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Heinrich Cornelius Agrippa: Of Occult Philosophy, Book II. (part 3)

This digital edition by Joseph H. Peterson, Copyright © 2000. All rights reserved.

You will need a Hebrew font installed to read some of this book.

Chap. xxiii. Of Geometrical Figures and Bodies, by what vertue they are powerful in Magick, and which are agreeable to each Element, and the Heaven.


Geometricall Figures also arising from numbers, are conceived to be of no less power. Of these first of all, a Circle doth answer to Unity, and the number ten; for Unity is the Center, and circumference of all things; and the number ten being heaped together retuens into a Unity from whence it had its beginning, being the end, and complements of all numbers. A circle is called an infinite line in which there is no Terminus a quo, nor Terminus ad quem, whose beginning and end is in every point, whence also a circular motion is called infinite, not according to time, but according to place; hence a circular being the largest and perfectest of all is judged to be the most fit for bindings and conjurations; Whence they who adjure evil spirits, are wont to environ themselves about with a circle. A Pentangle also, as with the vertue of the number five hath a very great command over evil spirits, so by its lineature, by which it hath within five obtuse angles, and without five acutes, five double triangles by which it is surrounded. The interior pentangle containes in it great mysteries, which also is so to be enquired after, and understood; of the other figures, viz. triangle, quadrangle, sexangle, septangle, octangle, and the rest, of which many, as they are made of many and divers insections [intersections], obtain divres significations and vertues according to the divers manner of draeing, and proportions of lines, and numbers. The Egyptians, and Arabians confirmed that the figure of the Cross hath very great power, and that is the most firm receptacle of all Celestial powers, and intelligencies, because it is the rightest figure of all, containing foure right angles, and it is the first description of the superficies, having longitude and latitude: And they said it is inspired with the fortitude of the Celestials, because their fortitude results by the straitness of angles and rayes: And stars are then most potent when they possess four corners in the figure of the heaven, and make a cross, by the projection of their rayes mutually. It hath moreover (as we shewed before) a very great correspondency with the numbers 5. 7. 9. most potent numbers. It was also reckoned by the Egyptian Priests, from the beginning of Religion amongst sacred letters, signifying amongst them allegorically the life of future salvation. It was also impressed on the Picture of Serapis, and was had in great veneration amongst the Greeks. But what here belongs to Religion we shall discuss elsewhere. This is to be observed, whatsoever wonderfull thing figures work when we write tham in Papers, Plates, or Images, they do not do it but by the vertue acquired from sublimer figures, by a certain affection which a natural apitude [aptitude] or resemblance procures, in as much as they are exactly configured to them; as from an opposite wall the Eccho is caused, and in a hollow glass the collection of the solarie rayes, which afterward reflecting upon an opposite body, either wood, or any combustible thing doth forthwith burne it: or as an Harpe causeth a resounding in an other Harpe, which is no otherwise but because a sutable and a like figure is set before it, or as two strings on a Harpe being touched with an equall distance of time, and modulated to the same intention, when one is touched the other shakes also: Also the figures, of which we have spoken, & what characters soever concern the vertues of the Celestial figures as they shall be opportunely impressed upon things, those ruling, or be rightly framed, as one figure is of affinity with, and doth express an other. And as these are spoken of figures, so also they are to be understood of Geometrical bodies, which are a Sphear [sphere], a Tetracedron, Hexacedron, Octocedron, Icocedron, Dodecacedron [tetrahedron, hexahedron, octohedron, icohedron, dodecahedron], and such like.

Neither must we pass over what figures Phythagoras [Pythagoras] and his followers, Timeus, Locrus, and Plato assigned to the Elements and Heavens: for first of all they assigned to the earth a four square, and a square of eight solid angles, and of twenty four plains [planes], and six bases in form of a Dice to the fire, a Pryamis [pyramid] of a four triangular basis, and of so many solid angles, and of twelve plaines; to the aire Octocedron [octohedron], of eight triangular bases, and six solid angles, and twenty-four plains: and lastly, to Water they have assigned Icocedron [icohedron] twenty bases, twelve solid angles: To the Heaven they have assigned Dodecacedron [dodecahedron] of twelve five cornered bases, and twenty solid angles, and sixty plaines. Now he which knows the powers, relations, and proprieties of these figures, and bodies, shall be able to work many wonderful things in Natural and Mathematical Magick, especially in Glasses. And I knew how to make by them wonderful things, in which any one mught see whatsoever he pleased at a long distance.

Chap. xxiv. Of Musicall Harmony, of the force and power thereof.

Musical Harmony also is not destitute of the gifts of the Stars; for it is a most powerful imaginer of all things, which whilst it follows opportunely the Celestial bodies, doth wonderfully allure the Celestial influence, and doth change the affections, intentions, gestures, motions, actions and dispositions of all the hearers, and doth quietly allure them to its own properties, as to gladness, lamentation, to boldness, or rest, and the like; also it allures Beasts, Serpents, Birds, Dolphins to the hearing of its pleasant tunes. So Birds are allured with Pipes, and Harts are caught by the same. Fish in the lake of Alexandria are delighted with a noise. Musick hath caused friendship betwixt Men and Dolphins. The sound of the Harp doth lead up and down the Hyperborean Swans. Melodious voyces [voices] tame the Indian Elephants: and the very Elements delight in Musick. The Hulesian fountain otherwise calm, and quiet, if the Trumpet sound riseth up rejoycing [rejoicing], and swells over its banks. There are in Lydia those which they call the Nymphs Ilands [Islands], which at the sound of a Trumpet forthwith come into the middle of the sea, and turning round lead a dance, and then are returned to the shores; M. Varro testifies that he saw them. And there are more wonderful things then these. For in the shore of Attica the sea sounds like a Harpe. A certain stone of Megaris makes a sound like a Harpe every time the string of a Harpe is struck; so great is the power of Musick, that it appeaseth the minde, raiseth the spirit, stirreth up souldiers [soldiers] to fight, and refresheth the weary, calls back them that are desperate, refresheth travellers. And the Arabians say, that Camels carrying burdens are refreshed by the singing of their leaders. In like manner, they that carry great burdens, sing, and are thereby strengthened and refreshed: for asinging causeth delight and strength, pacifieth the angry, cheareth [cheers] up those that are sad and heavy, pacifieth enemies, moderates the rage of mad men, chaseth away vain imaginations: Hence it is that Democritus and Theophrastus affirm that some diseases of the body, and minde may thus be cured, or caused. So we read that Therpander, and Arion of Lesbos cured the Les*ians [inhabitants of Lesbos], and Ionians by Musick; and Ismenia of Thebes cured divers of very great diseases by Musick; Moreover, Orpheus, Amphion, David, Phythagoras [Pythagoras], Empedocles, Asclepiades, Timotheus, were wont to do many wonderful things by sounds: Sometimes they did stir up dull spirits by familiar sounds; sometimess they did restrain wanton, furious, angry spirits by more grave tones. So David with a Harp moderated Saul in a rage. So Phythagoras [Pythagoras] recalled a luxurious yong [young] man from immoderate lust. So Timotheus stirred up King Alexander to a rage, amd again repressed him. Saxo the Grammarian, in his History of the Danes, tells of a certain Musician, who boasted that he could by his Musick make every one that heard it to be mad; and when he was constrained by the Kings command to perform the same, he endeavoured to work severall wayes upon the affections; and first, by a tone of Musicall gravity filled the hearers with a kinde of sadness and unsensibleness; then by a more lively sound he made them rejoyce [rejoice], and dance; and lastly, he by a more earnest Musick, reduced them to fury and madness. We read also, that they in Apulia that were touched with a kinde of dangerous Spider, were astonished untill they heard a certain sound, at the hearing of which every one riseth up and danceth. And it is believed (Gellius being witness) that they that are pained with the Sciatica, are eased at the sound of a Pipe. Also Theophrastus reports, that the sound of a Flute cures the biting of Spiders. And Democritus himself confesseth that the Consort of Pipers, hath been a cure for very many diseases.

Chap. xxv. Of Sound, and Harmony, and whence their wonderfulness in operation.

Moreover we shall not dent, that there is in Sounds a vertue to receive the heavenly gifts; if with Pythagoras and Plato we thought the heavens to consist by an Harmonial composition, and to rule and cause all things by Harmonial tones and motions: Singing can do more then the sound of an Instrument, in as much as it arising by an Harmonial consent, from the conceit of the minde, and imperious affection of the phantasie [phantasy] and heart, easily penetrateth by motion, with the refracted and well tempered Air, the aerious spirit of the hearer, which is the bond of soul and body; and transferring the affection and minde of the Singer with it, It moveth the affection of the hearer by his affection, and the hearers phantasie by his phantasie, and minde by his minde, and striketh the minde, and striketh the heart, and pierceth even to the inwards of the soul, and by little and little, infuseth even dispositions: moreover it moveth and stoppeth the members and the humors of the body. From hence in moving the affections harmony conferreth so much, that not onely natural, but also artificial and vocal Harmony doth yield a certain power both to the souls and bodies: but it is necessary that all Consorts proceed from fit foundations, both in stringed instruments, in pipes, and vocall singings, if you would have them agree well together: for no man can make the roaring of Lions, the lowing of Oxen, the neighing of Horses, the braying of Asses, the grunting of Hogs to be harmonious: neither can the strings made of Sheeps and Wolves gut, be brought to any agreement, because their foundations are dissonant; but the many and divers voyces [voices] of men agree together, because they have one foundation in the species or kinde: so many birds agree, because they have one nigh genus or kinde, and a resemblance from above; also artificiall instruments agree with natural voyces, because the similitude that is betwixt them, is either true and manifest, or hath a certain analogy. But every harmony is either of sounds or voyces. Sound is a breath, voyce is a sound and animate breath; Speech is a breath pronounced with sound, and a voyce signifying something: the spirit of which proceedeth out of the mouth with sound and voyce; Chaludius [Chalcidius] saith that a voyce is sent forth out of the inward cavity of the breast and heart, by the assistance of the spirit. By which, together with the tongue, forming, and striking the narrow passages of the mouth, and by the other vocall organs, are delivered forth articulate sounds; the elements of speech, by which Interpreter the secret motions of the minde are laid open: but Lactantius saith, that the nature of the voyce is very obscure, and cannot be comprehended how it is made, or what it is. To conclude, All Musick consisteth in voice, in sound, and hearing: sound without Air cannot be Audible, which though it be necessary for hearing, yet, as Aire, it is not of it self audible, nor to be perceived by any sense, unless by accident; for the Sight seeth it not, unless it be coloured, nor the Ears unless sounding, nor the Smell unless odoriferous, nor the Taste unless it be sapid [savory], nor the Touch unless it be cold or hot, and so forth: Therefore though sound cannot be made without Air, yet is not sound of the nature of Air, not air of the nature of sound, but air is the body of the life of our sensitive spirit, and is not of the nature of any sensible object, but of a more simple and higher vertue, but it is meet that the sensitive soul should vivifie the air joyned to it; and in the vivificated air, which is joyned to the spirit, perceive the species of objects put forth into act, and this is done in the living air, but in a subtile and Diaphanous the visible species, in an ordinary air the audible, in a more gross air the species of other senses are perceived.

