Chapter II: Part 2

It behoueth thee to knowe the vessels in this masterie, to wit _Aludela_, which the Philosophers haue called Church-yards, or Cribbles: because in them the parts are diuided, and cleansed, and in them is the matter of the masterie made compleat, perfect, and depured. And euery one of these must haue a Furnace fit for it, and let either of them haue a similitude and figure agreeable to the worke. _Mezleme_, and many other Philosophers, haue named all these things in their bookes, teaching the maner and forme thereof. And thou must know, that herein the Philosophers agree togither in their wrytings, concealing it by signes, and making many books thereof, & instruments which are necessarie in these foure foresaid things. As for the instruments, they are two in number. One is a _Cucurbit_, with his _Alembick_: the other is _Aludel_, that is well made. There are also foure things necessarie to these: that is to say, _Bodies_, _Soules_, _Spirites_, and _Waters_: of these foure dooth the masterie, and minerall worke consist. These are made plaine in the Philosophers Bookes, I haue therefore omitted them in mine, and onely touched those things, which they passed ouer with silence: which he shall easily discerne, that is but of indifferent iudgement. And this booke I haue not made for the ignorant and vnlearned, but for the wise and prudent.

CHAP. III.

_Of the nature of things appertaining to this worke._

Know thou that the Philosophers haue giuen them diuerse names: for some haue called them Mynes, some Animal, some Herball, and some by the name of Natures, that is Natural: some other haue called them by certaine other names at their pleasures, as seemed good vnto them. Thou must also know, that their Medicines are neere to Natures, according as the Philosophers haue said in their bookes, that Nature commeth nigh to nature, and Nature is like to nature, and Nature is ioyned to nature, and Nature is drowned in nature, and Nature maketh nature white, & Nature doth make nature red, and generation is retained with generation, & generation conquereth with generation.

CHAP. IIII.

_Of Decoction, and the effect thereof._

Know thou that the Philosophers haue named Decoction in their Bookes, saying, that they make Decoction in thinges: and that is it that engendreth them, and changeth them from their substances and colours, into other substãces and colours. If thou transgresse not, I tell thee in this booke, thou shalt proceed rightly. Consider brother, the seed of the earth, wheron men liue, how the heate of the Sunne worketh in it, till it be ripe, when men and other creatures feede vpon it, and that afterwarde Nature worketh on it by her heate within man, conuerting it into his flesh and blood. For like hereto is our operation of the masterie: the seed whereof (as the learned haue sayde) is such, that his perfection and proceeding consisteth in the fire, which is the cause of his life and death, without somwhat comming betweene, and his spiritualtie, which are not mingled but with the fire. Thus haue I tolde thee the truth, as I haue seene and done it.

CHAP. V.

_Of Subtiliation, Solution, Coagulation, and commistion of the Stone,
and of their cause and end._

Know, that except thou subtiliate the bodie till all become water, it will not rust and putrifie, and then it cannot congeale the flitting soules, when the fire toucheth them: for the fire is that which congealeth them by the ayd therof vnto them. And in like maner haue the Philosophers commanded to dissolue the bodies, to the end y^t heat might enter into their bowels. Again we returne to dissolue those bodies, & congeale them after their solution, with that thing which cõmeth nigh to it, vntil we ioyne all those things which haue beene mingled togither, by an apt and fit commixtion, which is a temperate quantitie. Whereupon we ioyne fire and water, earth and ayre togither: when the thick hath bin mingled with the thin, & the thinner with the thick, the one abydeth with the other, and their natures are changed and made like, wheras before they were simple, because that part which is generatiue, bestoweth his vertue vpon the subtill, and that is the ayre: for it cleaueth vnto his like, and is a part of the generation from whence it receyueth power to moue and ascend vpward. Cold hath power ouer the thick, because it hath lost his heate, and the water is gone out of it, and the thing appeared vpõ it. And the moisture departed by ascending, & the subtil part of y^e aire, and mingled it selfe with it, for it is like vnto it, and of the same nature. And when the thicke bodie hath lost his heat and moysture, and that cold and drinesse hath power ouer him, and that their parts haue mingled themselues, and be diuided, and that there is no moysture to ioyne the partes diuided, the parts withdraw themselues. And afterwards the part which is contrary to colde, by reason that it hath continued, & sent his heat and decoction, to the parts of y^e earth, hauing power ouer them, and exercising such dominion ouer the cold, that where before it was in the thicke body, it now lurketh and lieth hid, his part of generation is changed, becomming subtil and hot; and striuing to dry vp by his heat. But afterward the subtill part (that causeth natures to ascende) when it hath lost his accidentall heat, & waxeth cold, then the natures are changed, and become thicke, and descend to the center, where y^e earthly natures are ioyned togither, which were subtiliate and conuerted in their generation, and imbibed in them: and so the moysture coupleth togither the parts diuided: but the earth endeuoureth to drie vp that moysture, cõpassing it about, and hindring it from going out: by means wherof, that which before lay hid, doth now appear: neither can the moysture be separated, but is retained by the drinesse. And in like maner we see, that whosoeuer is in the worlde, is retained by or with his contrarie, as heate with colde, and drinesse with moysture. Thus when each of them hath besieged his Companion, the thin is mingled with the thicke, and those things are made one substance: to wit, their soule hote and moyst, and their body colde and drie: then it laboureth to dissolue and subtiliate by his heate and moysture, which is his soule, and striueth to enclose and retaine with his body that is colde and drie. And in this maner, is his office changed and altered from one thing to another. Thus haue I tolde thee the truth, which I haue both seene & done, giuing thee in charge to conuert natures from their subtilitie and substances, with heate and moysture, into their substances and colours. Now if thou wouldst proceed aright in this mastery, to obtaine thy desire, passe not the boundes that I haue set thee in this booke.

