceive, it hath beene more corrupted and prophaned by us Christians, than either by Jewes or Gentiles.

♦The authors intention touching the matter hereafter to be discoursed upon.♦

The second Chapter.

_How the philosophers in times past travelled for the knowledge
of naturall magicke, of Salomons knowledge therein, who is to
be called a naturall magician, a distinction thereof, and why
it is condemned for witchcraft._

Manie philosophers; as namely _Plato_, _Pythagoras_, _Empedocles_, _Democritus_, &c: travelled over all the world, to find out & learne the knowlege of this art; & at their returne they preached and taught, professed and published it. Yea, it should appeere by the magicians that came to adore Christ, that the knowledge and reputation thereof was greater, than we conceive or make account of. But of all other, _Salomon_ was the greatest traveller in this art, as may appeere throughout the booke of _Ecclesiastes_: and speciallie in the booke of _Wisedome_, where hee saith[*] God hath given me the true science of things, so as I knowe how the world was made, and the power of the elements, the beginning and the end, and the middest of times, how the times alter, and the change of seasons, the course of the yeare, and the situation of the starres, the nature of living things, and the furiousnesse of beasts, the power of the wind, and the imaginations of men, the diversities of plants, and the vertues of roots, and all things both secret and knowne, &c. Finallie, he was so cunning in this art, that he is said to have bene a conjurer or witch, and is so reputed in the Romish church at this daie. Whereby you may see, how fooles and papists are inclined to credit false accusations in matters of witchcraft and conjuration. The lesse knowledge we have in this art, the more we have it in contempt: in which respect _Plato_ saith trulie to _Dionysius_; They make philosophie a mockerie, that deliver it to prophane and rude people. Certeinlie, the witchcraft, conjuration, and inchantment that is imputed to _Salomon_, is gathered out of these his words following: I applied my mind to knowledge, and to search and seeke out science, wisedome and understanding, to knowe the foolishnesse of the ungodlie, and the error of doting fooles. In this art of naturall magike (without great heed be taken) a student shall soone be abused. For manie (writing by report, without experience) mistake their authors, and set downe one thing for another. Then the conclusions being found false, the experiment groweth into contempt, and in the end seemeth ridiculous, though never so true. _Plinie_ and _Albert_ being curious writers heerein, are often deceived; insomuch as _Plinie_ is called a noble lier, and _Albert_ a rusticall lier; the one lieng by heeresaie, the other by authoritie.

♦[*] Sap. 7, 17
18.
19.
20.
21.♦

♦_See Iidioni._ [_Iidoni._]♦

♦Eccle. 1. & 1.♦

A magician is indeed that which the Latines call a wise man, as _Numa Pompilius_ was among the Romans; The Greeks, a philosopher, as _Socrates_ was among them; the _Aegyptians_ a preest, as _Hermes_ was; the Cabalists called them prophets. But although these distinguished this art, accounting the one part thereof infamous, as being too much given unto wicked, vaine, and impious curiositie, as unto moovings, numbers, figures, sounds, voices, tunes, lights, affections of the mind, and words; and the other part commendable, as teaching manie good and necessarie things, as times and seasons to sowe, plant, till, cut, &c: and diverse other things, which I will make manifest unto you heereafter: yet we generallie condemne the whole art, without distinction, as a part of witchcraft; having learned to hate it, before we knowe it; affirming all to be witchcraft, which our grosse heads are not able to conceive, and yet can thinke that an old doting woman seeth through it, &c. Wherein we consider not how God bestoweth his gifts, and hath established an order in his works, graffing in them sundrie vertues to the comfort of his severall creatures; and speciallie to the use and behoofe of man: neither doo we therein weigh that art is servant unto nature, and waiteth upon hir as hir handmaiden.

♦A magician described and the art distinguished.♦

The third Chapter.