Chap. xxvi. Concerning the agreement of them with the Celestial bodies, and what harmony and sound is correspondent of every Star.

But understanding now, that of the seven Planets, Saturn, Mars, and the Moon have more of the voice then of the Harmony. Saturn hath sad, hoarse, heavy, and slow words, and sounds, as it were pressed to the Center; but Mars, rough, sharp, threatning [threatening] great and wrathful words: the Moon observeth a mean betwixt these two; but Jupiter, Sol, Venus and Mercury, do possess Harmonies; yet Jupiter hath grave, constant, fixed, sweet, merry, and pleasant Consorts; Sol venerable, settled, pure and sweet, with a certain grace; but Venus lascivious, luxurious, delicate, voluptuous, dissolute and fluent: Mercury hath Harmonies more remiss, and various, merry and pleasant, with a certain boldness: but the Tone of particulars, and proportionated Consorts obeyeth the nine Muses. Jupiter hath the grace of the octave, and also the quinte, viz. the Diapason with the Diapente: Sol obtains the melody of the octave voice, viz. Diapason; in like manner by fifteen Tones, a Disdiapason; Venus keepeth the grace of the quinte or Diapente. Mercury hath diatessaron; viz. the grace of the quarte: Moreover the ancients being content with four strings, as with the number of Elements, accounted Mercury the Author of them, as Nicomachus reports, and by their Base strings would resemble the earth, by their Parhypas or middle the water; by their note Diezeugmenon, or Hyperboleon the fire; by the Paranete or Synemmenon, or treble, the Air; but afterwards Terpander the Lesb*an [inhabitant of Lesbos] finding out the seventh string, equalled them to the number of the Planets. Moreover, they that followed the number of the Elements, did affirm, that four humors, and did thin the Dorian musick to be consonant to the water and phlegm, the Phrygian to choler and fire, the Lydian to blood and air; the mixt Lydian [mixolydian] to melancholy and earth: Others respecting the number and vertue of the Heavens, have attributed the Dorian to the Sun, the Phrygian to Mars, the Lydian to Jupiter, the mixt Lydian [mixolydian] to Saturn, the Hypophrygian to Mercury, the Hypolydian to Venus, the Hypodorian to the Moon, the Hypo mixed Lydian [Hypomixolydian] to the mixed Stars: Moreover they refer these modes of Musick to the Muses, and the strings to the Heavens, but not in that order as we have declared concerning the nine Muses, amongst our numbers and celestial souls; for they say Thalia hath no Harmony, therefore ascribe her to Silence, and the Earth; but Clio with the Moon move after the Hypodorian manner; the string Proslambanomenos or Air. Calliope and Mercury possess the Hypophrygian maner, and the Chord, Hypate-Hypaton, or B. Mi. Terpsichore with Venus the Hypolydian manner, and Parahypote, Hypaton; and for Melpomene and the Dorian manner with Licanos, Hypaton, or D. Sol. Re. are applied to the Sun. Erato with Mars keep the Phrygian fashion, and the Hypatemise, or Euterpe, and the Lydian Musick, and Pachyparemeson agree with Jupiter; Polymnia and Saturn keep the mixt Lydian [mixolydian] manner, and Lichanos Meson D.Sol.Re. To Urania and the fixt Stars the Jypo mixt Lydian [hypomixolydian] Musick, and the string Mese, or are ascribed, as we reade them expressed in these Verses.

Silent Thalia we to th' Earth compare,
For she by Musick never doth ensnare,
After the
Hypodorian Clio sings,
Persephone likewise doth strike the Base strings;
Calliope also doth Chord sedond touch,
Using the
Phrygian; Mercury as much:
Terpsichore strikes the third, and that rare,
Lydian Musick makes so Venus fair. Melpomene, and Titan do with a grace
Dorian Musick use in the fourth place.
The fift ascribed is to
Mars the god
Of War, and
Erato after the rare mode
Of th' Phrygians, Euterpe doth also love
Lydian, and sixt string; and so doth Jove.
Saturn the seventh doth use with Polymny,
And causeth the mixt Lydian [mixolydian] melody.
Urania also doth the eight create,
And musick
Hypo-Lydian [hypolydian] elevate.

Moreover there are some who find out the harmony of the Heavens by their distance one from another. For the space which is betwixt the Earth and the Moon, viz. an hundred and twenty six thousand Italian Miles, maketh the Intervall of a Tone; But from the Moon to Mercury being half that space, maketh half a Tone; And so much from Mercury to Venus maketh another half Tone; But from thence to the Sun, as it were a threefold Tone and a half; and makes Diapente; But from the Moon to the Sun, maketh a twofold Diatessaron with a half; Again from the Sun to Mars is the same space as from the Earth to the Moon, making a Tone; from thence to Jupiter half of the same making half a Tone; So much likewise from Jupiter to Saturn, constituting an half Tone, from whence to the starry firmament is also the space of an half Tone. Therefore there is from the Sun to the fixed Stars a Diatessaron distance of two tones and an half, but from the Earth a perfect Diapason of six perfect tones; moreover also from the proportion of the motions of the planets amongst themselves, and with the eight Sphere, resulteth the sweetest Harmony of all; for the proportion of the motions of Saturn to Jupiters motion, is two fold and an half; of Jupiter to Mars, a six fold proportion; of Mars to the Sun, Venus and Mercury, which in a manner finish their course in the same time, is a double proportion; but Saturns proportion to the starry Sphere is a thousand and two hundred, if it be true which Ptolomy saith, viz. that, that Heaven is moved contrary to the primum mobile in an hundred yeers, one degree. Therefore the proper motion of the Moon being more swift, maketh a more acute sound then the starry firmament, which is the slowest of all, and therefore causeth the most base sound; But by the violent motion of the primum mobile, is the most swift, and acute sound of all; but the violent motion of the Moon is most slow and heavy, which proportion and reciprocation of motions yeelds a most pleasant Harmony; from hence there are not any songs, sounds, or musicall instruments more powerfull in moving mans affections, or introducing magicall impressions, then those which are composed of numbers, measures, and proportions, after the example of the Heavens. Also the Harmony of the Elements is drawn forth from their Bases, and Angles, of which we have spoken before; for between Fire and Aire, there is a double proportion in the Bases, and one and an half in solid Angles; again in Planes, a double; there ariseth hence an Harmony of a double Diapason, and a Diapente. Betwixt the Aire and Water, the proportion in their Bases is double, and one and an half; hence Dipason, and Diapente; but in their Angles double; Hence again Diapason; but between Water and Earth the proportion in the Bases, is threefold and a third part more; from hence ariseth Diapason, Diapente, Diatessaron; but in the Angles one and an half, again constituting Diapente. To conclude, betwixt Earth and Fire, in the Bases the proportion is one and an half, making Diapente; but in the Angles, double, causing Diapason; but between Fire, and Water, Aire and Earth, there is scarce any consonancy, because they have a perfect contrariety in their qualities, but they are united by the imtermediate Element.

Chap. xxvii. Of the proportion, measure, and Harmony of mans body.

Seeing man is the most beautifull and perfectest work of God, and his Image, and also the lesser world; therefore he by a more perfect composition, and sweet Harmony, and more sublime dignity doth contain and maintain in himself all numbers, measures, weights, motions, Elements, and all other things which are of his composition; and in him as it were in the supreme workmanship, all things obtain a certain high condition, beyond the ordinary consonancy which they have in other compounds. From hence all the Ancients in time past did number by their fingers, and shewed all numbers by them; and they seem to prove that from the very joynts of mans body all numbers measures, proportions, and Harmonies were invented; Hence according to this measure of the body, they framed, and contrived their temples, pallaces [palaces], houses, Theaters; also their ships, engins [engines], and every kind of Artifice, and every part and member of their edifices, and buildings, as columnes, chapiters of pillars, bases, buttresses, feet of pillars, and all of this kind. Moreover God himself taught Noah to build the Arke according to the measure of mans body, and he made the whole fabrick of the world proportionable to mans body; from whence it is called the great world [macrocosm], mans body the less [microcosm]; Therefore some who have written of the Microcosme or of man, measure the body by six feet, a foot by ten degrees, every degree by five minutes; from hence are numbred sixty degrees, which make three hundred minutes, to the which are compared so many Geometrical cubits, by which Moses describes the Arke; for as the body of man is in length three hundred minutes, in breath fifty, in hight thirty; so the length of the Arke was three hundred cubits, the breadth fifty, and the height thirty; that the proportion of the length to the breadth be six fold, to the heighth ten fold, and the proportion of the breadth to the height about two thirds. In like manner the measures of all the members are proportionate, and consonant both to the parts of the world, and measures of the Archetype, and so agreeing, that there is no member in man which hath not correspondence with some sign, Star, intelligence, divine name, sometimes in God himself the Archetype. But the whole measure of the body may be turned, and proceeding from roundness, is knowen to tend to it again.