CHAP. VI.

_The manner how to fixe the Spirit._

Knowe also, that when the bodie is mingled with moysture, and that the heate of the fire meeteth therewith, the moysture is conuerted on the body, and dissolueth it, and then the spirite cannot issue forth, because it is imbibed with the fire. The Spirits are fugitiue, so long as the bodies are mingled with them, and striue to resist the fire & his flame: and yet these parts can hardly agree without a good operation and continuall labour: for the nature of the soule is to ascend vpward, whereas the center of the soule is. And who is hee that is able to ioyne two or diuers things togither, where their centers are diuers: vnlesse it be after the conuersion of theyr natures, and change of the substance and thing, from his nature, which is difficult to finde out? Whosoeuer therefore can conuert the soule into the bodie, the bodie into the soule, and therewith mingle the subtile spirites, shall be able to tinct any body.

CHAP. VII.

_Of the Decoction, Contrition, and washing of the stone._

Thou art moreouer to vnderstand, that Decoction, contrition, cribatiõ, mundification, and ablution, with sweet waters is very necessary to this secret and mastery: so that he who will bestow any paines herein, must cleanse it very well, and wash the blacknesse from it, and darknes that appeareth in his operation, and subtiliate the bodie as much as hee can, and afterwarde mingle therwith the soules dissolued, and spirits cleansed, so long as he thinke good.

CHAP. VIII.

_Of the quantitie of the Fire, and of the commoditie and discommoditie
of it._

Fvrthermore, thou must bee acquainted with the quantity of the fire, for the benefit and losse of this thing, proceedeth from the benefit of the fire. Wherupon _Plato_ said in his booke: _The fire yeeldeth profit to that which is perfect, but domage and corruption to that which is corrupt_: so that when his quantitie shal be meete & conuenient, it shal prosper, but if it shall exceed measure in things, it shal without measure corrupt both: to wit, the perfect and corrupt: and for this cause it was requisite that the learned should poure their medicines vpon Elixir, to hinder and remoue from them the burning of the fire, & his heate. _Hermes_ also said to his father. I am afraide Father of the enemie in my house: to whom he made answer, Son take the dog _Corascene_, & the bitch of _Armenia_, put them together, and they shal bring a dog of the colour of heauen, and dip him once in the sea water: for he shall keepe thy friend, and defend thee from thy enemie, and shall helpe thee whersoeuer thou become, alwaies abiding with thee, both in this world, and in the world to come. Now _Hermes_ meant by the dog & bitch, such things as preserue bodies from the scorching heate of the fire. And these things are waters of Calces and Salts, the composition whereof, is to be found in the Philosophers books, that haue written of this mastery, among whome, some haue named them Sea-waters, and Birdes milke, and such like.

CHAP. IX.

_Of the Separation of the Elements of the Stone._

Thou must afterward bother, take this precious Stone, which the Philosophers haue named, magnified, hiddẽ & concealed, & put it in a _Cucurbit_ with his _Alembick_, & diuide his natures: that is, the foure elemẽts, the Earth, the Water, the Aire, and the Fire. These are the body and soule, the spirit and tincture. When thou hast diuided the water from the earth, and the aire from the fire, keepe both of them by themselues, and take that which descendeth to the bottom of the glasse, beeing the lees, and wash it with a warme fire, til his blacknesse be gone, and his thicknesse departed: then make him very white, causing the superfluous moysture to flie away, for then hee shall bee changed and become a white calx, wherein there is no cloudie darkenesse, nor vncleannesse, and contrarietie. Afterward returne back to the first natures, which ascended from it, and purifie thẽ likewise from vncleannes, blacknesse, and contrarietie: and reiterate these works vpon thẽ so often, vntil they be subtiliate, purified, and made thin: which when thou hast done, thou shalt acknowledge that God hath bin gracious vnto thee. Know brother, that this work is one stone, into which _Gatib_ may not enter, that is to say, any strange thing. The learned work with this, and from hence proceedeth a medicine that giueth perfection. There must nothing be mingled herewith, either in part or whole. This Stone is to be found at all times, in euerie place, and about euery man, the search whereof is not troublesome to him that seeketh it, wheresoeuer he be. This Stone is vile, blacke, and stinking: It costeth nothing: it must bee taken alone: it is somewhat heauie, and it is called the Originall of the world, because it riseth vp like things that bud forth. This is his reuelation and apparence to him that maketh inquirie after it.

CHAP. X.