_What secrets do lie hidden, and what is taught in naturall
magicke, how Gods glorie is magnified therein, and that it is
nothing but the worke of nature._

In this art of naturall magicke, God almightie hath hidden manie secret mysteries; as wherein a man may learne the properties, qualities, and knowledge of all nature. For it teacheth to accomplish maters in such sort and oportunitie, as the common people thinketh the same to be miraculous; and to be compassed none other waie, but onelie by witchcraft. And yet in truth, naturall magicke is nothing else, but the worke of nature. For in tillage, as nature produceth corne and hearbs; so art, being natures minister, prepareth it. Wherein times and seasons are greatlie to be respected: for _Annus non arvus producit aristas_.

♦_Read Plinie in natural. hist. Cardan de rerum variet. Albertus de occulta rerum proprietate._♦

♦_Barthol. Neap. in natural. magia, & many others._♦

But as manie necessarie and sober things are heerein taught: so dooth it partlie (I saie) consist in such experiments and conclusions as are but toies, but neverthelesse lie hid in nature, and being unknowne, doo seeme miraculous, speciallie when they are intermedled and corrupted with cunning illusion, or legierdemaine, from whence is derived the estimation of witchcraft. But being learned and knowne, they are contemned, and appeere ridiculous: for that onelie is woonderfull to the beholder, whereof he can conceive no cause nor reason, according to the saieng of _Ephesius_, _Miraculum solvitur unde videtur esse miraculum_. And therefore a man shall take great paines heerein, and bestow great cost to learne that which is of no value, and a meere jugling knacke. Whereupon it is said, that a man may not learne philosophie to be rich; but must get riches to learne philosophie: for to sluggards, niggards, & dizzards, the secrets of nature are never opened. And doubtlesse a man may gather out of this art, that which being published, shall set foorth the glorie of God, and be many waies beneficiall to the commonwealth: the first is doone by the manifestation of his works; the second, by skilfullie applieng them to our use and service.

♦Naturall magicke hath a double end, which proveth y^e excellencie of the same.♦

The fourth Chapter.

_What strange things are brought to passe by naturall magicke._

The dailie use and practise of medicine taketh awaie all admiration of the woonderfull effects of the same. Manie other things of lesse weight, being more secret and rare, seeme more miraculous. As for example (if it be true that _J. Bap. Neap._ and many other writers doo constantlie affirme.) Tie a wild bull to a figtree, and he will be presentlie tame; or hang an old cocke thereupon, and he will immediatlie be tender; as also the feathers of an eagle consume all other feathers, if they be intermedled together. Wherein it may not be denied, but nature sheweth hir selfe a proper workwoman. But it seemeth unpossible, that a little fish being but halfe a foot long, called _Remora_ or _Remiligo_, or of some _Echeneis_, staieth a mightie ship with all hir loade and tackling, and being also under saile. And yet it is affirmed by so manie and so grave authors, that I dare not denie it; speciallie, bicause I see as strange effects of nature otherwise: as the propertie of the loadstone, which is so beneficiall to the mariner; and of Rheubarb, which onelie medleth with choler, and purgeth neither flegme nor melancholie, & is as beneficiall to the physician, as the other to the mariner.

♦_Pompanatius. lib. de incant. cap. 3._ _J. Wierus de lamiis._ _Jasp. Peucer_ _H. Cardan. &c._♦

The fift Chapter.

_The incredible operation of waters, both standing and running; of
wels, lakes, rivers, and of their woonderfull effects._

The operation of waters, and their sundrie vertues are also incredible, I meane not of waters compounded and distilled: for it were endlesse to treate of their forces, speciallie concerning medicines. But we have heere even in _England_ naturall springs, wels, and waters, both standing and running, of excellent vertues, even such as except we had seene, and had experiment of, we would not beleeve to be _In rerum natura_. And to let the physicall nature of them passe (for the which we cannot be so thankefull to God, as they are wholsome for our bodies) is it not miraculous, that wood is by the qualitie of divers waters heere in _England_ transubstantiated into a stone? The which vertue is also found to be in a lake besides the citie _Masaca_ in _Cappadocia_, there is a river called _Scarmandrus_, that maketh yellow sheepe. Yea, there be manie waters, as in _Pontus_ & _Thessalia_, and in the land of _Assyrides_, in a river of _Thracia_ (as _Aristotle_ saith) that if a white sheepe being with lambe drinke thereof, the lambe will be blacke. _Strabo_ writeth of the river called _Crantes_, in the borders of _Italie_, running towards _Tarentum_, where mens haire is made white and yellow being washed therein. _Plinie_ dooth write that of what colour the veines are under the rammes toong, of the same colour or colours will the lambs be. There is a lake in a field called _Cornetus_, in the bottome whereof manifestlie appeareth to the eie, the carcases of snakes, ewts, and other serpents: whereas if you put in your hand, to pull them out, you shall find nothing there. There droppeth water out of a rocke in _Arcadia_, the which neither a silverne nor a brasen boll can conteine, but it leapeth out, and sprinkleth awaie; and yet will it remaine without motion in the hoofe of a mule. Such conclusions (I warrant you) were not unknowne to _Jannes_ and _Jambres_.