Also the four square measure is the most proportionated body; for, if a man be placed upright with his feet together, and his arms stretched forth, he will make a quadrature equilateral, whose center s in the botom [bottom] of his belly.


But if on the same center a circle be made by the crown of the head, the arms being let fall so far till the end of the fingers tough the circumference of that circle, and the feet spread abroad in the same circumference, as much as the fingers ends are distant from the top of the head; Then they divide that circle, which was drawn from the center of the lower belly, into five equale parts, and do constiturte a perfect Pentagon; and the Heels of the feet, having reference to the navile [navel], make a triangle of equal sides.

figure 66

But if the Heels being unmoved, the feet be stretched forth on both sides to the right and left, and the hands lifted up to the line of the head, them the ends of the fingers and Toes do make a square of equall sides, whose center is on the navile [navel], in the girdling of the body.

figure 67

But if the hands be thus elevated, and the feet and Thighes extended in this manner, by the which a man is made shorter by the fourteenth part of his upright stature, then the distance of his feet having reference to the lower belly, they will make an equilaterall Triangle; and the center being placed in his navile [navel], a circle being brought about, will touch the ends of the fingers and toes.

figure 68

But if the hands be lifted up as high as can be, above the head, then the elbow will be equal to the crown of the head, and if then the feet being put together, a man stand thus, he may be put into an equilaterall square brought by the extremities of the hands and feet; the center of this square is the navel, which is the middle betwixt the top of the head and the knees.

figure 69

Now let us proceed to particular measures. The compass of a man under the armpits contains the middle of his length, whose middle is the bottom of his breast: and from thence upward to the middle of his breast betwixt both dugges, and from the middle of his breast unto the crown of his head, on every side the fourth part; also from the bottom of his breast to the bottom of the knees, and from thence to the bottom of the ankles the fourth part of man. The same is the latitude of his shoulder-blades, from one extream [extreme] to the other: The same is the length from the elbow to the end of the longest finger, and therfore this is called a cubit. Hence four cubits make the length of man, and one cubit the bredth which is in the shoulder-blades, but that which is in the compass, one foot; now six hand-bredths make a cubit, four a foot, and four fingers bredths make a hand-bredth, and the whole length of man is twenty four hand bredths, of six foot, of ninty six fingers bredths. From the bottom of his breast to the top of his breast, is the sixth part of his length, from the top of his breast to the top of his forehead, and lowermost root of his hairs, the seventh part of his length; of a strong, and well set body, a foot is the sixth part of the length, but of a tall the seventh. Neither can (as Varro, and Gellius testifie) the tallness of mans body exceed seven feet. Lastly, the Diameter of his compass is the same measure as is from the hand, being shut unto the inward bending of the elbow, and as that which is from the breast to both dugs, upward to the upward lip, or downward to the navel; and as that which is from the ends of the bones of the uppermost part of the breast compassing the gullet; and as that which is from the sole of the foot to the end of the calf of the legg, and from thence to the middle whirle bone of the knee. All these measures are co-equall, and make the seventh part of the whole height. The head of a man from the bottom of the chin to the crown of his head is the eighth part of his length, as also from the elbow to the end of the shoulder-blade; So great is the Diameter of the compass of a tall man. The compass of the head drawn by the top of the forehead, and the bottom of the hinder part of the head, make the fift part of his whole length; So much also doth the bredth of the breast. Nine face-bredths make a square well set man, and ten a tall man. The length of man therefore being divided into nine parts, the face from the top of the forehead to the bottome of the chin is one; then from the bottom of the throat, or the top of the breast unto the top of the stomack [stomach] is another; from thence to the navell is a third; from thence to the bottom of the thigh, a fourth; from thence the hipp, to the top of the calf of the leg, makes two; from thence to the joynt of the foot the leggs make two more; all which are eight parts. Moreover the space from the top of the forehead to the crown of the head & that which is from the chin to the top of the breast, and that which is from the joynt of the foot to the sole of the foot, I say these three spaces joyned together make the ninth part. In bredth the breast hath two parts, and both Arms seven. But that body which ten face bredths make, is the most exactly proportioned. Therefore the first part of this is from the crown of the head to the bottome of the nose; from thence to the top of the breast, the second; and then to the top of the stomack [stomach] the third; and from thence to the navel, the fourth; from thence to the privy members [genitals], the fifth; where is the middle of the length of man, from whence to the soles of his feet are five other parts, which being joyned to the former, make ten whole, by which every body is measured by a most proportioned measure. For the face of a man from the bottom of his chin, to the top of his foreheadm and bottom of the hair is the tenth part. The hand of a man from the shutting, to the end of the longest finger is also one part; also betwixt the middle of both dugs is one part and from both to the top of the gullet is an equilaterall triangle. The latitude of the lower part of the forehead from one eare to the other is another part; the latitude of the whole breast, viz. from the top of the breast to the joynts of the shoulder-blades, is on both sides one part, which make two. The compass of the head cross-wise from the distance of the eye-brows by the top of the forehead unto the bottom of the hinder part of the head, where the hair ends, hath also two parts; from the shoulders on the outside unto the coupling together of the joynts of the hand, and on the inside from the arm-pits unto the beginning of the palm of the hand, and of the fingers, are three parts. The compass of the head by the middle of the forehead hath three parts; the compass of the girdling place hath four parts in a well set man, but in a thin body three parts and a half, or as much as is from the top of the breast to the bottom of the belly. The compass of the breast by the arm-pit to the back hath five parts, viz. as much as half the whole length. From the crown of the head, to the knurles of the gullet is the thirteenth part of the whole altitude. The arms being stretched upward, the elbow is even to the crown of the head. But now, let us see how equal the other commensurations are to one the other. As much as the distance is from the chin to the top of the breast, so great is the latitude of the mouth; as much as is the distance betwixt the top of the breast, to the navell, so great is the compass of the mouth; as much as the distance is from the chin to the crown of the head, so great is the latitude of the girdling place; as is the distance from the top of the nose to the bottom, such is the distance betwixt the chin, and the throat. Also the cavity of the eyes from the place betwixt the eye-brows unto the inward corners, and the extension of the bottom of the nose, and the distance from the bottom of the nose to the end of the upper lip; I say these three are equals amongst themselves; and as much as from the top of the nail of the forefinger to the lowermost joynt thereof.

figure: hand

And from thence where the hand is joyned to the arm on the outside, and in the inside from the top of the naile of the middle finger unto the lowermost joynt, and from thence to the shutting of the hand; I say all these parts are equall amongst themselves. The greater joynt [joint] of the forefinger equals the height of the forehead; the other two to the top of the naile equall the nose, from the top to the bottom; the first and the greater joynt [joint] of the middle finger equals that space which is betwixt the end of the nose to the end of the chin; and the second joynt of the middle finger is as much as the distance from the bottom of the chin to the top of the lower lip; but the third as from the mouth to the end of the nose, but the whole hand as much as the whole face. The greater joynt of the thumb is as much as the widness [width] of the mouth, and as the distance betwixt the bottom of the chin, and the top of the lower lip; but the lesser joynt is as much as the distance betwixt the top of the lower and the end of the nose; the nailes are half as much as those joynts which they call the naile joynts. The distance betwixt the middle of the eye brows to the outward corners of the eyes is as much as betwixt those corners and the ears. The hight of the forehead, the length of the nose, and the widness of the mouth are equall. Also the bredth of the hand, and foot are the same. The distance betwixt the lower part of the ankle to the top of the foot is the same as that betwixt the top of of the foot and the end of the nailes. The distance from the top of the forehead to the place betwixt the eyes, and from that to the end of the nose, and from thence to the end of the chin is the same. The eye-brows joyned together are as much as the circle of the eyes, and the half circle of the ears equals the widness of the mouth: Whence the circles of the eyes, ears, and mouth opened are equall. The bredth of the nose is as much as the length of the eye; Hence the eyes have two parts of that space which is betwixt both extremities of the eyes; a third part the nose that is betwixt takes up. From the crown of the head to the knees the navel is the middle; from the top of the breast to the end of the nose the knurle of the throat makes the middle; from the crown of the head to the bottom of the chin, the eyes are the middle; from the space betwixt the eyes to the bottom of the chin, the end of the nose is the middle: from the end of the nose to the bottom of the chin, the end of the lower lip is the middle; a third part of the same distance is the upper lip. Moreover all these measures are through manifold proportions, and harmoniacall contents consonant one to the other; for the thumb is to the wrest in a circular Measure in a double proportion and half; For it contains it twice and a half as five is to two; But the proportion of the same to the brawn of the Arm neer the shoulder is triple; The greatnesse of the leg is to that of the Arm, a proportion half so much again as of three to two; And the same proportion is of the neck to the leg, as of that to the Arm. The proportion of the thigh is triple to the Arm; The proportion of the whole Body to the Trunk, is eigth and a half; From the Trunk or Brest to the legs, and from thence to the soles of the Feet, a Third and a half; From the neck to the navell, and to the end of the trunk a Double. The latitude of them to the latitude of the thigh, is half so much again; of the head to the neck triple, of the head to the knee triple, the same to the leg. The length of the forehead betwixt the temples is fourfold to the height thereof; These are those measures which are everywhere found; by which the members of mans body according to the length, bredth, height, and circumference thereof agree amongst themselves, and also with the Celestials themselves: all which measures are divided by manifold proportions either upon them that divide, or are mixed, from whence there results a manifold Harmony. For a double proportion makes thrice a Diapason; four times double, twice a Diapason, and Diapente. After the same manner are Elements, qualities, complexions, and humors proportioned. For these weights of humors and complexions are assigned to a sound and well composed man, viz. the eight weights of blood, of flegm [phlegm] four, of choler two, of melancholy one, that on both sides there be by order a double proportion; but of the first to the third, and of the second to the fourth, a four times double proportion; but of the first to the last an eightfold. Dioscorides saith, that the heart or a man in the first yeer hath the weight of two Dram, in the second four, and so proportionably in the fiftyeth yeer to have the weight of a hundred Drams, from which time the decreases are again reckoned to an equilibrium, which, the course being ended, may return to the same limit, and not exceed the space of life by the decay of that member: by which account of a hundred years, he circumscribed the life of man. And this saith Pliny was the heresie of the Egyptians. The motions also of the members of mens bodies answer to the Celestial motions, and every man hath in himself the motion of his heart, which answers to the motion of the Sun, and being diffused through the Arteries into the whole body, signifies to us by a most sure rule, years, moneths, dayes, hours, and minutes. Moreover, there is a certain Nerve found by the Anatomists about the nod of the neck, which being touched doth so move all the members of the body, that every one of them move according to its proper motion; by which like touch Aristotle thinks the members of the world are moved by God. And there are two veines in the neck, which being held hard presently the mans strength failes, and his senses are taken away untill they be loosened. Therefore the eternal Maker of the world when he was to put the soul into the body, as into its habitation, first made a fit lodging worthy to receive it, and endows the most excellent soul with a most beautiful body, which then the soul knowing its own divinity, frames and adorns for its own habitation. Hence the people of Æthiopia [Ethiopia], which were governed by the wisdom of Gymnosophists, as Aristotle witnesseth, did make them Kings, not of those which were most strong, and wealthy, but those onely which were most proper and beautiful; for they conceived that the gallantry of the minde did depend upon the excellencie of the body. Which many Philosophers, as well ancient as modern, considering, such as searched into the secrets of causes hid in the very Majesty of Nature, were bold to assert, that there was no fault of, and no disproportion of the body, which the vice and intemperance of the minde did not follow, because it is certain that they do increase, thrive, and operate by the help one of the other.