_Of the nature of the Stone, and his birth._

Take it therefore and worke it as the Philosopher hath told you in his booke, when he named it after this maner. Take the Stone, no Stone, or that is not a Stone, neither is of the nature of a Stone. It is a Stone whose myne is in the top of the mountaines: and here by mountaines, the Philosopher vnderstandeth liuing creatures, wherupon he saide. Sonne, go to the mountaines of _India_, and to his caues, & pull out thence precious stones which will melt in the water when they are putte into it. And this water is that which is taken from other mountaines and hollow places. They are stones Sonne, and they are not stones, but we call them so for a Similitude which they haue to stones. And thou must know, that the rootes of their mynes are in the ayre, and their tops in the earth, and it wil easily be heard when they are pluckt out of their places, for there will be a great noyse. Goe with them my sonne, for they will quickly vanish away.

CHAP. XI.

_Of the commistion of the Elements that were seperated._

Begin composition, which is the circuite of the whole worke, for there shall be no composition without marriage and putrefaction. _The Marriage_ is to mingle the thinne with the thicke, and _Putrefaction_, is to rost, grinde, and water, so long till all be mingled together and become one, so that there should bee no diuersitie in them, nor separation from water mingled with water. Then shall the thicke labour to retaine the thinne: then shall the soule striue with the fire, and endeuour to beare it: then shall the Spirite labour to be drowned in the bodyes, and poured foorth into them. And this must needes bee, because the bodye dissolued, when it is commixt with the Soule, it is likewise commixt with euerie part therof: & other things enter into other things, according to theyr similitude and likenesse, and are changed into one and the same thing. And for this cause the soule must partake with the commoditie, durablenesse, and permanencie, which the body receiued in his commixtion. The like also must befall the Spirite in this state or permanencie of the soule and body: for when the Spirit shall bee commixt with the soule by laborious operation, and all his partes with all the partes of the other two, to wit, the soule and bodie, then shall the Spirite and the other two, bee conuerted into one indiuisible thing, according to their entire substance, whose natures haue beene preserued, and their partes haue agreed and come together: whereby it hath come to passe, that when this compounde hath met with a body dissolued, and that heate hath got hold of it, and that the moysture which was in it appeareth, and is molten in the dissolued body, and hath passed into it, and mixt it selfe with that which was of the nature of moysture, it is inflamed, and the fire defendeth it self with it. Then when the fire would be enflamed with it, it will not suffer the fire to take holde of it, that is to say: to cleaue vnto it with the Spirit mingled with his water. The fire will not abide by it vntill it be pure. And in like manner doth the water naturally flie from the fire, wherof when the fire hath taken hold, it doth forth with by little and little euaporate. And thus hath the body beene the meanes to retaine the water, and the water to retaine the oyle, that it should not burne nor consume away, and the oyle to retaine tincture, and tincture the precise cause to make the colour appear and shew forth the tincture, wherein there is neither light nor life. This then is the true life and perfection of the worke and masterie which thou soughtest for. Be wise therefore and vnderstande, and thou shalt find what thou lookest for, if it please God.

CHAP. XII.

_Of the solution of the Stone compounded._

The Philosophers moreouer haue taken great paines in dissoluing, that the body and soule might the better be incorporate, for all those things that are together in contrition, assation, and rigation, haue a certaine affinitie and alliance betweene themselues, so that the fire may spoyle the weaker of nature, till it vtterly fade and vanish away, as also it again returneth vpon the stronger parts, vntil the bodie remaine without the Soule. But when they are thus dissolued and congealed, they take the parts one with another, as well great as small, and incorporate them well together, till they be conuerted and changed into one and the same thing. And when this is done, the fire taketh from the Soule as much as from the body, neither more nor lesse, and this is the cause of perfection. For this cause it is necessary (teaching the composition of Elixir) to afford one chapter for expounding the solution of simple bodyes and soules, because bodyes doo not enter into soules, but do rather withhold and hinder them from sublimatiõ, fixation, retention, commistion, and the like operations, except mundification go before. And thou shalt know, that solution is after one of these two wayes: for either it extracteth the inward parts of things vnto their Superficies, and this is solution (an example whereof thou hast in Siluer that seemeth cold and drie, but being dissolued, and that his inwards appeare, it is found hot and moyst) or else it is to purchase to a body an accidentall moysture, which it had not before, and to adde hereunto his owne humiditie, whereby his parts may be dissolued, and this likewise is called solution.

CHAP. XIII.

_Of the coagulation of the Stone dissolued._

Some among the learned haue said, Congeale in a bath with a good congelation as I haue tolde thee, and this is Sulphur shining in darknesse, a red Hiasinth, a firy & deadly poyson, the Elixir that abideth vppon none, a victorious Lion, a malefactor, a sharpe sworde, a precious Triacle, healing euery infirmitie. And _Geber_ the sonne of _Hayen_ sayd, that all the operations of this masterie are contained vnder sixe things: to put to flight, to melt, to incerate, to make as white as Marble, to dissolue and congeale. That putting to flight, is to driue away and remoue blacknesse, from the spirit and soule: the melting is the liquefaction of the body: to incerate belongeth properly to the body, and is the subtiliation thereof: to whiten, is properly to melt speedily: to congeale, is to congeale the body with the soule alreadie prepared. Againe, flight appertaineth to the body and soule: to melt, whiten, incerate, and dissolue, belong vnto the body, and congelation to the soule. Bee wise and vnderstand.