♦Of late experience neere Coventrie, &c.♦

♦_Aristot. in lib. de hist. animalium._♦

♦_Plin. de lanicii colore._♦

The sixt Chapter.

_The vertues and qualities of sundrie pretious stones, of cousening
Lapidaries, &c._

The excellent vertues and qualities of stones, found, conceived and tried by this art, is woonderfull. Howbeit many things most false and fabulous are added unto their true effects, wherewith I thought good in part to trie the readers patience and cunning withall. An Aggat (they saie) hath vertue against the biting of scorpions or serpents. It is written (but I will not stand to it) that it maketh a man eloquent, and procureth the favour of princes; yea that the fume thereof dooth turne awaie tempests. Alectorius is a stone about the bignesse of a beane, as cleere as the christall, taken out of a cocks bellie which hath beene gelt or made a capon foure yeares. If it be held in ones mouth, it asswageth thirst, it maketh the husband to love the wife, and the bearer invincible: for heereby _Milo_ was said to overcome his enimies. A crawpocke delivereth from prison. Chelidonius is a stone taken out of a swallowe, which cureth melancholie: howbeit, some authors saie, it is the hearbe wherby the swallowes recover the sight of their yoong, even if their eies be picked out with an instrument. Geranites is taken out of a crane, and Draconites out of a dragon. But it is to be noted, that such stones must be taken out of the bellies of the serpents, beasts, or birds, (wherein they are) whiles they live: otherwise, they vanish awaie with the life, and so they reteine the vertues of those starres under which they are. Amethysus maketh a droonken man sober, and refresheth the wit. The[*] corrall preserveth such as beare it from fascination or bewitching, and in this respect they are hanged about childrens necks. But from whence that superstition is derived, and who invented the lie, I knowe not: but I see how readie the people are to give credit thereunto, by the multitude of corrals that waie emploied. I find in good authors, that while it remaineth in the sea, it is an hearbe; and when it is brought thence, into the aire, it hardeneth, and becommeth a stone.

♦_Ludovicus Cœlius. Rhodo. lib. antiq. lect. 11. ca. 70._ _Barthol. Anglicus, lib. 16._♦

♦[*] _Avicenna cano. 2. tract. 2. cap. 124._
_Serapio agg. cap. 100._
_Dioscor. lib. 5. cap. 93._♦

Heliotropius stancheth bloud, driveth awaie poisons, preserveth health: yea, and some write that it provoketh raine, and darkeneth the sunne, suffering not him that beareth it to be abused. Hyacinthus dooth all that the other dooth, and also preserveth from lightening. Dinothera hanged about the necke, collar, or yoke of any creature, tameth it presentlie. A Topase healeth the lunatike person of his passion of lunacie. Aitites, if it be shaken, soundeth as if there were a little stone in the bellie thereof: it is good for the falling sicknesse, and to prevent untimelie birth. Amethysus aforesaid resisteth droonkenesse, so as the bearers shall be able to drinke freelie, and recover themselves soone being droonke as apes: the same maketh a man wise. Chalcedonius maketh the bearer luckie in lawe, quickeneth the power of the bodie, and is of force also against the illusions of the divell, and phantasticall cogitations arising of melancholie. Corneolus mitigateth the heate of the mind, and qualifieth malice, it stancheth bloudie fluxes, speciallie of women that are troubled with their flowers. Heliotropius aforesaid darkeneth the sunne, raiseth shewers, stancheth bloud, procureth good fame, keepeth the bearer in health, and suffereth him not to be deceived. If this were true, one of them would be deerer than a thousand diamonds.