Chap. xxviii. Of the Composition and Harmony of the humane soul.

As the Consonancy of the body consists of a due measure and proportion of the members: so the consonancy of the minde of a due temperament, and proportion of its vertues and operations which are concupiscible, irascible, and reason, which are so proportioned together. For Reason to Concupiscence hath the proportion Diapason; but to Anger Diatessaron: and Irascible to Concupiscible hath the proportion Diapente. When therefore the best proportionated soul is joyned to the best proportionated body, it is manifest that such a man also hath received a most happy lot in the distribution of gifts, for as much as the soul agrees with the body in the disposition of Naturals, which agreement indeed is most hid, yet after some maner shadowed to us by the wise. But to hasten to the Harmony of the soul, we must inquire into it by those Mediums by which it passeth to us, (i.e.) by Celestial Bodies, and Sphears [spheres]; Knowing therefore what are the powers of the soul to which the Planets answer, we shal by those things which have been spoken of before, the more easily know their agreements amongst themselves. For the Moone governs the powers of increasing and decreasing; the Phantasie and Wits depends on Mercury; the Concupiscible vertue on Venus; the Vitall on the Sun; the Irascible on Mars; the Natural on Jupiter: the Receptive on Saturn: but the Will as the Primum Mobile, and the guide of all these Powers at pleasure, being joyned with the superior intellect, is always tending to good; which intellect indeed doth alwayes shew a pathway to the Will, as a Candle to the eye; but it moves not it self, but is the Mistriss [mistress] of her own operation, whence it is called Free Will; and although it alwayes tends to good, as an object sutable to it self: yet sometimes being blinded with error, the animal power forcing it, it chooseth evil, believing it to be good. Therefore Will is defined to be a faculty of the intellect, & Will wherby good is chosen by the help of Grace; and Evil, that not assisting, Grace therefore, which Divines call Charity, or infused Love is in the Will, as a first mover; which being absent, the whole consent falls into Dissonancy. Moreover, the soul answers to the Earth by Sense, to the Water by Imagination, to the Air by Reason, to the Heaven by the Intellect, and the soul goes out into an Harmony of them, according as these are tempered in a mortall body. The wise Ancients therefore knowing that the Harmonious dispositions of bodies and souls are divers, according to the diversity of the complexions of men, did not in vain use Musical sounds and singings, as to confirm the health of the body, and restore it being lost so to bring the minde to wholsome [wholesome] manners, untill they make a man sutable to the Celestial Harmony, and make him wholly Celestial. Moreover, there is nothing more efficacious to drive away evil spirits then Musicall Harmony (for they being faln [fallen] from the Celestiall Harmony, cannot endure any true consent, as being an enemy to them, but fly from it) as David by his Harp appeased Saul, being troubled with an evil spirit. Hence by the ancient Prophets and Fathers, who knew these Harmonicall mysteries, singing and Musical sounds were brought into sacred services.

Chap. xxix. Of the Observation of Celestials, necessary in every Magical Work.

Every natural vertue doth work things far more wonderful when it is not onely compounded of a natural proportion, but also is informed by a choice observation of the Celestials opportune to this (viz. when the Celestial power is most strong to that effect which we desire, and also helpt by many Celestials) by subjecting inferiors to the Celestials, as proper females to be made fruitful by their males. Also in every work there are to be observed, the situation, motion, and aspect of the Stars, and Planets, in Signs and Degrees, and how all these stand in reference to the length and latitude of the Climate; for by this are varyed the qualities of the angles, which the rays of Celestial bodies upon the figure of the thing describe, according to which Celestial vertues are infused. So when thou art working any thing which belongs to any Planet, thou must place it in its dignities, fortunate, and powerful, and ruling in the day, hour, and in the Figure of the Heaven. Neither shalt thou expect the signification of the work to be powerful, but also thoo must observe the Moon opportunely directed to this; for thou shalt do nothing without the assistance of the Moon: And if thou hast more patterns of thy work, observe them all being most powerful, and looking upon one the other with a friendly aspect: and if thou canst not have such aspects, it will be convenient at least that thou take them angular. But thou shalt take the Moon, either when she looks upon both, or is joyned to one, and looks upon the other; or when she passeth from the conjunction, or aspect of one to the conjunction or aspect of the other: for that I conceive must in no wise be omitted; also thou shalt in every work observe Mercury; for he is a messenger betwixt the higher gods, and infernal gods; when he goeth to the good he increaseth their goodness; when to the bad, hath influence upon their wickedness. We call it an unfortunate Sign, or Planet, when it is by the aspect of Saturn or Mars, especially opposite, or quadrant; for these are aspects of enmity; but a conjunction, or a trine, or sextile aspect are of friendship; betwixt these there is a greater conjunction: but yet if thou dost already behold it through a trine, and the Planet be received, it is accounted as already conjoyned. Now all Planets are afraid of the conjunction of the Sun, rejoycing in the trine, and sextile aspect thereof.

Chap. xxx. When Planets are of most powerful influence.

Now we shall have the Planets powerfull when they are ruling in a House, or in Exaltation or Triplicity, or term, or face without combustion of what is direct in the figure of the heavens, viz. when they are in Angles, especially of the rising, or Tenth, or in houses presently succeeding, or in their delights. But we must take heed that they be not in the bounds or under the dominion of Saturn or Mars, least they be in dark Degrees, in pits or vacuityes. Thou shalt observe that the Angles of the Ascendent, and Tenth and Seventh be fortunate, as also the Lord of the Ascendent and place of the Sun and Moon, and the place of part of the fortune, and the Lord thereof, the Lord of the foregoing Conjunction & prevention: But that they of the malignant Planet fall unfortunate, unless haply they be significators of thy work, or can be any way advantagious to thee; or if in thy revolution or birth, they had the predominancy; for then they are not at all to be depressed. Now we shall have the Moone powerful if she be in her house, or exaltation, or triplicity, or face, and in degree convenient for the desired work, and if it hath a mansion of these twenty and eight sutable to it self and the work; Let her not be in the way burnt up, nor flow in course; let her not be in the Ecclipse [eclipse], or burnt by the Sun, unless she be be in unity with the Sun; let her nor descend in the Southern latitude, when she goeth out of the burning, neither let her be opposite to the Sun, nor deprived of light, let her not be hindred by Mars, or Saturn. I will not here discourse any longer of these, seeing these, and many more necessary things are sufficiently handled in the Volums of Astrologers.

Chap. xxxi. Of the Observation of the fixt Stars, and of their Natures.