CHAP. XIIII.

_That there is but one Stone, and of his nature._

_Bauzan_ a Greeke Philosopher, when it was demaunded of him, whether a stone may be made of a thing that buddeth, made answere, yea, to wit, the two first stones, the stone _Alkali_, and our stone, which is the life and workmanship of him that knoweth it: but he that is ignorant of it, and hath not made it, and knoweth not how it is engendred, supposing it to be no stone, or that conceiueth not with himselfe whatsoeuer I haue spoken of it, and yet will make a tryall of it, prepareth himselfe for death, and casteth away his money: for if he cannot finde out this precious stone, another shall not arise in his place, neither shall natures triumph ouer him. His nature is great heate with moderation. He that now knoweth it, hath profited by reading this booke, but he that remaineth ignorant, hath lost his labour. It hath many properties and vertues, for it cureth bodies of their accidentall diseases, and preserueth sound substances, in such sort, that their appeareth in them no perturbations of contraries, nor breach of their bond and vnion. For this is the sope of bodies, yea their spirit and soule, which when it is incorporate with them, dissolueth them without any losse. This is the life of the dead, and their resurrection, a medicine preseruing bodies, and purging superfluities. He that vnderstandeth, let him vnderstand, and he that is ignorant, let him bee ignorant stil: for it is not to be bought with mony, it is neither to be bought nor sold. Conceiue his vertue, value, and worth, and then begin to worke: wherof a learned man hath said: God giueth thee not this masterie for thy sole audacity, fortitude & subtilitie, without all labour, but men labor, and God giueth them good successe. Adore thẽ God the creator, that hath vouchsafed thee so great fauor in his blessed works.

CHAP. XV.

_The maner how to make the Stone white._

Nowe therefore when thou wilt enterprise this worthy worke, thou shalt take the precious stone, and put it in a Cucurbite, couering it with an Alembicke, being well closed with the lute of wisdome, and set it in verie hote dung, then shalt thou distill it, putting a receiuer vnder it, whereinto the water may distill, and thus thou shalt leaue it, till all the water be distilled, and moysture dryed vp, and that drynesse preuaile ouer it: then shalt thou take it out drie, reseruing the water that is distilled, vntill thou hast neede of it: thou shalt take (I say) the drie bodie that remayned in the bottome of the Cucurbite, and grinde it, and put it in a vessel, in greatnesse answerable to the quantitie of the medicine, and burie it in verie hote horse-dung as thou canst get, the Vessell beeing well shut with the lute of Wisedome, and so let it rest. But when thou perceyuest the dung to waxe colde, thou shalt get thee other that is fresh, and very hot, and therein put thy Vessell. Thus shalt thou do by the space of fortie dayes, renuing thy dung so often as occasion shall serue, and the Medicine shall dissolue of it selfe, and become a thicke white water: which when thou beholdest to be so, thou shalt weigh it, & put thereto so much of the water which thou hast kept, as will make the halfe of his weight, closing thy Vessell with the lute of Wisedome, and put it againe in hote horse-dung, for that is hote and moyst, and thou shalt not omit (as I haue sayde) to renue the dung, when it beginneth to coole, till the tearme of fortie dayes be expired: for the Medicine shall be congealed in the like number of dayes, as before it was dissolued in. Again, take it, and note the iust weight of it, and according to his quantitie, take of the water which thou madest before, grind the body, and subtiliate it, and poure the water vpon it, and set it againe in hot hors-dung, for a weeke and a halfe, that is to say, ten daies, then take it out, and thou shalt see that the bodie hath already drunk vp the water. Afterward grinde it againe, and put thereto the like quantitie of that water, as thou didst before: bury it in dung, and leaue it there for ten dayes more: take it out againe, and thou shalt find that the body hath already drunke vp the water. Then (as before) grinde it, putting thereto of the foresayd water, the foresayd quantitie, and bury it in the foresayd dung, and let it rest there ten dayes longer, and afterward draw it out, so shalt thou do the fourth time also: which being done, thou shalt drawe it forth, and grinde it, and burie it in dung till it bee dissolued. Afterward, take it out, and reiterate it yet once more, for then the birth is perfect, and his worke ended. Now when this is done, and that thou hast brought this thing to this honourable estate, thou shalt take two hundred and fiftie drams of Lead, or Steele, and melt it: which beeing molten, thou shalt cast thereon one dramme of _Cinnabarus_: that is, of this Medicine, which thou hast brought to this honourable estate, and high degree, and it shall retaine the Steele or Leade, that it fly not from the fire: it shall make it white, and purge it from his drosse and blacknesse, and conuert it into a tincture perpetually abiding. Then take a dramme of these two hundred and fiftie, and proiect it vpon two hundred and fiftie drammes of Steele or Copper, and it shall conuert it into Siluer, better then that of the Myne. This is the greatest and last worke that it can effect, if God will.

CHAP. XVI.