♦_Plin. lib. 37. cap. 10._ _Albert. lib. 2. cap. 7._ _Solin. cap. 32._♦

Hyacinthus delivereth one from the danger of lightening, driveth awaie poison and pestilent infection, and hath manie other vertues. Iris helpeth a woman to speedie deliverance, and maketh rainebowes to appeere. A Saphire preserveth the members, and maketh them livelie, and helpeth agues and gowts, and suffereth not the bearer to be afraid: it hath vertue against venome, and staieth bleeding at the nose being often put thereto. [*]A Smarag is good for the eiesight, and suffereth not carnall copulation, it maketh one rich and eloquent. A Topase increaseth riches, healeth the lunatike passion, and stancheth bloud. Mephis (as _Aaron_ and _Hermes_ report out of _Albertus Magnus_) being broken into powder, and droonke with water, maketh insensibilitie of torture. Heereby you may understand, that as God hath bestowed upon these stones, and such other like bodies, most excellent and woonderfull virtues; so according to the abundance of humane superstitions and follies, manie ascribe unto them either more vertues, or others than they have: other boast that they are able to adde new qualities unto them. And heerin consisteth a part of witchcraft and common cousenage used sometimes of the Lapidaries for gaines; sometimes of others for cousening purposes. Some part of the vanitie heereof I will heere describe, bicause the place serveth well therefore. And it is not to be forgotten or omitted, that _Pharos_ magicians were like enough to be cunning therein.

♦[*] _Rabbi Moses aphorism. partic. 22._
_Isidor. lib. 14. cap. 3._
_Savanorola._♦

Neverthelesse, I will first give you the opinion of one, who professed himselfe a verie skilfull and well experimented Lapidarie, as appeereth by a booke of his owne penning, published under this title of _Dactylotheca_, and (as I thinke) to be had among the bookesellers. And thus followeth his assertion:

_Evax rex Arabum fertur scripsisse Neroni,
(Qui post Augustum regnavit in orbe secundus)
Quot species lapidis, quæ nomina, quíve colores,
Quæq́; sit his regio, vel quanta potentia cuiq́;,
Ocult as[*] etenim lapidum cognoscere vires,
Quorum causa latens effectus dat manifestos,
Egregium quiddam volumus rarúmque videri.
Scilicet hinc solers medicorum cura juvatur.[†]
Auxilio lapidum morbos expellere docta.
Nec minùs inde dari cunctarum commoda rerum
Autores perhibent, quibus hæc perspecta feruntur.
Nec dubium cuiquam debet falsúmque videri,
Quin sua sit gemmis divinitùs insita virtus:_

♦_Marbodeus Gallus in sua dactylotheca, pag. 5, 6._♦

♦[*] [Ocultas]♦

♦[†] [,]♦

_Evax an old Arabian king
is named to have writ
A treatise, and on Neros Grace
to have bestowed it,
(Who in the world did second reigne
after Augustus time)
Of pretious stones the sundrie sorts,
their names, and in what clime
And countrie they were to be found,
their colours and their hue,
Their privie power and secret force,
the which with knowledge true
To understand, their hidden cause
most plaine effects declare:
And this will we a noble thing
have counted be and rare.
The skilfull care of leeches learnd
is aided in this case, }
And hereby holpen, and are taught }
with aid of stones to chase }
Awaie from men such sicknesses }
as have in them a place. }
No less precise commodities
of althings else therebie
Are ministred and given to men,
if authors doo not lie,
To whome these things are said to bee
most manifestlie knowne._
_It shall no false or doubtfull case
appeare to anie one, }
But that by heavenlie influence }
each pretious pearle and stone, }
Hath in his substance fixed force }
and vertue largelie sowne._ }