There is the like consideration to be had in all things concerning the fixt stars. Know this that all the fixt stars are of the signification and nature of the seven Planets; but some are of the nature of one Planet, and some of two. Hence as often as any Planet is joyned with any of the fixt stars of its own nature, the signification of that star is made more powerful, and the nature of the Planet augmented: but if it be a star of two natures, the nature of that which shall be the stronger with it shall overcome in signification; as for example, if it be of the nature of Mars, and Venus; if Mars shall be the stronger with it, the nature of Mars shall overcome; but if Venus, the nature of Venus shall overcome. Now the natures of fixt stars are discovered by their colours, as they agree with certain Planets, and are ascribed to them. Now the colours of the Planets are these: of Saturn, blew [blue], and leaden, and shining with this: of Jupiter citrine neer to a paleness, and clear with this; of Mars, red, and fiery; of the Sun, yellow, and when it riseth red, afterward glittering: of Venus, white and shining; white with the morning, and reddish in the evening: of Mercury, glittering; of the Moon, fair. Know also that of the fixed stars by how much the greater, and the brighter and apparent they are, so much the greater and stronger is the signification; such are these stars which are called by the Astrologers of the first, and second Magnitude. I will tell thee some of these which are more potent to this faculty, as are viz. the Navel of Andromeda in two and twentieth degree of Aries, of the nature of Venus, & Mercury; some call it Jovial, & Saturnine. The head of Algol in the eighteenth degree of Taurus, of the nature of Saturn and Jupiter. The Pleiades are also in the two and twentieth degree, a Lunary star by Nature and by complexion Martial. Also in the third degree of Gemini is Aldeboram [Aldeboran], of the nature of Mars, and complexion of Venus: but Hermes placeth this in the twenty fifth degree of Aries. The Goat star is in the thirteenth degree of the said Gemini, of the nature of Jupiter, and Saturn; the greater Dog star is in the seventh degree of Cancer, and Venereal: the lesser Dog-star is in the seventeenth degree of the same, and is of the nature of Mercury, and complexion of Mars. The Kings star, which is called the Heart of the Lion, is in the one and twentieth degree of Leo, and of the nature of Jupiter and Mars; the tail of the greater Bear is in the nineteenth degree of Virgo, and is Venereal, and Lunary. The Star which is called the right wing of the Crow is in the seventh degree of Libra, and in the thirteenth degree of the same is the left wing of the same, and both of the nature of Saturn and Mars. The Star called Spica is in the sixteenth degree of the same, and is Venereal and Mercurial. In the seventeenth degree of the same is Alcameth, of the nature of Mars, and Jupiter; but of this when the Suns aspect is full towards it; of that when on the contrary. Elepheia in the fourth degree of Scorpio, of the nature of Venus, and Mars: The Heart of the Scorpion is in the third degree of Sagittarius, of the nature of Mars, and Jupiter: the falling Vulture is in the seventh degree of Capricorn, Temperate, Mercurial, and Venereal: The taile of Capricorn is in the sixteenth degree of Aquarius, of the nature of Saturn, and Mercury: The Star called the Shoulder of the Horse, is in the third degree of Piscis, of the nature of Jupiter and Mars. And it shall be a general rule for thee to expect the proper gifts of the Stars whilest they rule, to be prevented of them, they being unfortunate, and opposite, as is above shewed. For Celestial bodies, in as much as they are affected fortunately, or unfortunately, so much do they affect us, our works, and those things which we use, fortunately, or unhappily. And although many effects proceed from the fixt Stars, yet they are attributed to the Planets, as because being more neer to us, and more distinct and known, so because they execute whatsoever the superior Stars communicate to them.

Chap. xxxii. Of the Sun, and Moon, and their Magicall considerations.

The Sun, and Moon have obtained the administration or ruling of the Heavens, and all bodies under the heavens. The Sun is the Lord of all Elementary vertues, and the Moon by vertue of the Sun is the mistress of generation, increase, or decrease. Hence Albumasar saith, that by the Sun and Moon life is infused into all things, which therefore Orpheus cals the enlivening eyes of the heaven. The Sun giveth light to all things of it self, and gives it plentifully to all things not only in the Heaven, Aire, but Earth and Deep: whatsoever good we have, as Iamblichus saith, we have it from the Sun alone, or from it through other things. Heraclitus cals the Sun the fountain of Celestiall light; and many of the Platonists placed the soul of the world chiefly in the Sun, as that which filling the whole Globe of the Sun doth send forth its rayes on all sides as it were a spirit through all things, distributing life, sense and motion to the very Universe. Hence the ancient Naturalists called the Sun the very heart of heaven; and the Caldeans [Chaldaeans] put it as the middle of the Planets. The Egyptians also placed it in the middle of the world, viz. betwixt the two fives of the world, i.e. above the Sun they place five Planets, and under the Sun, the Moon and four Elements. For it is amongst the other Stars the image and statue of the great Prince of both worlds, viz. Terrestiall, and Celestiall; the true light, and the most exact image of God himself; whose Essence resembles the Father, Light the Son, Heat the Holy Ghost. So that the Platonists have nothing to hold forth the Divine Essence more manifestly by, then this. So great is the consonancy of it to God, that Plato cals it the conspicuous Son of God, and Iamblicus [Iamblichus] cals it the divine image of divine intelligence. And our Dionysius cals it the perspicuous statue of God. It fits as King in the middle of other Planets, excelling all in light, greatness, fairness, enlightning [enlightening] all, distributing vertue to them to dispose inferior bodies, and regulating and disposing of their motions, so that from thence their motions are called daily, or nightly, Southern, or Northern, Orientall, or Occidentiall, direct, or retrograde; and as it doth by its light drive away all the darkness of the night, so also all powers of darkness, which we read of in Job; Assoon as morning appears, they think of the shadow of death: And the Psalmist speaking of the Lyons [lion's] whelps seeking leave of God to devour, saith, The Sun is risen, and they are gathered together, and shall be placed in their dens; which being put to flight, it followes, Man shall go forth to his labor. The Sun therefore as it possesseth the middle Region of the world, and as the heart is in Animals to the whole body, So the Sun is over the heaven, and the world, ruling over the whole Universe, and those things which are in it, the very author of seasons, from whence day and year, cold and heat, and all other qualities of seasons; and as saith Ptolomy, when it comes unto the place of any Star, it stirs up the power thereof which it hath in the Aire. So as with Mars, heat; with Saturn, cold; and it disposeth even the very spirit and mind of man, from hence it is said by Homer, and approved by Aristotle, that there are in the mind such like motions, as the Sun the Prince and moderator of the Planets every day bringeth to us; but the Moon, the nighest to the Earth, the receptacle of all the heavenly Influences, by the swiftness of her course is joyned to the Sun, and the other Planets and Stars, every month, and being made as it were the wife of all the Stars, is the most fruitful of the Stars, and receiving the beams and influences of all the other planets and Stars as a conception, bringing them forth to the inferior world as being next to it self; for all the Stars have influence on it being the last receiver, which afterwards communicateth the influences ot all the superiors to these inferiors, and pours them forth on the Earth; and it more manifestly disposeth these inferiors then the others, and its motion is more sensible by the familiarity and propinquity which it hath with us; and as a medium betwixt both, superiors and inferiors, communicateth them to them all; Therefore her motion is to be observed before the others, as the parent of all conceptions, which it diversely issueth forth in these Inferiors, according to the diverse complexion, motion, situation, and different aspects to the planets and others Stars; and though it receiveth powers from all the Stars, yet especially from the Sun; as oft as it is in conjunction with the same, it is replenished with vivifying vertue, and according to the aspect thereof it borroweth its complexion; for in the first quarter, as the Peripatetickes deliver, it is hot and moist; in the second hot and dry; in the third, cold and dry; in the fourth cold and moist; and although it is the lowest of the stars, yet it bringeth forth all the conceptions of the superiors; for from it in the heavenly bodies beginneth that series of things which Plato calleth the Golden Chain, by the which every thing and cause being linked one to an other, do depend on the superior, even untill it may be brought to the supreme cause of all, from which all things depend; from hence is it, that without the Moon intermediating, we cannot at any time attract the power of the superiors. Therefore Thebit adviseth vs, for the taking of the vertue of any Star, to take the stone and herb of that plant, when the Moon doth either fortunately get under or hath a good aspect on that Star.

Chap. xxxiii. Of the twenty eight Mansions of the Moon, and their vertues.

And seeing the Moon measureth the whole Zodiack in the space of twenty eight dayes; hence is it, that the wise-men of the Indians and ancientest Astrologians have granted twenty eight Mansions to the Moon, which being fixed in the eight sphere, do enjoy (as Alpharus saith) diverse names and proprieties from the diverse Signs and Stars which are contained in them, through which while the Moon wandreth, it obtaineth other and other powers and vertues; but every one of these Mansions, according to the opinion of Abraham, containth [sic] twelve degrees, and one and fifty minutes, and almost twenty six seconds, whose names and also their beginnings in the Zodiack of the eight sphere, are these.

The first is called Alnath, that is the horns of Aries; his beginning is from the head of Aries of the eighth sphere; it causeth discords, and journies; the second is called Allothaim or Albochan, that is the belly of Aries, and his beginning is from the twelfth degree of the same sign, fifty one minutes, twenty two seconds compleat; it conduceth to the finding of treasures, and to the retaining of captives; The third is called Achaomazon or Athoray, that is, showring or Pleiades; his beginning is from the twenty five degrees of Aries compleat fourty two minutes, and fifty one seconds; it is profitable to Saylors [sailors], Huntsmen, and Alchymists; The fourth Mansion is called Aldebaram or Aldelamen that is the eye or head of Taurus; his beginning is from the eight degree of Taurus, thirty four minutes, and seventeen seconds of the same Taurus being excluded; it causeth the destruction and hindrances of buildings, fountains, wels, of gold-mines, the flight of creeping things, and begetteth discord. The fift is called Alchatay or Albachay; the beginning of it is after the twenty one degree of Taurus, twenty five minutes, fourty seconds; it helpeth to the return from a journey, to the instruction of scholars, it confirmeth edifices, it giveth health and good will; the sixth is called Alhanna or Alchaya, that is the little Star of great light; his beginning is after the fourth degree of Gemini, seventeen minutes, and nine seconds; it conduceth to Hunting, and besieging of Towns, and revenge of princes, it destroyeth Harvests and fruits and hindreth the operation of the Physitian [physician]. The seventh is called Aldimiach or Alarzach, that is the Arm of Gemini and beginneth from the seventeenth degree of Gemini, eight minutes and thirty four seconds, and lasteth even to the end of the sign; it conferreth gain and friendship, its profitable to Lovers, it scareth flyes, destroyeth Magisteries.

From Picatrix. 1: 4, ed. Pingree (1986, pp. 9-14), but Latin names follow Leupoldus Austriae Compilatio de astrotum scientia, Augustae Vindelicorum 1489, sig. a6r-v descrips. Compare "Picatrix" das Ziel des Weisen von Pseudo-Magriti, tr. Hellmut Ritter and Martin Plessner (London: 1962, pp. 14 ff.)