_The conuersion of the foresaid stone into red._

And if thou desirest to conuert this masterie into Golde, take of this medicine (which as I saide, thou hast brought to this honourable estate and excellencie) the waight of one dramme (and this after the manner of thy former example) and put it in a vessell, and bury it in hors-dung for fortie dayes, and it shall be dissolued: then thou shalt giue it water of the dissolued body to drink, first as much as amounteth to halfe his waight, afterward vntill it bee congealed, thou shalt bury it in moyst hot dung, as is aboue sayd. Then thou shalt orderly proceed in this Chapter of Gold, as thou hast done in the former Chapter of Siluer: and it shall be Golde, and make Golde God willing. My Sonne keepe this most secret Booke, and commit it not vnto the handes of ignorant men, being a secret of the secretes of God: For by this meanes thou shalt attaine thy desire. Amen.

_Here endeth the secrets Alchimy, written in Hebrew by_ Calid, _the
sonne of_ Iarich.

An excellent discourse of
the admirable force and efficacie of Art and
Nature, written by the famous Frier _Roger Bacon,
Sometime fellow of Merton Colledge, and
afterward of Brasen-nose in
Oxford_.

Some there are that aske whether of these twaine bee of greatest force, and efficacie, Nature, or Art, whereto I make aunswere, and say, that although Nature be mightie and maruailous, yet Art vsing Nature for an instrument, is more powerfull then naturall vertue, as it is to bee seene in many thinges. But whatsoeuer is done without the operation of Nature or Art, is either no humane worke, or if it bee, it is fraudulently and colourablie performed: for there are some, that by a nimble motion and shewe of members, or through the diuersitie of voyces, and subtillitie of instruments, or in the darke, and by consent doo propose vnto men diuerse things, to bee wondred at, that haue indeede no truth at all. The worlde is euerie where full of such fellowes. For Iuglers cogge many things through the swiftnesse of their hands: and others with varietie of voyces, by certaine deuices that they haue in their bellies, throats or mouthes, will frame mens voyces, farre of, or neare, as it pleaseth thẽ, as if a man spake at the same instant: yea they will counterfeite the soundes of bruit beasts. But the causes hidden in the grasse, or buried in the sides of the earth, proue it to bee done by a humane force, and not by a spirit, as they would make men beleeue. In like maner, wheras they affirm things without life to moue verie swiftly in the twilight of the euening or morning, it is altogither false, and vntrue. As for concent, it can faigne any thing that men desire, according as they are disposed togither. In all these neither Physicall reason, nor Art, nor naturall power hath anye place: and for this cause it is more abhominable, sith it contemneth the lawes of Phylosophie, and contrarie to all reason, inuocateth wicked Spirites, that by theyr helpe they may haue their desire. And herein are they deceyued, that they thinke the Spirits to bee subiect vnto them, and that they are compelled at mens pleasures, which is impossible: for humane force is farre inferiour to that of the Spirites. And againe, they fowly erre, to dreame that the cursed spirits are called vppe, and figured, by vertue of those naturall meanes which they vse. Moreouer, they notoriously offende when they goe about by inuocations, deprecations, and sacrifices to appease them, and vse them for the benefite and commoditie of man. For this were without all comparison more easie to bee attayned at the handes of God, or of good spirites. But yet the malignaunt spirits will not yeeld vnto vs in those things which are very hurtfull and daungerous, saue so farre forth as it pleaseth God (who ruleth and gouerneth mankinde), for the sinnes of men to permit and suffer them. These wayes and meanes therefore are besides the rules and precepts of Wisedome (nay rather they are contrarie vnto them) and the Phylosophers did neuer make account of them.