♦_Englished by Abraham Fleming._♦

♦_Vis gemmarum & lapillorum pretiosorum negatur, quia occulta est, rarissiméque sub sensum cadit._♦

Whereby it is to be concluded, that stones have in them certeine proper vertues, which are given them of a speciall influence of the planets, and a due proportion of the elements, their substance being a verie fine and pure compound, consisting of well tempered matter wherein is no grosse mixture: as appeareth by plaine proofe of _India_ and _Aethopia_, where the sunne being orient and meridionall, dooth more effectuallie shew his operation, procuring more pretious stones there to be ingendred, than in the countries that are occident and septentrionall. Unto this opinion doo diverse ancients accord; namelie, _Alexander Peripateticus_, _Hermes_, _Evax_, _Bocchus Zoroastes_, _Isaac Judæus_, _Zacharias Babylonicus_, and manie more beside.

♦Manie more authors may be named of no lesse antiquitie and learning.♦

The seventh Chapter.

_Whence the pretious stones receive their operations, how curious
Magicians use them, and of their seales._

Curious Magicians affirme, that these stones receive their vertues altogether of the planets and heavenlie bodies, and have not onelie the verie operation of the planets, but sometimes the verie images and impressions of the starres naturallie ingraffed in them, and otherwise ought alwaies to have graven upon them, the similitudes of such monsters, beasts, and other devises, as they imagine to be both internallie in operation, and externallie in view, expressed in the planets. As for example, upon the Achate are graven serpents or venomous beasts; and sometimes a man riding on a serpent: which they know to be _Aesculapius_, which is the celestiall serpent, whereby are cured (they saie) poisons and stingings of serpents and scorpions. These grow in the river of _Achates_, where the greatest scorpions are ingendred, and their noisomnes is thereby qualified, and by the force of the scorpions the stones vertue is quickened and increased. Also, if they would induce love for the accomplishment of venerie, they inscribe and expresse in the stones, amiable embracings and lovelie countenances and gestures, words and kissings in apt figures. For the desires of the mind are consonant with the nature of the stones, which must also be set in rings, and upon foiles of such metals as have affinitie with those stones, thorough the operation of the planets whereunto they are addicted, whereby they may gather the greater force of their working.

♦_Plin. lib. 37. cap. 10._ _Albert. miner. li. 2. ca. 1._ _Solin. cap. 11._ _Diurius in scrin. cap. de complexionibus & complexatis._♦

As for example, They make the images of _Saturne_ in lead, of _Sol_ in gold, of _Luna_ in silver. Marrie there is no small regard to be had for the certeine and due times to be observed in the graving of them: for so are they made with more life, and the influences and configurations of the planets are made thereby the more to abound in them. As if you will procure love, you must worke in apt, proper, and freendlie aspects, as in the houre of _Venus_, _&c_: to make debate, the direct contrarie order is to be taken. If you determine to make the image of _Venus_, you must expect to be under _Aquarius_ or _Capricornus_: for _Saturne_, _Taurus_, and _Libra_ must be taken heed of. Manie other observations there be, as to avoid the infortunate seate and place of the planets, when you would bring a happie thing to passe, and speciallie that it be not doone in the end, declination, or heele (as they terme it) of the course thereof: for then the planet moorneth and is dull.