(1) al-Sharatan or al-Nath; (2) al-Butain; (3) al-Turaija; (4) al-Dabaran; (5) al-Haq`a; (6) al-Han`a; (7) al-Dira`.

And so is one quarter of the heaven compleated in these seven Mansions; and in the like order and number of degrees, minutes and seconds, the remaining Mansions in evert quarter have their severall beginnings; namely so, that in the first signe of this quarter three Mansions take their beginnings, in the other two signs two Mansions in each; Therefore the seven following Mansions begin from Cancer, whose names are Alnaza or Anatrachya that is misty or cloudy, viz. the eighth Mansion; it causeth love, friendship, and society of fellow travellers, it driveth away mice ands afflicteth Captives, confirming their imprisonment. After this is the ninth called Archaam or Arcaph, that is the eye of the Lyon; it hindreth Harvests and travellers, and putteth discord between men. The tenth is called Algelioche or Albgebh, that is the neck or forehead of Leo; it strengtheneth buildings, yeeldeth love, benevolence and help against enemies; the eleventh is called Azobra or Ardaf, that is, the hair of the Lyons [lion's] head; it is good for voyages, and gain by merchandize, and for redemption of Captives; the twelfth is called Alzarpha or Azarpha, that is the tayle of Leo; it giveth prosperity to Harvests, and Plantations, but hindreth Seamen, but it is good for the bettering of servants, Captives and companions. The thirteenth is named Alhaire, that is Dogstars, or the wings of Virgo; it is pravalent for Benevolence, gain, voyages, Harvests, and freedom of captives; the fourteenth is called Achureth or Arimet, by others Azimeth or Alhumech or Alcheymech, that is the spike of Virgo, or flying spike; it causeth the love of martyred folk, it cureth the sick, its profitable to Saylors [sailors], but it hindreth journies by land; and in these the second quarter of Heaven is compleated.

(8) al-Natra; (9) al-Tarf(a); (10) al-Jabha; (11) al-Zubra; (12) al-Sarfa; (13) al-`Aswa'; (14) al-Simak.

The other seven follow, the first of which beginneth in the head of Libra, viz. the fifteenth Mansion, and his name is Agrapha or Algarpha, that is, covered, or covered flying; its profitable for the extracting of treasures, for digging of pits [*wells],1 it helpeth forward divorce, discord, and the destruction of houses and enemies, and hindreth travellers. The sixteenth is called Azubene or Ahubene, that is, the horns of Scorpio, it hindereth journyes and Wedlock, Harvests and Merchandize, it pervaileth for redemption of captives. The seventeenth is called Alchil, that is the Crown of Scorpio, it bettereth a bad fortune, maketh love durable, strengtheneth buildings, & helpeth Seamen; The eighteenth is called Alchas or Altob, that is the Heart of Scorpio; it causeth discord, sedition, conspiracy against princes and mighty ones, and revenge from enemies, but it freeth captives and helpeth edifices; the ninteenth is called Allatha or Achala, by others Hycula or Axala, that is the tayle of Scorpio; it helpeth in the besieging of Cities and taking of Towns, and in the driving of men from their places, and for the destruction of Sea-men, and perdition of captives. The twentieth is called Abnahaya, that is a beam; it helpeth for the taming of wild beasts, for the strengthening of prisons, it destroyeth the wealth of societies, it compelleth a man to come to a certain place. The one & twentieeth is called Abeda or Albeldach which is a desert; it is good for Harvests, gain buildings and travellers, and causeth divorce; & in this is the third quarter of Heaven is compleated.

1. Lat. pro fodiendis puteis. -JHP

(15) al-Gafr; (16) al-Zubana; (17) al-Iklil; (18); al-Qalb; (19) al-Shaula; (20) al-Na`a'im; (21) al-Balda.

There remaineth the seven last Mansions compleating the last quarter of heaven; the first of which being in order to the two and twentyeth, beginneth from the head of Capricorn, called Sadahacha or Zodeboluch, or Zandeldena, that is a pastour; it promoteth the flight of servants and captives, that they may escape, and helpeth the curing of diseases; the three and twentieth is called Zabadola or Zobrach that is swallowing; it maketh for divorce, liberty of captives and the health of the sick; the twenty fourth is called Sadabath or Chadezoad, that is the Star of fortune; it is prevalent for the Benevolence of marryed folk, for the victory of souldiers, it hurteth the execution of Government, and hindreth that it may not be exercised; The twenty fifth is called Sadalabra or Sadalachia, that is a Butterfly or a spreading forth; it helpeth besieging and revenge, it destroyeth enemies, maketh divorse [divorce], confirmeth prisons and buildings, hasteneth messengers, it conduceth to spels [spells] against copulation, and so bindeth every member of man, that it cannot perform his duty; the twenty sixth is called Alpharg or Phragal Mocaden, that is the first drawing; it maketh for the Union and love of men, for the health of captives, it destroyeth prisons and buildings; The twenty seventh is called Alcharya or Alhalgalmoad that is the second drawing; it encreaseth Harvests, Revenues, Gain, it healeth infirmities, but hindreth buildings, prolongeth prisons, causeth danger to Seamen, and helpeth to infer mischiefs on whom you shall please; the twenty eight and last is called Albotham or Alchalcy, that is Pisces: it encreaseth Harvests and Merchandize, it secureth travellers through dangerous places; it maketh for the joy of marryed couples, but it strengthenth prisons, and causeth loss of treasures; and in these twenty eight Mansions do lye hid many secrets of the wisdom of the Ancients, by the which they wrought wonders on all things which are under the circle of the Moon; and they attributed to every Mansion his resemblances, Images, and seals, and his president intelligences, and they did work by the vertue of them after diverse manners.

(22) Sa`d al-Dabih; (23) Sa`d bula`; (24) Sa`d al-su`ud; (25) Sa`d al-ahbija; (26) al-Farg al-muqaddam; (27) al-Farg al-mu'ahhar; (28) al-Risha'.

Chap. xxxiv. Of the true motion of the heavenly bodies to be observed in the eight sphere, and of the ground of Planetary hours.

Whosoever will work according to the Celestiall opportunity, ought to observe both or one of them, namely the motion of the Stars, or their times; I say their motions, when they are in their dignities or dejections, either essential or accidentall; but I call their times, dayes and hours distributed to their Dominions. Concerning all these, it is abundantly taught in the books of Astrologers; but in this place two things especially are to be considered and observed by us. One that we observe the motions and ascensions and windings of Stars, even as they are in truth in the eight sphere, through the neglect of which it happeneth that many err in fabricating the Celestiall Images, and are defrauded of their desired effect; the other thing we ought to observe, is about the times of choosing the planetary hours; for almost all Astrologers divide all that space of time from the Sun rising to setting into twelve equall parts, and call them the twelve hours of the day; then the time which followeth from the setting to the rising, in like manner being divided into twelve equall parts, they call the twelve hours of the night, and then distribute each of those hours to every one of the Planets according to the order of their successions, giving alwayes the first hour of the day to the Lord of that day, then to every one by order, even to the end of twenty four hours; and in this distribution the Magicians agree with them; but in the partition of the hours some do different, saying, that the space of the rising and setting is not to be divided into equall parts, and that those hours are not therefore called unequal because the diurnal are unequal to the nocturnall, but because both the diurnal and nocturnal are even unequall amongst themselves; therefore the partition of unequall or Planetaty hours hath a different reason of their measure observed by Magicians, which is of this sort; for as in artificiall hours, which are alwayes equall to themselves, the ascensions of fifteen degrees in the equinoctiall, constituteth an artificial hour: so also in planetary hours the ascensions of fifteen degrees in the Eclipticke constituteth an unequall or planetary hour, whose measure we ought to enquire and find out by the tables of the oblique ascensions of every region.

Chap. xxxv. How some artificiall things as Images, Seals, and such like, may obtain some vertue from the Celestial bodies.

So great is the extent, power and efficacy of the Celestiall bodies, that not only naturall things, but also artificiall when they are rightly esposed to those above, do presently suffer by that most potent agent, and obtain a wondefull life, which oftentimes gives them an admirable Celestiall vertue; which thing Saint Thomas Aquinas that holy Doctor, thus confirmeth in his book de fæto, when he saith, that even garments, buildings and other artificiall works whatsoever, do receive a certain qualification from the Stars; so the Magicians affirm, that not only by the mixture and application of naturall things, but also in Images, Seals, Rings, Glasses, and some other Instruments, being opportunely framed under a certain constellation, some Celestiall Illustration may be taken, and some wonderfull thing may be received; for the beams of the Celestiall bodies betng animated, living, sensuall, and bringing along with them admirable gifts, and a most violent power, do, even in a moment, and at the first touch, imprint wonderfull powers in the Images, though their matter be less capable. Yet they bestow more powerfull vertues on the Images, if they be framed not of any, but of a certain matter, namely whose naturall, and also specificall vertue is agreeable with the work, and the figure of the image is like to the Celestial; for such an Image, both in regard of the matter naturally congruous to the operation and Celestiall influence, and also for its figure being like to the Heavenly one, is best prepared to receive the operations and powers of the Celestiall bodies and figures, and instantly receiveth the Heavenly gift into it self; then it constantly worketh on another thing, and other things do yeeld obedience to it. Hence saith Ptolemy [Ptolomy] in centiloquio, that inferior things do obey the Celestiall, and not only them, but also even their Images; Even as earthly Scorpions obey not only the Celestiall Scorpion, but also his Image, if it shall be opportunely figured under his ascent and Dominion.

Chap. xxxvi. Of the Images of the Zodiack, what vertues they being ingraven, receive from the stars.