Now concerning Charmes, Characters, and such like trumperies that are vsed in these dayes, I adiudge them to bee all false and doubtfull. For some are without all shewe of reason, whereof the Philosophers haue made mention in the woorkes of Nature and Art, to the ende they might conceale secrets from the vnworthie, as if it were altogither vnknowne, that the Load-stone could attract Iron: and one desirous to woorke this feate before the people, shoulde make Characters, and pronounce Charmes, that by this meanes he might bring it to passe, this worke of his should be erroneous and deceitfull. After this maner there are many thinges hidden in the Philosophers bookes, wherein a wise man must beware, that neglecting the Charmes and Characters, he onely attend and make tryall of the worke of Nature and Art. And then he shall perceyue things liuing, and without life, to concurre and agree in Nature, for the conformitie and likenesse of their Natures, and not by vertue of the Charme or Character: whereas the simple people suppose manie things to bee wrought by Magicke, which are nothing else but the secretes of Art and Nature. Yea, the Magitians themselues doo vainelie repose such confidence, in theyr Charmes and Characters, as though they should receyue power from them, that in the meane time they forsake the woorke of Arte and Nature. And by this meanes both these kinde of men are depryued of the benefite of Wisedome, theyr owne follye so constrayning. Neuerthelesse, there are certaine deprecations long since, framed and instituted by faithfull men, or rather ordained by God himselfe, and his Angels, that may retaine their pristine and ancient vertue, as it is yet to bee seene in many Countreyes, where they make certain prayers ouer Iron red hot, & ouer the water of y^e riuer, & suchlike, thereby to approue the innocent, and cõdemne the guilty: and these things are thought to be brought to passe by the authority of the prelates. For euẽ the priests themselues do vse Exorcismes, as we may reade in the consecration of blessed water, and the old law of the water of purification, wherby adultery & breach of wedlock was sifted out. And ther are many other such like things. But as for those things that are contained in the Magicians books, we must vtterly reiect them, though they bee not altogether deuoyde of truth, because they be so stuffed with fables, that the truth cannot be discerned from falshoold. So that we must giue no credit to such as say, that _Solomon_ and other learned men made them: for these bookes are not receiued by the authoritie of the Church nor of wise men, but by Seducers, that take the bare letter and make newe books themselues, and fill the world with their new inuentions, as daily experience teacheth vs. And to the ende men might be the more throughly allured, they giue glorious titles to their workes, and foolishly ascribe them to such and such Authors, as though they spake nothing of themselues: and write base matters in a loftie stile, and with y^e cloke of a text do hide their own forgeries. But as for Characters, they are either words vnder the forme of some letters, containing in them the matter of a prayer, or else they are made for the seruice and worship of certaine Stars at speciall times. Of Characters, in the first sence, we are to iudge in the same sort, as we did of prayers: but as for these latter figures and Characters, it is well knowne that they haue no vertue nor efficacie at all, vnlesse they be framed in their proper seasõs. For which cause he that maketh them as he findeth them, in the books, obseruing only the figure wherein he followeth his sampler, is judged by al wise men to do iust nothing. But contrariwise, he that worketh according to the aspect of the heauens, in due constellations is able not onely to dispose of his Characters, but euen of all his works, as well artificiall as natural, agreeable to the influence of the heauen. Neuerthelesse, for so much as it is very difficult to perceiue the certainty of heauenly bodies, many are ouertaken with grosse errors, & few there are that can truly & profitably order any thing. And hence it is that the common Mathematicians iudging and working by Magick Starres, and by workes, as it were iudgements at choyse times, become nothing famous, although they bee right cunning, and throughly acquainted with the Arte, and are able to bring many things to passe. But it must not bee forgotten that the skilfull Phisition and any other, of what profession soeuer may to good purpose vse Charmes and Characters, though they bee fained after the opinion of _Constantinus_ the Phisition: not as though Charmes and Characters coulde worke any thing, but that the Medicine might bee the more willingly and readily receyued, and that the minde of the patient might bee excited to become more confident, and bee filled with ioye: for the Soule thus affected, is able to renue many things in his owne bodie, insomuch that it may recouer his former health, through the ioy and hope it hath conceiued. If therefore the Physition for the magnifying of his worke, doo administer any such thing, that his patient may not dispayre of his health, it is not to bee abhorred if wee will credite the sayde _Constantinus_. For hee in his Epistle of those things which may be hanged about the necke, graunteth that Charmes and Characters may thus bee vsed, and in this cause defendeth them: for the soule hath great power ouer the body through his strong and forcible operations, as _Auicenna_ sayth in his Bookes of the Soule, and in his eight booke of liuing Creatures, and in this poynt all wise men agree: and for this cause sicke folkes are suffered to see playes, and pleasaunt thinges are brought vnto them: yea, oftentimes following theyr humour, wee giue them many contrary thinges, because the affection and appetite of the soule ouercommeth sicknesse. [Sidenote: The quantitie is called by the Logitians Passion, or passible qualitie, An example of a passible qualitie, is sweetnesse in hony, or coldnesse in yce: of passion when we blush for shame, and waxe pale through feare.] Nowe forsomuch as the truth must in no wise bee empayred, wee are diligently to consider that euery Agent (not onely substances, but likewise Accidens of the third kinde of Qualities) worketh a vertue, and maketh an apparance in the outward nature, and that there are certain sensible vertues in things. This therefore may worke a vertue and kinde out of it selfe, and the rather because it is more excellent then other corporall things, but cheefely for the worthinesse of the soule. And men do not exercise only through heat, but their spirits are stirred vppe within them, as they likewise are in other liuing creatures. And we see that some creatures are changed, and do change such things as are obedient vnto them: as for example: The Basiliske slaieth a man if it doo but beholde him, the wolfe maketh a man hoarse, if it spie him first: and