♦_Geor. Pictorius. Villang. doct. medici in scholiis super Marbod. dactyl._♦

Such signes as ascend in the daie, must be taken in the daie; if in the night they increase, then must you go to worke by night, &c. For in _Aries_, _Leo_, and _Sagittarie_ is a certeine triplicitie, wherein the sunne hath dominion by daie, _Jupiter_ by night, and in the twielight the cold star of _Saturne_. But bicause there shall be no excuse wanting for the faults espied herein, they saie that the vertues of all stones decaie through tract of time: so as such things are not now to be looked for in all respects as are written. Howbeit _Jannes_ and _Jambres_ were living in that time, and in no inconvenient place; and therefore not unlike to have that helpe towards the abusing of _Pharao_. _Cardane_ saith, that although men attribute no small force unto such seales; as to the seale of the sunne, authorities, honors, and favors of princes; of _Jupiter_, riches and freends; of _Venus_, pleasures; of _Mars_, boldnes; of _Mercurie_, diligence; of _Saturne_, patience and induring of labour; of _Luna_, favour of people: I am not ignorant (saith he) that stones doo good, and yet I knowe the seales or figures doo none at all. And when _Cardane_ had shewed fullie that art, and the follie thereof, and the maner of those terrible, prodigious, & deceitfull figures of the planets with their characters, &c.: he saith that those were deceitfull inventions devised by couseners, and had no vertue indeed nor truth in them. But bicause we spake somewhat even now of signets and seales, I will shew you what I read reported by _Vincentius in suo speculo_, where making mention of the Jasper stone, whose nature and propertie _Marbodeus Gallus_ describeth in the verses following:

♦_H. Card. lib. de subtil. 10._♦

♦_H. Card. lib. de var. rer. 16. cap. 90._♦

_Jaspidis esse decem species septémque feruntur,
Hic & multorum cognoscitur esse colorum,
Et multis nasci perhibetur partibus orbis,
Optimus in viridi translucentíque colore,
Et qui plus soleat virtutis habere probatur,
Castè gestatus febrem fugat, arcet hydropem,
Adpositúsque juvat mulierem parturientem,
Et tutamentum portanti creditur esse.
Nam consecratus gratum facit atque potentem,
Et, sicut perhibent, phantasmata noxia pellit,
Cujus in argento vis fortior esse putatur._

♦_Marbodeus in sua dactylotheca, pag. 41, 52._♦

_Seven kinds and ten of Jasper stones
reported are to be,
Of manie colours this is knowne
which noted is by me,
And said in manie places of
the world for to be seene,
Where it is bred; but yet the best
is thorough shining greene,
And that which prooved is to have
in it more virtue plaste:
For being borne about of such
as are of living chaste,
It drives awaie their ague fits,
the dropsie thirsting drie, }
And put unto a woman weake }
in travell which dooth lie }
It helps, assists, and comforts hir }
in pangs when she dooth crie. }
Againe, it is beleevd to be
A safegard franke and free,
To such as weare and beare the same;
and if it hallowed bee
It makes the parties gratious,
and mightie too that have it,
And noysome fansies (as they write
that ment not to deprave it)
It dooth displace out of the mind:
the force thereof is stronger,
In silver if the same be set,
and will endure the longer.

♦_Englished by Abraham Fleming._♦

♦Memorandum the authors meaning is, that this stone be set in silver, & worne on the finger for a ring: as you shall see afterwards.♦

But (as I said) _Vincentius_ making mention of the Jasper stone, touching which (by the waie of a parenthesis) I have inferred _Marbodeus_ his verses, he saith that some Jasper stones are found having in them the livelie image of a naturall man, with a sheeld at his necke and a speare in his hand, and under his feete a serpent: which stones so marked and signed, he preferreth before all the rest, bicause they are antidotaries or remedies notablie resisting poison. Othersome also are found figured and marked with the forme of a man bearing on his necke a bundle of hearbs and flowres, with the estimation and value of them noted, that they have in them a facultie or power restrictive, and will in an instant or moment of time stanch bloud. Such a kind of stone (as it is reported) _Galen_ wore on his finger. Othersome are marked with a crosse, as the same author writeth, and these be right excellent against inundations or overflowings of waters. I could hold you long occupied in declarations like unto these, wherein I laie before you what other men have published and set foorth to the world, choosing rather to be an academicall discourser, than an universall determiner: but I am desirous of brevitie.

♦_Vincent. lib. 9. cap. 77._ _Dioscor. lib. 5. cap. 100._ _Aristot. in Lapidario._♦

The eight Chapter.