But the Celestial Images, according to whose likeness Images of this kinde are framed, are very many in the heavens: Some visible and conspicuous, others onely imaginable, conceived and set down by Egyptians, Indians and Chaldeans [Chaldaeans]; and their parts are so ordered, that even the figures of some of them are distinguished from others: for this reason they place in the Zodiack circle twelve general images, according to the number of the signs: of these they constituting Aries, Leo, and Sagittary for the fiery and oriental triplicity, do report that its profitable against Feavors [fevers], Palsie [palsy], Drosie, Gout, and all cold and phlegmatick infirmities, and that it makes him who carrieth it to be acceptable, eloquent, ingenious and honorable, because they are the Houses of Mars, Sol, and Jupiter. They made also the image of a Lion against melancholy phantasies, the Dropsie, Plague, Feavors [fevers], and to expel diseases, at the hour of the Sun, the first degree of the sign of Leo ascending, which is the face and Decanate of Jupiter; but against the Stone, and diseases of the Reins, and against the hurts of beasts, they made the same image when Sol in the heart of the Lion obtained the midst of heaven: and again, because Gemini, Libra, and Aquarius do constitute the Aerial and Occidental Triplicity, and are the houses of Mercury, Venus, and Saturn, they are said to put to flight diseases, to conduce to friendship and concord, to prevail against melancholy, and to cause health; & they report that Aquarius especially freeth from the Quartane [quartan]. Also, that Cancer, Scorpio, and Pisces, because they constitute the watry & Northern Triplicity, do prevail against hot and dry Fevors [fevers]; also against the Hectick, and all cholerick passions; but Scorpio, because amongst the members it respecteth the privy parts [genitals], doth provoke to lust: but these did frame it for this purpose, his third face ascending, which belongeth to Venus; and they made the same against Serpents and Scorpions, poysons [poisons], and evil spirits; his second face ascending, which is the face of the Sun, and Decanate of Jupiter; and they report that it maketh him who carrieth it, wise, of a good colour; and they report that the image of Cancer is most efficacious against Serpents, and poysons [poisons], when Sol and Luna are in conjunction in it, and ascend in the first and third face; for this is the face of Venus, and the Decanate of Luna; but the second face of Luna, the Decanate of Jupiter: They report also that Serpents are tormented when the Sun is in Cancer: Also that Taurus, Virgo, and Capricorn, because they constitute the earthly and Southern triplicity, do cure hot infirmitiss, and prevail against the Synocall Feaver; it maketh those that carry it grateful, acceptable, eloquent, devout and religious, because they are the Houses of Venus, Mars, and Saturn: Capricorn also is reported to keep men in safety, and also places in security, because it is the exaltation of Mars.

Chap. xxxvii. Of the Images of the Faces, and of those Images which are without the Zodiack.

There are besides in the Zodiack thirty six images, according to the number of the faces of the which, (as Porphyry saith) Teucer the Babylonian long since wrote, who was a most ancient Mathematician, after whom the Arabians also wrote of these things. Therefore it is said, that in the first face of Aries, ascendeth the image of a black man, standing and cloathed in a white garment, girdled about, of a great body, with reddish eyes, and great strength, and like one that is angry; and this image signifieth and causeth boldness, fortitude, loftiness and shamelesness; in the second face ascendeth a form of a woman, outwardly cloathed with a red garment, and under it a white, spreading abroad over her feet, and this image causeth nobleness, height of a Kingdom, and greatness of dominion: in the third face ariseth the figure of a white man, pale, with reddish hair, and cloathed with a red garment, who carrying on the one hand a golden Bracelet, and holding forth a wooden staff, is restless, and like one in wrath, because he cannot perform that good he would. This image bestoweth wit, meekness, joy and beauty: in the first face of Taurus ascendeth a naked man, an Archer, Harvester or Husbandman, and goeth forth to sow, plough, build, people, and divide the earth, according to the rules of Geometry; in the second face ascendeth a naked man, holding in his hand a key; it giveth power, nobility, and dominion over people: in the third face, ascendeth a man in whose hand is a Serpent, and a dart, and is the image of necessity and profit, and also of misery & slavery. In the first face of Gemini ascendeth a man in whose hand is a rod, and he is, as it were, serving another; it granteth wisdom, and the knowledge of numbers and arts in which there is no profit: in the second face ascendeth a man in whose hand is a Pipe, and another being bowed down, digging the earth: and they signifie infamous and dishonest agility, as that of Jesters and Juglers [jugglers]; it also signifies labours and painful searchings: In the third, ascendeth a man seeking for Arms, and a fool holding in the right hand a Bird, and in his left a pipe, and they are the significations of forgetfulness, wrath, boldness, jeasts [jests], scurrilities, and unprofitable words: In the first face of Cancer ascendeth the form of a young Virgin, adorned with fine cloathes [clothes], and having a Crown on her head; it giveth acuteness of senses, subtilty of wit, and the love of men: in the second face ascendeth a man cloathed in comely apparrel, or a man and woman sitting at the table and playing; it bestoweth riches, mirth, gladness, and the love of women: in the third face ascendeth a man a Hunter with his lance and horne, bringing out dogs for to hunt; the signification of this is the contention of men, the pursuing of those who fly, the hunting and possessing of things by arms and brawlings. In the first face of Leo ascendeth a man riding on a Lion; it signifieth boldness, violence, cruelty, wickedness, lust and labours to be sustained. In the second ascendeth an image with hands lifted up, and a man on whose head is a Crown; he hath the appearance of an angry man, and one that threatneth, having in his right hand a Sword drawn out of the scabbard, & in his left a buckler; it hath signification upon hidden contentions, and unknown victories, & upon base men, and upon the occasions of quarrels and battels [battles]: in the third face ascendeth a young man in whose hand is a Whip, and a man very sad, and of an ill aspect; they signifie love and society, and the loss of ones right for avoiding strife. In the first face of Virgo ascendeth the figure of a good maide, and a man casting seeds; it signifieth getting of wealth, ordering of diet, plowing, sowing, and peopling; in the second face ascendeth a black man cloathed with a skin, and a man having a bush of hair, holding a bag; they signifie gain, scraping together of wealth and covetousness. In the third face ascendeth a white woman and deaf, or an old man leaning on a staff; the signification of this is to shew weakness, infirmity, loss of members, destruction of trees, and depopulation of lands. In the first face of Libra ascendeth the form of an angry man, in whose hand is a Pipe, and the form of a man reading in a book; the operation of this is in justifying and helping the miserable and weak against the powerful and wicked: in the second face ascend two men furious and wrathful and a man in a comely garment, sitting in a chair; and the signification of these is to shew indignation against the evil, and quietness and security of life with plenty of good things. In the third face ascendeth a violent man holding a bow, and before him a naked man, and also another man holding bread in one hand, and a cup of wine in the other; the signification of these is to shew wicked lusts, singings, sports and gluttony. In the first face of Scorpio ascendeth a woman of good face and habit, and two men striking her; the operations of these are for comliness, beauty, and for strifes, treacheries, deceits, detractations, and perditions; in the second face ascendeth a man naked, and a woman naked, and a man sitting on the earth, and before him two dogs biting one another; and their operation is for impudence, deceit, and false dealing, and for to lend mischief and strife amongst men; in the third face ascendeth a man bowed downward upon his knees, and a woman striking him with a staff, and it is the signification of drunkenness, fornication, wrath, violence, and strife. In the first face of Sagittariys ascendeth the form of a man armed with a coat of male [mail], and holding a naked sword in his hand; the operation of this is for boldness, malice, and liberty: In the second face ascendeth a woman weeping, and covered with cloathes; the operation of this is for sadness and fear of his own body. In the third face ascendeth a man like in colour to gold, or an idle man playing with a staff; and the signification of this is in following our own wills,and obstinacy in them, and in activeness for evil things, contentions, and horrible matters. In the first face of Capricorn ascendeth the form of a woman, and a man carrying full bags; and the signification of these is for to go forth and to rejoyce [rejoice], to gain and to lose with weakness and baseness: in the second face ascendeth two women, and a man looking towards a Bird flying in the Air; and the signification of these is for the requiring those things which cannot be done, and for the searching after those things which cannot be known: In the third face ascendeth a woman chast [chaste] in body, and wise in her work, and a banker gathering his mony [money] together on the table; the signification of this is to govern in prudence, in covetousness of money, and in avarice. In the first face of Aquarius ascendeth the form of a prudent man, and of a woman spinning; and the signification of these is in the thought and labour for gain, in poverty and baseness: in the second face ascendeth the form of a man with a long beard; and the signification of this belongeth to the understanding, meeknes, modesty, liberty and good maners: in the third face ascendeth a black and angry man; and the signification of this is in expressing insolence; and impudence. In the first face of Pisces ascendeth a man carrying burthens [burdens] on his shoulder, and well cloathed; it hath his significion in journeys, change of place, and in carefulness of getting wealth and cloaths: in the second face ascendeth a woman of a good countenance, and well adorned; and the signification is to desire and put ones self on about high and great matters: in the third face ascendeth a man naked, or a youth, and nigh him a beautiful maide, whose head is adorned with flowers, and it hath his signification for rest, idleness, delight, fornication, and for imbracings of women. And thus far concerning the Images of Faces. Besides these, there are as yet three hundred and sixty Images in the Zodiack, according to the number of the degrees, whose forms Petrus de Abano hath described: without the Zodiack there are also general Figures, which Hyginius and Aratus describe for us, and very many particular ones, according to the number of faces and degrees, existing therein, of all which to speak it would be too long; but of these the more principal are accounted, Pegasus which prevaileth against the diseases of horses, and preserveth horsemen in battle; Then is Andromache, which begetteth love betwixt husband and wife, so that it is said even to reconcile adulterers: Cassiopeia restoreth weak bodies and strengtheneth the members; Serpentarius chaseth away poysons [poisons], and cureth the bitings of venemous beasts: Hercules giveth victory in war; the Dragon with both the Bears maketh a man crafty, ingenious, valiant, acceptable to the gods and men: Hydra conferreth wisdom and riches, and resisteth poysons [poisons]. Centaurus bestoweth health and long old age: Ara conserveth charity, and maketh one acceptable to the gods; Cetus maketh one amiable, prudent, happy both by sea and land, and helps him to recover his lost goods: the Ship affordeth security in the waters; the Hare prevaileth against deceits and madness; the Dog cureth the Dropsie, resisteth the plague, and also preserveth from beasts, and fierce creatures. Orion granteth victory: The Eagle giveth new honors, and preserveth the old. The Swan freeth from the Palsie and the Quartain [quartan]: Perseus freeth from Envy and Witchcrafts, and preserveth from Lightnings and Tempests: The Hart preserveth Phrenetical and mad people. And thus much may suffice to have been spoken.