the _Hyena_ (as _Solinus_ reporteth in his wonders of the worlde and other Authors) will not suffer a dog to barke within his shadow. Yea, _Aristotle_ sayth in his booke of Vegetables, that the frutes of the female Palme trees wax ripe by the smell of the male Palmes: and in some regions, Mares conceiue with yong through the very sent of the horses, as _Solinus_ recordeth: and many such things happen through the kinds and vertues of creatures and plants, euen many strange & wonderfull things, as _Aristotle_ affirmeth in his booke of Secrets. Now if plants and liuing creatures cannot attaine vnto the excellencie of mans nature, they shall much lesse be able to worke vertues & kinds, and sende foorth colours for the alterations of bodies without them: whereupon _Aristotle_ saith in his booke of Sleep & Watching, that if a menstrous Woman beholde her selfe in a looking glasse, shee will infect it, so that there will appeare a cloude of bloud. And _Solinus_ reporteth, that in _Sythia_ there are women which haue a double Ball or Apple in one eye (which caused Ouid to say, _Nos quoque pupilla duplex_) who when they are angry, slay men with the very looking on them. And we know that a man of an ill complexion, hauing some contagious disease, as the leprosie or falling-sicknesse, or a sharpe ague, or very bad eyes, and the like, poysoneth and infecteth others that are in his company: but contrariwise, men of a good and healthie complexion, especially yong men, do comfort others, and make men ioyfull with their presence, which commeth to passe by reason of their delicate Spirits: theyr holsom and pleasant vapours: their kindly & natural heate: I say it is by meanes of the spirits and vertues which proceede from them, as _Galen_ teacheth vs in _Techin_. And these things become hurtful, if the soule be corrupted with many grosse sins, beeing coupled with a diseased body of an euill complexion: and in like case is it, if there be a feruent appetite, and vehement desire to hurt and mischiefe. For then the nature of the complexion and soundnesse woorketh more forcibly by the cogitations of the soule, and longing desires that it hath. For which cause the Leper that earnestly wisheth, and with exceeding carefulnesse intendeth to infect some body that standeth before him, doth both more speedily and dangerously infect him, then he could haue done if he had not before hand thought hereof, desired and purposed in. For Nature (as _Auicen_ teacheth, in the foresayde places) obeyeth the thoughts, and vehement desires of the Soule: yea, there should bee no operation at all in men, if the natural vertue in the members did not subiect it selfe to the thoughts and desires of the soule. For (as _Auicen_ teacheth in the thirde of the _Metaphysickes_) the first moouer is a thought, and the next a desire conformable to the thought: And last of all, the vertue of the Soule in the members, which yeeldeth obedience to the desire and thought, and that both in euill and good. Whereupon when these thinges are to bee seene in a man, a good complexion, health of bodie, youth, beautie, comly proportion of the members, and a Soule free from sinne, an earnest thought and vehement desire to some worke, then whatsoeuer may be effected by the kinde and vertue of man, by the spirits and naturall heate, it must of necessitie be more forcibly and throughly wrought by these & such like Spirites, Vapours, and influences, then if anie of these were wanting, especially if there bee an earnest desire and forcible intention. So then many straunge matters may bee brought to passe by the woordes and workes of man, when all the fore-named causes doo concurre and meete together: for wordes proceede from within by the thoughts of the Soule, and desire, commeth by the motion of the Spirites, heate and vocall arterie-And the generation of these thinges hath open wayes, through which is a great passage of Spirits, heate, euaporation, vertue and kindes, which may bee made by the Soule and heart. By reason whereof, there are alterations and chaunges made in thinges spirituall (other things being answerable) by words according to that naturall power which is due vnto them. For wee see that by reason of these and such like arteries, gaspings and yawnings, and many resolutions of the Spirites, and of heate arise from the heart in the inwarde partes: which sometimes hurt vs, when they proceede from a crazie body: that is, of an euill complexion: and againe they greatly profite and comfort vs, when they come from a pure and sound bodie of a good complexion. In like sort therefore, there may be some naturall operations in the generation and pronunciation of woordes, with an intent and desire of working: so that not without good cause we vse to say, that a liuely voice is of great efficacie, not because it hath that vertue, which the Magitians dreame of: or that it is able to make and alter as others thinke, but because it is as nature hath ordained. We must therefore be verie circumspect in these things: for a man may easily tread awry, and many erre in both partes. Some denie that there is any operation: but others exceede and flie vnto Magicke. And hence it is, that there are so many bookes in the worlde of charmes, and characters, praiers, coniurations, sacrifices, and such like, that are meere Magicke: as the booke of the offices of Spirits, the book of the death of the Soule, the booke of Art notorie, and infinite more of the same kinde, that containe not in them the power of Art or Nature, but are wholy stuffed with the idle deuises of vaine magitians. Yet it must be remembred, that many bookes are ascribed to Magitians, which in truth are not such, but containe in them the excellencie of wisdome. Now amongst these, which are suspected, and which not, euerye mans particular experience shall instruct him. For if in any of them wee can meete with a worke of Nature or Art, let vs make choyse of that: if not, let vs leaue it as suspicious, and ill beseeming a wise man. It is the part of a Magitian so to handle thinges needlesse and superfluous: for (as _Isaak_ iudgeth in his booke of Feuers) the reasonable Soule is not hindered in her operations, vnlesse it be detayned by ignoraunce. And _Aristotle_ sayeth in his booke of Secretes, that in such matter a sounde and healthy person may doo any thing that is expedient for men, though not without the influence of diuine vertue: & in the third of the Meteors, he saith, that there is no vertue, but it cõmeth from God: and about the latter end of his _Ethicks_, he affirmeth, that there is no vertue, neither Moral, nor Naturall, endued with a celestiall vertue, without a diuine and celestiall influence. So that when we speake of the power of particular agents, we do not exclude the regiment of the vniuersal agent, and first cause. For euery first cause hath a greater influence in the thing caused, then the second cause, as it appeareth by the first proposition of causes.