_The sympathie and antipathie of naturall and elementarie bodies
declared by diverse examples of beasts, birds, plants, &c._

If I should write of the strange effects of Sympathia and Antipathia, I should take great paines to make you woonder, and yet you would scarse beleeve me. And if I should publish such conclusions as are common and knowne, you would not regard them. And yet _Empedocles_ thought all things were wrought hereby. It is almost incredible, that the grunting or rather the wheeking of a little pig, or the sight of a simple sheepe should terrifie a mightie elephant: and yet by that meanes the _Romans_ did put to flight _Pyrhus_ and all his hoast. A man would hardlie beleeve, that a cocks combe or his crowing should abash a puissant lion: but the experience herof hath satisfied the whole world. Who would thinke that a serpent should abandon the shadow of an ash, &c? But it seemeth not strange, bicause it is common, that some man otherwise hardie and stout enough, should not dare to abide or endure the sight of a cat. Or that a draught of drinke should so overthrow a man, that never a part or member of his bodie should be able to performe his dutie and office; and should also so corrupt and alter his senses, understanding, memorie, and judgement, that he should in everie thing, saving in shape, beecome a verie beast. And herein the poets experiment of liquor is verified, in these words following:

♦Agreement & disagreement in sufferance.♦

——————————————_sunt qui non corpora tantùm,
Verùm animas etiam valeant mutare liquores:_

_Some waters have so powerfull ben,
As could not onelie bodies change,
But even the verie minds of men,
Their operation is so strange._

♦_Englished by Abraham Fleming._♦

The freendlie societie betwixt a fox and a serpent is almost incredible: how loving the lizzard is to a man, we maie read, though we cannot see. Yet some affirme that our newt is not onlie like to the lizzard in shape, but also in condition. From the which affection towards a man, a spaniell doth not much differ, whereof I could cite incredible stories. The amitie betwixt a castrell and a pigeon is much noted among writers; and speciallie how the castrell defendeth hir from hir enimie the sparowhawke: whereof they saie the doove is not ignorant. Besides, the woonderfull operation and vertue of hearbs, which to repeat were infinite: and therfore I will onlie referre you to _Mattheolus_ his herball, or to _Dodonæus_. There is among them such naturall accord and discord, as some prosper much the better for the others companie, and some wither awaie being planted neere unto the other. The lillie and the rose rejoise in each others neighborhood. The flag and the fernebush abhorre each other so much, that the one can hardlie live besides the other. The cowcumber loveth water, and hateth oile to the death. And bicause you shall not saie that hearbs have no vertue, for that in this place I cite none, I am content to discover two or three small qualities and vertues, which are affirmed to be in hearbs: marie as simple as they be, _Jannes_ and _Jambres_ might have done much with them, if they had had them. If you pricke out a yoong swallowes eies, the old swallow restoreth againe their sight, with the application (they saie) of a little Celondine. _Xanthus_ the author of histories reporteth, that a yoong dragon being dead, was revived by hir dam, with an hearbe called Balim. And _Juba_ saith, that a man in _Arabia_ being dead was revived by the vertue of another hearbe.

♦Read a litle tract of Erasmus intituled _De amicitia_, where enough is said touching this point.♦

♦_Xanthus in hist. prima._♦

♦_Jub. lib. 25. cap. 2._♦

The ninth Chapter.

_The former matter prooved by manie examples of the living and
the dead._

And as we see in stones, herbs, &c: strange operation and naturall love and dissention: so doo we read, that in the bodie of a man, there be as strange properties and vertues naturall. I have heard by credible report, and I have read many grave authors constantlie affirme, that the wound of a man murthered reneweth bleeding; at the presence of a deere freend, or of a mortall enimie. Diverse also write, that if one passe by a murthered bodie (though unknowne) he shalbe striken with feare, and feele in him selfe some alteration by nature. Also that a woman, above the age of fiftie yeares, being bound hand and foote, hir clothes being upon hir, and laid downe softlie into the water, sinketh not in a long time; some saie, not at all. By which experiment they were woont to trie witches, as well as by _Ferrum candens_: which was, to hold hot iron in their hands, and by not burning to be tried. Howbeit, _Plutarch_ saith, that _Pyrhus_ his great toe had in it such naturall or rather divine vertue, that no fier could burne it.

♦This common experience can justifie.♦

♦_J. Wierus._♦

♦_Plutarch. in vita Pyrhi._♦