Chap. xxxviii. Of the Images of Saturn.

But now, what Images they did attribute to the Planets, although of these things very large volumes have been written by the ancient wise men, so that there is no need to declare them here, notwithstanding I will recite a few of them; for they made, from the operations of Saturn, Saturn ascending in a stone, which is called the Loadstone, the Image of a man, having the countenance of an Hart, and Camels seet and sitting upon a Chayr or Dragon, holding in his right hand, a sithe [scythe], in his left hand a dart; which image they did hope would be profitable for prolongation of life; for Albumasar in his book Sadar, proveth that Saturn conduceth to the prolongation of life; where also he telleth that certain regions of India being subject to Saturn, there men are of a very long life and dye [die] not unless by extream old Age: They made also an other Image of Saturn for length of dayes, in a saphire, at the hour of Saturn, Saturn ascending or fortunately constituted, whose figure was an old man setting upon an high chayre [chair], having his hands lifted up above his head, and in them holding a fish or Sickle, and under his feet a bunch of Grapes, his head covered with a black or dusky coloured cloth, and all his garments black or dark coloured: They also make this same Image against the Stone and diseases of the kidnyes [kidneys], viz. in the hour of Saturn, Saturn ascending with the third face of Aquarius: they made also from the operations of Saturn, an Image for the encreasing in power, Saturn ascending in Capricorn; The form of which was an old man leaning on a staff having in his hand a crooked sickle, and cloathed in black. They also made an Image of melted Copper, Saturn ascending in his rising, viz. in the first degree of Aries, or which is more true in the first degree of Capricorn, which Image they affirm to speak with a mans voyce; They made also out of the operations of Saturn, and also Mercury, an Image of cast metall, like a beautifull man, which they promised would foretell things to come, and made it on the day of Mercuy, on the third hour of Saturn, the sign of Gemini ascending, being the house of Mercury, signifying prophet, Saturn and Mercury being in conjunction in Aquarius in the ninth place of Heaven, which is also called God; Moreover let Saturn have a trine aspect on the ascendent, and the Moon in like manner, and the Sun have an aspect on the place of conjunction. Venus obtaining some Angle may be powerfull and occidentall; let Mars be combust by the Sun, but let it not have an aspect on Saturn and Mercury; for they said, that the splendor of the powers of these Stars was diffused upon this Image, and it did speak with men, and declare those things which are profitable for them.

Chap. xxxix. Of the Images of Jupiter.

From the operations of Jupiter, they made for prolongation of life, an Image, in the hour of Jupiter, Jupiter being in his exaltation fortunately ascending, in a clear and white stone, whose figure was a man crowned, cloathed with garments of a Saffron Colour, riding upon an Eagle or Dragon, having in his right hand a dart, about as it were to strike it into the head of the same Eagle or Dragon. They made also another Image of Jupiter at the same convenient season, in a white and clear stone, especially in Crystall, and it was a naked man crowned, having both his hands joyned together and lifted up, as it were deprecating something, sitting in a four-footed chair, which is carried by four winged boys, and they affirm that this Image encreaseth felicity, riches, honor, and conferreth Benevolence and prosperity, and freeth from enemies; They made also another Image of Jupiter for a religious and glorious life, and advancement of fortune; whose figure was a man having the head of a Lyon [lion], or a Ram, and Eagles feet, cloathed in Saffron coloured cloathes, and he was called the son of Jupiter.

Chap. xl. Of the Images of Mars.

From the operations of Mars they made an Image in the hour of Mars, Mars being in the second face of Aries, in a Martiall stone, especially in a Diamond; The form of which was a man armed, riding upon a Lyon [lion], having in his right hand a naked sword erected, carrying in his left hand the head of a man; they report, that an Image of this kind rendreth a man powerfull in good and evill, so that he shall be feared of all; and whosoever carryeth it they give him the power of enchantment, so that he shall terrifie men by his looks when he is angry, and stupifie them; they made another Image of Mars for the obtaining of boldness, courage, and good fortune in wars, and contentions, the form of which was a souldier armed and crowned, girt with a sword, carrying in his right hand a long Lance; and they made this at the hour of Mars, the first face of Scorpio ascending with it.

Chap. xli. Of the Images of the Sun.

From the operations of the Sun, they made an Image at the hour of the Sun, the first face of Leo ascending with the Sun, the forme of which was a king crowned, sitting in a chair, having a Raven in his bosom, and under his feet a Globe; he is cloathed in Saffron coloured cloathes [clothes]; They report that this Image rendreth men invincible, and honorable, and helps to bring their businesses to a good end, and to drive away vain dreams; also to be prevalent against feavers [fevers], and the plague; and they made it in a Balanite stone or a Rubin, at the hour of the Sun, when it in his exaltation fortunately ascendeth; They made another Image of the Sun in a Diamond, at the hour of the Sun, it ascending in his exaltation; the figure of which was a woman crowned with the gesture of one dancing and laughing, standing in a Chariot drawn with four horses, having in her right hand a looking glass, or buckler [clypeum], in the left a staffe, leaning on her breast, carrying a flame of fire on her head; They report that this Image rendreth a man fortunate and rich, and beloved of all; and they made this Image, on a Corneoll stone at the hour of the Sun ascending in the first face of Leo, against Lunatick passions which proceed from the combustion of the Moon.

Chap. xlii. Of the Images of Venus.

From the operations of Venus they made an Image, which was available for favor, and benevolence, at the very hour it ascending into Pisces, the form of which was the Image of a woman having the head of a bird, and feet of an Eagle, holding a dart in her hand. They made another Image of Venus for to get the love of women, in the Lapis Lazulus [lapis lazuli], at the hour of Venus, Venus ascending in Taurus, the figure of which was a naked maide with her haire spread abroad, having a looking glass in her hand, and a chain tyed about her neck, and nigh her a handsome young man holding her with his left hand by the chain, but with his right hand making up her hair, and they both look lovingly on one another, and about them is a little winged boy holding a sword or a dart. They made another Image of Venus, the first face of Taurus or Libra or Pisces ascending with Venus, the figure of which was a little maide with her hair spread abroad, cloathed in long and white garments, holding a Laurell Apple, or flowes in her right hand, in her left a Combe. Its reported to make men pleasant, jocand, strong, chearfull [cheerful] and to give beauty.

Chap. xliii. Of the Images of Mercury.

From the operations of Mercury, they made an Image at the hour of Mercury, Mercury ascending in Gemini, the form of which was an handsome young man, bearded, having in his left hand a rod in which a serpent is twyned about, in his right carrying a dart, having his feet winged; They report that this Image conferreth knowledge, eloquence, diligence in merchandizing and gain; moreover to beget peace and concord, and to cure feavers; They made another Image of Mercury, Mercury ascending in Virgo, for good will, wit and memory; The form of which was a man sitting upon a chaire, or riding on a Peacock, having Eagles feet, and on his head a crest, and in his left hand holding a cock or fire.

Chap. xliv. Of the Images of the Moon.

From the operations of the Moon, they made an Image for travellers against weariness, at the hour of the Moon, the Moon ascending in its exaltation; the figure of which was a man leaning on a staffe, having a bird on his head, and a flourishing tree before him; They made another Image of the Moon for the increase of the fruits of the earth, and against poysons [poisons], and infirmities of children, at the hour of the Moon, it ascending in the first face of Cancer, the figure of which was a woman cornuted, riding on a Bull, or a Dragon with seven heads, or a Crab; and she hath in her right hand a dart, in her left a looking glass, clothed in white or green, and having on her head two Serpents with horns twined together, and to each arm a Serpent twined about, and to each foot one in like manner. And thus much spoken concerning the figures of the Planets, may suffice.

Chap. xlv. Of the Images of the head and Tayle of the Dragon of the Moon.

They made also the Image of the head and taile of the Dragon of the Moon, namely betwixt an Aeriall and fiery circle, the likeness of a Serpent, with the head of an Hawke tyed about them, after the manner of the great letter Theta, & they made it when Jupiter with the head obtain'd the midst of Heaven:


which Image they affirm to availe much for the success of Petitions, and would signifie by this Image a good and fortunate Genius, which they would represent by this Image of the Serpent; for the Egyptians and Phenicians [Phoenicians] do extoll this creature above all others, and say it is a divine creature and hath a divine nature; for in this is a more acute spirit, and a greater fire than in any other, which thing is manifested both by his swift motion without feet, hands or any other instruments; and also that it often reneweth his age with his skin, and becometh young again: but they made the Image of the taile like as when the Moon Ecclipsed [eclipsed], in the Taile, or ill affected by Saturn or Mars, and they made it to introduce, anguish, infirmity and misfortune; and they called it the evill Genius; such an Image a certain Hebrew had included in a golden Belt full of Jewels, which Blanch the daughter of the Duke of Borbon (either willingly or ignorantly) bestowed on her husband Peter King of Spain, the first of that name, with which when he was girt, he seemed to himself to be compassed about with a Serpent; and afterwards finding the Magicall virtue fixed in the girdle, for this cause he forsook his wife.

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