Now will I begin to recount vnto you strange things, performed by Arte and Nature, and afterwards I will shew you the causes and manners of things, wherein shall bee nothing Magicall, so that you shall confesse all Magicke power to be inferior to these, and vnworthie to be compared with them. And first of all by the figuration of Art it selfe: There may bee made instruments of Nauigation without men to rowe in them: as huge Shippes to brooke the Sea, onely with one man to steere them, which shal saile farre more swiftly then if they were full of men. And Chariots that shall mooue with an vnspeakeable force, without any liuing creature to stirre them: such as the crooked Chariots are supposed to haue beene, wherein in olde time they vsed to fight, yea instruments to flie withall, so that one sitting in the middle of the Instrument, and turning about an Engine, by which the winges being artificially composed may beate the ayre after the maner of a flying bird. Besides, there may bee made a small Instrument in quantitie, to lift vppe, and let downe things of great waight, then which there is nothing more commodious to weigh with. For by an Instrument of three fingers high, and three fingers broad and lesse quantitie, may a man ridde himselfe, and his companions from all daunger of imprisonment, and lift them vp, and let them downe. Yea such an Instrument may easily be made, whereby a man may violently draw vnto him a thousand men, will they, nill they, and any other thing.

Moreouer instruments may be made wherewith men may walke in the bottome of the Sea or Riuers without bodily danger, which _Alexander_ the great vsed, to the ende he might beholde the secrets of the seas, as the Ethick Philosopher reporteth: and these haue bin made not onely in times past, but euen in our dayes. And it is certaine that there is an instrument to flie with, which I neuer sawe, nor know any mã that hath seene it, but I full wel know by name the learned man that inuented the same. In a worde, a man may make an infinite sort of such things: as bridges ouer Riuers without postes or pillers, and instruments and engins neuer heard of before.

But physicall figurations are far more strange: for in such maner may we frame perspects and looking-glasses, y^t one thing shall appeare to be many, as one man shall seeme a whole armie, and diuers Sunnes and Moones, yea, as many as wee please, shall appeare at one time: for in such wise sometimes are the vapours figured, that two or three Sunnes, and two Moones appeare together in the ayre, as _Plynie_ witnesseth in the second booke of his naturall History. For by the same reason that one thing may seeme to be many things, it may likewise seeme to be infinite things because that when once it hath exceeded his vertue, there is no sette number to be assigned: for thus _Aristotle_ reasoneth in the Chapter _De vacuo_. So that by this meanes a man may strike infinite terrors into any citie or army, insomuch that either through the manifolde apparitions of stars, or of men gathered together against them, they should vtterly perish, but in especiall, if there follow such an instrument wherwith at the first they may be had. For so may the perspects be framed, that things most farre off may seeme most nigh vnto vs, and cleane contrarie. So that we may reade verie small letters, an incredible distance from vs, and beholde things how little soeuer they bee, and make starres to appeare wheresoeuer wee will. And it is thought that _Iulius Cæsar_ did from the Sea coastes in _Fraunce_ marke and obserue the disposition and situation of the Castles and Citties of the lesser Brytannie by the helpe of great glasses. Bodyes also may so bee framed, that the greatest things shall appeare to be the least, the highest to bee the lowest, the most secret to bee the most manifest, and in like sort the contrarie. Thus did _Socrates_ perceiue that the Dragon (which destroied the Citie and countrey adioyning with his noysome breath, and contagious influence) did lurke in the dens betweene the mountains. And thus may all things that are done in cities or armies be discouered by y^e enemies. Again, in such wise may bodies be framed, that venimous and infectious influences may be brought whither a man will. And thus it is reported, that _Aristotle_ instructed _Alexander_: through which instruction, the poyson of a Basiliske beeing lift vp vpon the wall of a citie against an armie, brought it into the Citie. And besides all these, we may so frame perspects, that any man entring into a house, hee shoulde indeede see golde, and siluer, and precious stones, and what else he will, but when he maketh haste to the place, hee shall finde iust nothing. But it appertaineth to higher powers of figurations, that beames should bee brought and assembled by diuers flexions and reflexions in any distance that wee will, to burne whatsoeuer is opposite vnto it, as it is witnessed by those perspects that burne before and behinde, according as certaine authours teach in their bookes treating of these matters. But the greatest and cheefest of all figurations and things figured, is to describe the heauenly bodies according to their length and breadth in a corporall figure, wherin they may corporally moue with a daily motion. These things are worth a kingdome to a wise and discreet man. Let these things suffice for examples of figurations, though many other wonderfull things might be produced. Now hereunto there are certaine other, to be annexed without figurations. In any distance that wee will, wee may artificially make a burning fire of Salt Peeter and other things, as also of oyle, red Petrolium, and such like: and moreouer of Amber, of Naptha, white Petrolium, and the like: according to that which _Pliny_ reporteth in his second booke, namely that in a certaine Citie hee defended himselfe against the Romane armie: for hee burnt an armed souldior with diuers things which he cast at him. The Greeke fire is not much vnlike these, and many other burning things.

Besides, there may be made perpetuall lights, and bathes burning without end, for we haue knowne many that are not burned, but purified. But ouer and besides these, there are other things of Nature that will amaze and astonish vs to heare of them: for noyses may bee made in the aire like thunders, yea with greater horror then those that come by Nature: for a little matter fitted to the quantitie of a thumbe, maketh a horrible noyse, and wonderfull lightning. And this is done after sundry fashions, whereby any citie and armie may be destroyed, after the manner of skilfull _Gedeon_, who hauing onely three hundredth men, discomfited the hosts of the Madianites, with broken pitchers, and lamps, & fire issuing out with an vnspeakeable noyse. These are maruailous things, if men knewe how to vse them effctually in a due quantitie and matter.